History of the Jews, Vol. 3 (of 6). Graetz Heinrich
misfortune in their train. They had brought misfortune to Rome, which had been pillaged by Genseric, and they had brought down adversity upon his successor, Gelimer, and his capital. It would therefore be better to remove these holy relics to Jerusalem, where they had been wrought by King Solomon. No sooner had the Emperor Justinian been informed of this observation than his superstitious mind began to be fearful of the consequences, and he accordingly removed the Temple vessels in haste to Jerusalem, where they were deposited in a church.
In Greece, Macedonia, and Illyria the Jews had been settled a long time, and although the Christian emperors persecuted them, and laid them under considerable restraint, they nevertheless allowed them autonomy in communal affairs, and the application of their own system of jurisprudence in civil suits. Every community had a Jewish overseer (ephoros), who had the control of the market prices, weights and measures. In Italy the Jews are known to have been domiciled as early as the time of the Republic, and to have been in enjoyment of full political rights until these were curtailed by the Christian emperors. They probably looked with excusable pleasure on the fall of Rome, and exulted to see the ruling city of the world become the prey of the barbarians and the mockery of the whole world, and felt that the lamentation over Jerusalem could be literally applied to Rome as well: "She that was great among the nations, and princess among the provinces, how is she become tributary?" After the Gepidæ and the Heruli, by whom Rome had been temporarily enslaved, came the Goths, who threw the name of Rome into oblivion by founding the Ostrogothic empire under Theodoric (Dioterich) of the house of the Amali.
The Jews also had to bear a share of the calamities which the savage swarms of barbarian tribes brought upon the Roman world. With the adoption of Christianity the Germanic and Sclavonic hordes learnt also intolerance from the Romans, their teachers, and in their rude minds it assumed even more hateful forms. The Jewish preachers of this time had to complain of new foes. "See, O Lord, how many are mine enemies! If Esau (Rome) hateth Jacob," thus the Agadists expressed themselves, "he hath at least some specious ground, for he was robbed of his birthright; but what hath Israel done to the barbarians and the Goths?" But of what could the barbarians rob the Jews? They had long since forfeited their political independence, and their spiritual fortune was secure against destruction. Rome, however, was robbed by the barbarians of its crown, and clothed with the dress of the slave.
Rome did not remain the political center of Italy, Ravenna, in alternation with Verona, being the residence of the Ostrogothic emperors. In these cities, as also in Rome, Milan, and Genoa, Jewish communities existed at this period. The Jews were also well represented in Lower Italy, especially in the beautiful town of Naples, in Palermo, Messina, and Agrigentum, on the island of Sicily, and in Sardinia. In Palermo there lived Jewish families of ancient nobility, who bore the name of Nasas (Nassi). The laws governing the Italian Jews were the decrees of Theodosius, which gave them autonomy in the management of the internal affairs of their communities, but forbade the building of new synagogues, the assumption of judicial offices and military rank, and the possession of Christian slaves. The last point frequently led to friction between the clergy and the Jews. The repeated invasions of the barbarian tribes and the numerous wars had increased the number of prisoners, and the Jews carried on a brisk trade in slaves, although they were not the only slave merchants. The depopulated cities and the desolate fields rendered the slave-market a necessity. Laborers were thus obtained for agriculture and the business of daily life. The Jewish slave-owners made a practice of converting their slaves to Judaism, partly because there was a Talmudical ordinance which directed that they should either be circumcised, or, if they resisted, be sold again, and partly in order not to be hindered in the exercise of religious duties by the presence of foreign elements in the house. The slaves themselves preferred to remain with their Jewish masters, who, with few exceptions, treated them humanely, regarded them as members of the family, and shared their joys and sorrows.
Although the restrictions of the Theodosian code had the force of law, it may be questioned whether they were really carried into effect. The bishops of the apostolic see, who had learnt political shrewdness from the Roman statesmen, were too prudent to be fanatic. The Pope Gelasius had a friend, a Jew of Telesina, who bore the title of "the most illustrious" (clarissimus), and at his intercession his relative Antoninus was warmly recommended by the Pope to the bishop Secundinus. A charge having been brought against a Jew named Basilius, of selling Christian slaves from Gaul, he pleaded that he only sold heathen slaves, and that it was impossible to prevent a few Christians from being included among a number of other slaves; this excuse was accepted by Pope Gelasius.
When Italy became Ostrogothic under Theodoric, the Jews of that country were placed in a peculiar position. Hostile outbreaks were not infrequent during this reign, but at bottom they were not directed against the Jews, but against this hated Arian monarch. Theodoric, although an Arian, was by no means favorably disposed towards the Jews, whose conversion he desired. On a certain occasion, he had his counselor and minister Cassiodorus write the following to the community of Milan: "Why dost thou seek temporal peace, O Judah, when because of thine obduracy thou art unable to find eternal peace?" The Jews of Genoa having requested permission to put their synagogue into better repair, Theodoric sent them the following reply: "Why do you desire that which you should avoid? We accord you, indeed, the permission you request, but we blame the wish, which is tainted with error. We cannot command religion, however, nor compel any one to believe contrary to his conscience." He permitted the Jews neither to erect new synagogues, nor to decorate old ones, but simply allowed them to repair such as were falling into decay.
The Ostrogothic ruler was zealous in preserving internal peace and in upholding the laws, and accordingly he was just to the Jews whenever any undeserved injury was inflicted upon them. The Catholics entertained a secret hate of the Arians, and with the deepest resentment saw Arianism on the throne, while the Catholic Church was merely magnanimously tolerated: they seized upon every opportunity of thwarting Theodoric, when it could be done with impunity. On one occasion, when a few slaves rose against their Jewish masters in Rome, the mob gathered, burnt the synagogue, ill-treated the Jews, and plundered their property, in order to laugh Theodoric's edicts to scorn. Theodoric, having been informed of this, bitterly reproached the Roman Senate, which was now but the shadow of its former self, for permitting such misconduct, and imperiously charged it to discover the culprits and oblige them to make compensation for the damage they had done. As the leaders of the riot were not discovered, Theodoric condemned the Roman commune to make compensation. This severity roused the entire Catholic Church against him.
It is creditable to the Italian Jews of this period that, in spite of the general deterioration and demoralization, the political and ecclesiastical literature of the times imputes no other crimes to them than obduracy and unbelief. Their religion shielded them from the prevailing wickedness. Cassiodorus, who became a monk after resigning all his dignities, composed among other works a homiletic exposition of the Psalms, in which he makes frequent reference to the Jews, apostrophizing them, and endeavoring to convert them. It is characteristic of this period that Cassiodorus, – who, besides Boëthius, was the only notability of the sixth century possessing a certain philosophic culture – designated the Jews by the most opprobrious names. It would be easy to compile a dictionary of abusive words from his writings; he called them "scorpions and lions," "wild asses," "dogs and unicorns."
In spite of the antipathy of the leaders of opinion, the Jews of Italy were happy in comparison with their brethren of the Byzantine empire. Theodoric's successors, his beautiful and accomplished daughter Amalasuntha, and her husband and murderer Theodatus, a weakling with philosophical pretensions, followed his principles. The Jews supported King Theodatus with tenacious fidelity, even when he himself had given up all hope. The Jews of Naples risked their lives rather than come under Justinian's scourge. Belisarius, the conqueror of the Vandal empire, the laurel-crowned hero, trembled at Justinian's wrath, and allowed himself to be used as the blind tool of the latter's tyranny; he had already subjugated the whole of Sicily and the southern extremity of the Italian peninsula, and now was swiftly approaching Naples, the largest and most beautiful city of Lower Italy. On his summons to the inhabitants to surrender, the Neapolitans divided into two factions. But even the war party was not disposed to sacrifice itself for the Ostrogoths, who were hated in Italy. The Jews alone, and two lawyers, Pastor and Asclepiadotus, who had been raised to fame through the influence of the Ostrogothic kings, opposed the surrender of the city to the Byzantine general. The Jews, who were