[313] Acts xxviii. 17.
[314] Comp. Friedländer, u. s. vol. ii. pp. 17-204 passim.
[315] It was probably this unity of Israelitish interests which Cicero had in view (Pro Flacco, 28) when he took such credit for his boldness in daring to stand up against the Jews - unless, indeed, the orator only meant to make a point in favour of his client.
[316] Jos. Ant. xvii. 11. 1; War. ii. 6. 1.
[317] Life 3.
[318] Schiller (Gesch. d. Röm. Kaiserreichs, p. 583) denies that Poppæa was a proselyte. It is, indeed, true, as he argues, that the fact of her entombment affords no absolute evidence of this, if taken by itself; but comp. Jos. Ant. xx. 8. 11; Life 3.
[319] The question of Jewish proselytes will be treated in another place.
[320] 19 a.d.
[321] Comp. Jos. Ant. xiv. 10, passim, and xvi. 6. These edicts are collated in Krebs. Decreta Romanor. pro Jud. facta, with long comments by the author, and by Levyssohn.
[322] Ob.280 b.c.
[323] Ab. Sar ii. 6.
[324] Jos. Ant. xii. 3. 1.
[325] 44 b.c.
[326] Suet. Cæs. 84. __________________________________________________________________
CHAPTER VI. POLITICAL AND RELIGIOUS LIFE OF THE JEWISH DISPERSION IN THE WEST - THEIR UNION IN THE GREAT HOPE OF THE COMING DELIVERER.
It was not only in the capital of the Empire that the Jews enjoyed the rights of Roman citizenship. Many in Asia Minor could boast of the same privilege. [327] The Seleucidic rulers of Syria had previously bestowed kindred privileges on the Jews in many places. Thus, they possessed in some cities twofold rights: the status of Roman and the privileges of Asiatic, citizenship. Those who enjoyed the former were entitled to a civil government of their own, under archons of their choosing, quite independent of the rule and tribunals of the cities in which they lived. As instances, we may mention the Jews of Sardis, Ephesus, Delos, and apparently also of Antioch. But, whether legally entitled to it or not, they probably everywhere claimed the right of self-government, and exercised it, except in times of persecution. But, as already stated, they also possessed, besides this, at least in many places, the privileges of Asiatic citizenship, to the same extent as their heathen fellow-citizens. This twofold status and jurisdiction might have led to serious complications, if the archons had not confined their authority to strictly communal interests, [328] without interfering with the ordinary administration of justice, and the Jews willingly submitted to the sentences pronounced by their own tribunals.
But, in truth, they enjoyed even more than religious liberty and communal privileges. It was quite in the spirit of the times, that potentates friendly to Israel bestowed largesses alike on the Temple in Jerusalem, and on the Synagogues in the provinces. The magnificent porch of the Temple was adorned' with many such dedicated gifts.' Thus, we read of repeated costly offerings by the Ptolemies, of a golden wreath which Sosius offered after he had taken Jerusalem in conjunction with Herod, and of rich flagons which Augustus and his wife had given to the Sanctuary. [329] And, although this same Emperor praised his grandson for leaving Jerusalem unvisited on his journey from Egypt to Syria, yet he himself made provision for a daily sacrifice on his behalf, which only ceased when the last war against Rome was proclaimed. [330] Even the circumstance that there was a Court of the Gentiles,' with marble screen beautifully ornamented, bearing tablets which, in Latin and Greek, warned Gentiles not to proceed further, [331] proves that the Sanctuary was largely attended by others than Jews, or, in the words of Josephus, that it was held in reverence by nations from the ends of the earth.' [332]
In Syria also, where, according to Josephus, the largest number of Jews lived, [333] they experienced special favour. In Antioch their rights and immunities were recorded on tables of brass. [334]