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proportion they began to lose all living or practical belief that He did
guide them。 He became a being of the past； one who had taught and
governed their forefathers in old times： not one who was teaching and
governing them now。 I beg you to pay attention to this curious result；
because you will see； I think； the very same thing occurring in two other
Alexandrian schools； of which I shall speak hereafter。
The result to these Rabbis was； that the inspired books which spoke of
this Divine guidance and government became objects of superstitious
reverence； just in proportion as they lost all understanding of their real
value and meaning。 Nevertheless； this too produced good results； for the
greatest possible care was taken to fix the Canon of these books； to settle；
as far as possible； the exact time at which the Divine guidance was
supposed to have ceased； after which it was impious to claim a Divine
teaching； when their sages were left to themselves； as they fancied； with a
complete body of knowledge； on which they were henceforth only to
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comment。 Thus； whether or not they were right in supposing that the
Divine Teacher had ceased to teach and inspire them； they did infinite
service by marking out for us certain writers whom He had certainly
taught and inspired。 No doubt they were right in their sense of the awful
change which had passed over their nation。 There was an infinite
difference between them and the old Hebrew writers。 They had lost
something which those old prophets possessed。 I invite you to ponder；
each for himself； on the causes of this strange loss； bearing in mind that
they lost their forefathers' heirloom； exactly in proportion as they began to
believe it to be their exclusive possession； and to deny other human beings
any right to or share in it。 It may have been that the light given to their
forefathers had； as they thought； really departed。 It may have been； also；
that the light was there all around them still； as bright as ever； but that they
would not open their eyes and behold it； or rather； could not open them；
because selfishness and pride had sealed them。 It may have been； that
inspiration was still very near them too； if their spirits had been willing to
receive it。 But of the fact of the change there was no doubt。 For the old
Hebrew seers were men dealing with the loftiest and deepest laws： the
Rabbis were shallow pedants。 The old Hebrew seers were righteous and
virtuous men： the Rabbis became； in due time； some of the worst and
wickedest men who ever trod this earth。
Thus they too had their share in that downward career of pedantry
which we have seen characterise the whole past Alexandrine age。 They；
like Zenodotus and Aristarchus； were commentators； grammarians；
sectarian disputers： they were not thinkers or actors。 Their inspired
books were to them no more the words of living human beings who had
sought for the Absolute Wisdom； and found it after many sins and doubts
and sorrows。 The human writers became in their eyes the puppets and
mouthpieces of some magical influence； not the disciples of a living and
loving person。 The book itself was； in their belief； not in any true sense
inspired； but magically dictatedby what power they cared not to define。
His character was unimportant to them； provided He had inspired no
nation but their own。 But； thought they； if the words were dictated； each
of them must have some mysterious value。 And if each word had a
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mysterious value； why not each letter？ And how could they set limits to
that mysterious value？ Might not these words； even rearrangements of
the letters of them； be useful in protecting them against the sorceries of the
heathen； in driving away those evil spirits； or evoking those good spirits；
who； though seldom mentioned in their early records； had after their return
from Babylon begun to form an important part of their unseen world？
For as they had lost faith in the One Preserver of their race； they had filled
up the void by a ponderous demonology of innumerable preservers。 This
process of thought was not confined to Alexandria。 Dr。 Layard； in his
last book on Nineveh； gives some curious instances of its prevalence
among them at an earlier period； well worth your careful study。 But it
was at Alexandria that the Jewish Cabbalism formed itself into a system。
It was there that the Jews learnt to become the jugglers and magic…
mongers of the whole Roman world； till Claudius had to expel them from
Rome； as pests to rational and moral society。
And yet； among these hapless pedants there lingered nobler thoughts
and hopes。 They could not read the glorious heirlooms of their race
without finding in them records of antique greatness and virtue； of old
deliverances worked for their forefathers； and what seemed promises； too；
that that greatness should return。 The notion that those promises were
conditional； that they expressed eternal moral laws； and declared the
consequences of obeying those laws； they had lost long ago。 By looking
on themselves as exclusively and arbitrarily favoured by Heaven； they
were ruining their own moral sense。 Things were not right or wrong to
them because Right was eternal and divine； and Wrong the transgression
of that eternal right。 How could that be？ For then the right things the
Gentiles seemed to do would be right and divine；and that supposition in
their eyes was all but impious。 None could do right but themselves； for
they only knew the law of God。 So； right with them had no absolute or
universal ground； but was reduced in their minds to the performance of
certain acts commanded exclusively to thema form of ethics which
rapidly sank into the most petty and frivolous casuistry as to the outward
performance of those acts。 The sequel of those ethics is known to all the
world； in the spectacle of the most unrivalled religiosity； and scrupulous
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respectability； combined with a more utter absence of moral sense； in their
most cultivated and learned men； than the world has ever beheld before or
since。
In such a state of mind it was impossible for them to look on their old
prophets as true seers； beholding and applying eternal moral laws； and；
therefore； seeing the future in the present and in the past。 They must be
the mere utterers of an irreversible arbitrary fate； and that fate must； of
course； be favourable to their nation。 So now arose a school who picked
out from their old prophets every passage which could be made to predict
their future glory； and a science which settled when that glory was to
return。 By the arbitrary rules of criticism a prophetic day was defined to
mean a year； a week； seven years。 The most simple and human
utterances were found to have recondite meanings relative to their future
triumph over the heathens whom they cursed and hated。 If any of you
ever come across the popular Jewish interpretations of The Song of
Solomon； you will there see the folly in which acute and learned men can
indulge themselves when they have lost hold of the belief in anything
really absolute and eternal and moral； and have made Fate； and Time； and
Self； their real deities。 But this dream of a future restoration w