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On another occasion Pilate was made sensible of the inflammable character of the people with whom he had to deal. He had allowed the construction, perhaps only the restoration, of a costly aqueduct to supply the city, but more especially the temple buildings, with pure water. It was built at the instance of the Sanhedrim and the priests, to whom an abundance of water was a prime necessity. In consideration of this fact, as well as of the circumstance that the benefit of the improvement accrued wholly to the Jewish people, it seemed to Pilate no more than just that the expense should be defrayed from moneys in the temple treasury that were set apart for such purposes. There is no evidence that his action was unreasonable or his method of pursuing it offensive; but clamors at once arose against his project, and on occasion of his coming to Jerusalem a tumultuous crowd pressed on him, and insulting epithets were flung at him from the rabble. To still and scatter them soldiers were sent, in ordinary dress, with clubs in their hands, their weapons being concealed, to overawe the malcontents. This failing, and the tumult increasing, the signal of attack was given; the soldiers fell to with a will; blood was shed; innocent and guilty suffered alike. As this occurred on a feast day, near the Prætorium, and not far from the temple itself, it is quite possible that the sacred precincts were disturbed by the uproar, and that the stain of blood touched consecrated pavement. The popular mind, excited and maddened, seized on the occurrence, represented it as a deliberate affront on the part of the governor, and charged him with mingling the blood of innocent people with the sacrifices they were offering to Jehovah. It is not unlikely that the "tower of Siloam" which fell, crushing eighteen citizens, was a part of this very aqueduct wall, and its fall may have been and probably was, regarded as a judgment on the work and on all who countenanced it. That it made a profound impression on the popular imagination appears in the gospel narratives written many years afterwards. Ewald supposes that this accident happened at an early stage of the work, and was a leading cause of the fanatical outbreak that expressed the popular discontent.

Philo tells a story of Pilate's administration, so characteristic that it deserves repeating, although, as Ewald remarks, it may be another version of the incident of the standards. Ewald, however, is inclined to think it a distinct occurrence. According to this narrative, Pilate, in honor of the emperor, and in accordance with a custom prevalent throughout the empire, especially in the East, caused to be set up in a conspicuous place in Jerusalem, two votive shields of gold, one bearing the name of Tiberius, the other his own. The shields had nothing on them but the names; no image, no inscription, no idolatrous emblem, simply the two names. But even this was resented by the fiery populace who could not endure the lightest intimation of their subjection to a Gentile power. The indignation reached the aristocracy; at least, the force of the movement did; and the sons of Herod, all four of them, accompanied by members of the first families and city officials, formally waited on Pilate to demand the removal of the tablets, and on his refusal went to Rome to lay the matter before Tiberius, who granted, on his part, the request. Be the incident as recorded true or not, the record of it by so near a contemporary and so clear a judge as Philo, throws a strong light on the situation, brings the two parties into bold relief, as they confront one another, and affords a glimpse into the secret workings of Hebrew political motives.

The pressure of the Roman authority was incessant and severe, though the apparatus of it was kept in the background. The governor held his court and head-quarters at Cæsarea, a seaport town on the Mediterranean, about mid-way between Joppa on the south, and the promontory of Carmel on the north, admirably situated with regard to Rome, on the one side, and Palestine on the other. For strategic purposes the place was well chosen. The military force in the country was not large – about a thousand men – but it was effectively disposed. The castle of Antonia, in the city of Jerusalem, contained a garrison judiciously small, but sufficient for an exigency. The viceroy was present in the Holy City on public days when great assemblages of people, gathered together under circumstances provocative of insurrection, required closer watch than usual. He had a residence there, and a judgment-seat on a marble balcony in front of the palace; he exercised regal powers, held the issues of life and death, could depose priests of any order; in short, ruled the subject people with as much consideration as the peculiar circumstances of the case demanded, but no more. The people were never permitted to forget their subject condition. The hated tax-gatherer went his rounds, exacting tribute to the empire. The evolutions of soldiers gave an aspect of omnipresence to the foreign dominion. The hope of deliverance lost its spiritual character, and took on decidedly a political shape. The anticipation of the Messiah became less ideal, but more intense. The armed figure of king David haunted the dreams of fanatics; even the angels that hovered before the imagination of gentler enthusiasts wore breast-plates and had swords in their hands. The kingdom looked for was no reign of truth, mercy, and kindness, but a reign of force, for force alone could meet force.

III.
THE SECTS

The popular aspect of the Messianic hope was political, not religious or moral. The name "Messiah," was synonymous with "King of the Jews;" it suggested political designs and aspirations. The assumption of that character by any individual drew on him the vigilance of the police. In this condition of affairs the public sentiment was divided between the Conservatives and the Radicals. The first party comprised the wealthy, settled, permanent, cautious people whose patriotism was tinged with prudent reflection. They saw the hopelessness of revolt, its inevitable failure, and the worse tyranny that would follow its bloody suppression; they put generous interpretations on the acts and intentions of the imperial power, did justice and a little more than literal justice to acts of clemency or forbearance, appreciated the value of the Roman supremacy in preserving internal quiet and keeping other plunderers at a distance; and had confidence that patience and diplomacy would accomplish what force could not undertake. They were careful, therefore, to maintain a good understanding with the powers that were, and frowned on all attempts to revive the national spirit.

The conservatives were of all shades of opinion, and of all parties; the radicals were, as is usually the case, confined mostly to those who had little to lose, either of wealth, reputation, or social position. The supremacy of Israel, the restoration of the Jewish Commonwealth, the overthrow of the wealthy and powerful, the reinstatement of the poor, the unlettered, the weak, the suffering, the downtrodden "children of Abraham," composed the group of ideas which made up the sum of their intellectual life. The Roman dominion was abhorred not because it was cruel, but because it was sacrilegious. Diplomacy, with these, was another word for time-serving; policy another phrase for cowardice; they detested prudence as ignoble; they distrusted conciliation as apostacy; they put the worst construction on the fairest seeming deeds, dreading nothing so much as agreement between the chief men of Israel and the minions of the empire.

The educated and responsible classes were chiefly conservative. No sect was so entirely, for no sect comprised all of these classes; but some sects were naturally more conservative than others. The Sadducees were, on the whole, the most so; not by reason of their creed particularly, but through the influence of their historical antecedents. After the capture of Jerusalem by Ptolemy, 320 B. C., some hundred thousand Jews went to Egypt and attained consequence there; had their own religious rites and temple. Contact with Greek thought and life there enlarged their minds. Their old-fashioned Hebraism seemed strait and prim by the side of the splendid exuberance of Gentile life in Alexandria. Jerusalem looked, in the distance, like a provincial town; the wealth of pagan literature dwarfed their Scriptures to the dimensions of a single deep but narrow tradition. They were Jews still, but bigoted Jews no longer. How unreasonable seemed now the prejudices of exclusive race! how unwise the attempts to maintain peculiarities of custom! how fanatical the efforts to impose them upon others! The world was large and various: the order of the world followed the track of no one law-giver, prophet or saint.

The sect of Sadducees is supposed to have risen from this pagan soil. It was a sect of rationalists, free-thinkers, skeptics, eclectics; Jews, but not dogmatists of any school. They believed in culture and general progress, and had the characteristic traits of men so believing. They were cool, unimpassioned, scientific; sentimentalism they abjured; enthusiasm to them was folly. They were glad to graft Greek culture on Hebrew thought, and would not have been sorry to see the small Hebrew state absorbed by some world-wide civilization. Moses they revered, and his law; but the aftergrowth, priestly and prophetic, they discarded. No doubt they thought the priests superstitious, the prophets mad, the restorationists a set of fools, the vision of Israel's future supremacy the mischievous nightmare of distempered minds. As a literary class the Sadducees were few and select; aristocratic in taste, supercilious in manners. They were in favor with the governors placed over the people by Roman authority, on account of their cultured moderation; and in return for social and political support, received offices in the State, and even in the Church. Caiaphas, the high priest in the time of Jesus, was a Sadducee, and was raised to that dignity by Valerius Gratus, Pilate's predecessor in office.

The Sadducee was a man of the world; not in the bad sense, but in the strict sense of the term. Disbelieving in immortality, he confined his view to the possibilities of the time; disbelieving in angels and special providences, he put confidence in temporal powers; disbelieving the doctrine of divine decrees and manifest destiny, he pursued the calculations of policy and held himself within the reasonable compass of human motives. Compromisers on principle, the Sadducees were unpopular in a community of earnest Jews. They bore bad names, were called epicureans, sensualists, materialists, cold-blooded aristocrats, allies of despotism; but they deserved these abusive appellations no more than men of the same description in modern states deserve them. The abusive epithet was one of the penalties they had to pay for the intellectual and social consequence they enjoyed.

The Pharisees were more numerous, more commonplace and more popular. They were, in fact, the great popular sect. They were of more recent origin than the Sadducees, their history going back only about a century and a half before the time of Jesus. Their name, which means "exclusive" or "elect," "set apart," sufficiently indicates their character. They were the "strait" sect; Hebrews of the Hebrews; Puritans of the Puritans; the quintessence of theocratic fervor and patriotic faith; the true Israel. Strict constructionists they were; friends to the law and the testimony; worshippers of the letter and the form; painstaking preservers of every iota of the written word; firm believers in the destiny of Israel, in the special providence that could accomplish it, in the angelic powers whose agency might be needed to fulfil it, in the future life when it was to be fulfilled. They held to the law, and they held to the prophets, major and minor; they could divide the word of the Lord to a hair.

The Pharisees have usually been called a sect; they were not so much a sect as a party. Church and State being one in the conception of a theocracy, or government of God, the devotee and the politician were the same person; the dogmatist was the democrat; the man of narrowest creed was the man of widest sympathies; the most exclusive theologian was the most popular partisan. To keep Israel true to the faith, and, in consequence of that to save it from political decline, was, from the first, the Pharisee's mission. He never lost it from his view. His eye was steadily fixed on the issues of the day, as they involved the destinies of the future. In order that he might be a patriot, he was anxious to preserve unimpaired his puritanism; and in order that he might preserve his puritanism unimpaired, he attended diligently to the duties of patriotism.

The Pharisee cherished the Messianic hope. It was part of his faith in the destiny of Israel, and the great practical justification of his belief in the resurrection of the dead; he believed in personal immortality, because he believed in the Christ who would come to bestow it. It was an article of the patriot's creed; the joy of the Messianic felicity being the reward for fidelity to Israel. The hope presented to him its political aspect, that being the aspect really fascinating to patriotic contemplation. The moral and spiritual aspects were incidental to this. In fact the moral and spiritual aspects were scarcely thought of. It was reserved for Christianity to develop these when the literal doctrine had lost its interest, and the heavenly kingdom had been transported from the earth to the skies. A thousand and a half of years have not spiritualized the belief with the multitude. Still the Pharisaic doctrine is the accepted faith; a purely rational human faith in immortality is entertained by the philosophical few. The Pharisees constituted a sort of Young Men's Hebrew Association, loosely organized for the maintenance of the faith and the fulfilment of the destiny of Israel.

But while all Pharisees shared the same general beliefs, all were not of the same mind on questions of immediate policy. They were divided into conservative and radical wings. The conservatives, whether from temperament, position, conviction, or selfish interest, deprecated sudden or violent measures which would defeat their own ends and make a bad state of things worse. They counselled moderation, patience, acquiescence in the actual and inevitable. They discountenanced the open expressions of discontent, advised submission to law, and preached the duty of strict religious observance as the proper preparation, on their part, for the providential advent of the Son of Man. No doubt this policy was prompted in many cases by timidity, and in many cases by time-serving craft; but no doubt it was in many cases suggested by sober statesmanship. The conservative Pharisee was even less popular than the Sadducee; for the Sadducee pretended to no belief in Israel's providential destiny, and to no sympathy with Israel's Messianic hope; while the Pharisee made conspicuous protestation of orthodox zeal. Evidence of the popular dislike of the conservative Pharisee abounds. He was looked upon as a renegade. He was called pretender and hypocrite, wolf in sheep's clothing, a whited sepulchre. He was ridiculed and lampooned. All manner of heartlessness was charged against him, as being a monster of inhumanity. "The Talmud," says Deutsch, "inveighs even more bitterly and caustically than the New Testament, against what it calls 'the plague of Pharisaism;' 'the dyed ones,' 'who do evil deeds, like Zimri, and require a goodly reward, like Phinehas;' 'who preach beautifully, but behave unbeautifully.'" Their artificial interpretations, their divisions and sub-divisions, their attitudes and posturings were parodied and caricatured. The conventional Pharisee was classed under one of six categories: he did the will of God, but from interested motives; he was forever doing the will of God, but never accomplishing it; he performed absurd penances to avoid imaginary sins; he accepted office in the character of saint; he sanctimoniously begged his neighbor to mention some duty he had inadvertently omitted, his design being to seem faithful in all things when he was faithful in nothing; or, if sincerely devout, he was devout from fear. He had no credit given him for his virtues, and more than due discredit for his vices. In time of peril the conservatives out-numbered the radicals, for radicalism was dangerous; and the feeling between the two classes was the bitterer on this account; the conservatives hating the radicals whom they could not disown, the radicals despising the conservatives who were their brothers in faith. Each party compromised the other precisely where misapprehension was most exasperating.

For the radicalism of the time was exclusively, we may say, pharisaic. There was no other of any considerable account. None but believers in the restoration of Israel, in the triumphant vindication of her faith in a new and complete social order and in absolute political independence; none but believers in divine interposition, and a personal resurrection of the faithful for the enjoyment of felicity in the Messianic kingdom; none but devout students of the scripture, recipients of the whole tradition, visionaries of the literal or spiritual order, could entertain so audacious a hope; and all these were Pharisees.

The Essenes, a mystical and secluded sect, dwelt apart, took no interest in public affairs, and exerted no influence on public opinion. Peculiar in their usages, secret in their proceedings, contemplative in their habits, quietists and dreamers, they so transfigured and sublimated the views which they shared with their compatriots, that no point of practical contact was visible. From them no prophet or reformer came. The soul of the Hebrew faith was all they recognized; the body of it they were indifferent to. That in many respects their doctrines, precepts, social usages and religious practices corresponded with those held by conscientious Jews, need not be questioned. It does not follow that they originated or communicated them. Such opinions were simply adopted as a common inheritance. The Essenes rather withdrew than imparted their belief. All the ingenuity of DeQuincey is unavailing to establish a practical relation between the Essenes and any popular movement in Judæa. These movements were led by the more enthusiastic of the Pharisees, and followed by the multitude that shared their ideas.

The "lawyers" and "scribes," Pharisees for the most part by profession, were in consequence of their profession, conservative. Men of learning, well balanced in mind, carefully educated, good linguists, masters often in theology, philosophy, moral science, familiar as any were with natural history, the mathematics, botany, engaged in the study and exposition of the sacred books, they were from the scholastic nature of their pursuits, disinclined to take part in popular reforms. There were no zealots among them; they were men of moderate opinions and calm tempers, capable of stubborn resistance to the elements of agitation, but incapable of vehement sympathies with enthusiasm.

The "Herodians," were a limited and never a popular party, who hoped that, in some way, the deliverance of Israel might come through the family of Herod, as being Jews but not bigots, of foreign extraction but of oriental genius, whose dynasty had been, and might again be, independent of Rome. These men were interested in public affairs, watched narrowly the signs of the times in politics, but were as jealous on the one side, of popular outbreaks, as they were on the other, of imperial domination. Deliverance, in their judgment, was to come by diplomacy, not by enthusiasm. They had no religious creed that distinguished them as a party. Some may have been Sadducees; more, probably were Pharisees; but whether Pharisees or Sadducees, they were in no danger of being demagogues or the dupes of demagogues. The party was in existence at the period of Jesus; but it could not have been strong. Its influence, if it ever had any, was declining with the decreasing significance of the Herodian line. We hear little of them in the literature of the time; with the final and absolute supremacy of Rome, they disappeared. The casual mention of them, once in Matthew and once in Mark, on the same occasion, and in connection with the Pharisees, is evidence that they were still in existence late in the first century. That is their last appearance.