Ancient States and Empires. John Lord
of his ancestors.
His brilliant reign.
Agrippa did all he could to avert the mad designs of Caligula of securing religious worship as a deity from the Jews, and he was moderate in his government and policy. On the death of the Roman tyrant, he received from his successor Claudius the investiture of all the dominions which belonged to Herod the Great. He reigned in great splendor, respecting the national religion, observing the Mosaic law with great exactness, and aiming at the favor of the people. He inherited the taste of his great progenitor for palace building, and theatrical representations. He greatly improved Jerusalem, and strengthened its fortifications, and yet he was only a vassal king. He reigned by the favor of Rome, on whom he was dependent, and whom he feared, like other kings and princes of the earth, for the emperor was alone supreme.
Persecutes the Christians.
Agrippa sullied his fair fame by being a persecutor of the Christians, and died in the forty-fourth year of his age, having reigned seven years over part of his dominions, and three over the whole of Palestine. He died in extreme agony from internal pains, being “eaten of worms.” He left one son, Agrippa, and three daughters, Drusilla, Berenice, and Mariamne, the two first of whom married princes.
Judea a Roman province.
On his death Judea relapsed into a Roman province, his son, Agrippa, being only seventeen years of age, and too young to manage such a turbulent, unreasonable, and stiff-necked people as the Jews, rent by perpetual feuds and party animosities, and which seem to have characterized them ever since the captivity, when they renounced idolatry forever.
Jewish parties.
What were these parties? For their opinions and struggles and quarrels form no inconsiderable part of the internal history of the Jews, both under the Asmonæan and Idumean dynasties.
The Pharisees. Their doctrines and character.
The most powerful and numerous were the Pharisees, and most popular with the nation. The origin of this famous sect is involved in obscurity, but probably arose not long after the captivity. They were the orthodox party. They clung to the Law of Moses in its most minute observances, and to all the traditions of their religion. They were earnest, fierce, intolerant, and proud. They believed in angels, and in immortality. They were bold and heroic in war, and intractable and domineering in peace. They were great zealots, devoted to proselytism. They were austere in life, and despised all who were not. They were learned and decorous, and pragmatical. Their dogmatism knew no respite or palliation. They were predestinarians, and believed in the servitude of the will. They were seen in public with ostentatious piety. They made long prayers, fasted with rigor, scrupulously observed the Sabbath, and paid tithes to the cheapest herbs. They assumed superiority in social circles, and always took the uppermost seats in the synagogue. They displayed on their foreheads and the hem of their garments, slips of parchment inscribed with sentences from the law. They were regarded as models of virtue and excellence, but were hypocrites in the observance of the weightier matters of justice and equity. They were, of course, the most bitter adversaries of the faith which Christ revealed, and were ever in the ranks of persecution. They resembled the most austere of the Dominican monks in the Middle Ages. They were the favorite teachers and guides of the people, whom they incited in their various seditions. They were theologians who stood at the summit of legal Judaism. “They fenced round their law hedges whereby its precepts were guarded against any possible infringement.” And they contrived, by an artful and technical interpretation, to find statutes which favored their ends. They wrought out asceticism into a system, and observed the most painful ceremonials—the ancestors of rigid monks; and they united a specious casuistry, not unlike the Jesuits, to excuse the violation of the spirit of the law. They were a hierarchical caste, whose ambition was to govern, and to govern by legal technicalities. They were utterly deficient in the virtues of humility and toleration, and as such, peculiarly offensive to the Great Teacher when he propounded the higher code of love and forgiveness. Outwardly, however, they were the most respectable as well as honorable men of the nation—dignified, decorous, and studious of appearances.
The Sadducees.
The next great party was that of the Sadducees, who aimed to restore the original Mosaic religion in its purity, and expunge every thing which had been added by tradition. But they were deficient in a profound sense of religion, denied the doctrine of immortality, and hence all punishment in a future life. They made up for their denial of the future by a rigid punishment of all crimes. They inculcated a belief of Divine Providence by whom all crime was supposed to be avenged in this world. The party was not so popular as that of their rivals, but embraced men of high rank. In common with the Pharisees, they maintained the strictness of the Jewish code, and professed great uprightness of morals. They had, however, no true, deep religious life, and were cold and heartless in their dispositions. They were mostly men of ease and wealth, and satisfied with earthly enjoyments, and inclined to the epicureanism which marked many of the Greek philosophers. Nor did they escape the hypocrisy which disgraced the Pharisees, and their bitter opposition to the truths of Christianity.
The Essenes.
In addition to these two great parties which controlled the people, were the Essenes. But they lived apart from men, in the deserts round the Dead Sea, and dreaded cities as nurseries of vice. They allowed no women to come within their settlements. They were recruited by strangers and proselytes, who thought all pleasure to be a sin. They established a community of goods, and prosecuted the desire of riches. They were clothed in white garments which they never changed, and regulated their lives by the severest forms. They abstained from animal food, and lived on roots and bread. They worked and ate in silence, and observed the Sabbath with great precision. They were great students, and were rigid in morals, and believed in immortality. They abhorred oaths, and slavery, and idolatry. They embraced the philosophy of the Orientals, and supposed that matter was evil, and that mind was divine. They were mystics who reveled in the pleasures of abstract contemplation. Their theosophy was sublime, but Brahminical. Practically they were industrious, ascetic, and devout—the precursors of those monks who fled from the abodes of man, and filled the solitudes of Upper Egypt and Arabia and Palestine, the loftiest and most misguided of the Christian sects in the second and third centuries, But the Essenes had no direct influence over the people of Judea like the Pharisees and Sadducees, except in encouraging obedience and charity.
State of the country. Miserable condition of the Jews. Popular Commotions. Wars and rumors of wars.
All these sects were in a flourishing state on the death of Agrippa. Judea was henceforth to be ruled directly by Roman governors. Cuspius Fadus, Tiberius Alexander, Ventidius Cumanus, Felix Portius, Festus Albinus, and Gessius Florus successively administered the affairs of a discontented province. Their brief administrations were marked by famines and tumults. King Agrippa, meanwhile, with mere nominal power, resided in Jerusalem, in the palace of the Asmonæan princes, which stood on Mount Zion, toward the temple. Robbers infested the country, and murders and robbery were of constant occurrence. High priests were set up, and dethroned. The people were oppressed by taxation and irritated by pillage. Prodigies, wild and awful, filled the land with dread of approaching calamities. Fanatics alarmed the people. The Christians predicted the ruin of the State. Never was a population of three millions of people more discontented and oppressed. Outrage, and injustice, and tumults, and insurrections, marked the doomed people. The governors were insulted, and massacred the people in retaliation. Florus, at one time, destroyed three thousand six hundred people, A.D. 66. Open war was apparent to the more discerning, Agrippa in vain counseled moderation and reconciliation, showing the people how vain resistance would be to the overwhelming power of Rome, which had subdued the world; and that the refusal of tribute, and the demolition of Roman fortifications, were overt acts of war. But he talked to people doomed. Every day new causes of discord arose. Some of the higher orders were disposed to be prudent, but the people generally were filled with bigotry and fanaticism. Some of the boldest of the war party one day seized the fortress of Masada, near the Dead Sea, built by Jonathan the Maccabean, and fortified by Herod. The Roman garrison was put to the sword, and the banner of revolt was unfolded. In the city of Jerusalem, the blinded people refused to receive, as was customary, the gifts and sacrifices of foreign potentates offered in