History of the Jews, Vol. 2 (of 6)

Meanwhile, the Judæans determined upon pleading their cause before the emperor. Three men (who were specially adapted for their mission) were selected to be sent as envoys to Rome. One of these, the Judæan philosopher, Philo, was so far distinguished through birth, social standing, profound culture, and brilliant eloquence, that no better pleader for the cause of justice could have been found. Through the medium of his powerful writings Philo has so largely influenced not only his contemporaries but also those who came after him, both within and without the Judæan community, that the scanty accounts of his life must not be passed over. As brother of the Alabarch Alexander, Philo belonged to the most distinguished and wealthy family of the Alexandrian community. He received in his youth the usual education which all well-born parents held as necessary for their sons. Possessed of unquenchable love for learning, he obtained complete mastery over his studies. His taste for metaphysical research was developed at a very early age, and he devoted himself to it untiringly for a time, taking delight in that alone. He affirms enthusiastically that he had no desire for honors, wealth, or material pleasures, so long as he could revel in ethereal realms, in company with the heavenly bodies. He belonged to the few elect who do not creep on the earth's surface, but who free themselves from all earthly bondage in the sublime flight of thought. He rejoiced in being exempt from cares and occupations. But though he gloried in philosophy, Judaism, which he termed the "true wisdom," was still dearer to his heart. When he gathered the beautiful blossoms of Grecian learning, it was to twine them into a garland with which to adorn Judaism. Philo had been leading the retired life of a student for some time, when, as he bitterly remarked, an event drew him unmercifully into the whirlpool of political troubles: the miserable condition of his people had probably disturbed his contemplative life. In later years he looked back with longing upon his former occupation, and lamented that practical life had obscured his vision for intellectual things, and had materially interfered with his range of thought; but he consoled himself with the knowledge that in undisturbed hours he was still able to lift his mind to noble objects. Philo's philosophical researches not only furnished food for his intellect, but helped to inspire him with true nobility of character, developing in him a nature that regarded all acts of human folly, vulgarity, and vice as so many enigmas which he could not solve.

His wife, who was justly proud of him, emulated him in the simplicity of her life. When asked by some of her brilliantly attired friends why she, who was so rich, should disdain to wear gold ornaments, she is said to have answered, "The virtue of the husband is adornment enough for the wife." Philo's contemporaries were never weary of praising his style; so forcibly indeed did it remind them of Plato's beautiful diction that they would observe, "Plato writes like Philo, or Philo like Plato." Philo's principal aim was to harmonize the spirit of Judaism with that of the philosophy of the age, or, more rightly speaking, to show that Judaism is the truest philosophy. And this was not merely to be an intellectual exercise, but to him it was a sacred mission. He was so completely absorbed in these ideas that, as he relates of himself, he often fell into trances, when he fancied that revelations were vouchsafed to him which he could not have grasped at ordinary times.

This was the man who was to present himself before the emperor, as the representative of the Alexandrian Judæan community. The heathen Alexandrians also sent a deputation, headed by Apion, to which also belonged the venom-tongued Isidorus. Not only were the envoys concerned with the privileges of the community they represented, but they were pledged to raise their voices against the cruel persecution of their race. For the first time in history were Judaism and Paganism confronted in the lists, each of them being represented by men of Greek culture and learning. Had the two forms of faith and civilization been judged by their exponents, the decision for Judaism would not have been doubtful. Philo, dignified and earnest, seemed in himself to embody faithful search after truth, and the purest moral idealism; whilst Apion, frivolous and sarcastic, was the very incarnation of smooth-tongued vainglory, and bore the stamp of the vanity and self-conceit of fallen Greece. But the outcome of this contest remains doubtful. Caligula was too passionate a partisan to be a just umpire. He hated the Judæans because they would not recognize and worship him as their deity, and his hatred was fanned by two contemptible creatures, whom he had dragged from the mire and had attached to himself – the Egyptian Helicon and Apelles of Ascalon.

The Judæan envoys were hardly permitted to speak when they were admitted to the imperial presence, and Caligula's first word was one of jarring reproof: "So you are the despisers of God, who will not recognize me as the deity, but who prefer worshiping a nameless one, whilst all my other subjects have accepted me as their god." The Judæan envoys declared that they had offered up three successive offerings in honor of Caligula: the first upon his accession to the throne; the second upon his recovery from a severe illness; and the third after his so-called victory over the Teutons. "That may be," answered Caligula, "but the offerings were made for me and not to me; for such I do not care. And how is it," he continued, awakening the ribald merriment of his pagan audience, "how is it that you do not eat pig's flesh, and upon what grounds do you hold your right of equality with the Alexandrians?" Without waiting for a reply, he turned his attention to something else. Later on when he dismissed the Judæan envoys, he remarked that they seemed less wicked than stupid in not being willing to acknowledge his divinity.

Whilst the unfortunate ambassadors were vainly seeking to gain ground with the emperor, they were suddenly overwhelmed with tidings that struck terror into their hearts. One of their own race burst into their presence, exclaiming, amidst uncontrollable sobs, that the Temple in the holy city had been profaned by Caligula. For not only were the imperial statues to be erected in the synagogues, but also in the Temple of Jerusalem. The governor of Syria, Petronius, had received orders to enter Judæa with his legions and to turn the Sanctuary into a pagan temple. It is easy to conceive the mortal anguish of the Judæan nation when these orders became known to them. On the eve of the Feast of Tabernacles a messenger appeared in Jerusalem, who converted this feast of rejoicing into mourning. Petronius and his legions were at Accho, on the outskirts of Jerusalem, but, as the rainy season was at hand, and as obstinate resistance was expected, the Roman commander resolved to await the spring before commencing active operations. Thousands of Judæans hastened to appear before Petronius, declaring that they would rather suffer the penalty of death than allow their Temple to be desecrated. Petronius, perplexed as to how he should carry out this mad scheme of Caligula's, consulted the members of the Royal Council, entreating of them to influence the people in his favor. But the Judæan aristocracy, and even Agrippa's own brother Aristobulus, held with the people. Petronius then sent a true statement of the case to the emperor, hoping that he might be induced to abandon his scheme. Meanwhile he pacified the people by telling them that nothing could be effected until fresh edicts arrived from Rome, and begged of them to return to their agricultural duties, and thus to avert the possibility of a year of famine.

But before Petronius' letter was in the hands of the emperor, Caligula's intentions had been frustrated by Agrippa. The Judæan king had acquired so extraordinary an influence over Caligula that the Romans called him and Antiochus of Commagene, his teachers in tyranny. Agrippa, who was living at that time near the person of the emperor, could not have been indifferent to the desecration of the Temple, but he was too accomplished a courtier openly to oppose this imperial caprice. On the contrary, he seemed dead to the cry of anguish that arose from his people, and only occupied in preparing, with the most lavish expenditure, a magnificent feast for the emperor and his favorites. But under this garb of indifference he was really working for his people's cause. Caligula, flattered by the attentions that were lavished upon him, bade Agrippa demand a boon, which should be instantly granted. His astonishment was indeed boundless when the Judæan monarch begged for the repeal of the imperial edict concerning images. He had little thought that his refined courtier would prove so unselfish a man, so pious, and so thoroughly independent of the will of the emperor. Cunning as he was, Caligula was helplessly entrapped, for he could not retract his pledged word. Thus he was forced to write to Petronius annulling his former decree. Meanwhile he received Petronius' letter, in which the governor detailed what difficulties he would encounter, were he to attempt to execute the orders of his master. More than this was not required to lash Caligula's passionate and excitable nature into a fury. A new and stringent order was given to proceed with the introduction of the statues into the Temple of Jerusalem. But before this order, terrible to the Judæans and full of danger to Petronius himself, had arrived in Jerusalem, it was announced that the insane Caligula had met with his death at the hands of the Prætorian Tribune Chereas (24 Jan., 41). These tidings came to Jerusalem on the 22d of Shebat (March, 41), and the day was afterwards celebrated as one of great rejoicing.

Caligula's successor upon the throne of the Cæsars was Claudius, a learned pedant and a fool. He owed his crown to chance, and to the diplomacy of King Agrippa, who had induced the reluctant Senate to accept the choice of the Prætorians. Rome must indeed have fallen low when a somewhat insignificant Judæan prince was allowed to speak in the Senate House, and, in some measure, to have influence in the choice of her ruler. Claudius was not ungrateful to his ally; he lauded him before the assembled Senate, raised him to the dignity of consul, and made him king of all Palestine, for Judæa and Samaria were incorporated with the monarchy.

As a remembrance of these events, the emperor ordered an inscription to be engraved on tablets of bronze, in pedantic imitation of the classical age, and coins to be struck, bearing on one side two clasped hands, with these words, "Friendship and comradeship of King Agrippa with the Senate and the Roman people." On the other side was the emperor between two figures, and the inscription: "King Agrippa, friend of the emperor." The kingdom of Judæa had thus recovered its full extent; indeed, it had acquired even a greater area than it possessed formerly under the Hasmonæans and Herod I.

Herod II., brother and son-in-law of King Agrippa, received from Claudius the rank of Prætor, and was made prince of Chalcis, in Lebanon. The Alexandrian Judæans greatly benefited by the new order of things which was brought about in the vast Roman Empire by the death of Caligula. The emperor Claudius freed the Alabarch Alexander, with whom he was on friendly terms, from the imprisonment into which his predecessor had thrown him, and settled the disputes of the Alexandrians in favor of the Judæans. Caligula's prejudice against that unfortunate community had developed their independence, and their strength was far from being broken. Their rights and privileges were fully re-established by an edict of the new emperor, and they were placed on an equal footing with the Greek inhabitants of Egypt. The dignity of the Alabarch was restored by the emperor, and this was most important to the Judæans, for it assured them of the leadership of one of their own race, and made them independent of the Roman officials. It was during this reign that Philo gave the wealth of his learning to a wide circle of readers, and was instrumental in bringing Judæan-Greek culture to its zenith. Claudius extended his goodwill to the Judæans of the entire Roman Empire, granting them complete religious freedom, and protecting them from the interference of the pagans.

When Agrippa, laden with honors, left Rome for Judæa to take possession of his kingdom, his subjects remarked that some great change was manifest in him, and that the stirring revolution in Rome, by which a headstrong emperor had been dethroned in favor of a weak one, had deeply impressed their own monarch. The frivolous Agrippa returned an earnest-minded man; the courtier had given place to the patriot; the pleasure-loving prince to the conscientious monarch, who was fully aware of what he owed his nation. The Herodian nature had, in fact, been entirely subdued by the Hasmonæan. For the last time, Judæa enjoyed under his reign a short span of undisturbed happiness; and his subjects, won by his generous affection, which even risked forfeiting the good will of Rome in their cause, repaid him with untiring devotion, the bitterest enemies of his scepter becoming his ardent supporters. Historians do not weary of praising Agrippa's loving adherence to Judaism; it seemed as if he were endeavoring to rebuild what had been cast down by Herod. He mixed freely with the people when they carried the first fruits into the Temple, and bore his own offering of fruit or grain to the Sanctuary. He re-established the old law that obliged the king to read the book of Deuteronomy in the Court of the Temple at the close of each year of release. Facing the congregation, Agrippa performed this act for the first time in the autumn of the year 42, and when he came to the verse, "From amongst your brethren shall you choose a king," he burst into a passion of tears, for he was painfully aware of his Idumæan descent, and knew that he was unworthy of being a king of Judæa. But the assembled multitude, and even the Pharisees, exclaimed with enthusiasm: "Thou art our brother; thou art our brother!"

Agrippa's careful government made itself felt throughout the entire community. Without doubt the Synhedrion, under the presidency of Gamaliel I. (ha-Zaken, the elder), the worthy grandson of Hillel, was permitted to take the management of home affairs into its own hands. The presidency acquired greater importance under Gamaliel than it had enjoyed before; for the Synhedrion, modeled upon the political constitution of the country, partook somewhat of a monarchical character. The consent of the president was required for the interpolation of a leap year, and all letters or mandates addressed to near or distant communities were sent in his name. The formulæ of these letters, which have in some instances been handed down to us, are extremely interesting, both in contents and form, for they prove that all Judæan communities, as well as their representatives, acknowledged the supreme authority of the Synhedrion. Gamaliel would address a foreign community through the pen of his accomplished secretary, Jochanan, in these terms: "To our brethren in Upper and Lower Galilee, greeting: We make known to you that the time has arrived for the ingathering of the tithes of your olive yards." "To our brethren, the exiles in Babylon, Media, Greece (Ionia), and to all other exiles, greeting: We make known to you that as in this season the lambs are still very small, and the doves have not yet their full-grown wings, the spring being very backward this season, it pleases me and my colleagues to prolong the year by thirty days."

Many excellent laws emanated from Gamaliel; they were principally directed against the abuses that had crept in, or were aimed at promoting the welfare of the whole community. It was the true spirit of Hillel that pervaded the laws framed by Gamaliel for the intercourse between the Judæans and the heathens. The heathen poor were permitted to glean the fields in the wake of the reapers, and were treated exactly like the Judæan poor, and the pagans were given the peace greetings upon their own festivals when they were following their own rites. The poor in all towns of mixed population received equal treatment; they were helped in time of distress, their sick were nursed, their dead were honorably treated, their sorrowing ones were comforted, whether they were pagans or Judæans. In these ordinances, so full of kindly feeling towards the heathen, the influence of Agrippa is plainly visible. Rome and Judæa had for the moment laid aside their mutual antipathy, and their intercourse was characterized by love and forbearance. The generosity of the emperor towards the Judæans went so far that he severely punished some thoughtless Greek youths in the town of Dora for attempting to introduce his statues into the synagogues. The governor Petronius was ordered to be strict in the prevention of such desecration.

Agrippa had inherited from his grandfather Herod the wish to be popular among the Greeks. As Herod had sent presents to Athens and other Greek and Ionian towns, so his grandson conferred a great benefit upon the degenerate city, once mother of the arts, a benefit which her citizens did not easily forget. He also showered favors upon the inhabitants of Cæsarea, the city that Herod had raised as a rival of Jerusalem, and upon the Greeks of the seaboard Sebaste, who lived in their own special quarter. These recipients of his benefits exerted themselves to give proofs of their gratitude. The people of Sebaste raised statues to his three daughters, and struck coins in his honor, bearing the inscription – "To the great king Agrippa, friend of the emperor." The last years of this monarch's reign were happy for his nation, both within and without the kingdom of Judæa. They were like the rosy flush in the evening sky that precedes, not the dawn of day, but the blackness of night. In some respects they call to mind the reign of King Josiah in the earlier history of the nation, when the kingdom enjoyed tranquillity at home and independence abroad, with no dearth of intellectual activity.

Philo visited Jerusalem during Agrippa's reign, and was able to take part in the people's joy at the revocation of Caligula's edicts. Never before had the first fruits been carried into the Temple with greater solemnity or with more heartfelt rejoicing. To the bright strains of musical instruments the people streamed into the Sanctuary with their offerings, where they were received by the most distinguished of their race. A psalm was then chanted, which described how the worshipers had passed from sorrow into gladness.

It was at this time that a great queen, followed by her numerous retinue, arrived in Jerusalem, she having renounced paganism for Judaism, thus filling to the brim the cup of gladness of the once persecuted but now honored race.

The happy era of Agrippa's reign was, however, not to be of long duration. Although he had gained the complete confidence of the emperor, the Roman dignitaries looked upon him with suspicion, and beheld in each step made by the Judæan king some traces of disaffection; and they were not far wrong. For, however much Agrippa might coquet with Rome, he was yet determined to make Judæa capable of resisting that great power, should an encounter, which he deemed inevitable, occur between the two. His people should not be dependent upon the caprice of one individual. Thus he resolved to strengthen Jerusalem. He chose for this purpose the suburb of Bezetha, to the northeast of the city, and there he ordered powerful fortifications to be built. They were to constitute a defense for the fortress of Antonia, which lay between Bezetha and Jerusalem. He applied to Rome for the necessary permission, which was readily granted by Claudius, who could deny him nothing, and the Roman favorites who would have opposed him were silenced by gifts. The fortifications were commenced, but their completion was interrupted by the governor of Syria, Vibius Marsus. He saw through Agrippa's scheme, plainly told the emperor of the dangers that would surely menace Rome if Jerusalem could safely set her at defiance, and succeeded in wringing from Claudius the revocation of his permission. Agrippa was forced to obey, not being in the position to openly offer resistance. But at heart he determined upon weakening the Roman sway in Judæa. To attain these ends, he allied himself secretly with those princes with whom he was connected by marriage or on terms of friendly relationship, and invited them to a conference at Tiberias, under the pretext of meeting for general amusement and relaxation. There came at his call to the Galilean capital Antiochus, king of Commagene, whose son Epiphanes was affianced to Agrippa's youngest daughter; Samsigeranus, king of Emesa, whose daughter Jatape was married to Agrippa's brother Aristobulus; then Cotys, king of Armenia Minor, Polemon, prince of Cilicia, and lastly, Herod, Agrippa's brother, prince of Chalcis. All these princes owed their positions to Agrippa, and were therefore liable to lose them at the accession of the next emperor or at the instigation of some influential person at the court of Claudius. But Marsus, suspicious of this understanding between so many rulers, and distrustful of the cause that brought them together, suddenly presented himself in their midst, and, with the ancient Roman bluntness, bade them return each man to his own city. So tremendous was the power of Rome, that at one word from an underling of the emperor the meeting was annulled. But the energy and perseverance of Agrippa would probably have spared Judæa from any possible humiliation, and assured her future safety, had his life been prolonged; he met, however, with an unexpected death at the age of fifty-four. Judæa's star sank with that monarch, who died, like Josiah, the last great king of the pre-exilian age, a quarter of a century before the destruction of his State.

It soon became evident that the Greek inhabitants of Palestine had but dissembled their true feelings in regard to King Agrippa. Forgetful of that monarch's benefits, the Syrians and Greeks of the city of Cæsarea, and of the seaboard of Sebaste, solaced themselves by heaping abuse upon his memory, and by offering up thank-offerings to Charon for his death. The Roman soldiery quartered in those towns made common cause with the Greeks, and carried the statues of Agrippa's daughters into brothels.

Claudius was not indifferent to the insults offered to his dead friend's memory. He was, on the contrary, anxious to raise Agrippa's son, Agrippa II., to the throne of Judæa. But in this he was opposed by his two all-powerful favorites, Pallas and Narcissus, on the plea of the prince's youth (he was seventeen years of age), and Judæa was thus allowed to sink once more into a Roman province.

However, out of affection and respect to the dead king, the emperor gave the Judæan governor Cuspius Fadus a somewhat independent position in regard to the Syrian governor Vibius Marsus, who had always been hostile to Agrippa and the Judæans. It was his soldiery who had insulted the memory of the Judæan monarch, and for this cowardly action they were to be punished and exiled to Pontus. They managed, however, to extort a pardon from the emperor, and remained in Judæa, a circumstance which contributed not a little to excite the bitterest feelings of the national party, which they fully returned. They could ill control their hatred of the Judæans, stinging the latter into retaliation. Companies of freebooters under daring leaders prepared, as after the death of Herod, to free their country from the yoke of Rome. But Fadus was prepared for this rising. It was his desire to strengthen the Roman rule in Judæa, and to give it the same importance that it had had before the reign of Agrippa; and to this end he attempted to keep the selection of the high priest and the sacred robes in his own hands. But in this he met resistance both in the person of the high priest and at the hands of Agrippa's brother, Herod II.

Jerusalem was so greatly excited by these proceedings that not only did the governor Fadus appear within the city, but he was accompanied by Caius Cassius Longinus at the head of his troops. Herod and his brother Aristobulus begged for a truce of hostilities, as they were anxious to send envoys to Rome. This they were allowed to do, only on the condition that they surrendered themselves as hostages for the preservation of peace. Having willingly complied, an embassy, consisting of four men – Cornelius, Tryphon, Dorotheus, and John – started for Rome. When they arrived in that city they were introduced to the emperor by the young Agrippa. Claudius, still faithful to his old affection for the Herodians, granted the Judæans full right to follow their own laws, and gave Herod permission to choose the high priest of the Sanctuary. Taking instant advantage of this permission, Herod raised Joseph, of the house of Camith, to the high priesthood in the place of Elionai, his brother's choice. To a certain extent Herod II. may be regarded as king of Judæa, but he exerted no influence upon the course of political events. All legal power was vested in the hands of the governor; the Synhedrion lost, under the sway of his successor, the power which it had regained under Agrippa.

Fadus was confronted with a rising of another nature during his governorship. A certain Theudas appeared as prophet or messiah, and was followed by four hundred disciples, for the messianic redemption was quickly growing into a necessity for the nation. To give proof of his power he declared that he would divide the waters of the Jordan, and would lead his followers safe across the bed of the river. But when his band of disciples approached the riverside, carrying with them much of their worldly possessions, they were confronted by a troop of Fadus's cavalry soldiers, who slew some, made others prisoners, and decapitated their leader.

Shortly after these events Fadus was recalled from Jerusalem, and his place was taken by Tiberius Julius Alexander, son of the Alabarch Alexander, nephew of the Judæan philosopher Philo. Tiberius, who had espoused paganism, bore already the dignity of a Roman knight. The Emperor believed doubtless that in naming a Judæan of a distinguished house as governor over the land, he was giving proof of his friendliness to the nation. He did not imagine that their sensitive natures would be violently opposed to the fact of being governed by a renegade. The people seem indeed to have been most uncomfortable under the rule of Tiberius; the zealots lifted up their heads and excited an insurrection. They were led by Jacob and Simon and the sons of the zealot Judah, but no details of this revolt are extant. To judge by the severity of the sentence passed upon the ringleaders by the governor, it must have been of a grave character, for the two brothers suffered crucifixion, the most degrading form of capital punishment amongst the Romans. Tiberius Alexander remained only two years at his post. He was afterwards named governor of Egypt, and exercised considerable influence in the choice of the emperor.

Herod II., king of Chalcis, titular king of Judæa, died at this time (48), and with him the third generation of Herodians sank into the grave.