CHAPTER IX.

Of the Jewish affairs under the conduct of the posterity and successors of Simon the Maccabee.

Antiochus Sidetes, being informed of the death of Simon, and being invited by Ptolemeus, invaded Judea again, besieged Jerusalem, and reduced Hyrcanus and the Jews to the last extremity of famine. Hyrcanus then sued for peace, which was granted on the condition of paying certain tributes to the king, and removing the fortifications of Jerusalem. A few years after, Antiochus died, which occasioned great confusion among the surrounding nations; Hyrcanus took advantage of this to enlarge his territories, by seizing some neighboring towns round about Judea, and renounced all further dependence on the kings of Syria. Hyrcanus then renewed the friendship originally made by his father with the Romans, who assisted him in being released from the tribute paid to the Syrians; at the same time he received a compensation from them for former injuries done by them to the Jews.

It was at this time that the Edomites, or Idumeans, lived on the south side of Judea. Hyrcanus proposed to them either to embrace Judaism or leave the country. The Edomites readily acquiesced, and became Jews. They ultimately became so incorporated among the Jews, that in less than two centuries scarcely any trace or character was left to signalize the Edomite nation.

Hyrcanus's power being thus increased by the addition of these Edomites, he turned his attention to the Samaritans. He marched with his army and took Shechem, which was then the chief seat of the Samaritan sect; he destroyed their Temple which Sanballat had built for them on Mount Gerizim. The Samaritans, however, continued to keep the altar there, and to offer sacrifices thereon.

Hyrcanus became master of Samaria, ruled in Judea, in Galilee, and in some of the adjacent towns; he proved himself one of the noble princes of his age; he, with great perseverance, preserved both the Jewish church and the state from the power of their enemies, throughout a long and tedious government. He was so highly esteemed among the people, that they believed him to be a prophet, from the fact that he had predicted one or two things which eventually came to pass. He built the castle _Baris_ on a rock about fifty cubits high, outside the square of the Temple; this was used as the palace of the Asmonean princes in Jerusalem, and here the sacred robes of the high priest were deposited when they were not in use.

Toward the close of his life, Hyrcanus experienced severe troubles; his claim to the priesthood was questioned by a bold and daring man, one of the Pharisees, of whom we shall speak hereafter in the course of the work, as also of the different other sects which sprang up in those days.

Hyrcanus, supposing that this bold man represented the whole body of the Pharisees, without even inquiring into the matter, immediately renounced the Pharisees, and rashly joined the sect called Sadducees. This hasty conclusion of Hyrcanus, considerably lessened that love and esteem in which the people had previously held him. The Pharisees felt indignant at the conduct of Hyrcanus in this instance; and forgetting all former favors received at his hands, proved very ungrateful toward him. They became arrogant and mutinous, which caused Hyrcanus entirely to desert their party, and even refused to meet them any more. Many civil broils and troubles ensued, which sorely embittered the declining life of Hyrcanus, and he died during the following year.

Hyrcanus had been in office nearly thirty years, during which time his wisdom and counsel at home, and his bravery and conquests abroad, marked his reign one of glory and happiness. The commonwealth recovered more of its glory during his government, than at any other period since the return from Babylon. It is generally supposed that his death was hastened by the troubles which began to surround him.

Hyrcanus had five sons; the eldest, named Aristobulus, succeeded his father as high priest and governor in Judea. He then took upon himself the title of king, which had fallen into disuse since the Babylonish captivity.

Aristobulus did not follow the good example of his noble father. We are informed how he became the murderer of his mother; it having been reported that she laid claim to the government. Three of his brothers he put into close confinement, and the fourth, who was even his favorite, he had put to death owing to a false report being raised that he would oppose him in the government.

Aristobulus now fixed his household and other affairs, according to his own wishes. He then put himself at the head of his army, attacked and subdued the Itureans who lived on the north-east of the land of Galilee. Having the people thus in his power, he compelled them to embrace the Jewish religion, which they did out of fear, and thus became mixed among the people of Israel. In the midst of all these victories, Aristobulus was taken sick and brought to Jerusalem. Antigonus, one of his brothers, acted in his stead.

Aristobulus continued dangerously sick, and there appeared but little hope of his recovery. This being apparent to the king's courtiers, who were jealous of Antigonus, they endeavored to persuade the king that his brother was not faithful to him. In this intrigue they were supported by the queen.

On the return of Antigonus to Jerusalem, he repaired to the Temple, there to return thanks to God for his success, and to pray for the recovery of his sick brother. Whilst thus piously engaged, it was represented to the king that his brother was attempting to usurp the government, which the king too readily received as truth, from the statements previously made to him, and gave orders for his brother to appear in the sick chamber. Antigonus obeyed, and attended in full uniform. The king then desired him to unrobe. This command was given in such a tone, as to assure him that a refusal would be considered as treason, and punished accordingly.

Antigonus retired, much degraded and sorely perplexed as to the cause. The queen, who, we have already noticed was in the conspiracy, then wrote to him that the king had changed his mind and that he wished to see him in his uniform, having been told of the beauty of his armour. Antigonus accordingly repaired in full dress to the palace, and on his way to the king's chamber, he was slain by the guard. This assassination of Antigonus, caused the king to reflect with keen remorse, both on account of this murder, as well as that of his mother. His mind became sorely agitated, which brought on a vomiting of blood, so that he died in great agony of both body and mind.

Thus ended the life of him, who is handed down to posterity as one of the most wretched beings recorded in the annals of Jewish history; and it is worthy of notice how God punishes the wicked. He who had shed so much innocent blood, that his own blood was made to flow from him until he breathed his last; an example as well as a warning to those who were in the service of this wicked man, and who were following the same sinful career as their cruel master.

Aristobulus was succeeded by his brother Alexander; he began his reign by putting his brother to death, because of some attempt to supplant him in the government. Alexander immediately set about arranging all matters relating to the home department, and then commenced to attack his neighbors around him without any reserve.

At this time Ptolemy Lathyrus was heir to the crown of Egypt; Alexander behaved very deceitfully toward him, which caused much enmity and ill feeling to exist on both sides; and the result was, a very severe battle between them, near the river Jordan. Alexander and his army were completely routed, with the loss of about thirty thousand men.

There is a very cruel and barbarous action charged to Lathyrus on this occasion. On the evening after the victory, he marched his men from the field of battle to take up quarters in the adjacent villages, which were all crowded with the wives and children of the vanquished army. He gave orders to kill all of them, without any distinction; their bodies to be cut in pieces and boiled in cauldrons. It is supposed that he did this with a view of creating terror among all the surrounding nations, and to cause a belief that his men fed on human flesh. After this, Lathyrus ranged at liberty all over the country, plundering and destroying it in a very lamentable manner; for Alexander after this battle, was not in a condition to resist him.

In this dilemma, Alexander fortunately met with assistance from Cleopatra, the queen of Egypt. Cleopatra, fearing lest Lathyrus, her eldest son, should become possessed of Judea, and might be induced to take Egypt out of her hands, agreed with her youngest son to support Alexander.

Alexander, encouraged by such offers of support, resumed his courage, besieged many places, and gained the fortress of Gadara and Anathus, toward Galilee, together with much treasure; but he was surprised by Theodorus, prince of Philadelphia, who had laid up that treasure there, with the loss of ten thousand men. Yet being a man of courage and diligence, Alexander assembled his men and succeeded in taking the city of Gaza from the Philistines, who were entirely defeated by his army. He took possession of the chief cities, and made them part of his own dominions. The Philistines being thus subdued, were glad to embrace Judaism as a protection from further inroads. It appears to have now become a custom with the Asmonean princes to impose their religion on all the conquered, leaving them no other choice but to become proselytes or to be banished.

Alexander was not, however, well supported by his own people, many of them being opposed to him. These were chiefly of the Pharisees, who were very numerous and influential, and were supported by a large body of their class, who were excited to such a degree, that they insulted Alexander, while at the altar performing the duties devolving upon him as high priest.

Alexander, enraged at such conduct by his own people, sought to be revenged, and appointed his own body guard from the heathen nations, fearing to trust himself in the hands of his own people. This act brought on a civil war which lasted six years; it was the cause of much grief and calamity throughout the land, and occasioned the death of about fifty thousand people. Though Alexander gained many victories over his enemies, yet he became much weakened from their continual attacks: he at length sued for peace, offering the people to grant them whatever they would reasonably desire. But so embittered were the people against him, that they declared nothing would satisfy them but his life. This reply on their part, aggravated the cause, and the war was continued still more rigorously on both sides. As all mundane affairs must have an end, Alexander after having encountered many severe conflicts, at last gained one great battle, which concluded this protracted war. Numbers of his enemies fell victims to his fury, while others were driven to the city of Bethome, and there were besieged. Alexander having taken the place, he had eight hundred of the people carried to Jerusalem, and there had them all slain in one day, together with their wives and children. This act of Alexander's terrified the Jews to such an extent that they never again attempted any insurrection. We cannot however refrain from observing here, that however provoked Alexander might have been, he justly merited by this cruel conduct the reproach of after ages; such conduct being incompatible with his dignified station as high priest, in whose heart nought but peace and humanity should ever find place.

Alexander, like most cruel monarchs after having satiated their lust for blood, gave himself up to very inordinate luxuries, which in the end produced an attack of ague, very severe in its character. This disease ultimately proved fatal to Alexander, who died in the camp while he was besieging a castle of the Gerasenes beyond Jordan. Alexander reigned twenty-seven years; he left two sons, Hyrcanus and Aristobulus; he bequeathed the government to his wife Alexandra, during her life time, and to be disposed of at her death to which of her sons she pleased. Alexandra in a flood of tears, expressed to her dying husband her justly apprehended dread of the Pharisees, who had grown into a powerful party at that time in Jerusalem. Alexander listened to his wife with considerable emotion, while he employed his last moments in contriving an expedient for the removal of her fears. The dying man then addressed his wife in the following words:

"Alexandra, you are not unacquainted with the cause of our mutual enmity. I am well convinced that your security and happiness, when I am dead, must rise or fall, as you make them your friends or your foes. I advise you, therefore, to keep my death a secret from the army, till they have taken the fort, then lead them in triumph to Jerusalem; carry my body with you, and as soon as you arrive assemble the heads and the leaders of that party, and lay it before them; tell them you submit it wholly to them, after the injuries it had done them, to give it burial, or cast it ignominiously on the highway; as for your part, you are devoted to them, they shall always be your first advisers, at the head of your council; you will do nothing without their consent and approbation; begin instantly to show them some marks of your favor and friendship, upon which they will order my body a royal burial, and they will support you and your sons in the peaceful enjoyment of the kingdom."

Alexandra followed the advice of her husband, and kept his death a secret from the world, till the castle was taken. She then led the army back to Jerusalem, and gave the body of her deceased husband to the Pharisees, to act with it as they pleased, at the same time declared herself ready to be guided by them in the management of all the affairs of the government. This declaration on the part of Alexandra, gained for her the confidence of the Pharisees, who granted to her late husband an honorable funeral.

Alexandra thus enjoying the good opinion of the Pharisees, assumed the government, enlisted herself under their banner, and became firmly and peaceably settled on the throne; she then invested Hyrcanus, her eldest son, with the office of high priest. Alexandra, at the request of a party of the Pharisees, gave her consent to punish all the persons who had counselled her late husband to behave so cruelly to the mass of the people; these men were in their turn put to death by the Pharisees. The queen was induced to adopt this medium in order to prevent any further civil wars; the evil consequences of which she had so sadly experienced, and which, therefore, she was so desirous to avoid.

Alexandra having reigned nine years, died in the seventy-third year of her age; leaving by her will, the whole of the government to her eldest son, Hyrcanus, who was then the high priest. He is known in history by Hyrcanus the second. He was bred and trained in the schools of the Pharisees, and consequently influenced by their tutorage.

Hyrcanus did not long enjoy his new office. Aristobulus, his younger brother, perceiving that the people and the army were weary of the administration of the Pharisees, raised an army against his brother Hyrcanus, and marched them on to the plains of Jericho. A desperate battle was fought, Hyrcanus was put to flight, and the remainder of his forces joined those of Aristobulus. Hyrcanus in this dilemma, went to Jerusalem, shut himself up with a small party in the citadel, and appeared happy to accept any terms in order to procure peace.

Aristobulus then deprived his brother of both the regal and pontifical dignities, commanding the same to be resigned to him, which having been done, Hyrcanus was expelled the capital, and compelled to retire into private life. Hyrcanus, being of a peaceful disposition, made no resistance, although he had enjoyed his regal honors but three months.

Aristobulus then ascended the throne of his father, but he did not prove so happy on it as he had anticipated, as we shall learn from the following circumstance. An Idumean named Antipater, who was brought up in the court of Alexander with Hyrcanus, advised him to seek assistance at the hands of Aretas, the king of Arabia, and not quietly suffer himself to be so easily vanquished. Hyrcanus, acting on the advice of Antipater, applied to Aretas, who immediately headed an army to espouse the cause of Hyrcanus. An obstinate battle took place in which Aristobulus was totally defeated, driven into the mountains, and there sorely besieged.

At this time there lived at Jerusalem, a very pious man named Onias. He was so much esteemed and beloved by the people for his true piety and virtue, that it was generally believed, that at the instance of this good man's prayers, the Almighty had sent rain from heaven in a season of great drought. The people imagining that he possessed a similar power in cursing as well as blessing, prayed to him to curse Aristobulus and all his party. This good man weary of their importunities, and anxious if possible to satisfy their wishes, raised his hands towards heaven in prayer, of which the following is said to be a copy:

"O God of the universe, since those that are with us are thy people, and they that are besieged in the Temple are thy priests, I pray that thou wouldst hear the prayers of neither of them against each other."

The multitude, disappointed at the good man's prayer, cruelly murdered him on the spot.

This circumstance tended to increase the enmity between both parties, and provoked a warfare between the two brothers and their parties.

The two brothers ultimately agreed with each other to lay the matter before Pompey, the Roman general, for his decision. The mass of the people, however, were not satisfied with this plan of appealing to the Roman general, and declared that they would not be ruled by princes, but by God's priests. The appeal was made to Pompey, who did not feel disposed to give an immediate decision. Aristobulus availed himself of this opportunity, and prepared himself for a fresh war. Pompey hearing this, immediately seized Aristobulus in one of his castles, and confined him in prison. He then marched his army in front of Jerusalem; a division within weakened its power, the two opposite parties contending. At length Hyrcanus's party prevailed and threw open the gates of the city. The adherents to Aristobulus retreated and fortified themselves in the Temple, and on Mount Moriah. Pompey and his army marched through the city, and laid close siege to the Temple. The Jews held out for three months; at length a huge tower was thrown down, and a breach was made large enough for an assault; the place was taken sword in hand, and so fierce was the battle, that more than twelve thousand persons were slain.

It has been remarked by historians, "how is it possible that so strong a place could have been taken in so short a time?" The cause of this easy victory on the part of the Romans was, in consequence of the Jews having suffered the enemy to prepare their war machines on the Sabbath day undisturbed, notwithstanding the agreement made in the days of Judas Maccabees, that they should defend themselves if attacked on the Sabbath day.

Pompey then entered the holy edifice, and being overawed by some religious prepossession, refrained from defiling any of the sacred vessels, nor did he attempt to touch about two thousand talents of gold, which were laid up for the service of God's Holy Temple. On the contrary, Pompey ordered the Temple to be purified, and on the very next day, its usual services were resumed. Thus an end was put to the very serious quarrel and contention between the two brothers.

It may be worthy of notice, that though this Roman general was not disposed to plunder the sacred property of the Temple on this occasion, yet it escaped not the avarice and covetousness of another Roman general. Crassus, when he became Governor of Judea instead of Gabinius, plundered the Temple, and carried off the solid beams of gold, magnificent vessels, utensils and golden tables, and all the beautiful hangings, which adorned the Holy of Holies. This wicked man's sacrilege did not pass unpunished, for when he was in an engagement with the Parthians, he was defeated, and met with his death, and as a mark of infamy, his head was cut off, and molten gold was poured down his throat, to show to the people how much benefit the gold was to him which he took from the holy Temple.

Pompey now demolished the walls of Jerusalem, slew many of the chief supporters of Aristobulus, and restored Hyrcanus to the office of high priest, and made him also the Governor, but under tribute to the Romans.

Aristobulus and his sons were carried prisoners to Rome, whence they escaped after a time, and made several attempts to regain their former position, but without success.

It may fairly be concluded that in consequence of the civil broils between Aristobulus and his brother Hyrcanus, the Jewish nationality became very much shaken, and ultimately produced the total ruin of both Jerusalem and the whole of Judea. At this time the regal power was arrested, and enjoyed by the Romans. The sovereign authority had hitherto descended with the priesthood; although at different periods already mentioned, the Jews were subject to the several strange powers who had become their masters.

The enemies of the Jews did not seem to be satisfied with their already degraded state; but every exertion must be made to crush them still more, by even preventing them from attending and praying to the God of their fathers. This infliction appears to have been far more grievous to the nation at large, than all the worldly persecutions which could possibly have been invented against them.

After a short time, Gabinius, a Roman general, passed through Judea on an expedition. He took upon himself to reduce the power of Hyrcanus, and made new arrangements relating to the Sanhedrim or Jewish Senate.

All these differences were however, very happily settled in a short time by Julius Cæsar, who, when Emperor of Rome, listened to the petition of Hyrcanus, and granted him permission to rebuild the walls of Jerusalem. This enabled Hyrcanus to resume the former friendship between the Jews and the Romans, who passed a unanimous decree in their favor.

During this time, Antipater, who had encouraged Hyrcanus in the recovery of the government of Judea, was in the employ of Julius Cæsar. Antipater was appointed Lieutenant of Judea, by Julius Cæsar, under Hyrcanus, who was now in full power both in the government and the priesthood. The eldest son of Antipater was made Governor of Jerusalem, while his second son Herod, was made Governor of Judea. This Herod became after a time, great in power, as we shall hereafter read of him. He was called Herod the Great, and became King of Judea. Antipater did not long enjoy his office. Malichus, who envied him his position, had Antipater poisoned. Herod having discovered this, obtained permission of the Roman general to have Malichus captured and put to death as a murderer.

Pacorus, the Parthian general, was at this time at war with the Romans. By some treachery or other, Hyrcanus, and his eldest son Phasael, came into the custody of Pacorus; Jerusalem was taken, and Antigonus appointed Ruler in Judea. Hyrcanus and his son were delivered over to him in chains and made prisoners. Herod, however, had made his escape. Phasael, weary of his existence in prison, put an end to his own life. Hyrcanus had both his ears lopped off, in order to disqualify him for the priesthood; he was then banished the country to prevent him appearing against Antigonus.

Herod, in the mean time, repaired to Rome, to lodge his complaint, and fully to report all that had happened. Herod was well received by Mark Antony and Octavius, who governed Rome at that time, owing to the death of Julius Cæsar, who was slain in the Senate House at Rome.

Herod's report having been properly accredited, he was immediately appointed King of Judea, by full consent of the Roman Senate.