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

by Heinrich Graetz

Aristobulus II, who had attained royal dignity by a successful stroke of arms, does not appear to have in any way excited the displeasure of the Pharisees. The position of the two parties in Judæa now assumed a different character, and they might have become extinct as parties, had it not been for the advent of a man whose measureless ambition and personal interest brought him to the fore, and who, together with his family, became the vampire of the nation, sucking its noblest blood away. This man was Antipater, the descendant of a distinguished Idumæan family, who, in common with all other Idumæans, had been compelled by John Hyrcanus to accept Judaism. Never had a mistaken action found its punishment more surely and swiftly. The fanaticism of Hyrcanus I was now to bring ruin upon his house and family. The wealth and diplomatic talents of Antipater had raised him to the post of satrap of Idumæa during the reign of Alexander Jannæus and of his queen. His courteous acts and generous presents had won the affections not only of his countrymen, but also those of the inhabitants of Gaza and Ascalon.

Hyrcanus II, who required a guide in his helplessness, bestowed his confidence upon Antipater, who abused it, and exerted his influence to his own advantage. The Idumæan lost no opportunity of reminding Hyrcanus of the degrading part that he had had to play in having been called to the throne only to relinquish it to his younger brother. So successfully did Antipater work upon his feelings, making him believe that Aristobulus was actually planning his death, that Hyrcanus was tempted into breaking the covenant he had sworn to respect, by calling in a foreign ruler to decide between the claims of the two brothers. Antipater had laid his plans beforehand with Aretas, king of the Nabathæans. He fled one night from Jerusalem, bearing Hyrcanus with him, and arrived by forced marches at Petra, the capital of the Nabathæan king. Aretas was ready to help Hyrcanus, having been richly bribed by Antipater, and having the prospect of recapturing twelve cities east and south of the Dead Sea, which had been bought so dearly by the Hasmonæans. He marched, therefore, upon Judæa, with an army of fifty thousand men, whose numbers were augmented by the followers of Hyrcanus (66). Thus the peace which the nation had enjoyed for nearly three years was disturbed for many a long day by the scheming ambition of Antipater and the boundless folly of Hyrcanus.

Aretas laid siege to Jerusalem in the beginning of the spring. To escape so deplorable a sight, many of the most distinguished Judæans (probably some of the Pharisaic leaders amongst them) fled from the capital to Egypt. The siege lasted for several months, the strong walls of the city to a certain extent making up for the insufficient numbers of Aristobulus's warriors. But provisions began to fail, and, what was a far more serious consideration for the pious Judæans, the animals necessary for sacrificial purposes, particularly for the coming Paschal feast, were sensibly diminishing. But Aristobulus relied, and rightly so, upon the piety of the Judæan besiegers, who would not dare refuse the required victims for the altar. He ordered baskets to be lowered each day from the walls, containing the price of the lambs that were placed in the baskets, and were drawn up in return. But as the siege dragged on, and as the end seemed far off, some counselor—we may imagine that it was Antipater—advised Hyrcanus to hurry on the final scene, and to desist from supplying the sacrificial lamb. The basket that was lowered after this advice had been tendered was found to contain, when received within the city walls, a pig. This insult to the Law created a feeling of disgust amongst the besieged, and so deeply affected them that subsequently the breeding of swine was forbidden by the Synhedrion.

The adherents of Hyrcanus were guilty of yet another enormity. Amongst those who had left the besieged city was a pious man called Onias, who had once successfully prayed for rain in a drought. The soldiers of Hyrcanus dragged him from his solitary retreat, and believing that Heaven would again answer his prayer, commanded him to pronounce a curse upon Aristobulus and his followers. But instead of giving vent to a curse, the old man exclaimed with fitting dignity, "Lord of the universe, as the besieged and the besiegers both belong to Thy people, I entreat of Thee not to grant the evil prayers of either party." The coarse soldiers could not understand the feelings that prompted such words, and murdered him as if he had been a criminal. In this way they thought they could silence the spirit of Judaism rising to protest against this civil war. But although the mighty ones of the land defied all right and proper feeling, the people were grievously distressed, and believed that the earthquake and the hurricane that devastated Palestine and other parts of Asia at that time were the visible signs of Divine wrath.

But more terrible than earthquake or hurricane was the harbinger of evil that appeared in Judæa, "the beast with iron teeth, brazen claws, and heart of stone, that was to devour much, and trample the rest under foot," which came to the Judæan nation, to drink its blood, to eat its flesh and to suck its marrow. The hour had struck when the Roman eagle, with swift flight, was to swoop down upon Israel's inheritance, circling wildly round the bleeding nation, lacerating her with cruel wounds and finally leaving her a corpse.

Like inexorable fate, Rome watched over the destinies of the people of western Asia, plundering, dividing and destroying. Judæa was destined to the same lot. The bird of prey scented its booty from afar with astonishing precision, and hastened to put out the last spark of life. It came to Judæa for the first time in the person of Scaurus, a legate of Pompey. In leaving for Asia, Scaurus hoped to exchange an insignificant position in his own country for a powerful one in foreign lands. He had imagined that in Syria he might acquire wealth and honor, but finding that country already in possession of other birds of prey, he turned his attention to Judæa. There he was warmly welcomed by the rival brothers, who looked upon him as an arbitrator in their difficulties. They both sent ambassadors to meet him, and as they knew that the Romans were not indifferent to gold, they took care not to appear empty-handed before him. But Aristobulus's gifts prevailed; he sent three hundred talents, whilst Hyrcanus, or more properly speaking Antipater, gave little but promises. Roman interest accorded well with the greed of Scaurus. The Republic, fearing the growth of his power, began by insisting that the Nabathæan king should retire from the civil war in Palestine; Scaurus was therefore able to command Aretas to raise the siege of Jerusalem. Aretas complied, but was overtaken with his army at Rabbath Ammon by the troops of Aristobulus and defeated.

For the moment Aristobulus might fancy that he was the victorious monarch of Judæa. The direction that Roman statesmanship had taken, and the slow, deliberate movements that the commander Pompey employed against Mithridates, lulled him into the delusion that his monarchy was one of lasting duration. A lover of war like his father, he began immediately to make inroads into neighboring provinces, and also organized a fleet for warlike purposes. For two years Aristobulus nursed this vain dream, and he may even have wished to establish a show of independence by ordering, during this interval, coins to be struck in his name. But Antipater's inventive genius soon dissipated this dream; for in the arts of bribery and diplomacy he was far superior to Aristobulus. Antipater had already induced Scaurus to side with Hyrcanus, and to win for him the favor of Pompey, who was at this time gathering laurels in Syria. Pompey looked upon the quarrel between the two brothers as an excellent means for adding another conquest to his long lists of triumphs. Although Aristobulus had made him a magnificent gift, valuable in point of art as of intrinsic merit, the contest had not been brought to an end. This gift consisted of a golden vine, bearing clusters of golden grapes and golden leaves, valued at five hundred talents, and it had probably been designed by King Alexander for the adornment of the Temple. This work of art aroused the admiration of all those who saw it, and for that reason Pompey hastened to send it to Rome, where it was placed in the Temple of Jupiter on the Capitol, as the harbinger of his triumphs. But the pious Judæans, naturally, would not allow their own sanctuary to be deprived of such an ornament, and spontaneously made contributions, some for golden grapes, others for golden leaves; so that another golden vine, in later days, graced the outer court of the Temple.

Although Pompey's vanity was flattered by this magnificent present, he was far from deciding in favor of the donor. He had the insolence to command Antipater and Nicodemus, the two envoys of the rival brothers, to bid their masters appear in person at Damascus, where the vexed question should be discussed, and where he would decide in favor of one of the two princes. In spite of the deep humiliation which each felt, both Hyrcanus and Aristobulus appeared, and upheld their individual claims; the one resting upon his rights of birth, the other upon his capacity for governing. But a third party had also appeared before Pompey, which was to represent the right of the nation apart from the angry princes. Weary of the Hasmonæan quarrels, a republican party had sprung up, which was ready to govern the Judæan community, according to the letter of the Law, without an hereditary sovereign. The republicans especially complained that the last of the Hasmonæans had changed the Judæan form of government from a hierarchy to a monarchy, in order to reduce the nation to servitude. Pompey, however, gave ear neither to the murmurs of the republicans nor to the arguments of the two brothers. It was not his intention to put an end to the strife; what he desired was, in the guise of a peaceful arbitrator, to bring Judæa under the Roman rule. He soon saw that the weak-minded Hyrcanus (under the tutelage of a designing minister) would be better adapted for the part of a ward of Rome than the daring Aristobulus, and he inwardly determined to support the weaker prince. But as he feared that by too rash a decision he would only be involved in a long contest with Aristobulus in an inaccessible country, and that he would only delay his triumphal entry into Rome, he endeavored to put off the younger brother with empty promises. Aristobulus, however, saw through the snare that was prepared for him, and determined to make sure of his freedom whilst there was yet time. He, therefore, entrenched himself in the citadel of Alexandrion, intending to oppose the invasion of the enemy from the walls of the fortress. But Roman greed of conquest was now to manifest itself in all its abhorrent nakedness.

The Roman commander was pleased to look upon this prince's justifiable act of self-defense as evidence of insubordination, and to treat him as an obstinate rebel. He crossed the Jordan at Bethshean, and taking the field against Aristobulus, commanded him to surrender, following up this command by a series of delusive promises and serious threats, such as would have induced a more wily man to take a false step. The unfortunate prince surrendered the fortress of Alexandrion, but soon repenting of this folly, returned to entrench himself behind the strong walls of the city of Jerusalem, whither Pompey followed him. When the Roman commander arrived at Jericho he heard, to his infinite satisfaction, of the suicide of Mithridates, the great and dangerous enemy of the Roman State, and he felt that he had now only to subdue Aristobulus before celebrating his triumphs in Rome. It seemed as if this end would be easily attained; for Aristobulus, impelled by fear, came penitently to the feet of Pompey, loading him with presents, and promising to deliver Jerusalem into his hands. For this purpose Aristobulus started for the capital, accompanied by the legate Gabinius; but their advance was repelled by the patriots, who closed the gates of Jerusalem upon them, and Pompey was compelled to lead his army against the city. The Hyrcanists, or lovers of peace, as they were called, opened their gates to the enemy; but the patriots entrenched themselves upon the Mount of the Sanctuary, and destroying the bridge that connected the Temple with the town, prepared for a desperate defense. Pompey, much against his will, found that he was involved in a regular siege, the Temple Mount being strongly fortified. Then he sent to Tyre for his battering-rams, and ordered trees to be felled for bridging over the moats. The siege lasted for a long while, and might have continued still longer, had not the storming of the fortress been rendered easier to the besiegers by the patriots' strict observance of the Sabbath-day. In accordance with either a Pharisaic or a Sadducæan rendering of the Law, the besieged declared that they were permitted to resist an attack of the invaders on the Sabbath, but that they were infringing upon the sanctity of that day if they merely defended the walls from the enemy's onslaughts. As soon as the Romans were aware of this distinction, they turned it to their own advantage. They let their weapons rest on the Sabbath-day, and worked steadily at the demolishing of the walls. Thus it happened that upon one Sabbath, in the month of Sivan (June, 63 B. C.), a tower of the Temple fell, and a breach was effected by which the most daring of the Romans prepared a way for entering the Sanctuary. The legions of Rome and the foreign mercenaries crowded into the court of the Temple, and killed the priests as they stood sacrificing before the altar. Many of the unfortunate victims threw themselves headlong from the battlements into the depths below, whilst others lit their own funeral pyre. It is believed that twelve thousand Judæans met their death upon this day. Pompey then penetrated into the Sanctuary, in order to satisfy his curiosity as to the nature of the Judæan worship, about which the most contradictory reports prevailed. The Roman general was not a little astonished at finding within the sacred recesses of the Holy of Holies, neither an ass's head nor, indeed, images of any sort. Thus the malicious fictions busily circulated by Alexandrian writers, and of a character so prejudicial to the Judæans, were now shown to be false. The entrance of the Roman conqueror into the Temple, though deplorable enough, was in a way favorable to Judaism. Whether he was penetrated by awe at the sublime simplicity of the Holy of Holies, or whether he did not wish to be designated as the robber of sanctuaries, we know not; but, wonderful to relate, Pompey controlled his greed for gold and left the treasury, containing 2000 talents, untouched. But the independence of the nation ceased forever from that hour. Exactly a century after the Maccabees had freed their people from the tyranny of the Syrians, their descendants brought down the tyranny of the Romans upon Judæa.

What did Hyrcanus gain by his supplication for aid from the Republic? Pompey deprived him of his royal title, only leaving him the dignity of the high priesthood, with the doubtful appellation of ethnarch, and made him the ward of Antipater, who was named governor of the country. The walls of Jerusalem were razed to the ground, Judæa put into the category of conquered provinces, and a tax was levied upon the capital. The territory was brought within narrower confines, and its extent became once more what it had been in pre-Hasmonæan times. Several seaports lying along the coast, and inhabited by Greeks, as well as those trans-Jordanic towns which Hyrcanus and Alexander had conquered after hard fighting, and had incorporated with Judæa, were declared to be free towns by Pompey, and were placed under the guardianship of the Roman governor of Syria. But these cities, particularly the trans-Jordanic ones, joined together in a defensive and offensive league, calling themselves the Decapolis. Pompey ordered the most determined of his prisoners of war, the zealots, to be executed, whilst the rest were taken to Rome. The Judæan prince, Aristobulus, his son Antigonus, his two daughters, and his uncle Absalom were forced to precede Pompey's triumphal car, in the train of the conquered Asiatic kings and kings' sons. Whilst Zion veiled her head in mourning, Rome was reveling in her victories; but the Judæan prisoners that had been dragged to Rome were to become the nucleus of a community destined to carry on a new kind of warfare against long-established Roman institutions, and ultimately to modify or partly destroy them.