LITMIR.BIZ

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are 'the arrow that flieth by day.'" In this strain the teachers of the Law preached in Judæa.

      The Jews of Palestine had but little cause to be satisfied with Justinian's rule, which oppressed them doubly with its extortionate taxation and its religious hypocrisy. Stephanus, the governor of Palæstina Prima, doubtless no better than the majority of officials in Justinian's time, helped to irritate the Jews, by whom he was thoroughly hated. The time was past, however, when the Jews could angrily shake the galling yoke from their necks, and take up arms against their oppressors. The Samaritans, who had been hard pressed since the days of the Emperor Zeno, were more passionate and venturesome, but their numerous insurrections resulted in forging new chains for them, especially since the days of their short-lived king, Julian, when they had so ruthlessly massacred their hated enemies, the Christians. They were compelled, with even greater rigor than the Jews, to embrace Christianity, and all who refused to submit forfeited the right of disposing of their property. Although Sergius, bishop of Cæsarea, declared that the obstinacy of the Samaritans had decreased, and that they embraced Christianity with ever-increasing sincerity, and although he succeeded in inducing Justinian to mitigate the severity of the harsh laws which had been promulgated against them, they nevertheless concealed in their hearts the deepest hatred toward their tormentors.

      On the occasion of a chariot-race in Cæsarea, the capital, where the jealousy of the color-factions against one another never allowed an event of that kind to pass off without a riot, the Samaritans threw off all restraint, and fell upon the Christians. The Jewish youth made common cause with them, and together they massacred their Christian opponents in Cæsarea and destroyed their churches. Stephanus, the governor, hastened to the aid of the Christians, but the Samaritans pressed him and his military escort so hard that he was obliged to take refuge in his official residence. Eventually they killed him in his own house, and spread terror throughout the city and the surrounding country (July, 556). The Samaritans probably counted upon the support of one of their countrymen, Arsenios by name, the all-powerful favorite of Empress Theodora, with whose secret commissions he was entrusted. Stephanus' widow hurried to Constantinople to acquaint the emperor with this disturbance and the death of her husband, whereupon Justinian ordered Amantius, the governor of the East resident in Antioch, to intervene with an armed force.

      Amantius found it easy to execute this command, as the movement was not serious, but few of the Samaritans and Jews of Palestine being concerned in it. Punishment was meted out only to the guilty, but was in keeping with the spirit of the times, and consisted of beheading, hanging, loss of the right hand, and confiscation of property.

      Justinian's successor, Justin the Younger, appears to have made no change in the anti-Jewish laws. Although he renewed the oppressive enactments of his predecessor against the Samaritans, whom he deprived of the right to dispose of their property by testament or by deed, there is no edict of his which was prejudicial to the Jews. Under the two excellent emperors, Tiberius and Mauritius, no mention is made of the Jews. It is not until the accession of the usurper Phocas, who renewed the times of Caligula and Commodus, that a disturbance occurs, in the course of which the Jews were carried away to a deed of brutal violence, which proves that the arbitrariness of the officials and the arrogance of the clergy must have caused intolerable suffering among them.

      In Antioch, hatred had existed between Jews and Christians for centuries, and had been intensified by constant friction. Suddenly the Jews fell upon their Christian neighbors, perhaps at the races in the circus, and retaliated for the injuries which they had suffered; they killed all that fell into their hands, and threw their bodies into the fire, as the Christians had done to them a century before. The Patriarch Anastasius, surnamed the Sinaite, an object of special hate, was shamefully abused by them, and his body dragged through the streets before he was put to death. When the news of this rebellion reached Phocas, he appointed Bonosus governor of the East, and Cotys, commander of the troops, and charged them to bring the rebels to account. But the Jews of Antioch fought so bravely that the Roman army could obtain no advantage over them. It was only when the campaign was renewed with numerous troops collected from the neighboring country that they succumbed to the Roman generals, who killed part of them, mutilated others, and sent the rest into exile (September and October, 608).

      The misdeeds of the Emperor Phocas afforded the Jews an unexpected opportunity to give vent to their deep resentment. He had dispossessed his predecessor Mauritius, and this provoked the Persian king, Chosru II, the son-in-law of the latter, to attack the Roman possessions in the East. A Persian host inundated Asia Minor and Syria, in spite of the fact that Heraclius, the newly elected emperor, sent news to the Persian king of Phocas' well-merited chastisement, and begged for peace.

      A division of the Persian army under the general Sharbarza descended from the heights of Lebanon in order to wrest Palestine from the Byzantine scepter. On hearing of the weakness of the Christian arms and of the advance of the Persian troops, the Jews of Palestine felt a fierce desire for battle. It seemed to them that the hour had come for revenge upon their twofold enemy, Roman and Christian, for the humiliations which they had borne for centuries. Tiberias was the hotbed of this warlike movement, and it was started by a man named Benjamin, who possessed a prodigious fortune, which he employed in enlisting and arming Jewish troops. A call was issued to all the Jews of Palestine to assemble and join the Persian army, and it met with a ready response. The sturdy Jewish inhabitants of Tiberias, of Nazareth, and of the mountain cities of Galilee, flocked to the Persian standard. Filled with rage, they spared neither the Christians nor their churches in Tiberias, and probably put an end to the bishopric. With Sharbarza's army they marched on Jerusalem, in order to wrest the Holy City from the Christians. The Jews of southern Palestine joined their countrymen, and with the help of the Jews and a band of Saracens, the Persian general took Jerusalem by storm (July, 614). Ninety thousand Christians are said to have perished in Jerusalem; but the story that the Jews bought the Christian prisoners from the Persians, and killed them in cold blood is a pure fiction.

      In their rage, however, the Jews relentlessly destroyed the Christian sanctuaries. All the churches and monasteries were burned, and the Jews undoubtedly had a greater share in this deed than the Persians. Had not Jerusalem – the original possession of the Jews – been torn from them by violence and treachery? Did they not feel that the Holy City was as foully desecrated by the adoration of the cross and of the bones of the martyrs as by the idolatries of Antiochus Epiphanes and Hadrian? The Jews seem to have deluded themselves with the hope that the Persians would grant them Jerusalem and the surrounding territory whereon to establish a commonwealth.

      With the Persians, the Jews swept through Palestine, destroyed the monasteries which abounded in the country, and expelled or killed the monks. A detachment of Jews from Jerusalem, Tiberias, Galilee, Damascus, and even Cyprus, undertook an incursion against Tyre, having been invited by the four thousand Jewish inhabitants of that city to fall upon the Christians on Easter-night and to massacre them. The Jewish host is said to have consisted of 20,000 men. The expedition, however, miscarried, as the Christians of Tyre had been informed of the impending danger. They anticipated their enemies, seizing their Jewish fellow-citizens and throwing them into prison; then they awaited the arrival of the Jewish troops, who found the gates closed and fortified. The invading Jews revenged themselves by destroying the churches around Tyre. As often, however, as the Christians of Tyre heard of the destruction of a church, they killed a hundred of their Jewish prisoners, and threw their heads over the walls. In this manner 2000 of the latter are said to have met their death. The besiegers, disheartened by the death of their brethren, withdrew, and were pursued by the Tyrians.

      The Palestinian Jews were relieved of the sight of their enemies for about fourteen years, and the immediate result of these wars filled them with joy. No doubt many a Christian became converted through fear, or because he despaired of the continuance of Christianity. The conversion of a monk who of his own free will embraced Judaism was a great triumph for the Jews. This monk had spent many years in the monastery on Mount Sinaï in doing penance and reciting litanies. Suddenly he was assailed by doubts as to the truth of Christianity. He alleged that he had been led to this change by vivid dreams, which showed him on one side Christ, the apostles, and the martyrs enveloped in gloomy darkness, while on the other side were Moses, the prophets, and the holy men of Judaism, bathed in light. Weary of this internal struggle, he descended from Mount Sinaï, crossed the desert to Palestine, and finally went to Tiberias, where he declared

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