[412] _Ibid._ xv. 11, 20. “The identification of morality with ritual in his [Jesus’] day had confused the issue before human life much as that issue is now confused by the identification of morality with opinion” (Hall, _History of Ethics within Organized Christianity_ (1910), p. 62). [413] Ps. cxxxvii. 9; see Ps. cix. [414] On this subject see Toy, _Judaism and Christianity_ (1891), pp. 246 ff. [415] “The people had learned to draw nigh to God without the aid of sacrifice.”--W. ROBERTSON SMITH, _The Religion of the Semites_ (1894), p. 215. [416] Cf. Mark i. 21; vi. 2. [417] Renan, _History of the People of Israel_ (1895), vol. iv, p. 195. [418] Consult on this subject Charles, _A Critical History of the Doctrine of a Future Life_ (1898–1899). [419] See above, pp. 139 f. [420] See Cheyne, _Jewish Religious Life after the Exile_ (1898), p. 229; and Toy, _Judaism and Christianity_ (1891), pp. 378, 386. [421] Ps. xvi. 10, Rev. Ver. [422] “I know without me God cannot a moment live; If I to death should go, He, too, would death receive.” Quoted by BLOW, _A Study of Dante_ (1887), p. 102. [423] Cf. above, p. 44; see also Toy, _Judaism and Christianity_ (1891), p. 387; Hall, _History of Ethics within Organized Christianity_ (1910), p. 216. [424] The Pharisees; cf. Acts xxiii. 6–8. [425] We see a repetition of all this in what is going on to-day among the Jews in the great cities of the New World. Liberal Judaism is largely the outcome of just such influences as brought forth Christianity out of the narrow ritual Judaism of the Alexandrian Age. See David Philipson, _The Reform Movement in Judaism_ (1907), chap. xii. [426] “Those psalms into which a sense of something like the brotherhood of nations begins to penetrate are for various reasons later than 382 B.C.... Not till the coming of the Macedonian reconciler of East and West could there be a presentiment of the truth of the divine education, not only of Israel, but of the human race.”--CHEYNE, _Jewish Religious Life after the Exile_ (1898), pp. 134 f. [427] To Hillel is credited the maxim, “What thou wouldst not have another do to thee, do not thou to another.” [428] The teaching of the Orphic sects that there are two elements, one good and another bad, in man’s nature, was an esoteric doctrine which had no influence on the popular mind and conscience. Cf. G. Lowes Dickinson, _The Greek View of Life_, 6th ed., pp. 31 f. [429] There are, it is true, gods of the lower world unfriendly to man, but there is nothing in the Greek world-view corresponding to the Egyptian conception of the struggle between the good Osiris and the wicked Set, or of the Persian idea of the conflict between the beneficent Ahura Mazda and the evil-working Ahriman. Nor was there anything in this view like the Babylonian or Persian notion of malicious spirits.