We have seen that, during the period of severe domestic troubles, beginning with the persecutions under the Seleucidæ, which marked the mortal struggle between Judaism and Grecianism, the Great Assembly' had disappeared from the scene. The Sopherim had ceased to be a party in power. They had become the Zeqenim, Elders,' whose task was purely ecclesiastical - the preservation of their religion, such as the dogmatic labours of their predecessors had made it. Yet another period opened with the advent of the Maccabees. These had been raised into power by the enthusiasm of the Chasidim, or pious ones,' who formed the nationalist party in the land, and who had gathered around the liberators of their faith and country. But the later bearing of the Maccabees had alienated the nationalists. Henceforth they sink out of view, or, rather, the extreme section of them merged in the extreme section of the Pharisees, till fresh national calamities awakened a new nationalist party. Instead of the Chasidim, we see now two religious parties within the Synagogue - the Pharisees and the Sadducees. The latter originally represented a reaction from the Pharisees - the modern men, who sympathised with the later tendencies of the Maccabees. Josephus places the origin of these two schools in the time of Jonathan, the successor of Judas Maccabee, [465] and with this other Jewish notices agree. Jonathan accepted from the foreigner (the Syrian) the High-Priestly dignity, and combined with it that of secular ruler. But this is not all. The earlier Maccabees surrounded themselves with a governing eldership. [466] [467] On the coins of their reigns this is designated as the Chebher, or eldership (association) of the Jews. Thus, theirs was what Josephus designates as an aristocratic government, [468] and of which he somewhat vaguely says, that it lasted from the Captivity until the descendants of the Asmoneans set up kingly government.' In this aristocratic government the High-Priest would rather be the chief of a representative ecclesiastical body of rulers. This state of things continued until the great breach between Hycanus, the fourth from Judas Maccabee, and the Pharisaical party, [469] which is equally recorded by Josephus [470] and the Talmud, [471] with only variations of names and details. The dispute apparently arose from the desire of the Pharisees, that Hycanus should be content with the secular power, and resign the Pontificate. But it ended in the persecution, and removal from power, of the Pharisees. Very significantly, Jewish tradition introduces again at this time those purely ecclesiastical authorities which are designated as the couples.' [472] In accordance with this, altered state of things, the name Chebher' now disappears from the coins of the Maccabees, and Rabbinical celebrities (the couples' or Zugoth) are only teachers of traditionalism, and ecclesiastical authorities. The eldership,' [473] which under the earlier Maccabees was called the tribunal of the Asmoneans.' [474] [475] now passed into the Sanhedrin. [476] [477] Thus we place the origin of this institution about the time of Hyrcanus. With this Jewish tradition fully agrees. [478] The power of the Sanhedrin would, of course, vary with political circumstances, being at times almost absolute, as in the reign of the Pharisaic devotee-Queen, Alexandra, while at others it was shorn of all but ecclesiastical authority. But as the Sanhedrin was in full force at the time of Jesus, its organization will claim our attention in the sequel.
After this brief outline of the origin and development of an institution which exerted such decisive influence on the future of Israel, it seems necessary similarly to trace the growth of the traditions of the Elders,' so as to understand what, alas! so effectually, opposed the new doctrine of the Kingdom. The first place must here be assigned to those legal determinations, which traditionalism declared absolutely binding on all - not only of equal, but even greater obligation than Scripture itself. [479] And this not illogically, since tradition was equally of Divine origin with Holy Scripture, and authoritatively explained its meaning; supplemented it; gave it application to cases not expressly provided for, perhaps not even forseen in Biblical times; and generally guarded its sanctity by extending and adding to its provisions, drawing a hedge,' around its garden enclosed.' Thus, in new and dangerous circumstances, would the full meaning of God's Law, to its every title and iota, be elicited and obeyed. Thus also would their feet be arrested, who might stray from within, or break in from without. Accordingly, so important was tradition, that the greatest merit a Rabbi could claim was the strictest adherence to the traditions, which he had received from his teacher. Nor might one Sanhedrin annul, or set aside, the decrees of its predecessors. To such length did they go in this worship of the letter, that the great Hillel was actually wont to mispronounce a word, because his teacher before him had done so. [480]