SAMUEL HAKATON, or _the Less_. Surnamed to distinguish him from Samuel the prophet. It was he who, some time after the resurrection of Christ, composed the famous imprecation against the Christians, called "Birchath Hamminim" (Benedictions of Infidels). The "Birchath Hamminim,"

says the Talmud, and the commentary of R. Jarchi, "was composed by R.

Samuel Hakaton at Jabneh, where the Sanhedrin had removed after the misconduct of the Nazarene, who taught a doctrine contrary to the words of the living G.o.d." The following is the singular benediction: "_Let there be no hope for the apostates of religion, and let all heretics, whosoever they may be, perish suddenly. May the kingdom of pride be rooted out; let it be annihilated quickly, even in our days! Be blessed, O Lord, who destroyest the impious, and humblest the proud!_" As soon as Samuel Hakaton had composed this malediction, it was inserted as an additional blessing in the celebrated prayer of the synagogue, the "Shemonah-Essara" (the eighteen blessings). These blessings belonged to the time of Ezra--that is to say, five centuries before the Christian era; and every Jew has to recite it daily. St. Jerome was not ignorant of this strange prayer. He says: "_The Jews anathematize three times daily in their synagogue the name of the Christian, disguising it under the name of Nazarene._" According to R. Gedalia, Samuel died before the destruction of Jerusalem, about fifteen or twenty years after Christ.

("Talmud," "Berachoth," or "of Prayers," fol. 28, verso; "Megilla," or "the Festival of Esther," fol. 28, verso; St. Jerome, "Comment. on Isaiam," B. II. C. V. 18, 19; Tom. iv. p. 81 of the "Valarsius," quarto edition; Vitringa, "de Synagoga vetr.," T. ii. p. 1036, 1047, 1051; Castellus, "Lexicon heptaglotton," art. Min.)

CHANANIA _ben_ CHISKIA. He was a great conciliator in the midst of the doctrinal quarrels so common at that time; and it happened that the rival schools of Shammai and Hillel, which were not abolished with the death of their founders, often employed him as their arbitrator. This skillful umpire did not always succeed, however, in calming the disputants; for we read in the ancient books that in the transition from force of argument to argument of force, the members of the schools of Shammai and Hillel frequently came to blows. Hence the French expression _se chammailler_. It happened, however, according to the Talmud, that Chanania once departed from his usual system of equilibrium in favor of the prophet Ezekiel. It appears that on one occasion the most influential members of the Sanhedrin proposed to censure, and even reject, the book of this prophet, because, according to their opinion, it contained several pa.s.sages in contradiction of the law of Moses; but Chanania defended it with so much eloquence that they were obliged to desist from their project. This fact alone, reported fully as it is in the Talmud, would be sufficient to show the laxity of the study of the prophecies at that time. Although the exact date of his death is uncertain, it is, nevertheless, sure that it took place before the destruction of the Temple. ("Talmud," "Chagiga," or "the obligations of the males to present themselves three times a year at Jerusalem," 2, 13; "Shabbath," or "of the Sabbath," C. I.; "Sepher Juchasin," or "the Book of Ancestors," p. 57.)

ISMAEL _ben_ ELIZA, renowned for the depth of his mind and the beauty of his face. The rabbins record that he was learned in the most mysterious things; for example, he could command the angels to descend from heaven and ascend thither. We have it also from the same authority that his mother held him in such high admiration that one day on his return from school she washed his feet, and, through respect for him, drank the water she had used for that purpose. His death was of a no less romantic nature. It appears that after the capture of Jerusalem, the daughter of t.i.tus was so struck with his beauty that she obtained permission of her father to have the skin of his face taken off after his death, which skin she had embalmed, and, having perfumed it, she sent it to Rome to figure among the spoils as a trophy. ("Talmud,"

"Aboda Zarah," or "of Idolatry," C. I.; Rabbi Gedalia, "Tzaltzeleth Hakkabalah," or "the Chain of the Kabalah," p. 29; "Sepher Juchasin," or "the Book of Ancestors," p. 25; "Tosephoth Kiddushin," C. IV.)

Rabbi ZADOK. He was about forty years old at the trial of Christ, and died after the burning of the Temple, aged over seventy. The Talmud relates that for forty years he ceased not from fasting, that G.o.d might so order it that the Temple should not be destroyed by fire. Upon this the question is propounded in the same book, but no answer given, as to how this rabbin could have known that the Temple was threatened with so great a calamity. We believe that Rabbi Zadok could have obtained information of this terrible event in one of the two ways--either from the prophetic voice of Daniel which proclaimed more than forty years previous to the occurrence that abomination and desolation should crush the Temple of Jerusalem when the Messiah should have been put to death; or by the voice of Jesus himself, who said forty years before the destruction of the Temple: "See ye not all these things?" (i.e., the buildings of the Temple) "verily, verily I say unto you, There shall not be left here one stone upon another that shall not be thrown down."

(Mishna, "Shabbath," or "of the Sabbath," C. XXIV. 5 to end; "Eduth," or "of Testimony," C. VII. 1; "Aboth," or "of the Fathers of Tradition,"

IV. 5; David Ganz, "Chronol." 4785; Seph. Juchasin," fol. 21, 26; Schikardi, "Jus Regium Hebraeorum," p. 468; Dan. ix. 25-27; Luke xxi. 6; Matt. xxvi. 2.)

JOCHANAN _ben_ ZAKAI. The rabbinical books accord to this rabbi an extraordinary longevity. From their writings it would appear that, like Moses, he lived a hundred and twenty years, forty years of which he consecrated to manual labor; another forty to the study of the law; and the last forty years of his life he devoted to imparting his knowledge to others. His reputation as a savant was so well established that he was surnamed the _Splendor of Wisdom_. After the destruction of the Temple, he rallied together the remaining members of the Sanhedrin to Jabneh, where he presided over this remnant for the last four or five years of his life. He died in the year 73 A.D. When he breathed his last, says the Mishna, a cry of anguish was heard, saying: "With the death of Jochanan ben Zakai the splendor of wisdom has been quenched!"

We have, however, other information regarding this rabbi which is, so to speak, like the reverse side of a medal. The Beres.h.i.th Rabba says that Rabbi Jochanan was in the habit of eulogizing himself in the most extravagant manner, and gives the following as a specimen of the praises he bestowed upon himself: "If the skies were parchment, all the inhabitants of the world writers, and all the trees of the forest pens, all these would not suffice to transcribe the doctrines which he had learned from the masters." What humility of language! One day his disciples asked him to what he attributed his long life. "To my wisdom and piety," was his reply in his tone of habitual modesty. Besides, if we were to judge of his moral character by an ordinance of which he is the author, his morality might be equal to the standard of his humility.

He abolished the Mosaical command of the ordeal of bitter waters, immorally isolating a pa.s.sage in Isaiah from its context. Finally, to fill up the measure of his honesty, he became one of the lewdest courtiers of t.i.tus, and the destroyer of his country. But while obsequious to human grandeur, he was obdurate to the warnings of G.o.d, and died proud and impenitent. ("Talmud," "Rosh Hashanah," or "of the New Year," fol. 20, recto; 31, recto; "Sotah," or "of the Woman Suspected," etc., IX. 9; "Yoma," or "the Day of Atonement," fol. 39, recto, and 43; "Gittin," or "of Divorce," fol. 56, verso and recto; "Succa," or "of the Festival of Tabernacles," fol. 28, verso; Mishna, Chapter, "Egla arupha"; "Sepher Juchasin," or "the Book of Ancestors,"

fol. 20, recto; "Seph. Hakkabalah"; Otthonis, "Hist. Doct. Misn.," pp.

93-103; Hosea iv. 14; Jos., "Wars," VI. V. 3; De Champagny, "Rome et la Judee," T. i. p. 158.)

ABBA SAUL. He was of prodigious height, and had the charge of superintending the burials of the dead, that everything might be done according to the law. The rabbins, who delight in the marvelous, affirm that in the exercise of his duties he found the thigh bone of Og, the King of Bashan, and the right eye of Absalom. By virtue of the marrow extracted from the thigh of Og, he was enabled to chase a young buck for three leagues; as for the eye of Absalom, it was so deep that he could have hidden himself in it as if in a cavern. These stories, no doubt, appear very puerile; and yet, according to a Talmudical book (Menorath-Hammoer, "the lighted candlestick"), which is considered of great authority even in the modern [orthodox] synagogue, we must judge of these matters in the following manner: "Everything which our doctors have taught in the Medrashim (allegoric or historical commentaries) we are bound to consider and believe in as the law of Moses our master; and if we find anything in it which appears exaggerated and incredible, we must attribute it to the weakness of our understandings, rather than to their teachings; and whoever turns into ridicule whatever they have said will be punished." According to Maimonides, Abba Saul died before the destruction of the Temple. (Mishna, "Middoth," or "of the Dimensions of the Temple," Chapter, "Har habbaith"; "Talmud," "Nidda," or "the Purification of Women," C. III. fol. 24, recto; Maimonides, "Proef ad zeraim"; Drach, "Harmonies entre l'Eglise et la Synagogue," T. ii. p.

375.)

R. CHANANIA, surnamed the Vicar of the Priests. The Mishna attributes to him a saying which brings clearly before us the social position of the Jewish people in the last days of Jerusalem. "Pray," said he, "for the Roman Empire; for should the terror of its power disappear in Palestine, neighbor will devour neighbor alive." This avowal shows the deplorable state of Judea, and the divisions to which she had become a prey. The Romans seem, however, to have cared very little for the sympathy of R.

Chanania, for, having possessed themselves of the city, they put him to death. (Mishna, "Aboth," or "of the Fathers of Tradition," C. III. 2; "Zevachim," or "of Sacrifices," C. IX. 3; "Eduth," or "of Testimony," C.

II. 1; David Ganz, "Chronologie," 4826; "Sepher Juchasin," or "the Book of Ancestors," p. 57.)

Rabbi ELEAZAR _ben_ PARTAH, one of the most esteemed scribes of the Sanhedrin, on account of his scientific knowledge. Already very aged at the destruction of the Temple, he yet lived several years after that national calamity. ("Talmud," "Gittin," or "of Divorces," C. III. 4; "Sepher Juchasin," p. 31.)

Rabbi NACHUM HALBALAR. He is mentioned in the rabbinical books as belonging to the Sanhedrin in the year 28 A.D., but nothing particular is mentioned of his history. ("Talmud," "Peah," or "of the Angle," C.

II. 6, "Sanhedrin.")

Rabbi SIMON HAMIZPAH. He also is said to have belonged to the Sanhedrin in the year 28 A.D. Beyond this but little is known. ("Talmud," "Peah,"

C. II. 6.)

These are, according to Jewish tradition, the princ.i.p.al scribes, or doctors, that composed the second chamber of the Sanhedrin at the time of the trial of Christ. The ancient books which speak of them are, of course, filled with their praises. Nevertheless, blended with these praises are some remarks which point to the predominant vice of these men--namely, pride. We read in Rabbi Nathan's book, "Aruch" (a Talmudical dictionary of great authority[196]): "_In the past and more honorable times the t.i.tles of rabbin, rabbi, or rav,[197] to designate the learned men of Babylon and Palestine, were unknown; thus when Hillel came from Babylon the t.i.tle of rabbi was not added to his name. It was the same with the prophets, who were styled simply Isaiah, Haggai, etc., and not Rabbi Isaiah, Rabbi Haggai, etc. Neither did Ezra bring the t.i.tle of rabbi with him from Babylon. It was not until the time of Gamaliel, Simon, and Jochanan ben Zackai that this imposing t.i.tle was first introduced among the worthies of the Sanhedrin._"

This pompous appellation appears, indeed, for the first time among the Jews contemporary with Christ. "They love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the market-places, and to be called of men, Rabbi, Rabbi." Proud of their t.i.tles and learning, they laid claim to the foremost rank in society. _A wise man_, say they, _should be preferred to a king; the king takes the precedence of the high priest; the priest of the Levite; the Levite of the ordinary Israelite. The wise man should be preferred to the king, for if the wise man should die he could not easily be replaced; while the king could be succeeded by an Israelite of any order_.[198] Basing the social status on this maxim we are not astonished to find in the Talmud[199] that at a certain time twenty-four persons were excommunicated for having failed to render to the rabbi the reverence due his position. Indeed, a very small offense was often sufficient to call forth maledictions from this haughty and intolerant dignitary.

Punishment was mercilessly inflicted wherever there was open violation of any one of the following rules established by the rabbis themselves:

If any one opposes his rabbi, he is guilty in the same degree as if he opposed G.o.d himself.[200]

If any one quarrels with his rabbi, it is as if he contended with the living G.o.d.[201]

If any one thinks evil of his rabbi, it is as if he thought evil of the Eternal.[202]

This self-sufficiency was carried to such an enormous extent that when Jerusalem fell into the hands of t.i.tus, who came against it armed with the sword of vengeance of Jehovah, Rabbi Jehudah wrote with an unflinching pen: "_If Jerusalem was destroyed, we need look for no other cause than the people's want of respect for the rabbis._"[203]

We ask now of every sincere Israelite, What opinion can be formed of the members of the second chamber who are about to a.s.sist in p.r.o.nouncing judgment upon Christ? Could impartiality be expected of those proud and selfish men, whose lips delighted in nothing so much as sounding their own praises? What apprehensions must one not have of an unjust and cruel verdict when he remembers it was of these very men that Christ had said: "Beware of the scribes, which desire to walk in long robes; they make broad their phylacteries and enlarge the borders of their garments; they love greetings in the market, and to be called Rabbi, Rabbi; which devour widows' houses; and for show make long prayers."[204] The remembrance of this rebuke, so galling to their pride, continually rankled in their minds; and when the opportunity came, with what remorseless hate did they wreak upon him their vengeance! We may, then, conclude from the foregoing facts that the members of the chamber of the scribes were no better than those composing the chamber of the priests.

To this a.s.sertion, however, there is one exception to be made; for, as we have already seen, there was among those arrogant and unscrupulous men[205] one whose sense of justice was not surpa.s.sed by his great learning. That man was Gamaliel.

III. CHAMBER OF THE ELDERS

This chamber was the least influential of the three; hence, but few names of the persons composing it at the period to which we refer have been preserved.

JOSEPH OF ARIMATHEA. The Gospel makes of him the following eulogy: Rich man; honorable counselor; good and just man; the same had not consented to the counsel and deed of the others. Joseph of Arimathea is called in the Vulgate, or the Latin version of the Bible, "n.o.ble centurion,"

because he was one of the ten magistrates or senators who had the princ.i.p.al authority in Jerusalem under the Romans. His n.o.ble position is more clearly marked in the Greek version. That he was one of the seventy may be concluded, first, because it was common to admit senators who were considered the ancients of the people in this a.s.sembly; they were indeed the chiefs and the princes of the nation--_seniores populi, principes nostri_; second, because these words, "he had not consented to the counsel and deed of the others," proves that he had a right to be in the grand a.s.sembly and take part in the discussions. (Matt. xxvii.

57-59; Mark xv. 43-46; Luke xxiii. 50; John xix. 38; Jacobi Alting, "Schilo seu de Vaticinio patriarchae Jacobi," p. 310; Goschler, _Diction.

Encyclopediq._; word, "Arimathea"; Cornelius Lapidus, "Comment. in Script. sac.," edition Vives, T. xv. p. 638, second col.)

NICODEMUS. St. John the Evangelist says that he was by profession a Pharisee, a prince of the Jews, a master in Israel, and a member of the Sanhedrin, where he one day attempted to oppose his colleagues by speaking in defense of Jesus. This act brought down upon him the disdainful retort from the others, "Art thou also a Galilean?" He was one, it is true, but in secret. We know from the Gospel account of him that he possessed great riches, and that he used nearly a hundred pounds of myrrh and spices for the burial of Christ. The name of Nicodemus is mentioned in the Talmud also; and, although it was known that his attachment to Christ was great, he is, nevertheless, spoken of with honor. But this fact may be due to his great wealth. There were, says the Hebrew book, three eminent men in Jerusalem--Nicodemus ben Gurien, ben Tzitzith Hacksab, ben Kalba Shevuah--each of whom could have supported the whole city for ten years. (John iii. 1-10; vii. 50-52; xix. 39; "Talmud" "Gittin," or "of Divorces," C. V. fol. 56, verso; "Abodah Zarah," or "of Idolatry," C. II. fol. 25, verso; "Taanith," or "of the Fast Days," III. fol. 19, recto; fol. 20, verso; Midrash Rabbah on "Koheleth," VII. II; David Ganz, "Chron." 4757; Knappius, "Comment.

in Colloquium Christi c.u.m Nicodemo"; Cornelius Lapidus, "Comment. in Joann." Cap. III. _et seq._)

BEN KALBA SHEVUAH. After stating that he was one of the three rich men of Jerusalem, the Talmud adds: "His name was given to him because whosoever entered his house as hungry as a dog came out filled." There is no doubt that his high financial position secured for him one of the first places in the chamber of the ancients. His memory, according to Ritter, is still preserved among the Jews in Jerusalem. ("Talmud,"

"Gittin," or "of Divorces," C. V. fol. 56, verso; David Ganz, "Chronol."

4757; Ritter, "Erdkunde," XVI. 478.)

BEN TZITZITH HACKSAB. The effeminacy of this third rich man is made known to us by the Talmud, where it is stated that the border of his pallium trained itself always on the softest carpets. Like Nicodemus and Kalba Shevuah, he no doubt belonged to the Sanhedrin. ("Talmud,"

"Gittin," C. V. fol. 56, verso; David Ganz, "Chron." 4757.)

SIMON. From Josephus the historian we learn that he was of Jewish parentage, and was highly esteemed in Jerusalem on account of the accurate knowledge of the law which he possessed. He had the boldness, one day, to convoke an a.s.sembly of the people and to bring an accusation against King Herod Agrippa, who, he said, deserved, on account of his bad conduct, that the entrance into the sacred portals should be forbidden him. This took place eight or nine years after Christ--that is to say, in the year 42 or 43 A.D. We may safely conclude that a man who had power enough to convoke an a.s.sembly and sufficient reputation and knowledge to dare accuse a king, must undoubtedly have belonged to the council of the Sanhedrin. Besides, his birth alone at a time when n.o.bility of origin const.i.tuted, as we have already said, a right to honors, would have thrown wide open to him the doors of the a.s.sembly.

(Jos., "Ant.," XIX. VII. 4; Derembourg, "Essai sur l'histoire et la geographie de la Palestine," p. 207, n. 1; Frankel, _Monatsschrift._, III. 440.)

DORAS was a very influential citizen of Jerusalem, and is thus spoken of by Josephus. He was, however, a man of cruel and immoral character, not hesitating, for the sake of ingratiating himself with Governor Felix, to cause the a.s.sa.s.sination of Jonathan, the high priest who had made himself obnoxious to that ruler by some just remonstrances respecting his administration. Doras effected the a.s.sa.s.sination in cold blood by means of murderers hired at the expense of Felix (52 or 53 A.D.). The prominence which this man for a long time maintained in Jerusalem warrants the presumption that he was a member of the Sanhedrin. (Jos., "Ant.," XX. VIII. 5.)

JOHN, son of JOHN.

DOROTHEAS, son of NATHANAEL.

TRYPHON, son of THEUDION.

CORNELIUS, son of CERON.

These four personages were sent as amba.s.sadors by the Jews of Jerusalem to Emperor Claudius in the year 44, when Cuspius Fadus was governor of Judea. Claudius mentions this fact in a letter sent by him to Cuspius Fadus, and which Josephus has preserved. It is very probable that either they themselves or their fathers were members of the chamber of the ancients; for the Jews appointed as their amba.s.sadors only such members of the Sanhedrin as were distinguished for superior learning. (Jos., "Ant.," XX. I. 1, 2.)

The rabbinical books limit their information concerning the members of this chamber to the names we have just mentioned. To be guided, then, by the doc.u.ments quoted, one would suppose that although this chamber was the least important of the three, yet its members were perhaps more just than those composing the other two, and consequently manifested less vehemence against Christ during His trial. But a statement made by Josephus the historian proves beyond doubt that this third chamber was made up of men no better than were to be found in the others. It was from among the wealthy element of Jewish society, says Josephus, that Sadduceeism received most of its disciples.[206] Since, then, the chamber of ancients was composed princ.i.p.ally of the rich men of Jerusalem, we may safely conclude that the majority of its members were infected with the errors of Sadduceeism--that is to say, with a creed that taught that the soul dies before the body.[207] We are, then, in the presence of real materialists, who consider the destiny of man to consist in the enjoyment of material and worldly things,[208] and who are so carnally minded that it would seem as if the prophetic indignation of David had stigmatized them beforehand when he says: "They have so debased themselves as to become like the beasts that have no understanding."[209] Let not our readers imagine that in thus speaking we at all mean to do injustice to the memory of these men. A fact of great importance proves indisputably that Sadducees or Epicureans were numerous among the Sanhedrin. When, several years after the trial of Christ, the apostle Paul had in his turn to appear before that body, he succeeded by the skill of his oratory in turning the doctrinal differences of that a.s.sembly to his benefit. "Men and brethren," he exclaimed, "I am a Pharisee, the son of a Pharisee; of the hope and the resurrection of the dead I am called in question."[210] Hardly had the apostle p.r.o.nounced these words when a hot discussion arose between the Sadducees and the Pharisees, all of them rising and speaking in great confusion--some for the resurrection, others against it--and it was in the tumult of recrimination and general uproar that the apostle was able peacefully to withdraw. Such was the state of things in the supreme council of the Hebrews; and men of notorious heresy, and even impiety, were appointed as judges to decide on questions of doctrine. Among these materialists there were, however, two just men; and, like Lot among the wicked inhabitants of Sodom, there were in this a.s.sembly Nicodemus and Joseph of Arimathea.

We shall now briefly sum up the contents of the preceding chapter. We possess certain information respecting more than one half of the seventy-one members of the Sanhedrin. We know almost all the high priests, who, as we have already said, formed the princ.i.p.al element of this council. This majority, as we have intimated, is sufficient for the forming of an estimate of the moral tone of all the judges; and before the debates begin, it is easy to foresee the issue of the trial of Christ.

What, indeed, could have been the issue of a trial before the first chamber, composed as it was of demoralized, ambitious, and scheming priests? of priests who were mostly Pharisees--that is to say, men of narrow minds, careful only of the external, haughty, overbearing, and self-satisfied, believing themselves to be both infallible and impeccable?[211] It is true they expected a Messiah; but their Messiah was to subdue unto them all their enemies, impose for their benefit a tax on all the nations of the earth, and uphold them in all the absurdities with which they have loaded the law of Moses.

But this man who is about to be brought before them has exposed their hypocritical semblance of piety, and justly stripped them of the undeserved esteem in which they were held by the people. He has absolutely denounced the precepts which they invented and placed above the law. He even desired to abolish the illegal taxes which they had imposed upon the people. Are not all these more than sufficient to condemn Him in their eyes and prove Him worthy of death?

Can a more favorable verdict be expected of the members of the second chamber, composed as it was of men so conceited and arrogant? These doctors expected a Messiah who would be another Solomon, under whose reign and with whose aid they would establish at Jerusalem an academy of learning that would attract all the kings, even as the Queen of Sheba was attracted to the court of the wisest king of Israel. But this Jesus, who claims to be the Messiah, has the boldness to declare blessed those who are humble in spirit. His disciples are but ignorant fishermen, chosen from the least of the tribes; his speech of a provoking simplicity, condemning before the mult.i.tude the haughty and pretentious language of the doctors. Are not these things sufficient to bring down upon him their condemnation?

And what justice can we expect, in fine, from the third chamber, when we remember that most of its members were depraved Sadducees, caring only for the enjoyment of the things of this world, heedless of the welfare of the soul, almost denying the existence of G.o.d, and disbelieving in the resurrection of the dead? According to their views, the mission of the Messiah was not to consist in the regenerating of Israel as well as of the whole human race, but in the making of Jerusalem the center of riches and worldly goods, which would be brought hither by the conquered and humbled Gentiles, who were to become the slaves of the Israelites.

But the man upon whom they are called to pa.s.s judgment, far from attaching great importance to wealth and dignity, as did they, prescribes to his disciples the renunciation of riches and honors. He even despises those things which the Sadducees esteem most--viz., pedigree, silk attire, cups of gold, and sumptuous repast. What could have rendered his condemnation surer than such manifestations of contempt for the pride and voluptuousness of these men?