Salome died (in the beginning of 69 b.c.) before the measures proposed against Aristobulus could be carried out. Although Hyrcanus II. now united the royal office with the Pontificate, his claims were disputed by his brother Aristobulus II., who conquered, and obliged his brother to abdicate in his favour his twofold dignity. To cement their reconciliation, Alexander the son of Arisobulus married Alexandra the daughter of Hycranus. They little thought how ill-fated that union would prove. For already another power was intriguing to interpose in Jewish affairs, with which it was henceforth to be identified. Alexander Hannai had appointed one Antipas, or Antipater - of whose origin the most divergent accounts are given [6362] - to the governorship of Idumæa. He was succeeded by a son of the same name. The dissension between the two Asmonæans seemed to offer the opportunity for realising his ambitious schemes. Of course, he took the part of the weak Hyrcanus as against the warlike Aristobulus, and persuaded the former that he was in danger of his life. Ultimately he prevailed on him to fly to Aretas, King of Arabia, who, in consideration of liberal promises, undertook to reinstate Hycranus in the government. The Arab army proved successful, and was joined by a large proportion of the troops of Aristobulus, who was not shut up within the fortified Temple-buildings. To add to the horrors of war, a long famine desolated the land. It was during its prevalence that Onias, reputed for his omnipotence in prayer, achieved what procured for him the designation hammeaggel' - the circle drawer.' [6363] When his prayer for rain remained unanswered, he drew a circle around him, declaring his determination not to leave it till the Almighty had granted rain, and that not in drops, nor yet in desolating floods (which successively happened), but in copious, refreshing showers. It could serve no good purpose to reproduce the realistic manner in which this supposed power of the Rabbi with God is described (Taan. 23 a). But it were difficult to say whether this is more repugnant to feelings of reverence, or the reported reproof of Simeon ben Shetach, who forbore to pronounce the ban upon him because he was like a spoilt child who might ask anything of his father, and would obtain it. But this supposed power ultimately proved fatal to Onias during the siege of Jerusalem by Hyrcanus and Aretas. [6364] Refusing to intercede either for one or the other of the rival brothers, he was stoned to death (Ant. xiv. 2. 1).
But already another power had appeared on the scene. Pompey was on his victorious march through Asia when both parties appeal to him for help. Scaurus, whom Pompey detached to Syria, was, indeed, bought by Aristobulus, and Aretas was ordered to raise the siege of Jerusalem. But Pompey quickly discovered that Hycranus might, under the tutelage of the cunning Idumæan, Antipater, prove an instrument more likely to serve his ulterior purposes than Aristobulus. Three deputations appeared before Pompey at Damascus - those of the two brothers, and one independent of both, which craved the abolition of the Asmonæan rule and the restoration of the former mode of government, as we understand it, by the Chebher' or Eldership under the presidency of the High-Priest. It need scarcely be said that such a demand would find no response. The consideration of the rival claims of the Asmonæans Pompey postponed. The conduct of Aristobulus not only confirmed the unfavourable impression which the insolent bearing of his deputies had made on Pompey, but sealed his own fate and that of the Jewish people. Pompey laid siege to Jerusalem. The adherents of Hyrcanus surrendered the City, but those of Aristobulus retired into the Temple. At last the sacred precincts were taken by storm amidst fearful carnage. The priests, who were engaged in their sacred functions, [6365] and who continued them during this terrible scene, were cut down at the altar. No fewer than 12,000 Jews are said to have perished.