Josephus Part 5

Again, he explains Bezetha, the name of the northeastern quarter of Jerusalem, as meaning the new house or city,[1] a mistake natural to a Roman who was aware that it was in fact the new part of the city, and alternatively called by the Greek name [Greek: kainopolis], but an extraordinary blunder for a Jew, who would surely know that it meant the House of Olives, while the Aramaic or popular name for "new city" would be Bet-Hadta. He does not once refer to Mount Zion, but knows the hill by its Greek name of Acra. Yet again it is significant that he inserts in his geography pagan touches that are part of the common stock of Greco-Roman notices of Palestine. At Joppa, he says, one may still see on the rock the trace of the chains of Andromeda,[2] who in h.e.l.lenistic legend was said to have been rescued there by the fict.i.tious hero Perseus. Describing the Dead Sea,[3] he mentions the destruction of the cities of Sodom and Gomorrah as a myth, as a Greek or a Roman would have done.[4] His very accuracy about some topographical details is suspicious. Colonel Conder[5] points with surprise to the fact that his description of the fortress of Masada overlooking the Dead Sea, the siege of which he had not seen, is absolutely correct, while his account of Jotapata, which he defended, is full of exaggeration. The probable explanation is that in the one place he copied a skilled observer; in the other, he trusted to his own inaccurate memory. We may infer that as in the _Antiquities_ he mainly compiled the work of predecessors that are known, so in the _Wars_ he compiled the works of predecessors that are unknown, adding something from his personal experience and his national pride.

[Footnote 1: B.J. V. v. 8.]

[Footnote 2: B.J. IV. ix. 3. Pliny says the same thing in Latin.]

[Footnote 3: B.J. IV. viii. 4.]

[Footnote 4: Tac. Hist. v. 7.]

[Footnote 5: Tent Work in Palestine, 1. 207.]

Apart from his dependence on others' work, his chronicle of the war is marred by the need of justifying his own submission, his Roman standpoint, and his ulterior purpose of pleasing and flattering his patrons. Vespasian and t.i.tus are the righteous ministers of G.o.d's wrath against His people, His vicars on earth, and every action in their ruthless process of extermination has to be represented as a just retribution required to expiate the sin of Jewish resistance. t.i.tus especially is singled out for his unfailing deeds of bravery; and when anything is amiss with the proceedings of the Romans, the Imperial family is always exculpated. Characteristic is the palliation of Vespasian's brutal treatment of the people of Tarichea. When they surrendered, they were promised their lives, but twelve hundred old men were butchered, and over three thousand men and women were sold as slaves. Josephus cannot find the execution of the divine will in this, and so he is driven to explain that Vespasian was overborne by his council, and gave them an ambiguous liberty to do as seemed good to them.

It is the pivot of the story of the wars, as has been stated, that the internal strife of the Jews brought about the ruin of the nation, and the testimony of Josephus has perpetuated that conception of the last days of Jerusalem. Our other records of the struggle go to suggest that civil strife did take place. Tacitus[1] states that there were three leaders, each with his own army in the city, and the Rabbinical authorities[2] speak of the three councils in Jerusalem. It is further said that the second Temple was destroyed because of the unprovoked hatred among the Jews, which was the equal of the sins of murder, unchast.i.ty, and idolatry that brought about the fall of the first Temple.[3] Yet the fact that the men who were the foremost agitators of the Rebellion were its leaders to the end suggests that the people had reliance on their leaders.h.i.+p; and Josephus probably traded largely on his prejudices for the particulars of the civil conflicts, and he placed all the blame on the party that was least guilty. Adopting the Roman standpoint, he denounced the whole Zealot policy, and for John of Gischala, their leader, he entertained a special loathing. It is therefore his purpose to show that all the sedition was of John's making, while it would seem more probable that the disturbances arose because the Romanizing aristocrats were planning surrender.

[Footnote 1: Hist. v. 12.]

[Footnote 2: Midr. Kohelet, vii. 11.]

[Footnote 3: Yoma, 9b.]

According to Josephus, the Zealots, who were masters of the greater part of Jerusalem during the struggle, established a reign of terror. They trampled upon the laws of man, and laughed at the laws of G.o.d. They ridiculed the oracles of the prophets as the tricks of jugglers. "Yet did they occasion the fulfilment of prophecies relating to their country. For there was an ancient oracle that the city should be taken and the sanctuary burnt when sedition should affect the Jews." Josephus shares the pagan outlook of the Roman historian Tacitus, who is horrified at the Jewish disregard of the omens and portents which betokened the fall of their city, and speaks of them as a people p.r.o.ne to superst.i.tion (what we would call faith) and deaf to divine warnings (what we would call superst.i.tion).[1] Josephus and his friends were looking for signs and prophecies of the ruin of the people as an excuse for surrender; the Zealots, men of sterner stuff and of fuller faith, were resolved to resist to the end, and would brook no parleying with the enemy. They were in fact political nationalists of a different school and leaning from the aristocrats and the priests. The latter regarded political life and the Temple service as vital parts of the national life, and believing that the legions were invincible were anxious to keep peace with Rome. The Zealots regarded personal liberty and national independence as vital, and, to vindicate them, fought to the end with Rome. Both the extreme political parties lacked the spiritual standpoint of the Pharisees, who believed that the Torah even without political independence would hold the people together till a better time was granted by Providence. The party conflicts induced violence and civil tumult, and Josephus would have us believe that "demoniac discord" was the main cause of the ruin of Jerusalem. During the respite which the Jews enjoyed before the final siege of Jerusalem, he alleges that a bitter feud was waged incessantly between Eleazar the son of Simon, who held the Inner Court of the Temple, Simon, the son of Gioras, who held the Upper and the greater part of the Lower city, and John of Gischala, who occupied the outer part of the Temple. He describes the situation rhetorically as "sedition begetting sedition, like a wild beast gone mad, which, for want of other food, falls to eating its own flesh." And he bursts into an apostrophe over the fighting that went on within the Temple precincts:

"Most wretched city! What misery so great as this didst thou suffer from the Romans, when they came to purify thee from thy internecine hatred!

Thou couldst no longer be a fit habitation for G.o.d, nor couldst thou continue longer in being, after thou hadst been a sepulcher for the corpses of thine own people, and thy holy house itself had been a burial place in their civil strife."

[Footnote 1: Hist. v. 13. Gens superst.i.tioni p.r.o.na, religioni obnoxia.]

It is curious that a little later, when he resumes the narrative of the Roman campaign, and returns presumably to a Roman source, he says that the Jews, elated by their unexpected success, made incursions on the Greek cities. The success referred to must be the defeat of Cestius Gallus, and it looks as if this lurid account of the horrors of the civil war in Jerusalem were not known to the Roman guide, and that at the least Josephus has embroidered the story of the feud to suit his thesis. The measure of the Jewish writer's dependence for the main part of his narrative of the siege is singularly ill.u.s.trated by a small detail. Josephus throughout his account uses the Macedonian names of the months, and equates them loosely with those of the Jewish calendar; but it is notable that the three traditional Jewish dates in the siege which he inserts, the fourteenth of Xanthicus (Nisan), when it began, the seventeenth of Panemos (Tammuz), when the daily offering ceased, and the ninth and tenth of Loos (Ab), when the Temple was destroyed, conflict with the other dates he gives in his general account of the siege. So far from being a proof of his independence, as has been claimed, his Jewish dates show his want of skill in weaving his Jewish information into his scheme. When he is original, he is apt to be unhistorical.

Josephus agrees with the Talmud that the fire lasted to the tenth of the month,[1] but while the Rabbis cursed t.i.tus, who burnt the Holy of Holies and spread fire and slaughter, and Roman historians[2] declared that t.i.tus had deliberately fired the center of the Jewish cult in order to destroy the national stronghold, Josephus is anxious to preserve his patron's reputation for gentleness and invest him with the appearance of piety and magnanimity. Voicing perhaps the conqueror's later regrets, he declares that he protested against the Romans' avenging themselves on inanimate things and against the destruction of so beautiful a work, but failed despite all his efforts to stay the conflagration. The historian writes a lurid description of the catastrophe, but he omits the simple details that make the account in the Talmud so pathetic. "The Temple,"

runs the Talmudic account[3] "was destroyed on the eve of the ninth day of Ab at the outgoing of Sabbath, at the end of the Sabbatic year; and the watch of Jehoiarib was on service, and the Levites were chanting the hymns and standing at their desks. And the hymn they chanted was, 'And He shall bring upon them their own iniquity, and shall cut them off with their own wickedness' (Ps. 94:23); and they could not finish to say, 'The Lord our G.o.d shall cut them off,' when the heathen came and silenced them." This account may not be historically true, but it represents the unquenchable spirit of Judaism in face of the disaster.

[Footnote 1: Comp. Yer. Taanit, iv. 6.]

[Footnote 2: Comp. Sulpicius Severus, who used Tacitus (Chron. I. x.x.x.

6.); and the poet Valerius Flaccus acclaims the victor of Solymae, who hurls fiery torches at the Temple. Dion Ca.s.sius (lxvi. 4.) declares that when the Roman soldiers refused to attack the Temple in awe of its holiness, t.i.tus himself set fire to it; and this appears to be the true account.]

[Footnote 3: Taanit, 29a.]

Josephus, on the other hand, regards the fall of the Temple as a favorable opportunity to give a list of the prodigies and omens that heralded it. For example, he finds a proof of Providence in the fulfilment of the oracle, that the city and the holy house should be taken when the Temple should become foursquare. By demolis.h.i.+ng the tower of Antonia the Jews had made the Temple area foursquare, and so brought the doom upon themselves. He tells, too, the story of a prophet Jesus, who for years had cried, "Woe, woe to Jerusalem," and in the end, struck by a missile, fell, crying, "Woe, woe to me!" For any reflections, however, on the immortality of the religion or for any utterances of hope for the ultimate restoration of the Temple and the coming of the Messiah, we must not look to the _Wars_. Such ideas would not have pleased his patrons, had he entertained them himself. He pointed to the fulfilment of prophecy only so far as it predicted and justified the destruction and ruin of his people. The expression of the national agony at the destruction of the national center is to be found in the apocryphal book of Esdras II.

Over his account of the final acts of the tragedy we may pa.s.s quickly.

Undismayed by the fall of the sanctuary and still hoping for divine intervention, John and Simon withdrew from the Temple to the upper city.

Driven from this, they took refuge in the underground caverns and caves to be found everywhere beneath Jerusalem, and finally they stood their ground in the towers, until these too were captured, a month after the destruction of the Temple, on the eighth of Elul (Gorpiaeus, as the Greek month was called).

"It was the fifth time that the city was captured; and 2179 years pa.s.sed between its first building and its last destruction. Yet neither its great antiquity, nor its vast riches, nor the diffusion of the nation over the whole earth, nor the greatness of the veneration paid to it on religious grounds, was sufficient to preserve it from destruction. And thus ended the siege of Jerusalem."

Though the war was not finished, the crisis of the drama was over, and Josephus, doubtless following his source, relaxes the narrative to digress about affairs in Rome and the East. The last book of the _Wars_ is episodic and disconnected. It is a kind of aftermath, in which the historian gathers up scattered records, but does not preserve the dramatic character of the history. He had apparently here to fall back on his own feeble constructive power, and was hard put to it to eke out his material to the proportions of a book.

So careless, too, is he that he abstracts references from his source that are meaningless. In the excursion into general history, he refers to "the German king Alaric, whom we have mentioned before,"[1] though he is brought in for the first time; and in the account of the siege of the Zealots' fortress Machaerus he records the death of one "Judas whom we have mentioned before,"[2] though again there was no previous mention of the warrior. In the same chapter he describes some magical plant, "Baaras, possessing power to drive away demons, which are no other than the spirits of the wicked that enter into living men and kill them, unless they obtain some help against them." This apparently was a commonplace of Palestinian natural science, as known to the Greco-Roman world, and Josephus simply copied it.

[Footnote 1: B.J. VII. iv. 4.]

[Footnote 2: B.J. VII. vi. 4.]

The Zealots still maintained resistance in remote parts of the country, and the legate Ba.s.sus was sent to take their three fortresses. He died before the capture of Masada, the last stronghold, a natural fastness overlooking the Dead Sea, which had been fortified by Herod. In this region David and centuries later the Maccabean heroes had found a refuge at their time of distress, and here the Jewish people were to show that desperate heroism of their race which is evoked when all save honor is lost. Masada had been occupied by Eleazar, a grandson of Judas of Galilee, the leader of the most fanatical section of the Zealots; and it fell to the procurator Flavius Silva to reduce it.

Josephus utters a final outburst against the hated nationalist party and especially its two leaders, Simon of Gioras and John of Gischala, though both had become victims of Roman revenge. "That was a time," he exclaims, "most prolific in wicked practices, nor could anyone devise any new evil, so deeply were they infected, striving with each other individually and collectively who should run to the greatest lengths of impiety towards G.o.d and in unjust actions towards their neighbors." The more incongruous is it that after this invective he puts into Eleazar's mouth two long speeches, calling on his men to kill themselves rather than fall into the hands of the Romans, which sum up eloquently the Zealot att.i.tude.[1] Josephus indeed introduces in the speech the h.e.l.lenized doctrine of immortality, which regards the soul as an invisible spirit imprisoned in the mortal body and seeking relief from its prison. He goes on, however, to make the Jewish commander point out how preferable is death to life servitude to the Romans, in a way in which Eleazar might himself have spoken.

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

"'And as for those who have died in the war, we should deem them blessed, for they are dead in defending, and not in betraying, their liberty: but as to the mult.i.tude of those that have submitted to the Romans, who would not pity their condition? And who would not make haste to die before he would suffer the same miseries? Where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many myriads of men to fight for it? Where is this city that G.o.d Himself inhabited? It is now demolished to the very foundations; and hath nothing but that monument of it preserved, I mean the camp of those that have destroyed it, which still dwells upon its ruins; some unfortunate old men also lie upon the ashes of the Temple, and a few women are there preserved alive by the enemy for our bitter shame and reproach. Now, who is there that revolves these things in his mind, and yet is able to bear the sight of the sun, though he might live out of danger? Who is there so much his country's enemy, or so unmanly and so desirous of living, as not to repent that he is still alive? And I cannot but wish that we had all died before we had seen that holy city demolished by the hands of our enemies, or the foundations of our holy Temple dug up after so profane a manner. But since we had a generous hope that deluded us, as if we might perhaps have been able to avenge ourselves on our enemies, on that account, though it be now become vanity, and hath left us alone in this distress, let us make haste to die bravely. Let us pity ourselves, our children, and our wives, while it is in our power to show pity to them; for we are born to die, as well as those whom we have begotten; nor is it in the power of the most happy of our race to avoid it. But for abuses and slavery and the sight of our wives led away after an ignominious manner with their children, these are not such evils as are natural and necessary among men; although such as do not prefer death before those miseries, when it is in their power to do so, must undergo even them on account of their own cowardice.'

"Responding to their leader's call, the defenders put their wives and children to the sword, and then turned their hands on themselves: and when the Romans entered the place, to their amazement and horror they found not a living soul."

Eleazar's speech is one of the few patriotic outbursts in the seven books of the Wars, and it reads like a cry of bitter regret wrung from the unhappy author at the end of his work. Like Balaam he set out to curse, and stayed to bless, his enemies, and cursed himself. Perhaps this apostrophe hides the tragedy of Josephus' life. Perhaps he inwardly repented of his cowardice, and rued the uneasy protection he had secured for himself. Perhaps he had denounced the Zealots throughout the history perforce, to please his taskmasters, and in his heart of hearts envied the party that had preferred death to surrender. We could wish he had ended with the story of Masada's n.o.ble fall, and left us at this pathetic doubt. But he had not the dramatic sense, and he rounds off the story of the wars with an account of the futile Jewish rising in Alexandria and Cyrene, fomented by the surviving remnants of the Zealots. The first led to the closing in Egypt of the Temple of Onias, the last sanctuary of the Jews; the second to slanderous attacks on the historian. Jonathan, who had stirred up the Cyrenaic rising and started the slanders, was tortured and burnt alive. As to Catullus, the Roman governor, who admitted the calumnies, though the Emperor spared him, he fell into a terrible distemper and died miserably. "Thus he became a signal instance of Divine Providence, and demonstrated that G.o.d punishes the wicked."

Instead of concluding upon some national reflection, Josephus, pathetically enough, disfigures the end of his work with a final revelation of personal vanity and materialistic views of a Providence intervening on his behalf. Egoism and incapacity to attain to the n.o.ble and sublime either in action or thought were the two defects that lowered Josephus as a man, and which mar him as an historian. In the last paragraph of the work he insists that he has aimed alone at agreement with the facts; but industrious as is the record of events, the claim is shallow. His history of the Jewish wars lacks authority because it is palpably designed to please the Roman taste, and because also it has to serve as a personal apology for one who, when heroism was called for, had failed to respond to the call, and who was thus rendered incapable in letters as in life of being a faithful champion of his people.

VI

JOSEPHUS AND THE BIBLE

In the preface to the _Antiquities_ Josephus draws a distinction between his motives for the composition of that work and of the _Wars_. He wrote the latter because he himself had played a large part in the war, and he desired to correct the errors of other historians, who had perverted the truth. On the other hand, he undertook to write the earlier history of his people because of the great importance of the events themselves and of his desire to reveal for the common benefit things that were buried in ignorance. He was stimulated to the task by the fact that his forefathers had been willing to communicate their antiquity to the Greeks, and, moreover, several of the Greeks had been at pains to learn of the affairs of the Jewish nation.

It would appear that he is here referring to the Septuagint translation of the Bible, since he proceeds to summarize the well-known story of King Ptolemy recounted in the Letter of Aristeas, which he afterwards sets out more fully.[1] Josephus shares the aim of the h.e.l.lenistic-Jewish writers to make the Jewish Scriptures known to the Gentile world, and he inherits also, but in a much smaller degree, their method of presenting Judaism to suit Greek or Greco-Roman tastes, as a philosophical, i.e. an ethical- philosophical, religion. Perhaps he had become acquainted, either at Alexandria or at Rome, with Philo's _Life of Moses_, which was a popular text-book, so to speak, of universal Judaism. Certain it is that the prelude to the _Antiquities_ is reminiscent of the earlier treatise.

Josephus reproduces Philo's idea that Moses began his legislation not as other lawgivers, "with the detailed enactments, contracts, and other rites between one man and another, but by raising men's minds upwards to regard G.o.d and His creation." For Moses life was to be an imitation of the divine. Contemplation of G.o.d's work is the best of all patterns for man to follow. With Philo again, he points out the superiority of Moses over other legislators in his attack upon false ideas of the divine nature; "for there is nothing in the Scriptures inconsistent with the majesty of G.o.d or with His love of mankind: and all things in it have reference to the nature of the universe." He claims, too, that Moses explains some things clearly and directly, but that he hints at others philosophically under the form of allegory. And to these commonplaces of Alexandrian exegesis he adds as the lesson of the history of his people that "it goes well with those who follow G.o.d's will and observe His laws, and ill with those who rebel against Him and neglect His laws." To exhibit to the Greco-Roman world the power and majesty of the Jewish G.o.d and the excellence of the Jewish law--these are the two main purposes which he professes to set before himself in his rendering of the Bible story, which occupies the first half of the _Antiquities_. No Jewish writer before him had treated the Bible to suit Roman predilections, which attached supreme importance to material strength and the concrete manifestation of authority, and Josephus in order to carry out his aim had therefore to proceed on new lines.

[Footnote 1: See below, p. 175.]

In effect, he rarely attempts to ethicize the Bible story. For the most part he paraphrases it, cuts out its poetry, and reduces it to a prosaic chronicle of facts. The exordium in fact has little relation to the book, and looks as if it were borrowed without discrimination. Josephus next, indeed, professes that he will accurately set out in chronological order the incidents in the Jewish annals, "without adding anything to what is therein contained or taking anything away from it." It may be that he regarded the oral tradition as an inherent part of the law, and therefore inserts selections of it in the narrative, but anyhow he does not observe strictly the command of Deuteronomy (4:2) that prompted his profession, "Ye shall not add unto the word I have spoken, neither shall ye diminish aught from it." Not only does he freely paraphrase the Septuagint version of the Bible, but, more especially in the earlier part of the work, he incorporates pieces of Palestinian Haggadah and to a smaller extent of Alexandrian interpretation, and he omits many episodes that did not seem to him to redound to the glory of his people.

He seeks to improve the Bible, and though he did not invent new legends, he accepted uncritically those which he found in h.e.l.lenistic sources or in the oral tradition of his people. His work is, therefore, valuable as a storehouse of early Haggadah. It is unnecessary to accept his description of himself as one who had a profound knowledge of tradition, but he was acquainted with the popular exegesis of the Palestinian teachers; and twenty years of life at the Roman court had not entirely eliminated his knowledge.

In the very first section of the first book, he notes that Moses sums up the first day of Creation with the words, "and it was _one_ day"; whereas afterwards it is said, "it was the second, the third day, etc."

He does not indeed supply the interpretation, saying that he will give the reason in a separate treatise which he proposes to write; but the same point is discussed in the Rabbinic commentary. He gives the traditional interpretation of the four rivers of the Garden of Eden.[1]

He derives the name Adam from the Hebrew word for red, because the first man was formed out of red earth.[2] He states that the animals in the Garden of Eden had one language, a piece of Midrash which occurs also in the Book of Jubilees. He relates that Cain, after the murder of his brother, was afraid of falling among wild beasts, agreeing with the Midrash that all the animals a.s.sembled to avenge the blood of Abel,[3]

but G.o.d forbade them to destroy Cain on pain of their own destruction.

Seth he describes as the model of the virtuous, and of him the Rabbis likewise say, "From Seth dates the stock of all generations of the virtuous." He pictures him also as a great inventor and the discoverer of astronomy, and tells how he set up pillars of brick and stone recording these inventions, so that they might not be forgotten if the world was destroyed either by fire or water: here again agreeing with the Book of Jubilees, which relates that Cainan found an inscription in which his forefathers had described their inventions. Examples might be multiplied from the first chapters of the _Antiquities_ of the way in which Josephus weaves into the Bible account traditional Midras.h.i.+m, but these instances will suffice.

[Footnote 1: Gen. R. ii. and iii., quoted in Bloch, Die Quellen des Flavius Josephus, 1879. The rivers are the Ganges, Euphrates, Tigris, and Nile.]

[Footnote 2: Yalkut Gen. 21, 22.]

[Footnote 3: Gen. R. xxii.]