Читать книгу Ancient States and Empires - John Lord - Страница 12

Absorption of the ten tribes.

We have seen how the ten tribes were carried captive to Assyria, on the fall of Samaria, by Shalmanezer, B.C., 721. From that time history loses sight of the ten tribes, as a distinct people. They were probably absorbed with the nations among whom they settled, although imagination has loved to follow them into inaccessible regions where they await their final restoration. But there are no reliable facts which justify this conclusion. They may have been the ancestors of the Christian converts afterward found among the Nestorians. They may have retained in the East, to a certain extent, some of their old institutions. But nothing is known with certainty. All is vain conjecture respecting their ultimate fortunes.

The Jews at Babylon.

The Jews of the tribes of Judah and Benjamin never entirely departed from their ancient faith, and their monarchs reigned in regular succession till the captivity of the family of David. They were not carried to Babylon for one hundred and twenty-three years after the dispersion of the ten tribes, B.C. 598.

Daniel.

During the captivity, the Jews still remained a separate people, governed by their own law and religion. It is supposed that they were rather colonists than captives, and were allowed to dwell together in considerable bodies—that they were not sold as slaves, and by degrees became possessed of considerable wealth. What region, from time immemorial, has not witnessed their thrift and their love of money? Well may a Jew say, as well as a Greek, “Quæ regio in terris nostri non plena laboris.” Taking the advice of Jeremiah they built houses, planted gardens, and submitted to their fate, even if they bewailed it “by the rivers of Babylon,” in such sad contrast to their old mountain homes. They had the free enjoyment of their religion, and were subjected to no general and grievous religious persecutions. And some of their noble youth, like Daniel, were treated with great distinction during the captivity. Daniel had been transported to Babylon before Jerusalem fell, as a hostage, among others, of the fidelity of their king. These young men, from the highest Jewish families, were educated in all the knowledge of the Babylonians, as Joseph had been in Egyptian wisdom. They were the equals of the Chaldean priests in knowledge of astronomy, divination, and the interpretation of dreams. And though these young hostages were maintained at the public expense, and perhaps in the royal palaces, they remembered their distressed countrymen, and lived on the simplest fare. It was as an interpreter of dreams that Daniel maintained his influence in the Babylonian court. Twice was he summoned by Nebuchadnezzar, and once by Belshazzar to interpret the handwriting on the wall. And under the Persian monarch, when Babylon fell, Daniel became a vizier, or satrap, with great dignity and power.

His beautiful character.

When the seventy years' captivity, which Jeremiah had predicted, came to an end, the empire of the Medes and Persians was in the hands of Cyrus, under whose sway he enjoyed the same favor and rank that he did under Darius, or any of the Babylonian princes. The miraculous deliverance of this great man from the lion's den, into which he had been thrown from the intrigues of his enemies and the unalterable law of the Medes, resulted in a renewed exaltation. Josephus ascribes to Daniel one of the noblest and most interesting characters in Jewish history, a great skill in architecture, and it is to him that the splendid mausoleum at Ecbatana is attributed. But Daniel, with all his honors, was not corrupted, and it was probably through his influence, as a grand vizier, that the exiled Jews obtained from Cyrus the decree which restored them to their beloved land.

Return of the Jews.

The number of the returned Jews, under Zerubbabel, a descendant of the kings of Judah, were forty-two thousand three hundred and sixty men—a great and joyful caravan—but small in number compared with the Israelites who departed from Egypt with Moses. On their arrival in their native land, they were joined by great numbers of the common people who had remained. They bore with them the sacred vessels of the temple, which Cyrus generously restored. They arrived in the spring of the year B.C. 536, and immediately made preparations for the restoration of the temple; not under those circumstances which enabled Solomon to concentrate the wealth of Western Asia, but under great discouragements and the pressure of poverty. The temple was built on the old foundation, but was not completed till the sixth year of Darius Hystaspes, B.C. 515, and then without the ancient splendor.

Dedication of the Temple.

It was dedicated with great joy and magnificence, but the sacrifice of one hundred bullocks, two hundred rams, four hundred lambs, and twelve goats, formed a sad contrast to the hecatombs which Solomon had offered.

Nothing else of importance marked the history of the dependent, impoverished, and humiliated Jews, who had returned to the country of their ancestors during the reign of Darius Hystaspes.

Mordecai and Ahasuerus. The story of Esther.

It was under his successor, Xerxes, he who commanded the Hellespont to be scourged—that mad, luxurious, effeminated monarch, who is called in Scripture Ahasuerus,—that Mordecai figured in the court of Persia, and Esther was exalted to the throne itself. It was in the seventh year of his reign that this inglorious king returned, discomfited, from the invasion of Greece. Abandoning himself to the pleasures of his harem, he marries the Jewess maiden, who is the instrument, under Providence, of averting the greatest calamity with which the Jews were ever threatened. Haman, a descendant of the Amalekitish kings, is the favorite minister and grand vizier of the Persian monarch. Offended with Mordecai, his rival in imperial favor, the cousin of the queen, he intrigues for the wholesale slaughter of the Jews wherever they were to be found, promising the king ten thousand talents of silver from the confiscation of Jewish property, and which the king needed, impoverished by his unsuccessful expedition into Greece. He thus obtains a decree from Ahasuerus for the general massacre of the Jewish nation, in all the provinces of the empire, of which Judea was one. The Jews are in the utmost consternation, and look to Mordecai. His hope is based on Esther, the queen, who might soften, by her fascinations, the heart of the king. She assumes the responsibility of saving her nation at the peril of her own life—a deed of not extraordinary self-devotion, but requiring extraordinary tact. What anxiety must have pressed the soul of that Jewish woman in the task she undertook! What a responsibility on her unaided shoulders? But she dissembles her grief, her fear, her anxiety, and appears before the king radiant in beauty and loveliness. The golden sceptre is extended to her by her weak and cruel husband, though arrayed in the pomp and power of an Oriental monarch, before whom all bent the knee, and to whom, even in his folly, he appears as demigod. She does not venture to tell the king her wishes. The stake is too great. She merely invites him to a grand banquet, with his minister Haman. Both king and minister are ensnared by the cautious queen, and the result is the disgrace of Haman, the elevation of Mordecai, and the deliverance of the Jews from the fatal sentence—not a perfect deliverance, for the decree could not be changed, but the Jews were warned and allowed to defend themselves, and they slew seventy-five thousand of their enemies. The act of vengeance was followed by the execution of the ten sons of Haman, and Mordecai became the real governor of Persia. We see in this story the caprice which governed the actions, in general, of Oriental kings, and their own slavery to their favorite wives. The charms of a woman effect, for evil or good, what conscience, and reason, and policy, and wisdom united can not do. Esther is justly a favorite with the Christian and Jewish world; but Vashti, the proud queen who, with true woman's dignity, refuses to grace with her presence the saturnalia of an intoxicated monarch, is also entitled to our esteem, although she paid the penalty of disobedience; and the foolish edict which the king promulgated, that all women should implicitly obey their husbands, seems to indicate that unconditional obedience was not the custom of the Persian women.

Return to Palestine of Jews under Ezra.

The reign of Artaxerxes, the successor of Xerxes, was favorable to the Jews, for Judea was a province of the Persian empire. In the seventh year of his reign, B.C. 458, a new migration of Jews from Babylonia took place, headed by Ezra, a man of high rank at the Persian court. He was empowered to make a collection among the Jews of Babylonia for the adornment of the temple, and he came to Jerusalem laden with treasures. He was, however, affected by the sight of a custom which had grown up, of intermarriage of the Jews with adjacent tribes. He succeeded in causing the foreign wives to be repudiated, and the old laws to be enforced which separated the Jews from all other nations. And it is probably this stern law, which prevents the Jews from marriage with foreigners, that has preserved their nationality, in all their wanderings and misfortunes, more than any other one cause.

Nehemiah. Rebuilding of Jerusalem. Revival of ancient laws.

A renewed commission granted to Nehemiah, B.C. 445, resulted in a fresh immigration of Jews to Palestine, in spite of all the opposition which the Samaritan and other nations made. Nehemiah was cup-bearer to the Persian king, and devoted to the Persian interests. At that time Persia had suffered a fatal blow at the battle of Cindus, and among the humiliating articles of peace with the Athenian admiral was the stipulation that the Persians should not advance within three days' journey of the sea. Jerusalem being at this distance, was an important post to hold, and the Persian court saw the wisdom of intrusting its defense to faithful allies. In spite of all obstacles, Nehemiah succeeded, in fifty-two days, in restoring the old walls and fortifications; the whole population, of every rank and order having devoted themselves to the work. Moreover, contributions for the temple continued to flow into the treasury of a once opulent, but now impoverished and decimated people. After providing for the security of the capital and the adornment of the temple, the leaders of the nation turned their attention to the compilation of the sacred books and the restoration of religion. Many important literary works had been lost during their captivity, including the work of Solomon on national history, and the ancient book of Jasher. But the books on the law, the historical books, the prophetic writings, the Psalms, Proverbs, Ecclesiastes, and the Songs of Solomon, were collected and copied. The law, revised and corrected, was publicly read by Ezra; the Feast of Tabernacles was celebrated with considerable splendor; and a renewed covenant was made by the people to keep the law, to observe the Sabbath, to avoid idolatry, and abstain from intermarriage with strangers. The Jewish constitution was restored, and Nehemiah, a Persian satrap in reality, lived in a state of considerable magnificence, entertaining the chief leaders of the nation, and reforming all disorders. Jerusalem gradually regained political importance, while the country of the ten tribes, though filled with people, continued to be the seat of idolaters.

Obscurity of Jewish history after Nehemiah.

On the death of Nehemiah, B.C. 415, the history of the Jews becomes obscure, and we catch only scattered glimpses of the state of the country, till the accession of Antiochus Epiphanes, B.C. 175, when the Syrian monarch had erected a new kingdom on the ruins of the Persian empire. For more than two centuries, when the Greeks and Romans flourished, Jewish history is a blank, with here and there some scattered notices and traditions which Josephus has recorded. The Jews, living in vassalage to the successors of Alexander during this interval, had become animated by a martial spirit, and the Maccabaic wars elevated them into sufficient importance to become allies of Rome—the new conquering power, destined to subdue the world. During this period the Jewish character assumed the hard, stubborn, exclusive cast which it has ever since maintained—an intense hostility to polytheism and all Gentile influences. The Jewish Scriptures took their present shape, and the Apocryphal books came to light. The sects of the Jews arose, like Pharisees and Sadducees, and religious and political parties exhibited an unwonted fierceness and intolerance. While the Greeks and Romans were absorbed in wars, the Jews perfected their peculiar economy, and grew again into political importance. The country, by means of irrigation and cultivation, became populous and fertile, and poetry and the arts regained their sway. The people took but little interest in the political convulsions of neighboring nations, and devoted themselves quietly to the development of their own resources. The captivity had cured them of war, of idolatry, and warlike expeditions.

Obscurity and growth of the Jews.

During this two hundred years of obscurity, but real growth, unnoticed and unknown by other nations, a new capital had arisen in Egypt; Alexandria became a great mart of commerce, and the seat of revived Grecian learning. The sway of the Ptolemaic kings, Grecian in origin, was favorable to letters, and to arts. The Jews settled in their magnificent city, translated their Scriptures into Greek, and cultivated the Greek philosophy.

The ascendency of the high priests.

Meanwhile the internal government of the Jews fell into the hands of the high priests—the Persian governors exercising only a general superintendence. At length the country, once again favored, was subjected to the invasion of Alexander. After the fall of Tyre, the conqueror advanced to Gaza, and totally destroyed it. He then approached Jerusalem, in fealty to Persia. The high priest made no resistance, but went forth in his pontifical robes, followed by the people in white garments, to meet the mighty warrior. Alexander, probably encouraged by the prophesies of Daniel, as explained by the high priest, did no harm to the city or nation, but offered gifts, and, as tradition asserts, even worshiped the God of the Jews. On the conquest of Persia, Judea came into the possession of Laomedon, one of the generals of Alexander, B.C. 321. On his defeat by Ptolemy, another general, to whom Egypt had fallen as his share, one hundred thousand Jews were carried captive to Alexandria, where they settled and learned the Greek language. The country continued to be convulsed by the wars between the generals of Alexander, and fell into the hands, alternately, of the Syrian and Egyptian kings—successors of the generals of the great conqueror.

Persecution of the Jews by Antiochus.

On the establishment of the Syro-Grecian kingdom by Seleucus, Antioch, the capital, became a great city, and the rival of Alexandria. Syria, no longer a satrapy of Persia, became a powerful monarchy, and Judea became a prey to the armies of this ambitious State in its warfare with Egypt, and was alternately the vassal of each—Syria and Egypt. Under the government of the first three Ptolemies—those enlightened and magnificent princes, Soter, Philadelphus, and Evergetes, the Jews were protected, both at home and in Alexandria, and their country enjoyed peace and prosperity, until the ambition of Antiochus the Great again plunged the nation in difficulties. He had seized Judea, which was then a province of the Egyptian kings, but was defeated by Ptolemy Philopator. This monarch made sumptuous presents to the temple, and even ventured to enter the sanctuary, but was prevented by the high priest. Although filled with fear in view of the tumult which this act provoked, he henceforth hated and persecuted the Jews. Under his successor, Judea was again invaded by Antiochus, and again was Jerusalem wrested from his grasp by Scopas, the Egyptian general. Defeated, however, near the source of the Jordan, the country fell into the hands of Antiochus, who was regarded as a deliverer. And it continued to be subject to the kings of Syria, until, with Jerusalem, it suffered calamities scarcely inferior to those inflicted by the Babylonians.

The reign of the high priests. Their turbulent reigns. Popular tumults. Misery of the Jews.

It is difficult to trace, with any satisfaction, the internal government of the Jews during the two hundred years when the chief power was in the hands of the high priests—this period marked by the wars between Syria and Egypt, or rather between the successors of the generals of Alexander. The government of the high priests at Jerusalem was not exempt from those disgraceful outrages which occasionally have marked all the governments of the world—whether in the hands of kings, or in an oligarchy of nobles and priests. Nehemiah had expelled from Jerusalem, Manasseh, the son of Jehoiada, who succeeded Eliashib in the high priesthood, on account of his unlawful marriage with a stranger. Manasseh, invited to Samaria by the father of the woman he had married, became high priest of the temple on Mount Gerizim, and thus perpetuated the schism between the two nations. Before the conquests of Alexander, while the country was under the dominion of Persia, a high priest by the name of John murdered his brother Jesus within the precincts of the sanctuary, which crime was punished by the Persian governor, by a heavy fine imposed upon the whole nation. Jaddua was the high priest in the time of Alexander, and by his dignity and tact won over the conqueror of Asia. Onias succeeded Jaddua, and ruled for twenty-one years, and he was succeeded by Simon the Just, a pontiff on whose administration Jewish tradition dwells with delight. Simon was succeeded by his uncles, Eleazar and Manasseh, and they by Onias II., son of Simon, through whose misconduct, or indolence, in omitting the customary tribute to the Egyptian king, came near involving the country in fresh calamities—averted, however, by his nephew Joseph, who pacified the Egyptian court, and obtained the former generalship of the revenues of Judea, Samaria, and Phœnicia, which he enjoyed to the time of Antiochus the Great. Onias II. was succeeded by his son Simon, under whose pontificate the Egyptian monarch was prevented from entering the temple, and he by Onias III., under whose rule a feud took place with the sons of Joseph, disgraced by murders, which called for the interposition of the Syrian king, who then possessed Judea. Joshua, or Jason, by bribery, obtained the pontificate, but he allowed the temple worship to fall into disuse, and was even alienated from the Jewish faith by his intimacy with the Syrian court. He was outbidden in his high office by Onias, his brother, who was disgraced by savage passions, and who robbed the temple of its golden vessels. The people, indignant, rose in a tumult, and slew his brother, Lysimachus. Meanwhile, Jason, the dispossessed high priest, recovered his authority, and shut up Onias, or Menelaus, as he called himself, in a castle. This was interpreted by Antiochus as an insurrection, and he visited on Jerusalem a terrible penalty—slaughtering forty thousand of the people, and seizing as many more for slaves. He then abolished the temple services, seized all the sacred vessels, collected spoil to the amount of eighteen hundred talents, defiled the altar by the sacrifice of a sow, and suppressed every sign of Jewish independence. He meditated the complete extirpation of the Jewish religion, dismantled the capitol, harassed the country people, and inflicted unprecedented barbarities. The temple itself was dedicated to Jupiter Olympius, and the reluctant and miserable Jews were forced to join in all the rites of pagan worship, including the bacchanalia, which mocked the virtue of the older Romans.

The Maccabees. Mattathias. His successes.

From this degradation and slavery the Jews were rescued by a line of heroes whom God raised up—the Asmoneans, or Maccabees. The head of this heroic family was Mattathias, a man of priestly origin, living in the town of Modin, commanding a view of the sea—an old man of wealth and influence who refused to depart from the faith of his fathers, while most of the nation had relapsed into the paganism of the Greeks. He slew with his own hand an apostate Jew, who offered sacrifice to a pagan deity, and then killed the royal commissioner, Apelles, whom Antiochus had sent to enforce his edicts. The heroic old man, who resembled William Tell, in his mission and character, summoned his countrymen, who adhered to the old faith, and intrenched himself in the mountains, and headed a vigorous revolt against the Syrian power, even fighting on the Sabbath day. The ranks of the insurrectionists were gradually filled with those who were still zealous for the law, or inspired with patriotic desires for independence. Mattathias was prospered, making successful raids from his mountain fastnesses, destroying heathen altars, and punishing apostate Jews. Two sects joined his standard with peculiar ardor—the Zadikim, who observed the written law of Moses, from whom the Sadducees of later times sprang, and the more zealous and austere Chasidim, who added to the law the traditions of the elders, from whom the Pharisees came.

Old men are ill suited to conduct military expeditions when great fatigue and privation are required, and the aged Mattathias sank under the weight which he had so nobly supported, and bequeathed his power to Judas, the most valiant of his sons.

His son Judas. His heroic deeds.

This remarkable man, scarcely inferior to Joshua and David in military genius and heroic qualities, added prudence and discretion to personal bravery. When his followers had gained experience and courage by various gallant adventures, he led them openly against his enemies. The governor of Samaria, Apollonius, was the first whom he encountered, and whom he routed and slew. Seron, the deputy governor of Cœlesyria, sought to redeem the disgrace of the Syrian arms; but he also was defeated at the pass of Bethoron. At the urgent solicitation of Philip, governor of Jerusalem, Antiochus then sent a strong force of forty thousand foot and seven thousand horse to subdue the insurgents, under the command of Ptolemy Macron. Judas, to resist these forces, had six thousand men; but he relied on the God of Israel, as his fathers had done in the early ages of Jewish history, and in a sudden attack he totally routed a large detachment of the main army, under Gorgias, and spoiled their camp. He then defeated another force beyond the Jordan, and the general fled in the disguise of a slave, to Antioch. Thus closed a triumphant campaign.

Syria invades Palestine.

The next year, Lysias, the lieutenant-general of Antiochus, invaded Judea with a large force of sixty-five thousand men. Judas met it with ten thousand, and gained a brilliant victory, which proved decisive, and which led to the re-establishment of the Jewish power at Jerusalem. Judas fortified the city and the temple, and assumed the offensive, and recovered, one after another, the cities which had fallen under the dominion of Syria. In the mean time, Antiochus, the bitterest enemy which the Jews ever had, died miserably in Persia—the most powerful of all the Syrian kings.

Another unsuccessful invasion.

On the accession of Antiochus Eupater, Lysias again attempted the subjugation of Judea, This time he advanced with one hundred thousand foot, twenty thousand horse, and thirty-two elephants. But this large force wasted away in an unsuccessful attack on Jerusalem, harassed by the soldiers of the Maccabees. A treaty of peace was concluded, by which full liberty of worship was granted to the Jews, with permission to be ruled by their own laws.

Continued hostilities between Syria and Palestine.

Demetrius, the lawful heir of Antiochus the Great, had been detained at Rome as a hostage, in consequence of which Antiochus Eupater had usurped his throne. Escaping from Rome, he overpowered his enemies and recovered his kingdom. But he was even more hostile to the Jews than his predecessor, and succeeded in imposing a high priest on the nation friendly to his interests. His cruelties and crimes once more aroused the Jews to resistance, and Judas gained another decisive victory, and Nicanor, the Syrian general, was slain.

The Jews force an alliance with the Romans.

Judas then adopted a policy which was pregnant with important consequences. He formed a league with the Romans, then bent on the conquest of the East. The Roman senate readily entered into a coalition with the weaker State, in accordance with its uniform custom of protecting those whom they ultimately absorbed in their vast empire: but scarcely was the treaty ratified when the gallant Judas died, leaving the defense of his country to his brothers, B.C. 161.

Jonathan Maccabeus master of Judea. His rule. John Hyrcanus as high priest.

Jonathan, on whom the leadership fell, found the forces under his control disheartened by the tyranny of the high priest, Alcimus, whom the nation had accepted. Leagued with Bacchides, the Syrian general, the high priest had every thing his own way, until Jonathan, emerging from his retreat, delivered his countrymen once again, and another peace was made. Several years then passed in tranquillity, Jonathan being master of Judea. A revolution in Syria added to his power, and his brother Simon was made captain-general of all the country from Tyre to Egypt. Jonathan, unfortunately, was taken in siege, and the leadership of the nation devolved upon Simon, the last of this heroic family. He ruled with great wisdom, consolidated his power, strengthened his alliance with Rome, repaired Jerusalem, and restored the peace of the country. He was, on a present of one thousand pounds of gold to the Romans, decreed to be prince of Judea, and taken under the protection of his powerful ally. But the peace with Syria, from the new complications to which that kingdom was subjected from rival aspirants to the throne, was broken in the old age of Simon, and he was treacherously murdered, with his oldest son, Judas, at a banquet in Jerusalem. The youngest son, John Hyrcanus, inherited the vigor of his family, and was declared high priest, and sought to revenge the murder of his father and brother. Still, a Syrian army overran the country, and John Hyrcanus, shut up in Jerusalem, was reduced to great extremities. A peace was finally made between him and the Syrian monarch, Antiochus, by which Judea submitted to vassalage to the king of Syria. An unfortunate expedition of Antiochus into Parthia enabled Hyrcanus once again to throw off the Syrian yoke, and Judea regained its independence, which it maintained until compelled to acknowledge the Roman power. Hyrcanus was prospered in his reign, and destroyed the rival temple on Mount Gerizim, while the temple of Jerusalem resumed its ancient dignity and splendor.

The Jews in Alexandria.

At this period the Jews, who had settled in Alexandria, devoted themselves to literature and philosophy in that liberal and elegant city, and were allowed liberty of worship. But they became entangled in the mazes of Grecian speculation, and lost much of their ancient spirit. By compliance with the opinions and customs of the Greeks, they reached great honors and distinction, and even high posts in the army.

The rule of John Hyrcanus.

Hyrcanus, supreme in Judea, now reduced Samaria and Idumea, and was only troubled by the conflicting parties of Pharisees and Sadducees, whose quarrels agitated the State. He joined the party of the Sadducees, who asserted free will, and denied the more orthodox doctrines of the Pharisees, a kind of epicureans, opposed to severities and the authority of traditions. It is one proof of the advance of the Hebrew mind over the simplicity of former ages, that the State could be agitated by theological and philosophical questions, like the States of Greece in their highest development.

Succeeded by his son.

Hyrcanus reigned twenty-nine years, and was succeeded by his son, Aristobulus, B.C. 106. His brief and inglorious reign was disgraced by his starving to death his mother in a dungeon, and imprisoning his three brothers, and assassinating a fourth, Antigonus, who was a victorious general. This prince died in an agony of remorse and horror on the spot where his brother was assassinated.

Alexander Jannaus succeeded to the throne of the Asmonean princes, who possessed the whole region of Palestine, except the port of Ptolemais, and the city of Gaza. In an attempt to recover the former he was signally defeated, and came near losing his throne. He was more successful in his attack on Gaza, which finally surrendered, after Alexander had incurred immense losses.

Turbulent reign of Alexander.

While this priest-king was celebrating the Feast of Tabernacles, a meeting, incited by the Pharisaic party, broke out, which resulted in the slaughter of ten thousand people. While invading the country to the east of the Jordan, the rebellion was renewed, and the nation, for six years, suffered all the evils of civil war. Routed in a battle with the Syrian monarch, whose aid the insurgents had invoked, he was obliged to flee to the mountains; but recovering his authority, at the head of sixty thousand men,—which shows the power of Judea at this period,—he marched upon Jerusalem, and inflicted a terrible vengeance, eight hundred men being publicly crucified, and eight thousand more forced to abandon the city. Under his iron sway, the country recovered its political importance, for his kingdom comprised the greater part of Palestine. He died, after a turbulent reign of twenty-seven years, B.C. 77, invoking his queen to throw herself into the arms of the Pharisaic party, which advice she followed, as it was the most powerful and popular.

Queen Alexandra.

The high priesthood devolved on his eldest son, Hyrcanus II., while the reins of government were held by his queen, Alexandra. She reigned vigorously and prosperously for nine years, punishing the murderers of the eight hundred Pharisees who had been executed.

Hyrcanus was not equal to his task amid the bitterness of party strife. His brother Aristobulus, belonging to the party of the Sadducees, and who had taken Damascus, was popular with the people, and compelled his elder brother to abdicate in his favor, and an end came to Pharisaic rule.

The Idumean family.

But now another family appears upon the stage, which ultimately wrested the crown from the Asmodean princes. Antipater, a noble Idumean, was the chief minister of the feeble Hyrcanus. He incited, from motives of ambition, the deposed prince to reassert his rights, and influenced by his counsels, he fled to Aretas, the king of Arabia, whose capital, Petra, had become a great commercial emporium. Aretas, Antipater, and Hyrcanus, marched with an army of fifty thousand men against Aristobulus, who was defeated, and fled to Jerusalem.

All parties invoke the aid of Pompey.

At this time Pompey was pursuing his career of conquests in the East, and both parties invoked his interference, and both offered enormous bribes. This powerful Roman was then at Damascus, receiving the homage and tribute of Oriental kings. The Egyptian monarch sent as a present a crown worth four thousand pieces of gold. Aristobulus, in command of the riches of the temple, sent a golden vine worth five hundred talents. Pompey, intent on the conquest of Arabia, made no decision; but, having succeeded in his object, assumed a tone of haughtiness irreconcilable with the independence of Judea. Aristobulus, patriotic yet vacillating,—“too high-minded to yield, too weak to resist,”—fled to Jerusalem and prepared for resistance.

Jerusalem falls into the hands of Pompey.

Pompey approached the capital, weakened by those everlasting divisions to which the latter Jews were subjected by the zeal of their religious disputes. The city fell, after a brave defense of three months, and might not have fallen had the Jews been willing to abate from the rigid observance of the Sabbath, during which the Romans prepared for assault. Pompey demolished the fortifications of the city, and exacted tribute, but spared the treasures of the temple which he profaned by his heathen presence. He nominated Hyrcanus to the priesthood, but withheld the royal diadem, and limited the dominions of Hyrcanus to Judea. He took Aristobulus to Rome to grace his triumph.

Reorganization of the government.

But he contrived to escape, and, with his son Alexander, again renewed the civil strife; but taken prisoner, he was again sent as a captive to the “eternal city.” Gabinius, the Roman general—for Hyrcanus had invoked the aid of the Romans—now deprived the high priest of the royal authority, and reorganized the whole government of Judea; establishing five independent Sanhedrims in the principal cities, after the form of the great Sanhedrim, which had existed since the captivity. This form lasted until Julius Cæsar reinvested Hyrcanus with the supreme dignity.

Jerusalem governed by Roman generals.

Jerusalem was now exposed to the rapacity of the Roman generals who really governed the country. Crassus plundered all that Pompey spared. He took from the temple ten thousand talents—about ten million dollars when gold and silver had vastly greater value than in our times. These vast sums had been accumulated from the contributions of Jews scattered over the world—some of whom were immensely wealthy.

Herod governor of Galilee.

Aristobulus and his son Alexander were assassinated during the great civil war between the partisans of Cæsar and Pompey. After the fall of the latter. Cæsar confirmed Hyrcanus in the high priesthood, and allowed him to rebuild the walls of Jerusalem. But Antipater, presuming on the incapacity of Hyrcanus, renewed his ambitious intrigues, and contrived to make his son, Phasael, governor of Jerusalem, and Herod, a second son, governor of Galilee.

Receives the crown of Judea. And reigns tyrannically. His miserable life.

Herod developed great talents, and waited for his time. After the battle of Philippi Herod made acceptable offerings to the conquering party, and received the crown of Judea, which had been recently ravaged by the Parthians, through the intrigues of Antigonas, the surviving son of Aristobulus. By his marriage with Mariamne, of the royal line of the Asmoneans, he cemented the power he had won by the sword and the favor of Rome. He was the last of the independent sovereigns of Palestine. He reigned tyrannically, and was guilty of great crimes, having caused the death of the aged Hyrcanus, and the imprisonment and execution of his wife on a foul suspicion. He paid the same court to Augustus that he did to Antony, and was confirmed in the possession of his kingdom. The last of the line of the Asmonæans had perished on the scaffold, beautiful, innocent, and proud, the object of a boundless passion to a tyrant who sacrificed her to a still greater one—suspicion. Alternating between his love and resentment, Herod sank into a violent fit of remorse, for he had more or less concern in the murder of the father, the grandfather, the brother, and the uncle of his beautiful and imperious wife. At all times, even amid the glories of his palace, he was haunted with the image of the wife he had destroyed, and loved with passionate ardor. He burst forth in tears, he tried every diversion, banquets and revels, solitude and labor—still the murdered Mariamne is ever present to his excited imagination. He settles down in a fixed and indelible gloom, and his stern nature sought cruelty and bloodshed. His public administration was, on the whole, favorable to the peace and happiness of the country, although he introduced the games and the theatres in which the Romans sought their greatest pleasures. For these innovations he was exposed to incessant dangers; but he surmounted them all by his vigilance and energy. He rebuilt Samaria, and erected palaces. But his greatest work was the building of Cæsarea—a city of palaces and theatres. His policy of reducing Judea to a mere province of Rome was not pleasing to his subjects, and he was suspected of a design of heathenizing the nation. Neither his munificence nor severities could suppress the murmurs of an indignant people. The undisguised hostility of the nation prompted him to an act of policy by which he hoped to conciliate it forever. The pride and glory of the Jews was their temple. This Herod determined to rebuild with extraordinary splendor, so as to approach its magnificence in the time of Solomon. He removed the old structure, dilapidated by the sieges, and violence, and wear of five hundred years; and the new edifice gradually arose, glittering with gold, and imposing with marble pinnacles.

The hatred in which he was held. His death.

But in spite of all his magnificent public works, whether to gratify the pride of his people, or his own vanity—in spite of his efforts to develop the resources of the country over which he ruled by the favor of Rome—in spite of his talents and energies—one of the most able of the monarchs who had sat on the throne of Judea, he was obnoxious to his subjects for his cruelties, and his sympathy with paganism, and he was visited in his latter days by a terrible disorder which racked his body with pain, and inflamed his soul with suspicions, while his court was distracted with cabals from his own family, which poisoned his life, and led him to perpetrate unnatural cruelties. He had already executed two favorite sons, by Mariamne whom he loved, all from court intrigues and jealousy, and he then executed his son and heir, by Doris, his first wife, whom he had divorced to marry Mariamne, and under circumstances so cruel that Augustus remarked that he had rather be one of his swine than one of his sons. Among other atrocities, he had ordered the massacre of the Innocents to prevent any one to be born “as king of the Jews.” His last act was to give the fatal mandate for the execution of his son Antipater, whom he hoped to make his heir, and then almost immediately expired in agonies, detested by the nation, and leaving a name as infamous as that of Ahab, B.C. 4.

His kingdom is divided among his sons. The claims of the rival princes.

Herod had married ten wives, and left a numerous family. By his will, he designated the sons of Malthace, his sixth wife, and a Samaritan, as his successors. These were Archelaus, Antipas, and Olympias. The first inherited Idumea, Samaria, and Judea; to the second were assigned Galilee and Peræa. Archelaus at once assumed the government at Jerusalem; and after he had given his father a magnificent funeral, and the people a funeral banquet, he entered the temple, seated himself on a golden throne, and made, as is usual with monarchs, a conciliatory speech, promising reform and alleviations from taxes and oppression. But even this did not prevent one of those disgraceful seditions which have ever marked the people of Jerusalem, in which three thousand were slain, caused by religious animosities. After quelling the tumult by the military, he set out for Rome, to secure his confirmation to the throne. He encountered opposition from various intrigues by his own family, and the caprice of the emperor. His younger brother, Antipas, also went to Rome to support his claim to the throne by virtue of a former will. While the cause of the royal litigants was being settled in the supreme tribunal of the civilized world, new disturbances broke out in Judea, caused by the rapacities of Sabinus, the Roman procurator of Syria. The whole country was in a state of anarchy, and adventurers flocked from all quarters to assert their claims in a nation that ardently looked forward to national independence, or the rise of some conqueror who should restore the predicted glory of the land now rent with civil feuds, and stained with fratricidal blood. Varus, the prefect of Syria, attempted to restore order, and crucified some two thousand ringleaders of the tumults. Five hundred Jews went to Rome to petition for the restoration of their ancient constitution, and the abolition of kingly rule.

The Romans confirm the will of Herod.

At length the imperial edict confirmed the will of Herod, and Archelaus was appointed to the sovereignty of Jerusalem, Idumea, and Samaria, under the title of ethnarch; Herod Antipas obtained Galilee and Peræa; Philip, the son of Herod and Cleopatra of Jerusalem, was made tetrarch of Ituræa. Archelaus governed his dominions with such injustice and cruelty, that he was deposed by the emperor, and Judea became a Roman province. The sceptre departed finally from the family of David, of the Asmonæans, and of Herod, and the kingdom sank into a district dependent on the prefecture of Syria, though administered by a Roman governor.