But how did Eastern Judaism bear itself towards this Apocryphal literature? We find it described by a term which seems to correspond to our Apocrypha,' as Sepharim Genuzim,' hidden books,' i.e., either such whose origin was hidden, or, more likely, books withdrawn from common or congregational use. Although they were, of course, carefully distinguished from the canonical Scriptures, as not being sacred, their use was not only allowed, but many of them are quoted in Talmudical writings. [151] In this respect they are placed on a very different footing from the so-called Sepharim Chitsonim, or outside books,' which probably included both the products of a certain class of Jewish Hellenistic literature, and the Siphrey Minim, or writings of the heretics. Against these Rabbinism can scarcely find terms of sufficient violence, even debarring from share in the world to come those who read them. [152] This, not only because they were used in controversy, but because their secret influence on orthodox Judaism was dreaded. For similar reasons, later Judaism forbade the use of the Apocrypha in the same manner as that of the Sepharim Chitsonim. But their influence had already made itself felt. The Apocrypha, the more greedily perused, not only for their glorification of Judaism, but that they were, so to speak, doubtful reading, which yet afforded a glimpse into that forbidden Greek world, opened the way for other Hellenistic literature, of which unacknowledged but frequent traces occur in Talmudical writings. [153]
To those who thus sought to weld Grecian thought with Hebrew revelation, two objects would naturally present themselves. They must try to connect their Greek philosophers with the Bible, and they must find beneath the letter of Scripture a deeper meaning, which would accord with philosophic truth. So far as the text of Scripture was concerned, they had a method ready to hand. The Stoic philosophers had busied themselves in finding a deeper allegorical meaning, especially in the writings of Homer. By applying it to mythical stories, or to the popular beliefs, and by tracing the supposed symbolical meaning of names, numbers, &c., it became easy to prove almost anything, or to extract from these philosophical truths ethical principles, and even the later results of natural science. [154] Such a process was peculiarly pleasing to the imagination, and the results alike astounding and satisfactory, since as they could not be proved, so neither could they be disproved. This allegorical method [155] was the welcome key by which the Hellenists might unlock the hidden treasury of Scripture. In point of fact, we find it applied so early as in the Wisdom of Solomon.' [156]
But as yet Hellenism had scarcely left the domain of sober interpretation. it is otherwise in the letter of the Pseudo-Aristeas, to which reference has already been made. [157] Here the wildest symbolism is put into the mouth of the High-Priest Eleazar, to convince Aristeas and his fellow-ambassador that the Mosaic ordinances concerning food had not only a political reason - to keep Israel separate from impious nations - and a sanitary one, but chiefly a mystical meaning. The birds allowed for food were all tame and pure, and they fed on corn or vegetable products, the opposite being the case with those forbidden. The first lesson which this was intended to teach was, that Israel must be just, and not seek to obtain aught from others by violence; but, so to speak, imitate the habits of those birds which were allowed them. The next lesson would be, that each must learn to govern his passions and inclinations. Similarly, the direction about cloven hoofs pointed to the need of making separation - that is, between good and evil; and that about chewing the cud to the need of remembering, viz. God and His will. [158] In such manner, according to Aristeas, did the High Priest go through the catalogue of things forbidden, and of animals to be sacrificed, showing from their hidden meaning' the majesty and sanctity of the Law. [159]