and describe their subsequent conduct as a direct act of obedience to that edict. Thus they plead their cause as loyal subjects of the Persian empire. In consequence of this appeal, the Satrap and his secretary request the king to order a search to be made for the edict, and to reply according to his pleasure.
The chronicler then proceeds to relate how the search was prosecuted, first among the royal archives at Babylon – in "the house of books."46 One of Mr. Layard's most valuable discoveries was that of a set of chambers in a palace at Koyunjik, the whole of the floor of which was covered more than a foot deep with terra-cotta tablets inscribed with public records.47 A similar collection has been recently found in the neighbourhood of Babylon.48 In some such record-house the search for the edict of Cyrus was made. But the cylinder or tablet on which it was written could not be found. The searchers then turned their attention to the roll-chamber at the winter palace of Ecbatana, and there a parchment or papyrus copy of the edict was discovered.
One of the items of this edict as it is now given is somewhat surprising, for it was not named in the earlier account in the first chapter of the Book of Ezra. This is a description of the dimensions of the temple which was to be built at Jerusalem. It must have been not a little humiliating to the Jews to have to take these measurements from a foreign sovereign, a heathen, a polytheist. Possibly, however, they had been first supplied to the king by the Jews, so that the builders might have the more explicit permission for what they were about to undertake. On the other hand, it may be that we have here the outside dimensions, beyond which the Jews were not permitted to go, and that the figures represent a limit for their ambitions. In either case the appearance of the details in the decree at all gives us a vivid conception of the thoroughness of the Persian autocracy, and of the perfect subjection of the Jews to Cyrus.
Some difficulty has been felt in interpreting the figures because they seem to point to a larger building than Solomon's temple. The height is given at sixty cubits, and the breadth at the same measurement. But Solomon's temple was only thirty cubits high, and its total breadth, with its side-chambers, was not more than forty cubits.49 When we consider the comparative poverty of the returned Jews, the difficulties under which they laboured, the disappointment of the old men who had seen the former building, and the short time within which the work was finished – only four years50– it is difficult to believe that it was more than double the size of the glorious fabric for which David collected materials, on which Solomon lavished the best resources of his kingdom, and which even then took many more years in building. Perhaps the height includes the terrace on which the temple was built, and the breadth the temple adjuncts. Perhaps the temple never attained the dimensions authorised by the edict. But even if the full size were reached, the building would not have approached the size of the stupendous temples of the great ancient empires. Apart from its courts Solomon's temple was certainly a small building. It was not the size, but the splendour of that famous fabric that led to its being regarded with so much admiration and pride.
The most remarkable architectural feature of all these ancient temples was the enormous magnitude of the stones with which they were built. At the present day the visitor to Jerusalem gazes with wonder at huge blocks, all carefully chiselled and accurately fitted together, where parts of the old foundations may still be discerned. The narrative in Ezra makes several references to the great stones – "stones of rolling"51 it calls them, because they could only be moved on rollers. Even the edict mentions "three rows of great stones," together with "a row of new timber,"52– an obscure phrase, which perhaps means that the walls were to be of the thickness of three stones, while the timber formed an inner pannelling; or that there were to be three storeys of stone and one of wood; or yet another possibility, that on three tiers of stone a tier of wood was to be laid. In the construction of the inner court of Solomon's temple this third method seems to have been followed, for we read, "And he built the inner court with three rows of hewn stone and a row of cedar beams."53 However we regard it – and the plan is confusing and a matter of much discussion – the impression is one of massive strength. The jealous observers noted especially the building of "the wall" of the temple.54 So solid a piece of work might be turned into a fortification. But no such end seems to have been contemplated by the Jews. They built solidly because they wished their work to stand. It was to be no temporary tabernacle; but a permanent temple designed to endure to posterity. We are struck with the massive character of the Roman remains in Britain, which show that when the great world conquerors took possession of our island they settled down in it and regarded it as a permanent property. The same grand consciousness of permanence must have been in the minds of the brave builders who planted this solid structure at Jerusalem in the midst of troubles and threatenings of disaster. To-day, when we look at the stupendous Phœnician and Jewish architecture of Syria, we are struck with admiration at the patience, the perseverance, the industry, the thoroughness, the largeness of idea that characterised the work of these old-world builders. Surely it must have been the outcome of a similar tone and temper of mind. The modern mind may be more nimble, as the modern work is more expeditious. But for steadfastness of purpose the races that wrought so patiently at great enduring works seem to have excelled anything we can attain. And yet here and there a similar characteristic is observable – as, for example, in the self-restraint and continuous toil of Charles Darwin, when he collected facts for twenty years before he published the book which embodied the conclusion he had drawn from his wide induction.
The solid character of the temple-building is further suggestive, because the work was all done for the service of God. Such work should never be hasty, because God has the leisure of eternity in which to inspect it. It is labour lost to make it superficial and showy without any real strength, because God sees behind all pretences. Moreover, the fire will try every man's work of what sort it is. We grow impatient of toil; we weary for quick results; we forget that in building the spiritual temple strength to endure the shocks of temptation and to outlast the decay of time is more valued by God than the gourd-like display which is the sensation of the hour, only to perish as quickly as it has sprung up.
CHAPTER IX.
THE DEDICATION OF THE TEMPLE
The chronicler's version of the edict in which Darius replies to the application of the Satrap Tattenai is so very friendly to the Jews that questions have been raised as to its genuineness. We cannot but perceive that the language has been modified in its transition from the Persian terra-cotta cylinder to the roll of the Hebrew chronicler, because the Great King could not have spoken of the religion of Israel in the absolute phrases recorded in the Book of Ezra. But when all allowance has been made for verbal alterations in translation and transcription, the substance of the edict is still sufficiently remarkable. Darius fully endorses the decree of Cyrus, and even exceeds that gracious ordinance in generosity. He curtly bids Tattenai "let the work of the house of God alone." He even orders the Satrap to provide for this work out of the revenues of his district. The public revenues are also to be used in maintaining the Jewish priests and in providing them with sacrifices – "that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king and of his sons."55
On the other hand, it cannot be doubted that Darius sent a reply that was favourable to the Jews, for all opposition to their work was stopped, and means were found for completing the temple and maintaining the costly ritual. The Jews gratefully acknowledged the influence of God on the heart of Darius. Surely they were right in doing so. They were gifted with the true insight of faith. It is no contradiction to add that – in the earthly sphere and among the human motives through which God works, by guiding them – what we know of Darius will account to some extent for his friendliness towards the Jews. He was a powerful ruler,
Ezra vi. 1.
"Nineveh and Babylon," p. 345.
Bertheau-Ryssel, "Kurzgefasstes exegetisches Handbuch," p. 74.
1 Kings vi. 2.
Ezra iv. 24, vi. 15.
Ezra v. 8.
Ezra vi. 4.
1 Kings vi. 36.
Ezra v. 9.
Ezra vi. 10.
