Читать книгу History of the Jews, Vol. 3 (of 6) - Graetz Heinrich - Страница 1

The Zendik Religion – King Kobad and Mazdak the Reformer – Revolt of the Jews – Mar-Zutra – Revival of the Schools – The Saburaïm – The Talmud committed to writing – Tolerance of Chosru II – The Christianization of Judæa – The Jews under Byzantine Rule – Justinian – Persecution of the Samaritans – Benjamin of Tiberias – Attack on Tyre – The Emperor Heraclius.

500–628 C. E

Hardly had the Jews recovered from the long and horrible persecution to which they had been subjected by King Firuz, when they were overtaken by fresh storms, which subverted the work of three centuries. Firuz had been followed by his brother, who reigned a short time, and was succeeded by Kobad (Kovad, Cabades). The latter was a weak king, not without good qualities, but he allowed himself to become the tool of a fanatic, and was prevailed upon to institute religious persecutions. There arose under this monarch a man who desired to reform the religion of the Magi and make it the ruling faith. Mazdak – for that was the name of this reformer of Magianism – believed that he had discovered a means of promoting the promised victory of Light over Darkness, of Ahura-Mazda over Angromainyus. He considered greed of property and lust after women the causes of all evil among men, and he desired to remove these causes by introducing community of property and of women, even allowing promiscuous intercourse among those related by ties of consanguinity. In Mazdak's opinion it was on the foundation of communistic equality that the edifice of Zoroaster's doctrine could most safely be raised. As he led a virtuous and ascetic life, and was very earnest in his endeavors to reform, he soon succeeded in gaining numerous adherents (about the year 501), who availed themselves of these advantageous liberties, and called themselves Zendik, or true believers of the Zend. King Kobad himself became Mazdak's faithful disciple and supporter. He issued a decree commanding all the inhabitants of the Persian Empire to accept the doctrines of Mazdak, and to live in accordance therewith. The lower classes became the most zealous of Zendiks; they promptly appropriated the possessions of the rich and such of the women as pleased them. Thus there arose a confusion of the ideas of right and wrong, of virtue and vice, such as had never been known in the history of nations. Finally, the Persian nobles dethroned this communistic king, and threw him into prison; but when Kobad escaped from confinement and, by the aid of the Huns, was again placed in possession of his dominions, they were unable to prevent Mazdak's adherents from renewing their licentious conduct. Many children born during Kobad's reign were of doubtful paternity, and no one could be certain of the peaceful enjoyment of his property.

The Jews and Christians naturally did not escape the communistic plague, and although only the rich suffered from the legalized robbery of the Zendiks, the community of women struck a terrible blow at all classes. Chastity and holding sacred the marriage vows had, from the first, been characteristic virtues of the Jews, and by Talmudic law, they had become even more deeply rooted in their natures. They could not endure the thought of their wives and maidens exposed to violation, and the purity of their families, which they treasured as the apple of their eye, threatened with defilement. They appear therefore to have opposed an armed resistance to the licentious attacks of the Zendiks. An insurrection of the Jews, which broke out at this juncture, was in all probability organized for the purpose of resisting this intolerable communism. At the head of this insurrection stood Mar-Zutra II, the youthful Prince of the Captivity, who, to judge from the fact alone that legend has embellished his birth and deeds with wonderful details, must have been a remarkable personage.

Mar-Zutra, born in about 496, was the son of Huna, a learned Prince of the Captivity, who, after the death of the tyrant Firuz, was invested with the dignity of the Exilarchate (488–508). At the time of his father's death, Mar-Zutra was still a young boy. During the period of his minority, the office of Prince of the Captivity was held by Pachda, his sister's husband, who does not seem to have been inclined to yield this dignity to the lawful heir. Mar-Zutra's grandfather, Mar-Chanina, in company with his grandson, sought the court of the Persian king, and in 511, presumably by means of valuable presents, succeeded in effecting Pachda's deposition and Mar-Zutra's investiture. It was this young prince who now arose, sword in hand, to protect his brethren. The immediate cause of the insurrection is said to have been the murder of Mar-Isaac, the president of one of the academies. Mar-Zutra's forces consisted of four hundred Jewish warriors, with whose help he probably succeeded in expelling Mazdak's rapacious and lustful adherents from the territory of Jewish Babylonia, and in resisting this shameless violation of most sacred rights. He is further said to have accomplished such brilliant feats of arms that the troops which had been sent by the king to quell the insurrection were unable to withstand him. Mar-Zutra is even said to have won independence for his people, and to have laid the non-Jewish inhabitants of Babylonia under tribute. Machuza, near Ctesiphon, became the capital of a small Jewish state, with the Prince of the Captivity for its king.

The independence thus conquered by Mar-Zutra lasted nearly seven years; the Jewish army was finally overcome by the superior numbers of the Persian host, and the Prince of the Captivity was taken prisoner. He and his aged grandfather, Mar-Chanina, were executed, and their bodies nailed to the cross on the bridge of Machuza (about 520). The inhabitants of this town were stripped of their possessions, and led into captivity, and it is probable that this was not the full extent of the persecution. The members of the family of the Prince of the Captivity were compelled to flee. They escaped to Judæa, taking with them Mar-Zutra's posthumous heir, who also bore the name Mar-Zutra. He was educated in Judæa, and there became a distinguished scholar. On account of Kobad's persecution, the office of Prince of the Captivity in Babylonia remained in abeyance for some time. The Talmudical academies were closed, for the teachers of the Law were persecuted and compelled to hide. Two of the leading men, Ahunai and Giza, fled, and the latter settled on the river Zab. Other fugitives probably directed their steps towards Palestine or Arabia. Kobad's revenge for an insurrection provoked by fanaticism dealt a severe blow at the public life of the Babylonian Jews, which centered in the two academies, at Sora and Pumbeditha. However, the persecution does not seem to have extended over the whole of Persia, for Jewish soldiers served in the Persian army which fought against the Greek general Belisarius, and the Persian captain had so great a regard for them that he requested a truce in order that they might peacefully observe the feast of Passover.

After Kobad's death, the persecution of the Babylonian Jews ceased. His successor, Chosroes Nushirvan, was not, indeed, well-disposed towards them, and imposed upon them and the Christians a poll-tax from which only children and old men were exempt; yet this tax was not an indication of intolerance or hate, but simply a means of filling the imperial treasury.

As soon as peace was restored the representatives of the Babylonian Jews hastened to re-establish their institutions, to re-open the academies, and, as it were, to re-unite the severed links in the chain of tradition. The fugitive Giza, who had remained in hiding by the river Zab, was called to preside over the academy at Sora; the sister academy at Pumbeditha chose Semuna as its head. A third name of this period has been transmitted to posterity, that of Rabaï of Rob (near Nahardea), whose position and office are, however, not clearly known. These men, with their associates and disciples, devoted their whole activity to the Talmud. It was the sole object of the attention of all thoughtful and pious men of that period; it satisfied religious zeal, promoted tranquillity of mind, and was also the means of acquiring fame, and thus furthering both spiritual and temporal aims. The persecution of the Law endeared and sanctified it, and the Talmud was the sacred banner around which the entire nation rallied.

But the disciples of the last Amoraïm had lost all creative power, and were unable to continue the development of the Talmud. The subject-matter and the method of teaching were both so fully defined that they were incapable of extension or of amplification. The stagnation in Talmudical development was more marked than ever before. The presidents of the academies were content to adhere to the ancient custom of assembling their disciples during the months of Adar (March) and Ellul (September), giving them lectures on the traditional lore and the methodology of the Talmud, and assigning to them themes for private study. At the utmost they settled, according to certain principles, many points of practice in the ritual, the civil law and the marriage code, which had until then remained undetermined, or concerning which there was a difference of opinion in the academies. Their purpose was to render the exhaustless material of the Talmud, which discussion and controversy had deprived of all definiteness, available for practical use. In order to prevent the decay of religious living, it was necessary that all doubt and uncertainty should cease; the judges stood in need of fixed principles by which to decide the cases brought before them, and all were ignorant of authoritative precepts by which to regulate their religious conduct. The establishing of the final rules for religious and legal practice after careful consideration of the arguments pro and con conferred upon the post-Amoraïc teachers the name of Sabureans (Saburaï). After the various opinions (Sebora) were reviewed, they were the ones that established the final, valid law. The activity of the Sabureans really began immediately after the completion of the Talmud, and Giza, Semuna and their associates merely worked along the same lines; their intention was to develop a practical code rather than the theory of the Law. They did not arrogate to themselves the authority to originate. First of all, Giza and Semuna, the presidents of the academies, engaged in the work of committing the Talmud to writing. They availed themselves partly of oral tradition, partly of written notes made by various persons as an aid to memory.

As everything which proceeded from the Amoraïc authorities appeared of importance to their successors, they gathered up every utterance, every anecdote which was current in learned circles, so that posterity might not be deprived of what they deemed to be the fulness of wisdom. They made additions for the purpose of explaining obscure passages. In this form, as edited by the Sabureans, the contemporary communities and posterity received the Talmud.

The era of the Sabureans witnessed the beginnings of an art without which the sacred writings had remained a sealed book, – the introduction of a system of vowel-points, by means of which the text of Holy Writ became intelligible to the unlearned. This art owes its origin to a faint breath of "scientific research" wafted from dying Greece. Justinian had closed the schools of philosophy in Greece, and the last of her wise men sought refuge in Persia. From them the science of grammar was communicated to the Syrian Christians, these in turn roused in their Jewish neighbors the spirit of emulation in the investigation of the Scriptures, and this led to the adoption of vowel-points and accents.

The names of the immediate successors of Giza and Semuna have been preserved neither by the chronicles nor by tradition; they were forgotten in the persecution with which the academies were again visited. In this century Magianism contended with Christianity for the palm of intolerance. Judaism was an abomination to both, and the priests of these two religions, of which the one preached the victory of light, and the other the rule of brotherly love, used weak kings as the instruments of horrible persecutions.

Chosroes Nushirvan's son, Hormisdas (Ormuz) IV, was unlike his great father in every respect. His tutor and counselor, Abuzurj-Mihir, the Persian Seneca, is said to have invented the game of chess for this weakly monarch, in order to teach him the dependence of the king on the army and the people. During this philosopher's lifetime the true character of Hormisdas was hidden, but immediately upon his retirement the Nero-like nature of the king broke out, and overstepped the bounds of prudence and moderation.

Led by the Magi, who attempted to arrest the approaching dissolution of their religion by persecuting the adherents of other beliefs, he vented his wrath upon the Jews and the Christians of his empire. The Talmudical academies in Sora and Pumbeditha were closed, and as under Firuz and Kobad, many of the teachers of the Law again emigrated (about 581). They settled in Firuz-Shabur (near Nahardea), which was governed by an Arabian chieftain, and was, therefore, less exposed to espionage. They continued their labors in Firuz-Shabur, and new academies arose in that town, the most distinguished being that of Mari.

Hormisdas' cruel reign, however, was of short duration; the Persians became dissatisfied and refractory, and the political enemies of Persia entered its territory, and possessed themselves of the country. The empire of the Sassanians would have become the prize of some successful invader, had it not been saved by the efforts of the brave general Bahram Tshubin. But when the foolish monarch went so far as to reward the deliverer of his country with ingratitude and to dismiss him, Bahram rose against the unworthy king, dethroned him, and threw him into prison, in which he was afterwards murdered (589). At first, for the sake of appearances, Bahram governed in the name of Prince Chosru, but soon he threw off all disguise and ascended the Persian throne. The Jews of Persia and Babylonia hailed Bahram as their deliverer. He was for them what the Emperor Julian had been for the Jews of the Roman empire two hundred years before; he put an end to their oppression and favored their endeavors. For this reason they espoused his cause with great devotion, assisted him with money and troops, and supported his tottering throne. Without the aid of the Jews, it is probable that he would have experienced great difficulty in retaining it for any length of time, for after some hesitation the Persian nation turned towards Chosru, the lawful heir to the throne. Only the army for the most part remained faithful to Bahram, and the Jews, doubtless, provided for the maintenance and the pay of the troops. The re-opening of the academies in Sora and Pumbeditha is undoubtedly to be attributed to the favor of Bahram in return for the devotion of the Persian Jews. Chanan of Iskia returned from Firuz-Shabur to Pumbeditha, and restored the ancient academic organization; it is also probable that the academy of Sora, which enjoyed by far the greater repute, elected a president at this time, although his name is not mentioned in the chronicles.

Bahram's rule was brought to a sudden end. The Byzantine emperor Mauritius, to whom the fugitive Prince Chosru had fled, sent an army to his aid, with which the loyal Persians united to make war upon Bahram. The Jews paid with their lives for their adherence to the usurper. At the capture of Machuza, a town containing a large Jewish population, the Persian general Mebodes put the greater part of the Jews to death. They probably fared no better in the other cities into which Chosru's victorious army penetrated. Bahram's army was vanquished, and he himself compelled to take refuge with the Huns. Chosru II, surnamed Firuz, ascended the throne of his ancestors. This prince, who was both just and humane, resembled his grandfather Nushirvan rather than Hormisdas, his father; he did not hold the Jews to account for their participation in the revolt. Throughout his long reign (590–628), the two academies enjoyed uninterrupted prosperity. Chanan was succeeded by Mari bar Mar, who had founded an academy in Firuz-Shabur, and the president of Sora during the same period was a teacher of similar name, Mar bar Huna (609 to about 620), during whose administration the fortunes of the Jews of Palestine alternated from victory to defeat. The successors of these teachers were Chaninaï in Pumbeditha and Chananya in Sora; they lived to see the victorious advance of the Arabs and the end of the Persian rule. The last of the Sassanian kings, of whom there were ten in the short period of twelve years, had no leisure to devote to the affairs of the Jewish population of their shattered empire; the Jewish community in Babylonia continued, therefore, to exist in its ancient order, with the Prince of the Captivity at its head. During the half-century that elapsed between the re-opening of the academies under Bahram and the Arab conquest of Persia (589–640), three Resh-Galutas are mentioned by name: Kafnaï, Chaninaï, and Bostanaï. The last of these belongs to the ensuing epoch, in which, aided by favorable circumstances, he succeeded in again investing the dignity of Prince of the Captivity with substantial power.

The position of the Jews in Judæa during the sixth century was so terrible that a complete cessation of intellectual pursuits ensued. Like their co-religionists of the Byzantine empire, they were without political standing; the laws of the younger Theodosius were still in force, and were applied with increased severity by Justin I. The Jews were excluded from all posts of honor, and were forbidden to build new synagogues. The successors of this emperor, as narrow-minded as he and even harder of heart, enforced the anti-Jewish laws rigorously. The spirit which animated the rulers of the Eastern Empire against the Jews is shown by an utterance of the Emperor Zeno, the Isaurian upstart. In Antioch, where, as in all the great cities of the Byzantine empire, there existed the race-course (stadium) and the factions of the two colors, blue and green, one of those disturbances which seldom ended without bloodshed had been fomented by the latter party. Upon this occasion the partisans of the green murdered many Jews, threw their bodies into the flames, and burned their synagogues. When the Emperor Zeno was informed of this occurrence, he exclaimed that the sole fault of the partisans of the green was that they had burned only the dead Jews, and not the living ones as well! The bigoted populace, whom the disputes of the clergy and the color-factions had demoralized, saw in their ruler's hatred of the Jews a tacit invitation to vent their rage upon them. The inhabitants of Antioch had always been inimical towards the Jews. When, therefore, a notorious charioteer of Constantinople, Calliopas by name, came to Antioch, and joining the party of the green, occasioned a riot, the Jews again felt the brutal barbarity of this faction. Its partisans had repaired to Daphne, near Antioch, in order to celebrate some festival, and there, without any sufficient motive, they destroyed the synagogue and its sanctuaries, and brutally murdered the worshipers (507).

Meanwhile how much of the land of their fathers still remained in the hands of the Jews? Christianity had made itself master of Judæa, and had become the heir of Judaism. Churches and monasteries arose in the Holy Land, but its former masters were subjected to all sorts of persecution whenever they attempted to repair a dilapidated synagogue. Bishops, abbots and monks lorded it over Palestine, and turned it into a theater of dogmatic wranglings over the simple or dual nature of Christ. Jerusalem had ceased to be a center for the Jews; it had become a thoroughly Christian city, the seat of an archbishop, and inaccessible to its own sons. The law forbidding Jews to enter the Holy City, which had been revived by Constantine, was, after the death of Julian, most rigorously enforced by the authorities. Tiberias, the stately city on the lake, alone maintained its academical rank, and under the presidency of Mar-Zutra III and his descendants, it became a seat of authority for the Jews of other countries. Even the Jewish king of Arabia voluntarily submitted to the exhortations addressed to him from Tiberias. But Christianity had acquired a hold even there, and Tiberias was also the seat of a bishopric. The mountain cities of Galilee were inhabited by Jews, who probably followed the same occupations as their forefathers, namely, agriculture and the cultivation of the olive.

Nazareth, the cradle of Christianity, where the most beautiful women in all Palestine were to be found, seems to have been mostly populated by Jews, as it had not been raised to the rank of a bishopric. Scythopolis (Bethsan), which became the capital of Palæstina Secunda during this century, and Neapolis (Shechem), the capital of the Samaritans since Samaria had become Christian, had Jewish inhabitants. But in all these cities, with the exception of Nazareth, the Jews seem to have been in the minority, insignificant in comparison with the number of the Christians.

There probably existed an educational system among the Jews of Palestine, but it must have been inadequate and unimportant, since, with the exception of Mar-Zutra, not even the names of the teachers are known. Until the time of Justinian the Jews of Palestine and the Byzantine empire, whatever may have been their civil disabilities, enjoyed complete religious liberty; the emperors did not interfere in the affairs of the heart. Justinian was the emperor who, besides imposing greater civil restrictions, first interfered in matters of conscience. It was he who promulgated the disgraceful law that Jewish witnesses were not to be allowed to testify against Christians, and that they were to be considered competent witnesses only in their own cases (532). Compared with the Samaritans, the Jews were a favored class, for the evidence of the former had no validity whatever, and they were not even allowed to dispose of their property by will. This was an act of revenge against the Samaritans, who had several times risen in revolt against the imperial power, and on one occasion had set up a king in the person of Julian ben Sabar (about 530). As the Jews had not taken part in this insurrection, they were favored to a certain extent. Meanwhile, however, Justinian also published an anti-Jewish law. Although the Jews and Samaritans were excluded, like all heretics, from offices of honor, they were obliged by law to assume the onerous and expensive decurionate (magisterial office), without being permitted, however, to enjoy the privileges attached to it, namely, exemption from exile and flogging. "They shall bear the yoke, although they sigh under it; but they shall be deemed unworthy of every honor" (537).

Justinian was one of those rulers who, in spite of narrowness of mind and wickedness, have their own opinions on religious matters, and desire to assert them without regard for their subjects' peace of mind. Justinian wished to carry out his views concerning the Christian celebration of Easter, and he therefore forbade the Jews to celebrate the Passover before the Easter of the Christians. The governors of the provinces had strict orders to enforce this prohibition. Thus, whenever the Jewish feast of the Passover preceded the Christian Easter, in the year before leap-year, the Jews incurred heavy fines for holding divine service and eating unleavened bread (about 540).

Other invasions were made by Justinian on the territory of religious affairs. A Jewish congregation, probably in Constantinople or Cæsarea, had been for some time divided against itself. One party wanted the reading of the portions of the Pentateuch and the Prophets to be followed by a translation into Greek, for the benefit of the illiterate and the women. The pious members, on the other hand, especially the teachers of the Law, entertained an aversion to the use of the language of their tormentors and of the Church in divine service, probably also on the ground that no time would be left for the Agadic exposition. The dispute became so violent that the Grecian party laid the matter before the emperor, and appealed to him, as judge, in the last instance. Justinian of course pronounced judgment in favor of the Greek translation, and recommended to the Jews the use of the Septuagint or of Aquila's translation in their divine service. He also commanded that in all the provinces of his empire the lessons from the Holy Scriptures be translated into the vernacular. Thus far Justinian was in the right. It is true that he also forbade, under threat of corporal punishment, the excommunication of the Greek party or party of innovation by those that clung to the old liturgical system; but even this may be regarded as an act of justice, as the emperor desired to guarantee liberty in matters connected with the liturgy. But another clause of the same rescript proves unmistakably that in this matter he was consulting the interests of the Church alone, laboring, as he did, under the delusion that the use of a Greek translation in the synagogical services, especially of the Septuagint, Christian in coloring, would win over the Jews to the Christian faith. He decreed that all the Jewish congregations of the Byzantine empire, naturally including those which entertained no desire in this direction, should use a Greek or Latin translation of the lessons for each Sabbath, and he forbade the use of the Agadic exposition, which had been customary until then. Justinian desired to suppress the national conceptions of the Holy Scripture in favor of a translation which had been altered in many places to suit the purposes of Christianity.

It was probably Justinian who forbade the recital of the confession of faith, "Hear, O Israel, the Lord is one," in the synagogues, because it seemed a protest against the doctrine of the Trinity. He also forbade the prayer, "Holy, holy, holy," because the Jews added an Aramaic sentence, by way of explanation, in order that this prayer might not, as the Christians held, be taken as a confirmation of the Trinity. Finally, he forbade the reading of the prophet Isaiah on the Sabbath, so that the Jews might be deprived of this source of comfort for their present sorrows and of hope for future happiness.

The service in the synagogue was to be a means of converting the Jews, and the spirit of Judaism, manifesting itself in Agadic expositions and homilies, was to be made to yield to Christian doctrines, the path to which was to be leveled by a method of interpretation showing Christ to be prefigured in the Old Testament. It appears, therefore, that the despotic Justinian by no means proposed to grant liberties to the synagogue, but that he desired, on the contrary, to impose a species of restraint. He was very zealous in exacting obedience to this decree, and he commanded his minister, Areobindus, to communicate the edict concerning the translation of the lessons read in the synagogue to all the officers of the provinces, and to enjoin upon them to watch strictly over its rigorous execution (February 13th, 553).

This malignant decree was, however, followed by no serious consequences; the need of a translation of the Bible was not sufficiently pressing among the Jews to oblige them to make use of one. The party which desired to introduce a translation stood isolated, and it was not difficult to conduct divine service in the customary manner and to escape the notice of the authorities in those instances in which the congregation was at peace. The preachers continued to make use of the Agada, even introducing covert attacks upon anti-Jewish Byzantium into their sermons. "'There are creeping things innumerable' (Psalm civ) signifies the countless edicts which the Roman empire (Byzantium) publishes against us; the 'small and great beasts' are the dukes, governors, and captains; whosoever of the Jews associates himself with them shall become an object of scorn." "As an arrow is not perceived until it has pierced the heart, so it is with the decrees of Esau (Byzantium). His shafts come suddenly, and are not felt until the word is spoken for death or imprisonment. Their writings are 'the arrow that flieth by day.'" In this strain the teachers of the Law preached in Judæa.

The Jews of Palestine had but little cause to be satisfied with Justinian's rule, which oppressed them doubly with its extortionate taxation and its religious hypocrisy. Stephanus, the governor of Palæstina Prima, doubtless no better than the majority of officials in Justinian's time, helped to irritate the Jews, by whom he was thoroughly hated. The time was past, however, when the Jews could angrily shake the galling yoke from their necks, and take up arms against their oppressors. The Samaritans, who had been hard pressed since the days of the Emperor Zeno, were more passionate and venturesome, but their numerous insurrections resulted in forging new chains for them, especially since the days of their short-lived king, Julian, when they had so ruthlessly massacred their hated enemies, the Christians. They were compelled, with even greater rigor than the Jews, to embrace Christianity, and all who refused to submit forfeited the right of disposing of their property. Although Sergius, bishop of Cæsarea, declared that the obstinacy of the Samaritans had decreased, and that they embraced Christianity with ever-increasing sincerity, and although he succeeded in inducing Justinian to mitigate the severity of the harsh laws which had been promulgated against them, they nevertheless concealed in their hearts the deepest hatred toward their tormentors.

On the occasion of a chariot-race in Cæsarea, the capital, where the jealousy of the color-factions against one another never allowed an event of that kind to pass off without a riot, the Samaritans threw off all restraint, and fell upon the Christians. The Jewish youth made common cause with them, and together they massacred their Christian opponents in Cæsarea and destroyed their churches. Stephanus, the governor, hastened to the aid of the Christians, but the Samaritans pressed him and his military escort so hard that he was obliged to take refuge in his official residence. Eventually they killed him in his own house, and spread terror throughout the city and the surrounding country (July, 556). The Samaritans probably counted upon the support of one of their countrymen, Arsenios by name, the all-powerful favorite of Empress Theodora, with whose secret commissions he was entrusted. Stephanus' widow hurried to Constantinople to acquaint the emperor with this disturbance and the death of her husband, whereupon Justinian ordered Amantius, the governor of the East resident in Antioch, to intervene with an armed force.

Amantius found it easy to execute this command, as the movement was not serious, but few of the Samaritans and Jews of Palestine being concerned in it. Punishment was meted out only to the guilty, but was in keeping with the spirit of the times, and consisted of beheading, hanging, loss of the right hand, and confiscation of property.

Justinian's successor, Justin the Younger, appears to have made no change in the anti-Jewish laws. Although he renewed the oppressive enactments of his predecessor against the Samaritans, whom he deprived of the right to dispose of their property by testament or by deed, there is no edict of his which was prejudicial to the Jews. Under the two excellent emperors, Tiberius and Mauritius, no mention is made of the Jews. It is not until the accession of the usurper Phocas, who renewed the times of Caligula and Commodus, that a disturbance occurs, in the course of which the Jews were carried away to a deed of brutal violence, which proves that the arbitrariness of the officials and the arrogance of the clergy must have caused intolerable suffering among them.

In Antioch, hatred had existed between Jews and Christians for centuries, and had been intensified by constant friction. Suddenly the Jews fell upon their Christian neighbors, perhaps at the races in the circus, and retaliated for the injuries which they had suffered; they killed all that fell into their hands, and threw their bodies into the fire, as the Christians had done to them a century before. The Patriarch Anastasius, surnamed the Sinaite, an object of special hate, was shamefully abused by them, and his body dragged through the streets before he was put to death. When the news of this rebellion reached Phocas, he appointed Bonosus governor of the East, and Cotys, commander of the troops, and charged them to bring the rebels to account. But the Jews of Antioch fought so bravely that the Roman army could obtain no advantage over them. It was only when the campaign was renewed with numerous troops collected from the neighboring country that they succumbed to the Roman generals, who killed part of them, mutilated others, and sent the rest into exile (September and October, 608).

The misdeeds of the Emperor Phocas afforded the Jews an unexpected opportunity to give vent to their deep resentment. He had dispossessed his predecessor Mauritius, and this provoked the Persian king, Chosru II, the son-in-law of the latter, to attack the Roman possessions in the East. A Persian host inundated Asia Minor and Syria, in spite of the fact that Heraclius, the newly elected emperor, sent news to the Persian king of Phocas' well-merited chastisement, and begged for peace.

A division of the Persian army under the general Sharbarza descended from the heights of Lebanon in order to wrest Palestine from the Byzantine scepter. On hearing of the weakness of the Christian arms and of the advance of the Persian troops, the Jews of Palestine felt a fierce desire for battle. It seemed to them that the hour had come for revenge upon their twofold enemy, Roman and Christian, for the humiliations which they had borne for centuries. Tiberias was the hotbed of this warlike movement, and it was started by a man named Benjamin, who possessed a prodigious fortune, which he employed in enlisting and arming Jewish troops. A call was issued to all the Jews of Palestine to assemble and join the Persian army, and it met with a ready response. The sturdy Jewish inhabitants of Tiberias, of Nazareth, and of the mountain cities of Galilee, flocked to the Persian standard. Filled with rage, they spared neither the Christians nor their churches in Tiberias, and probably put an end to the bishopric. With Sharbarza's army they marched on Jerusalem, in order to wrest the Holy City from the Christians. The Jews of southern Palestine joined their countrymen, and with the help of the Jews and a band of Saracens, the Persian general took Jerusalem by storm (July, 614). Ninety thousand Christians are said to have perished in Jerusalem; but the story that the Jews bought the Christian prisoners from the Persians, and killed them in cold blood is a pure fiction.

In their rage, however, the Jews relentlessly destroyed the Christian sanctuaries. All the churches and monasteries were burned, and the Jews undoubtedly had a greater share in this deed than the Persians. Had not Jerusalem – the original possession of the Jews – been torn from them by violence and treachery? Did they not feel that the Holy City was as foully desecrated by the adoration of the cross and of the bones of the martyrs as by the idolatries of Antiochus Epiphanes and Hadrian? The Jews seem to have deluded themselves with the hope that the Persians would grant them Jerusalem and the surrounding territory whereon to establish a commonwealth.

With the Persians, the Jews swept through Palestine, destroyed the monasteries which abounded in the country, and expelled or killed the monks. A detachment of Jews from Jerusalem, Tiberias, Galilee, Damascus, and even Cyprus, undertook an incursion against Tyre, having been invited by the four thousand Jewish inhabitants of that city to fall upon the Christians on Easter-night and to massacre them. The Jewish host is said to have consisted of 20,000 men. The expedition, however, miscarried, as the Christians of Tyre had been informed of the impending danger. They anticipated their enemies, seizing their Jewish fellow-citizens and throwing them into prison; then they awaited the arrival of the Jewish troops, who found the gates closed and fortified. The invading Jews revenged themselves by destroying the churches around Tyre. As often, however, as the Christians of Tyre heard of the destruction of a church, they killed a hundred of their Jewish prisoners, and threw their heads over the walls. In this manner 2000 of the latter are said to have met their death. The besiegers, disheartened by the death of their brethren, withdrew, and were pursued by the Tyrians.

The Palestinian Jews were relieved of the sight of their enemies for about fourteen years, and the immediate result of these wars filled them with joy. No doubt many a Christian became converted through fear, or because he despaired of the continuance of Christianity. The conversion of a monk who of his own free will embraced Judaism was a great triumph for the Jews. This monk had spent many years in the monastery on Mount Sinaï in doing penance and reciting litanies. Suddenly he was assailed by doubts as to the truth of Christianity. He alleged that he had been led to this change by vivid dreams, which showed him on one side Christ, the apostles, and the martyrs enveloped in gloomy darkness, while on the other side were Moses, the prophets, and the holy men of Judaism, bathed in light. Weary of this internal struggle, he descended from Mount Sinaï, crossed the desert to Palestine, and finally went to Tiberias, where he declared his settled determination to embrace Judaism. He offered himself for circumcision, adopted the name of Abraham, married a Jewess, and henceforward became a zealous advocate of Judaism and a vehement opponent of his former religion.

Meanwhile the hope which the Jews had placed in the Persian conquerors had not been fulfilled. The Persians did not deliver up to them the city of Jerusalem, and did nothing to promote the rise of a free Jewish commonwealth, besides which they probably oppressed the Jews with taxes. There thus arose great discord between the allies, which ended in the Persian general's seizing many of the Jews of Palestine and banishing them to Persia. This only served to increase the discontent of the Jews, and induced them to change their opinions and to lean more towards the Emperor Heraclius. This prince, who underwent the rare transformation, by which a dull coward is in a night changed into an enthusiastic hero, was anxious to conciliate his Jewish enemies in order to use them against his chief opponent. He therefore entered into a formal alliance with the Jews, the negotiations for which were probably conducted by Benjamin of Tiberias. This treaty secured for them immunity from punishment for the injuries which they had inflicted on the Christians, and held out to them other advantages which have not come down to us (about 627).

Heraclius' victories, coupled with Chosru's incapacity, and the revolt which Syroes, the son of the latter, had raised against his father, won back for the Greek emperor all those provinces which were on the point of being permanently constituted Persian satrapies. After the conclusion of peace between Heraclius and Syroes, who dethroned and killed his aged father, the Persians quitted Judæa, and again the country fell under Byzantine rule (628). In the autumn of the same year the emperor proceeded in triumph to Jerusalem. On his journey he touched at Tiberias, where he was hospitably entertained by Benjamin, who also furnished the Byzantine army with the means of subsistence. In the course of conversation the emperor asked him why he had shown such hatred towards the Christians, to which Benjamin ingenuously replied, "Because they are the enemies of my religion."

When Heraclius entered the Holy City he was met by the vehement demand of the monks and the Patriarch Modestus for the extirpation of all the Jews of Palestine, at once a measure of revenge for their past treatment of the Christians, and a safeguard against the recurrence of the outrage if similar incursions should happen. The emperor protested, however, that he had solemnly and in writing promised immunity from punishment to the Jews, and to violate this pledge would make him a sinner before God and a traitor before men. The fanatical monks replied that the assassination of the Jews, far from being a crime, was, on the contrary, an offering acceptable to God. They offered to take the entire responsibility for the sin upon their own shoulders, and to appoint a special week of fasting by way of atonement. This argument convinced the bigoted emperor and sufficed to quiet his conscience; he instituted a persecution of the Jews throughout Palestine, and massacred all that failed to conceal themselves in the mountains or escape to Egypt.

There still existed Jewish congregations in Egypt, even in Alexandria itself, whence the Jews had been expelled by the fanatic Cyril in the beginning of the fifth century. A certain Jew of Alexandria, Urbib by name, celebrated for his wealth and generosity, during a pestilential famine charitably fed the needy without distinction of religion. The Jews of Alexandria, moved by warm sympathy for their suffering co-religionists, fraternally welcomed the unhappy fugitives from Judæa, the victims of monkish fanaticism. Heraclius seized upon this occasion to renew the edicts of Hadrian and Constantine, by which the Jews were forbidden to enter Jerusalem or its precincts (628).