History of the Jews (Vol. 1-6). Graetz Heinrich
of the latter. There is, however, more truth in another report, from which we learn that Hyrcanus had deposed the Pharisees from the various high posts they had filled. The offices belonging to the Temple, to the courts of law and to the high council were given to the followers of the Sadducees. But this stroke of policy produced the saddest results. Naturally enough it awakened in the hearts of the Pharisees, and of the people who sided with them, a deep hatred against the house of the Hasmonæans, which bore civil war in its train and hastened the nation's decline. One act had been sufficient to cast a cloud over the brilliant days of the Hasmonæans.
Hyrcanus lived but a short time after these events. He died in the thirty-first year of his reign, the sixtieth year of his age (106), leaving five sons, Aristobulus, Antigonus, Alexander, Absalom, and one other, whose name has not come down to us. Hyrcanus bore some resemblance to his prototype Solomon, inasmuch as that, after the death of both, dissensions broke out and the country became a prey to constant strife and discord.
CHAPTER II.
HYRCANUS'S SUCCESSORS, ARISTOBULUS I, ALEXANDER JANNÆUS, AND SALOME ALEXANDRA.
Character of Aristobulus—Antigonus—Mythical Account of his Death—Alexander Jannæus: his Character and Enterprises—His Support of the Pharisees—Simon ben Shetach—Alexander's Breach with the Pharisees, and its Consequences—His last Wars and Death—Salome Alexandra's Relations to the Opposing Parties—The Synhedrion—Judah ben Tabbai and Simon ben Shetach—Institutions against the Sadducees—Party Hatred—Diogenes—Persecution of the Sadducees—Death of Alexandra.
106–69 B. C. E.
John Hyrcanus had proclaimed his wife queen, and his eldest son, Judah, high priest. The latter is better known by his Greek name Aristobulus, for he, like his brothers and successors, bore a Greek as well as a Hebrew name. But it was soon evident that the Greek custom of placing a female ruler at the head of the State was not looked upon with favor in Judæa. Thus Aristobulus was able to remove his mother from her official position without creating any disturbance, and he then united in his own person the two dignities of ruler and high priest. It is said that he was the first of the Hasmonæans to assume the royal title; but this title did not add in any way to his power or his importance. His coins, indeed, which have since been discovered, bear only the following inscription, "The High Priest Judah, and the Commonwealth of the Judæans," and they are engraved with the same emblem as those of his father, viz., a cornucopia, although this symbol of plenty was hardly a truthful characteristic of the times.
The seed of discord sown by Hyrcanus grew and spread alarmingly in the reigns of his descendants. In vain did the successive rulers attempt to raise the importance of the royal dignity, in vain did they surround themselves with a body-guard of trusty hirelings and perform the most brilliant feats of valor, the breach between them and their subjects became irreparable, and no remedy proved effectual. The royal house and the people were no longer at one; political life was separated from religious life, and the two were pursuing opposite paths.
The king, Aristobulus, not only supplanted his mother upon the throne, but he also imprisoned her with three of his brothers. His brother Antigonus alone, of like temperament to himself and his companion-in-arms, whom he tenderly loved, was permitted to take part in the government. In spite of the meager and unsatisfactory accounts of his short reign, we may gather from them that he followed the example of his father's last years, in remaining closely connected with the Sadducees, and in keeping the Pharisees from all power and influence. Aristobulus had but few friends in his own family, and he does not appear to have been beloved by his subjects. The fact of his having had a decided preference for Hellenism accounts for his surname, which was honored by the Greeks and hated by the Judæans—"Friend of the Hellenes." This one characteristic gave such offense to the people that they were ready to ascribe to him the authorship of any evil deed that might occur in the kingdom. Whilst the Greeks called him fair-minded and modest, the Judæans accused him of heartlessness and cruelty. His mother expired during her imprisonment, possibly of old age; evil report whispered that her own son was guilty of having allowed her to die of starvation. His favorite brother, Antigonus, was foully murdered (probably through the intrigues of the party hostile to the Hasmonæans); sharp-tongued calumny affirmed that the king, jealous of him, was the author of the foul deed, and tradition has woven a web of tragic incidents round the sad fate of Antigonus. But of this later.
Aristobulus had inherited not only his father's military ability, but also his plans of extending Judæa in a northeasterly direction. The Ituræans and the Trachonites, who often left their mild, pastoral pursuits for the rougher trade of war, occupied the district surrounding the gigantic Mount Hermon, and eastwards as far as the lovely plain of Damascus. Against these half-barbaric tribes Aristobulus undertook a campaign, probably continuing what his father had commenced. His brother Antigonus, in whose company he had won his first laurels when fighting against the Samaritans and the Syrians, was once more his companion-in-arms. The fortunes of war were favorable to Aristobulus, as they had been to his father; he acquired new territory for Judæa, and, like his father, forced the Judæan religion upon the conquered people. Continued conquests in the same direction would have put the caravan roads leading from the land of the Euphrates to Egypt into the hands of the Judæans; which possession, combined with the warlike courage of the inhabitants and the defensive condition of the fortresses, might have permitted Judæa to attain an important position among the nations. But, as though it had been decreed by Providence that Judæa should not gain influence in such a manner, Aristobulus was forced by severe illness to abandon his conquests and to return to Jerusalem. Antigonus, it is true, carried on the war successfully for some little time; but after his return to the capital, for the celebration of the festivals in the approaching month of Tishri, neither he nor his royal brother was fated ever again to tread the arena of war. Antigonus fell, as was mentioned previously, by the hand of an assassin, and Aristobulus died of a malignant disease, after a reign of one year (106–105).
The deaths of the two brothers following in close succession gave evil-tongued calumny the opportunity of inventing the following fearful tragedy: It was said that the opponents of Antigonus seized the occasion of his triumphal return to excite the suffering king's jealousy. Aristobulus, while still reposing confidence in his brother, sent for Antigonus, and intimated that he should appear unarmed. For greater protection he had his body-guard stationed in one of the passages, and gave orders that Antigonus was to be dispatched forthwith if he should enter armed. The queen, who hated Antigonus, made use of this order for the destruction of her brother-in-law, for she persuaded him to go fully equipped to the king's chamber, and in one of the dark passages of the tower of Straton the foul deed was executed. When the king heard that his commands had been carried out he was violently affected, and his grief caused a hemorrhage. His servant, in carrying away a vessel filled with the blood that he had lost, slipped upon the floor of the antechamber, still wet with the blood of the assassinated man, and, dropping the vessel, caused the blood of the two brothers to mingle. This accident was said to have had so overpowering an effect upon the king's mind that he instantly declared himself to be his brother's murderer, and the agony of remorse was the final cause of his death. Tradition adds that an Essene seer of the name of Judah had not only predicted the violent death of Antigonus, but also that it would take place in the tower of Straton.
The commencement of the reign of Aristobulus's successor is involved in legend. From this we gather that Alexander, whose Judæan name Jannaï (Jannæus) is the abbreviation of Jonathan, had not only been imprisoned by his brother, but had been so hated by his father that he had been banished to Galilee. This was the result of a dream, in which it had been revealed to John Hyrcanus that his third son would one day be king of Judæa. The widow of Aristobulus is said to have released him from prison, and to have given him her hand with the crown. But in that case Alexander would have married a widow, which it was unlawful for him, as high priest, to do. It is more probable that Alexander ascended the throne, being the nearest heir to it, without the aid of the widow of Aristobulus. Nor is there