Josephus Part 4

At the end of the _Antiquities_ Josephus declares his intention to write three books concerning the Jewish doctrines "about G.o.d and His essence, and concerning the laws, why some things are permitted, and others are prohibited." In the preface to the same work, as well as in various pa.s.sages in its course, he refers to his intention to write on the philosophical meaning of the Mosaic legislation. The books ent.i.tled _Against Apion_ correspond neither in number nor in content to this plan, and we must therefore a.s.sume that he never carried it out. He may have intended to abstract the commentary of Philo upon the Law, which he had doubtless come to know. Certainly he shows no traces of deeper allegorical lore in the extant works, and his mind was hardly given to such speculations. But a humanitarian and universalistic explanation of the Mosaic code, such as his predecessor had composed, notably in his Life of Moses, would have been quite in his way, and would have rounded off his presentation of the past and present history of the Jews. The need of replying to his personal enemies and the detractors of his nation deterred him perhaps from achieving this part of his scheme. Or, if it was written, the Christian scribes, who preserved his other works, may have suppressed it because it did not harmonize with their ideas.

Photius ascribes to Josephus a work on _The Universe_, or _The Cause of the Universe_ ([Greek: peri taes tou pantos aitias]), which is extant, but which is demonstrably of Christian origin, and was probably written by Hippolytus, an ecclesiastical writer of the third century and the author of _Philosophumena_. Another work attributed to Josephus in the Dark and Middle Ages, and often attached to ma.n.u.scripts of the _Antiquities_, is the sermon on _The Sovereignty of Reason_, which is commonly known as the Fourth Book of the Maccabees. The book is a remarkable example of the use of Greek philosophical ideas to confirm the Jewish religion. That the Mosaic law is the rule of written reason is the main theme, and it is ill.u.s.trated by the story of the martyrs during the persecution of Antiochus Epiphanes, whence the book takes its t.i.tle. In particular, the author points to the ethical significance underlying the dietary laws, of which he says in a remarkable pa.s.sage:

When we long for fishes and fowls and fourfooted animals and every kind of food that is forbidden to us by the Law, it is through the mastery of pious reason that we abstain from them. For the affections and appet.i.tes are restrained and turned into another direction by the sobriety of the mind, and all the movements of the body are kept in check by pious reason.

Again, of the Law as a whole he says:

It teaches us temperance, so that we master our pleasures and desires, and it exercises us in fort.i.tude, so that we willingly undergo every toil. And it instructs us in justice, so that in all our behavior we give what is due, and it teaches us to be pious, so that we worship the only living G.o.d in the manner becoming His greatness.

Freudenthal has conclusively disposed of the theory that Josephus was the author of this work.[1] Neither in language, nor in style, nor in thought, has it a resemblance to his authentic works. Nor was he the man to write anonymously. It reveals, indeed, a mastery of the arts of Greek rhetoric, such as the Palestinian soldier who learnt Greek only late in life, and who required the help of friends to correct his syntax, could never have acquired. It reveals, too, a knowledge of the technical terms of the Stoic philosophy and a general grasp of Greek philosophy quite beyond the writer of the _Antiquities_ and the _Wars_. Lastly, it breathes a wholehearted love for Judaism and a national ardor to which the double-dealing defender of Galilee and the client of the Roman court could hardly have aspired.

[Footnote 1: Freudenthal, Die Flavius Josephus beigelegte Schrift uber die Herrschaft der Vernunft, 1879.]

The genuine works of Josephus reveal him not as a philosopher or st.u.r.dy preacher of Judaism, but as an apologetic historian and apologist, distinguished in either field rather for his industry and his ingenuity in using others' works than by any original excellence. He learnt from the Greeks and Romans the external manner of systematic history, and in this he stood above his Jewish predecessors. He learnt from them also the arts of mixing false with true, of invention, of exaggeration, of the suggestion of the bad and the suppression of the good motive. He was a sophist rather than a sage, and circ.u.mstances compelled him to be a court chronicler rather than a national historian. And while he acquired something of the art of historical writing from his models, he lost the intuitive synthesis of the Jewish att.i.tude, which saw the working of G.o.d's moral law in all human affairs. On the other hand, certain defects of his history may be ascribed to lack of training and to the spirit of the age. He had scant notion of accuracy, he made no independent research into past events, and he was unconscionable in chronology. In his larger works he is for the most part a translator and compiler of the work of others, but he has some claim to originality of design and independence of mind in the books against Apion. The times were out of joint for a writer of his caliber. For the greater part of his literary life, perhaps for the whole, he was not free to write what he thought and felt, and he wrote for an alien public, which could not rise to an understanding of the deeper ideas of his people's history. But this much at least may be put down to his credit, that he lived to atone for the misrepresentation of the heroic struggle of the Jews with the Romans by preserving some record of many dark pages in their history and by refuting the calumnies of the h.e.l.lenistic vituperators about their origin and their religious teachings.

V

THE JEWISH WARS

The first work of Josephus as man of letters was the history of the wars of the Jews against the Romans, for which, according to his own statement, he prepared from the time of his surrender by taking copious notes of the events which he witnessed. He completed it in the fortieth year of his life and dedicated it to Vespasian.[1] He seems originally to have designed the record of the struggle for the purpose of persuading his brethren in the East that it was useless to fight further against the Romans. He desired to prove to them that G.o.d was on the side of the big battalions, and that the Jews had forfeited His protection by their manifold transgressions. The Zealots were as wicked as they were misguided, and to follow them was to march to certain ruin. It is not unlikely that Josephus was commissioned by t.i.tus to compose his version of the war for the "Upper Barbarians," whose rising in alliance with the Parthians might have troubled the conqueror of Jerusalem, as it afterwards troubled Trajan. But, save that it was written in Aramaic, we cannot tell the form of the original history, since it has entirely disappeared.

[Footnote 1: B.J. VII. xv. 8.]

Josephus says in the preface to the extant Greek books that he translated into Greek the account he had already written. But he certainly did much more than translate. The whole trend of the narrative and the purpose must have been changed when he came to present the events for a Greco-Roman audience. He was concerned less to instill respect for Rome in his countrymen than to inspire regard for his countrymen in the Romans, and at the same time to show that the Rebellion was not the deliberate work of the whole people, but due to the instigation of a band of desperate, unscrupulous fanatics. He was concerned also to show that G.o.d, the vanquished Jewish G.o.d, as the Romans would regard Him, had allowed the ruin of His people, not because He was powerless to preserve them, but because they had sinned against His law. Lastly, he was anxious to emphasize the military virtue and the magnanimity of his patrons Vespasian and t.i.tus. He intersperses frequent protests in various parts of the seven books, and repeats them in the preface, to the effect that while his predecessors had written "sophistically," he was aiming only at the exact record of events. But it is obvious that, in the _Wars_ as in his other works, he has a definite purpose to serve, and he colors his account of events to suit this purpose and to please his patrons.

He sets out to establish, in fact, that it was "a sedition of our own that destroyed Jerusalem, and that the tyrants among the Jews brought upon us the Romans, who unwillingly attacked us, and occasioned the burning of our Temple."[1] And he apologizes for the pa.s.sion he shows against the tyrants and Zealots, which, he admits, is not consistent with the character of an historian; it was provoked because the unparalleled calamities of the Jews were not caused by strangers but by themselves, and "this makes it impossible for me to contain my lamentations."[2] The historian, therefore, in the work which has come down to us, is dominated by the conviction, whether sincere or feigned, that the war with Rome was a huge error, that those who fomented it were wicked, self-seeking men, and that the Jews brought their ruin on themselves. This being his temper, it is necessary to look very closely at his representation of events and examine how far partisan feeling and prejudices, and how far servility and the courtier spirit, have colored it. We have also to consider how far his reflections represent his own judgment, and how far they are the slavish adoption of opinions expressed by the victorious enemies of his people.

[Footnote 1: B.J., Preface.]

[Footnote 2: B.J., Preface, 4.]

The alternative t.i.tle of the work is _On the Destruction of the Temple_, but its scope is larger than either name suggests. It is conjectured by the German scholar Niese that the author called it _A History of the Jewish State in Its Relations with the Romans_. It is in fact a history of the Jews under the Romans, beginning, as Josephus says, "where the earlier writers on Jewish affairs and our prophets leave off." He proposes to deal briefly with the events that preceded his own age, but fully with the events of the wars of his time. The history starts, accordingly, with the persecution of Antiochus Epiphanes, and, save that he expatiates without any sense of proportion on the exploits of Herod the Great, Josephus is generally faithful to his program in the introductory portion of the work. For the Herodian period he found a very full source, and the temptation was too powerful for him, so that the greater part of the first book is taken up with the story of the court intrigues and family murders of the king. Very brief indeed is his treatment of the Maccabean brothers, and not very accurate. They are dismissed in two chapters, and it is probable that the historian had not before him either of the two good Jewish sources for the period, the First and the Second Book of the Maccabees. In his later work, in which he dealt with the same period at greater length, the account which he had abstracted from a Greek source, probably Nicholas of Damascus, is corrected by the Jewish work. The two records show a number of small discrepancies. Thus, in the _Wars_ he states that Onias, the high priest who drove out the Tobiades from Jerusalem, fled to Ptolemy in Egypt, and founded a city resembling Jerusalem; whereas in the _Antiquities_ he states that the Onias who fled to Egypt because Antiochus deprived him of office was the son of the high priest. Again, in the _Wars_ he makes Mattathias kill the Syrian governor Bacchides; whereas, in the _Antiquities_, agreeing with the First Book of the Maccabees, he says that the Syrian officer who was slain at Modin was Appelles.

Josephus in the _Wars_ follows his h.e.l.lenistic source for the history of the Hasmonean monarchy without introducing any Jewish knowledge and without criticism. His summary is of incidents, not of movements, and he has a liking for romantic color. The piercing of the king's elephant by the Maccabean Eleazar, the prediction by an Essene of the murder of Antigonus, the brother of King Aristobulus I, are detailed. The inner Jewish life is pa.s.sed over in complete silence until he comes to the reign of Alexander. Then he describes the Pharisees as a sect of Jews that are held to be more religious than others and to interpret the laws more accurately.[1] The description is clearly derived from a Greek writer, who regards the Jewish people from the outside. It is quite out of harmony with the standpoint which Josephus himself later adopts. In this pa.s.sage he presents the Pharisees as crafty politicians, insinuating themselves into the favor of the queen, and then ordering the country to suit their own ends. Without describing the other sects, he continues the narration of intrigues and wars till he reaches the intervention of Pompey in the affairs of Palestine.

[Footnote 1: B.J. I. v. 2.]

From this point the treatment is fuller. No doubt the h.e.l.lenistic historians paid more attention to the Jews from the moment when they came within the orbit of the Roman Empire; but while in the _Antiquities_ Josephus refers several times to the statements of two or three of the Greco-Roman writers, in the _Wars_ he quotes no authority.

From this it may be inferred that in the earlier work he is following but one guide.

He gives an elaborate account of the rise of the Idumean family of Antipater, and hence to the end of the book the history pa.s.ses into a biography of Herod. The first part of Herod's career, when he was building up his power, is related in the most favorable light. His activity in Galilee against the Zealots, his trial by the Sanhedrin, his subsequent service to the Romans, his flight from Judea upon the invasion of the Parthians, his reception by Antony, his triumphal return to the kingdom that had been bestowed on him, his valiant exploits against the Arabians of Perea and Nabatea, his capture of Jerusalem, his splendid buildings, and his magnificence to foreigners--all these incidents are set forth so as to enhance his greatness. The description throughout has a Greek ring. There is scarcely a suggestion of a Jewish point of view towards the semi-savage G.o.dless tyrant. And when Josephus comes to the part of Herod's life which even an historian laureate could not misrepresent to his credit, his family relations, he adopts a fundamentally pagan outlook.

The foundation of the Greek drama was the idea that the fortunate incurred the envy of the G.o.ds, and brought on themselves the "nemesis,"

the revenge, of the divine powers, which plunged them into ruin. This conception, utterly opposed as it is to the Jewish doctrine of G.o.d's goodness, is applied to Herod, on whom, says Josephus, fortune was revenged for his external prosperity by raising him up domestic troubles.[1] He introduces another pagan idea, when he suggests that Antipater, the wicked son of the king, returned to Palestine, where he was to meet his doom, at the instigation of the ghosts of his murdered brothers, which stopped the mouths of those who would have warned him against returning. The notion of the avenging spirits of the dead was utterly opposed to Jewish teaching, but it was a commonplace of the h.e.l.lenistic thought of the time.

[Footnote 1: B.J. I. xxii. 1.]

Of Hillel and Shammai, the great sages of the time, we have not a word; but when he recounts how, in the last days of Herod, the people under the lead of the Pharisees rose against the king in indignation at the setting up of a golden eagle over the Temple gate, he speaks of the sophists exhorting their followers, "that it was a glorious thing to die for the laws of their country, because the soul was immortal, and an eternal enjoyment of happiness did await such as died on that account; while the mean-spirited, and those that were not wise enough to show a right love of their souls, preferred death by disease to that which is a sign of virtue." The sentiments here are not so objectionable, but the description of the Pharisees as sophists, and the suggestion of a Valhalla for those who died for their country and for no others--for which there is no authority in Jewish tradition--betray again the uncritical copying of a h.e.l.lenistic source.

Finally, in summing up the character of Herod, all he finds to say is, "Above all other men he enjoyed the favor of fortune, since from a private station he obtained a kingdom, and held it many years, and left it to his sons; but yet in his domestic affairs he was a most unfortunate man." Not a word of his wickedness and cruelty, not a breath of the Hebrew spirit, but simply an estimate of his "fortune." This is the way in which the Romanized Jew continued the historical record of the Bible, subst.i.tuting foreign superst.i.tions about fate and fortune for the Jewish idea that all human history is a manifestation of G.o.d.

Josephus ends the first book of the _Wars_ with an account of the gorgeous pomp of Herod's funeral, and starts the second book with a description of the costly funeral feast which his son Archelaus gave to the mult.i.tude, adding a note--presumably also derived from Nicholas-- that many of the Jews ruin themselves owing to the need of giving such a feast, because he who omits it is not esteemed pious. As his source fails him for the period following on the banishment of Archelaus, the treatment becomes fragmentary, but at the same time more original and independent. An account of the various Jewish sects interrupts the chronicle of the court intrigues and popular risings. Josephus distinguishes here four sects, the Essenes, the Pharisees, the Sadducees, and the Zealots, but his account is mainly confined to the first.[1] He describes in some detail their practices, beliefs, and organizations. Indeed, this pa.s.sage and the account in Philo are our chief Jewish authorities for the tenets of the Essenes. He is anxious to establish their claim to be a philosophical community comparable with the Greek schools. In particular he represents that their notions of immortality correspond with the Greek ideas of the Isles of the Blessed and of Hades. "The divine doctrines of the Essenes, as he calls them, which consider the body as corruptible and the soul an immortal spirit, which, when released from the bonds of the flesh as from a long slavery, rejoices and mounts upwards, lay an irresistible bait for such as have once tasted of their philosophy." The ideas which the sect cherished were popular in a certain part of Greco-Roman society, which, sated with the luxury of the age, turned to the ascetic life and to the pursuit of mysticism. Pliny the Elder, who was on the staff of t.i.tus at Jerusalem, appears to have been especially interested in the Jewish communists, and briefly described their doctrines in his books; and the circle for whom Josephus wrote would have been glad to have a fuller account.

[Footnote 1: B. J. II. viii.]

Of the other two sects he says little here, and what he says is superficial. He places the differentiation in their contrasted doctrines of fate and immortality. The Pharisees ascribe all to fate, but yet allow freewill--a h.e.l.lenizing version of the saying ascribed to Rabbi Akiba, "All is foreseen, but freedom of will is given"[1]--and they say all souls are immortal, but those of the good only pa.s.s into other bodies, while those of the bad suffer eternal punishment. This attribution of the doctrine of metempsychosis and eternal punishment is another piece of h.e.l.lenization, or a reproduction of a h.e.l.lenistic misunderstanding; for the Rabbinic records nowhere suggest that such ideas were held by the Pharisees. "The Sadducees, on the other hand, deny fate entirely, and hold that G.o.d is not concerned in man's conduct, which is entirely in his own choice, and they likewise deny the immortality of the soul or retribution after death." Here the attempt to represent the Sadducees' position as parallel with Epicurean materialism has probably induced an overstatement of their distrust of Providence.

Josephus adds that the Pharisees cultivate great friendships among themselves and promote peace among the people; while the Sadducees are somewhat gruff towards each other, and treat even members of their own party as if they were strangers.

[Footnote 1: Comp. Abot, iii. 15.]

Of the fourth party, the Zealots, Josephus has only a few words, to the effect that when Coponius was sent as the first procurator of Judea, a Galilean named Judas prevailed on his countrymen to revolt, saying they would be cowards if they would endure to pay any tax to the Romans or submit to any mortal lord in place of G.o.d. This man, he says, was the teacher of a peculiar sect of his own. While the other three sects are treated as philosophical schools, Josephus does not attribute a philosophy to the Zealots, and out of regard to Roman feelings he says nothing of the Messianic hopes that dominated them.

After the digression about the sects, Josephus continues his narrative of the Jewish relations with the Romans. He turns aside now and then to detail the complicated family affairs of the Herodian family or to describe some remarkable geographical phenomenon, such as the gla.s.sy sands of the Ladder of Tyre.[1] The main theme is the growing irritation of the Jews, and the strengthening of the feeling that led to the outbreak of the great war. But Josephus, always under the spell of the Romans, or writing with a desire to appeal to them, can recognize only material, concrete causes. The deeper spiritual motives of the struggle escape him altogether, as they escaped the Roman procurators. He recounts the wanton insults of a Pontius Pilate, who brought into Jerusalem Roman ensigns with the image of Caesar, and spoiled the sacred treasures of the Korban for the purpose of building aqueducts; and he dwells on the attempt of Gaius to set up his statue in the Temple, which was frustrated only by the Emperor's murder. But about the att.i.tude of the different sections of the Jewish people to the Romans, of which his record would have been so valuable, he is silent.

[Footnote 1: B.J. II. x. 2. The same phenomenon is recorded in Pliny and Tacitus, and it was a commonplace of the geography of the age.]

After the brief interlude of Agrippa's happy reign, the irritation of Roman procurators is renewed, and under Coma.n.u.s tumult follows tumult, as one outrage after another upon the Jewish feeling is countenanced or abetted. The courtier of the Flavian house takes occasion to recount the Emperor Nero's misdeeds and family murders; but he resists the desire to treat in detail of these things, because his subject is Jewish history.[1] He must have had before him a source which dealt with general Roman history more fully, and he shows his independence, such as it is, in confining his narrative to the Jewish story. But the reliance on his source for his point of view leads him to write as a good Roman; the national party are dubbed rebels and revolutionaries ([Greek: stasiastai]). The Zealots are regularly termed robbers, and the origin of war is attributed to the weakness of the governors in not putting down these turbulent elements. All this was natural enough in a Roman, but it comes strangely from the pen of a soi-disant Jewish apologist, who had himself taken a part in the rebellion. Characteristic is his account of the turbulent condition of Palestine in the time of Felix:

"Bands of Sicarii springing up in the chaos caused by the tyranny infested the country, and another body of abandoned men, less villainous in their actions, but more wicked in their designs, deluded the people under pretense of divine inspiration, and persuaded them to rise. Felix put down these bands, but, as with a diseased body, straightway the inflammation burst out in another part. And the flame of revolt was blown up every day more and more, till it came to a regular war."[2]

[Footnote 1: B.J. II. xiii. 1.]

[Footnote 2: B.J. II. xiii. 6.]

Josephus vents his full power of denunciation on the last procurator, Floras, who goaded the people into war, and by his repeated outrages compelled even the aristocratic party, to which the historian belonged, to break their loyalty to Rome: "As though he had been sent as executioner to punish condemned criminals, he omitted no sort of spoliation or extortion. In the most pitiful cases he was most inhuman; in the greatest turpitudes he was most impudent, nor could anyone outdo him in perversion of the truth, or combine more subtle ways of deceit."

Josephus, not altogether consistently with what he has already said, seeks to exculpate his countrymen for their rising, up to the point in which he himself was involved in it; and though he admits that the high priests and leading men were still anxious for peace at any price, and he puts a long speech into Agrippa's mouth counseling submission, he is yet anxious to show that his people were driven into war by the wickedness of Nero's governors. His masters allowed him, and probably invited him, to denounce the oppression of the ministers of their predecessors, and the Roman historians Suetonius and Tacitus likewise state that the rapacity of the procurators drove the Jews into revolt.

He had authority, therefore, for this view in his contemporary sources.

The die was cast. Menahem, the son of Judas the Galilean and the head of the Zealots, seized Jerusalem, drove the Romans and Romanizers into the fortress of Antonia, and having armed his bands with the contents of Herod's southern stronghold of Masada, overpowered the garrison and put it to the sword. Menahem himself, indeed, was so barbarous that the more moderate leader Eleazar turned against him and put him to death. But Josephus sees in the ma.s.sacre of the Roman garrison the pollution of the city, which doomed it to destruction. In his belligerent ethics, ma.s.sacre of the Romans by the Jews is always a crime against G.o.d, requiring His visitation; ma.s.sacres of the Jews are a visitation of G.o.d, revealing that the Romans were His chosen instrument.

With the history of the war, so far as the historian was involved in it, we have already dealt. We are here concerned with the character and the reliability of his account. Josephus is somewhat vague and confused about the dispositions of the Jewish leaders, but when he is not justifying his own treachery, or venting his spite on his rivals, he shows many of the parts of a military historian. He surveys with clearness and conciseness the nature of the country that the Romans had to conquer, and he describes the Roman armies and Roman camp with greater detail than any Roman historian, his design being "not so much to praise the Romans as to comfort those who have been conquered and to deter others from rising."[1] It has, however, been pointed out with great force, in support of the theory that he is following closely and almost paraphrasing a Roman authority on the war, that his geographical and topographical lore is introduced not in its natural place, but on the occasions when Vespasian is the actor in a particular district.[2]

Thus, he describes the Phoenician coast when Vespasian arrives at Ptolemais, Galilee when Vespasian is besieging Tarichea, Jericho when Vespasian makes his sally to the Jordan cities.[3]

[Footnote 1: B.J. III. v. This remark must clearly have appeared in the original Aramaic.]

[Footnote 2: Schlatter, Zur Topographie und Geschichte Palastinas, pp.

99 _ff_.]

[Footnote 3: B.J. III. iii. 1 and x. 7.]

All this would be natural in a chronicler who was one of Vespasian's staff, but it is odd in the Jewish commander of Galilee. Again, he makes certain confusions about Hebrew names of places, which are easily explained in a Roman, but are inexplicable in the learned priest he represents himself to be. He says the town of Gamala was so called because of its supposed resemblance to a camel (in Greek, Kamelos), and the Jews corrupted the name.[1] A Roman writer no doubt would have regarded the Hebrew [Hebrew: Namal] as a corruption of the Greek word: a Jew should have known better.

[Footnote 1: B.J. III. iv. 2.]