Chapter XX

THE PATRIARCHATE OF GAMALIEL IV. AND JUDAH III.

The Amoraim in Palestine--Ami and Assi--The Brothers Chiya and
Simon bar Abba in Tiberias--Abbahu in Cæsarea--The Emperor
Diocletian--Complete Separation from the Samaritans--Character
and Political Position of Abbahu--Huna in Babylonia--Chama's
Generosity--Huna's Contemporaries and Successors--Judah ben
Ezekiel--Chasda of Cafri--Mar Sheshet--Nachman bar Jacob--Zeïra.

279.320 C. E.

The period during which Christianity emerged from the position of a persecuted community and acquired that of an established church, marks a crisis in the development of the history of the world, and forms an epoch of transition also in the history of the Jews. The influence exerted by the mother-country began gradually to decline. It was Babylonia that now occupied the universal interest, while Judæa became a holy antiquity; it still possessed the power of arousing glorious memories, but was no longer the scene of memorable deeds. The teachers of this generation, indeed, were not few, including in their numbers the disciples of Chanina, Jochanan, and Resh-Lakish; and the youth of Babylonia, smitten with a holy longing, still preferred the schools of Palestine to those of their native land. But only very few of the principals of the schools were possessed of any eminence, and the most important of them, Ami, Assi, Chiya b. Abba, and Zeïra, were all Babylonians by birth. Abbahu, the only one who was a native of Judæa, was a person of much originality, but of no authority in the Halacha. The superiority of Babylon was so readily acknowledged that Ami and Assi, the leaders of Judæa, of their own accord subordinated themselves to Rab's successor. The Babylonian novices excelled their masters in the knowledge of the Law; Sora and Pumbeditha took the lead of Sepphoris and Tiberias. Even the Patriarchs of this period, Gamaliel IV and Judah III, possessed but an insignificant knowledge of the Law, and were both obliged to receive instruction from Amoraim. Under Judah the duty of examining witnesses concerning the appearance of the new moon degenerated into a mere pretense and a formality. When Ami expressed a desire that this duty should be seriously fulfilled, the Patriarch informed him that he had often understood from Jochanan, that as soon as, according to astronomical calculation, the thirtieth day was ascertained to be the beginning of the new month, it was permissible to press a witness into declaring that he had perceived the new moon, although this was not the case. The accurate calculation of the Festivals gradually made this burdensome custom of the examination of witnesses so superfluous that Judah's successor was able to entirely abrogate this duty of the Patriarchate. Of more importance appeared to Judah the ordering of the affairs of the communities and the schools, and to this point he devoted his entire attention. He commissioned the three principal Amoraim, Ami, Assi, and Chiya, to undertake a journey through the cities of Judæa, in order to inspect the various institutions of a religious or educational character, and to restore them in those places where they were falling into decay. In one town, where the envoys found neither teachers of the people nor of the young, they summoned the elders to bring before them the guardians of the city. On the armed guard of the town being brought into their presence, the envoys of the Nasi exclaimed: "These are in nowise the guardians of the city, but its destroyers; the true guards are the teachers of the young and of the people; 'If God protect not the house, in vain watcheth the warder.'"

The Patriarchate of Judah III falls in the reign of Diocletian and his co-emperor, who, by the strength of their rule and their sincere devotion, delayed for a time the decline of the Roman empire. Diocletian was not unfavorably disposed towards the Jews. He was, perhaps, all the more tolerant to them in proportion as he hated and persecuted the Christians; these latter he considered as the sole cause of the dissolution of the Empire, on account of their persistent struggle against the Roman state religion, and their zeal for conversion. The rigorous edicts which this monarch considered it necessary to decree during the last years of his reign (303-305), and which aimed at compelling the Christians to adopt the worship of idols, at closing their churches, and at prohibiting their meetings for divine service, did not include the Jews within their terms, although, curiously enough, the Samaritans do not seem to have escaped their action. Nevertheless, the enemies of the Jews appear to have exerted themselves in order to prejudice Diocletian against them. The emperor was secretly informed that the Patriarch and his companions made merry over his obscure parentage and his surname Aper (Boar), concerning which the emperor was especially sensitive. The story relates that the emperor, highly exasperated, commanded the Patriarch and the most distinguished members of the community to appear before him on a Saturday night, at Paneas, about twenty miles from Tiberias. As this command was not communicated to them until late on Friday, they found themselves in the desperate dilemma of undertaking a journey on the Sabbath, or disregarding the imperial summons. On their arrival at Paneas, Diocletian ordered them to bathe themselves for several days previous to appearing before him in audience. This insult was intended as an allusion to the uncleanliness with which the Jews were reproached. When at last they were brought before the emperor, the Patriarch and his companions assured Diocletian of their loyalty and faithfulness, and they are said to have convinced him that they had been iniquitously calumniated, whereupon he graciously dismissed them (about 297 or 298).

By reason of the constraint of sacrificing to the gods, under which Diocletian laid both Samaritans and Christians, the former were completely and forever excluded from the Jewish community. A peculiar fate controlled the relations of these two kindred and neighboring races, and prevented them from living on good terms for any length of time. At any moment which appeared favorable to mutual advances, trifling circumstances were sure to arise which widened the breach between them. After the destruction of the Temple the two peoples lived in tolerably good relations with one another; the Samaritans were admitted to be in many respects strict Jews. The war of Hadrian united Jew and Samaritan even more closely, and this friendly relation took so deep a root, that Meïr's decision to regard the Samaritans as heathens never gained general acceptance. Daily intercourse and business connections had bound them closely to each other. Even Jochanan did not hesitate to partake of meat prepared by the Samaritans. His successors were, however, more severe, and contrived to bring about a separation from the Samaritans. The occasion of this rupture is said to have been as follows: Abbahu having once ordered some wine from Samaria, an observation was made to him by an old man that the Law was no longer strictly observed in that country. Abbahu communicated this intimation to his friends, Ami and Assi, who investigated the matter there and then, and determined to declare the Samaritans as heathens, irrevocably and in every respect. This was perhaps the last resolution arrived at by the Synhedrion. No mention is made of the Nasi in connection with this decree, thus affording a further proof of the insignificance of the authority enjoyed by him, and of the depth to which the Patriarchate had fallen. This disunion had the effect of weakening both Jews and Samaritans. Christianity, shrewder and more active than its parent, Judaism, and more refined and supple than Samaritanism, its sister, gained the empire of the world soon after this rupture, and Jew and Samaritan alike felt its superior power. Golgotha, raised upon the height of the Capitol, pressed with a two-fold burden on Zion and Gerizim.

Notwithstanding the slight respect in which the Patriarchate of Judah III (280-300) was held, a phenomenon makes its appearance for the first time, which betrays indeed the poverty that existed in Palestine, but on the other hand shows the adherence of the Jews to the Patriarchal house of David, the last remnant of their ancient glory. It had always been the custom to announce to such communities as were situated at a distance, the resolutions arrived at by the Synhedrion, and especially the period of the festivals, by means of special messengers (Shaliach Zion, Apostoli). As a rule, men of merit and members of the Synhedrion were chosen to fill this honorable post, for they represented the highest authorities, and were also required to explain and apply the various resolutions. The more the numbers of the Jews in the Holy Land were lessened by revolts and wars, and the greater the part of the country that fell into the hands of the heathen, the more also that extortionate taxes spread poverty far and wide, the greater difficulty the Patriarchs found in defraying the expenses of their office from their own private means. They were obliged to turn to the wealthy communities of other countries to request contributions for their support. Originally, perhaps, these aids constituted a voluntary contribution (aurum coronarium), forwarded by the communities as a proof of allegiance on the occasion of the accession of a Patriarch as prince of the Jews. About this time, however, Judah III found himself obliged to send messengers to raise a regular tax (canon, pensio). Such an envoy was Chiya bar Abba, whom the Patriarch Judah authorized and sent abroad armed with peculiar powers: "We send you an excellent man, who possesses equal authority with ourselves until he return unto us." This same Chiya was, in fact, an excellent man, as poor in means as he was rich in character. It was only on account of grievous necessity that he allowed this post to be conferred on him by the Patriarch, and its acceptance constituted in so far a sacrifice that he was obliged to quit the Holy Land, which he had chosen as his residence in preference to his native country. During a long period he was supported by a rich and charitable family of Tiberias, named Silvani (Beth-Silvani), who furnished him, as a descendant of Aaron, with the tithes of the produce of their property. On a certain occasion, however, Chiya forbade them to commit a deed which another teacher of the Law declared to be lawful; and they, in return, made him feel his dependency on their tithes. Upon this he determined never again to accept tithes from any one, and, in order to avoid temptation, he resolved to quit Judæa.

It is in this Amora that a singular fault may first be remarked, which later on became more general, and produced the most disastrous consequences. Chiya b. Abba, namely, was so absorbed in the study of the oral Law, that in his devotion to it he neglected the reading of the written Law, the Bible. Being once asked why the word "good" does not occur in the first Decalogue, he made reply that he hardly knew if this word really did not occur in that place. Chiya bar Abba was of a gloomy disposition, and in the Halacha he followed the severe tendency which refused even to allow Jewish maidens to acquire the culture of the Greeks, although Jochanan himself had permitted it, and even encouraged it to a certain extent.

It may be noticed, as a sign of the times, that the heads of the schools at Tiberias were not natives of the country, but Babylonians who had emigrated thither from their own land. Ami and Assi occupied the post formerly filled by Jochanan, their master. They delivered their lectures in the peristyles, which certainly dated at least from the period of the Herods. But these buildings, which had been crowded with listeners in Jochanan's time, now testified to the declining importance of the Holy Land. Babylonia was the goal of such of the youth of Judæa as were desirous of studying. Ami and Assi only bore the modest title of "the Judges, or the respected descendants of Aaron in the Holy Land," and of their own accord subordinated themselves to the Babylonian authorities.

Of greater importance and originality was Abbahu of Cæsarea on the Sea, who was a striking contrast to Chiya and Simon, Abba's sons. He was wealthy, kept Gothic slaves, and had ivory seats in his house; his trade was the manufacture of women's veils. He understood Greek perfectly, which was the case with but few of his contemporaries; he frequented the society of educated heathens, and had his daughter taught Greek. He considered the knowledge of this language as an ornament to an educated girl, and supported his opinion by citing Jochanan's permission. The austere Simon bar Abba, who was hostile to all worldly education, reproved this conduct in the following terms; "He attributes this permission to Jochanan, because his daughter is learning Greek." In answer to this attack upon his veracity, Abbahu protested that he had really received this tradition from Jochanan's lips. By reason of his familiarity with contemporary civilization, which many people regarded as sinful, a verse of Ecclesiastes was applied to him: "It is good that thou takest up this (the study of the Halacha) and neglectest not that (the learning of the Greeks), for the pious are able to fulfil all duties." The Greek language was in fact so current among the Jews of Cæsarea, that they even recited the passage of Scripture relative to the unity of God (the Shema) in this tongue.

Abbahu was held in great esteem by the Roman Proconsul, and probably also by the Emperor Diocletian, on account of his profound learning, which was heightened by the charm of a dignified figure and a generous character. By means of this influence with the authorities he was enabled to avert many severe measures. A case of this description affords at the same time an insight into the general state of things at this period. Ami, Assi, and Chiya bar Abba, having once pronounced a severe punishment on a woman named Thamar, who was doubtless guilty of some breach of chastity, were denounced by her to the then Procurator, on a charge of encroaching on the jurisdiction of the Romans. The Jewish judges, fearful for the consequences of this denunciation, besought Abbahu to exert his influence on their behalf. He, however, answered that his efforts had failed to produce any effect, by reason of the existing desire of revenge, perhaps also on account of the beauty of the culprit. His reply was couched in characteristic terms, being so conceived that, at first, the words do not convey their actual meaning. The import of this document was in brief as follows: "I have settled everything as regards the three slanderers--Eutokos, Eumathes, and Talasseus--but I have labored in vain on behalf of the obstinate and refractory Thamar." The language of this letter, which is a model of the style of that period, is for the most part pure Hebrew embellished by a play upon words; the Greek proper names are translated into the approximate Hebrew terms. This style, when handled with skill, invests the Hebrew tongue with an inimitable charm; but it easily degenerates into empty pomp and trifling, which was already in Abbahu's age to some extent the case.

By reason of his extensive acquirements Abbahu was well fitted to engage in polemics against Christianity. During the time of Diocletian, Christianity had strained every nerve to obtain the empire of the world. The Roman legions were in part composed of soldiers who had adopted this religion, and Christianity therefore redoubled its efforts to obtain proselytes. Setting itself up in opposition to Judaism and heathenism, it brought down upon itself severe punishment at the hands of Diocletian and his co-emperor Galerius, on account of its arrogance. The Jews were possessed of intellectual weapons, and these they employed as long as they were permitted their free use. Like Simlaï, Abbahu attacked the Christian dogmas in the most uncompromising manner, and grounded his opposition, according to the manner of the time, upon a verse in the Bible (Numbers xxiii. 19): "If a man say of himself, 'I am God,' he lieth; 'I am the son of man,' he will repent it; 'I go to heaven,' he will not confirm it." The doctrine of the Ascension was especially a disputed point between the teachers of the Church and the synagogue, and its defender in Cæsarea was Jacob the Minæan, a physician by profession. In order to authenticate the Ascension, the Christians brought forward the Agadic tradition, according to which Enoch ascended into heaven without dying: in the words of the Bible, "and he (Enoch) was not, for God took him." They used this ambiguous phrase in support of their opinion. Abbahu, however, proved by parallel verses that, according to the true exegesis, the expression contained in this verse amounted to nothing more than a figure of speech for "to die." In the succeeding generation Abbahu might, perhaps, have paid with his life for his bold truthfulness and his exact interpretation.

Abbahu was one of those modest, gentle, yielding characters who are the less conscious of their own merit in proportion as it is great. When it was proposed to ordain him as Rabbi, he withdrew in favor of Abba of Acco, desiring first to see the distinction conferred upon the latter, who by this promotion would have been able to free himself from the burden of debt with which he was oppressed. Another event brings out yet more strongly evidence of his unassuming disposition. He was once delivering discourses, concurrently with Chiya b. Abba, in a strange town, the subject being treated by the latter according to the Halachic method, while he adopted the more edifying style of the Agada. As was only natural, the popular discourses of Abbahu, being intelligible to all, were better attended than Chiya's lectures, which were more difficult of comprehension. The latter having manifested some irritation at the neglect which fell to the lot of his discourses, Abbahu attempted to console him in the following words: "Thy teaching resembles the most precious stones, of which there are but few good judges; mine, on the contrary, is like tinsel, which delights every one." In order to appease him still further, Abbahu showed his offended companion all possible attention and marks of honor throughout the day; nevertheless, Chiya was unable to forget the slight which he considered had been inflicted on him. This anecdote cannot be regarded as altogether unimportant, proving as it does the decay of serious studies in Judæa at this time. The Halacha, the study of which wrinkled the brow and exercised the mind, no longer found listeners, and was obliged to quit the field before the light-winged Agada. Abbahu was even unwilling to lay any stress upon his modesty. He once exclaimed: "With all my boasted humility, I am still far behind Abba of Acco, for he is not even angry with his expositor (Meturgeman) when the latter dares to make his own additions to the analyses which are whispered to him." A flaw had thus made itself apparent in that method of teaching, which had formerly invested the discourses with so much solemnity and merit. Instead of being merely the organ of the lecturer, the Meturgeman permitted himself to introduce his own views into the expositions. A complaint was made that the interpreters only accepted their office out of conceit, in order to display their fine voice or their flowery language. This condition of things was aptly described in the following verse: "It is better to hear the severity of the wise than the song of fools." From this habit of the interpreters, the lectures degenerated into an empty word jingle.

Abbahu's generous and thoroughly noble views may also be gathered from another characteristic sketch, which at the same time affords a faithful picture of the customs of the period. It was usual on the occasion of a drought, an event of not uncommon occurrence in Judæa, for the most meritorious member of the community to offer up the prescribed prayers for rain. The person who on one occasion was recommended to Abbahu as the most worthy, happened to be a man of the worst fame, known to the wits as the "five sins" (Pentekaka). Being summoned before Abbahu, and questioned by the latter respecting his occupation, he admitted his infamous calling. "I am," said he, "a go-between; I clean out the play-house, carry the clothes to the bathers, divert the bathers with jokes, and play upon the flute." "And hast thou never done a good deed in all thy life?" demanded Abbahu. "One day," said Pentekaka, "when I was cleaning the theater, I saw a woman leaning against a column and weeping. In answer to my inquiry as to the cause of her grief, she told me that her husband was a prisoner, and that there was nothing left for her to do in order to procure his release but to sacrifice her honor. As soon as I heard this," continued Pentekaka, "I sold my bed, my coverlet, everything that I had in the world, gave the proceeds to the woman, and said to her: 'Go, free thy husband without paying the price of sin.'" At these words Abbahu could not contain himself, and exclaimed to Pentekaka, that medley of sublime virtue and vulgar dishonor: "Thou alone art worthy to pray for us in our trouble."

The theater at this period participated in the general immoral tone of the times, and was by no means a nursery of culture or refinement; buffoons diverted the crowd, and Judaism was often laid under contribution to furnish a subject for their coarse jokes. Abbahu, who was acquainted with events which occurred outside the Jewish world, complained of the frivolous manner in which Jewish institutions were held up to ridicule, and cites, among others, the following examples. A camel was brought into the theater in mourning trappings; thereupon ensues the following dialogue: "Why is the camel in mourning?" "Because the Jews, who strictly observe the Sabbatical year, cannot even get herbs to eat, and are obliged to live upon thistles. The camel mourns because its food is thus snatched away." Enter Momus (the buffoon) with his head shaved. "Why does Momus mourn?" "Because oil is dear." "And why is oil so dear?" "Because of the Jews. They consume everything on the Sabbath that they have earned during the week; not even wood enough remains for them to cook their food; they must, therefore, burn their bed, and being without a bed, must sleep upon the ground and wallow in the dust; in order to avoid uncleanliness, they use a great deal of oil, and that is the reason that oil is so dear." Thus had the degenerate Greeks prostituted the art of Aristophanes!

Abbahu also possessed a certain reputation in the study of the Law, but did not rank as an authority; his province was the Agadic exegesis. By reason, however, of his influence in the political world, his colleagues flattered him to excess--fearing to correct him even when he committed errors in teaching. It appears that Cæsarea, where Ushaya the elder had formerly established a temporary school, was now elevated by Abbahu to a par with Tiberias as an academical city, where the greatest Amoraïm of Palestine assembled. The synagogue in Cæsarea, whence had proceeded under Nero the first movement of revolt against the Romans, resulting eventually in the loss of independence to the Jewish state, was perhaps Abbahu's academy, and it appears to have still borne the fatal name of "the Revolution synagogue" (Kenishta di-meradta). In the same way as Simon bar Abba was accustomed to misfortune, Abbahu was attended by good luck, which did not forsake him even in his old age. He had two promising sons, Abimaï and Chanina. The latter was sent by him to Tiberias for the purpose of perfecting his education; but instead of applying himself to study, Chanina spent his time in burying the dead, whereupon his father reprimanded him in a letter which is remarkable for its laconic brevity: "Has Cæsarea, then, no graves, that I should be obliged to send thee for this purpose to Tiberias? Study must precede practical work." Abbahu was the last important personage of Judæa during Talmudical times. For fifteen successive centuries it had given birth to intellectual giants, judges, generals, kings, prophets, poets, soferim, patriots, teachers of the Law. It now ceased to produce, and brought forth no new celebrities into the world. When Abbahu died, says the legend, the statues of Cæsarea wept for him.

In Babylonia, on the contrary, the lively ardor and activity begun by Rab and Samuel, the founders of the study of the Law in their native land, continued to increase after their death. During the half-century over which their labors had extended, the study of the Law had taken so deep a root that the plant throve better in foreign than in its native soil. A lively emulation to acquire a knowledge of the Law, and to regulate their life by this standard, possessed all classes of society. It was accounted the highest honor to be recognized as a master of the Law (Zorba-me-Rabbanan), and the greatest disgrace to be reckoned among the ignorant. The immorality which had formerly obtained in Jewish Babylon vanished together with the gross ignorance, and domestic and public life fashioned itself according to the ideal which had been inculcated with such enthusiasm by the two great teachers, Rab and Samuel. Babylonia assumed, in many respects, the rôle of the Holy Land, even as regards the contributions to the priests, which seem, however, to have been applied to the uses of the teachers of the Law: learning was of more account than the priesthood. Babylonia had become a regular Jewish state, whose constitution was the Mishna, and whose public props were the Prince of the Captivity and the school assembly. This impetus to a higher life also communicated itself to the princes of the captivity, and they likewise applied themselves to the study of the Law. Nehemia and Ukban, Rab's grandchildren, and Nathan, their father, were appointed Resh-Galutas in this generation; by reason of their intimate knowledge of the Halacha they received the title of honor of Rabbana. This happy movement, which permeated all classes of Jewish society in Babylonia, was a sign that Judaism was not yet dead, but still possessed sufficient vigor to put forth new shoots. It was furthered to the utmost of their power by the successors of Rab and Samuel, of whom the most prominent were: Huna, who was the chief teacher of the Sora academy, and at the same time was regarded as religious head both in Babylon and abroad; Judah ben Ezekiel, who founded a new school in Pumbeditha, and introduced a new method of studying the Halacha; Nachman b. Jacob, who transferred his academy to Shekan-Zib on the Tigris, after the destruction of Nahardea (259); and finally Chasda, Sheshet, and Rabba bar Abbahu. Almost all of these Amoraïm possessed their own peculiar tendency, and thus variety and diversity were introduced into the narrow circle of scholars in the Babylonian schools.

Huna was born about 212, at Dio Kart, and died in 297. He was Rab's successor in Sora, and the authority of this period, to whom, as already narrated, the Amoraïm of Judæa voluntarily subordinated themselves. The story of his life presents at once a perfect picture of the manners of this period, and shows how indefatigable zeal for the Law went hand in hand with secular occupations, with agriculture and other industries. Although related to the Prince of the Captivity, Huna was not originally wealthy. He cultivated his small field with his own hands, and was not ashamed of his labor. He used to remark to his visitors, who came to him to judge their differences, "Bring me a man to till my ground and I will be your judge." Often he returned home from the field with his spade upon his shoulder. He was once perceived in this condition by Chama b. Anilaï, the richest, and at the same time the most charitable and generous man in Babylonia. This liberal man almost realized the ideal in his exercise of the Jewish virtue of being a father to the poor. Bread was baked day and night in his house for the relief of the poor, doors were placed on all sides, so that all who were needy might enter, and he who came hungry into the house left it satisfied. When Chama went out he held his hand continually in his purse, so as not to be obliged to keep those who felt ashamed to ask for charity in a painful situation while he was searching for his money.

At the time of the famine he caused wheat and barley to be left about at night for such persons as were prevented by their sense of honor from mixing with beggars. If an extraordinary tax was to be levied, Chama was certain to take a large share of the burden upon his own shoulders. This beneficent person possessed so much modesty, notwithstanding his extraordinary wealth, that whenever he met Huna returning from his labor, with his spade upon his shoulder, he begged to be allowed to carry it for him, out of reverence for the principal of the school. Huna, however, never permitted him to do this: "Thou art not accustomed to do such a thing in thine own town, therefore will I not allow it here."

Later on Huna grew rich, and had his fields cultivated by laborers, who received a portion of the crops; his cattle grazed on the steppes of South Babylonia. He employed his wealth in the most noble manner. On stormy days, when the winds which blow from the Syrian desert devastated the country and covered the city with ruins, he used to go about in a litter, in order to inspect the houses in Sora, and pull down any walls which might be in a falling condition. If the proprietors were not in a position to build their houses up again, Huna would have it done at his own expense. During the hours of meals, all the doors in his house were left open, and it was announced in a loud voice that all who were needy might enter and be satisfied. Other tales are related of his eager and assiduous charity. The indigent scholars who attended his school, which was situated in the neighborhood of Sora were maintained at his expense during the months of study, although their numbers were anything but small. Eight hundred attended his lectures, and there were thirteen expositors placed in different parts of the building, whose duty it was to make the discourse audible and intelligible to the whole assembly. The profound reverence with which his noble character, his erudition, and his modesty inspired his friends, was nevertheless incapable of blinding them to his faults, however small they were. The teachers of the Law were extremely severe with regard to one another's conduct, and were unrelenting towards any of their number who did not come up to the ideal of the Law.

It was during the time of Huna that public life in Babylonia, which was in most intimate connection with the schools, became organized in a manner that was unchanged for almost eight centuries. Gradually and involuntarily there was formed a hierarchy of the principal and subordinate dignitaries. The school, which met, as already mentioned, during certain months of the year, was called the Metibta (session), and the principal member of this assembly was known as the Resh-Metibta (Director). Next in rank to the President came the Reshe-Kalla (Professors), whose duty consisted in elucidating during the first three weeks of the Kalla month, the theme which the Principal would take as the text of his discourses. The judicial offices were separated from the professorships; as justice was still meted out, according to ancient custom, before the gates of the city, the judges were called, by reason of this circumstance, the _Dayane-di-Baba_ (Judges of the Gate). In matters of theory they were subordinate to the Principal; they were appointed by the Prince of the Captivity, on whom they were dependent in matters of practice.

For forty years Huna presided over the Metibta, and by reason of his undisputed authority, Babylonia became completely independent of Judæa. He boldly acted upon the principle which his master Rab had been unable to carry through, and placed Babylonia on a footing of equality with Judæa as regarded the Law. "We consider being in Babylon just the same as being in the Holy Land," was a principle first established by Huna. He thus broke the last tie that united the land of the captivity to the mother-country, or perhaps it would be more accurate to say that he merely gave expression to the actual state of things, for, as a matter of fact, Babylonia far surpassed Judæa. Only as a mark of respect, or in case it was desired to obtain a solemn sanction of an opinion, was it usual in Babylonia to obtain a decision from the Holy Land. During the period over which Huna's labors extended, the Sora Metibta bore sway in Babylonia.

Huna died suddenly (297) when over eighty years of age, leaving his fame and his virtues to his son Rabba. The highest honors were paid to his remains by his friends and pupils. The funeral discourse opened with the following words: "Huna deserved that the Holy Spirit should descend upon him." His corpse was carried to Judæa, probably in execution of his dying wish; there it was met by the most distinguished men, such as Assi and Ami, who procured its interment in the vault of Chiya, another Babylonian. It gradually became a pious custom to be buried in Judæa's holy earth, to which was attributed an expiatory power. The resurrection was confidently expected to take place in that country, which, it was also believed, would be the scene of the coming of the Messiah. Those who had died in unhallowed countries would roll about in the light, loose earth, until they reached the Holy Land, where they would again be revivified. In place of living inhabitants, who were continually decreasing, Judæa was becoming every day more thickly populated with corpses. The Holy Land, which had formerly been one immense temple, inspiring great deeds and noble thoughts, was now a holy grave, which could render nothing holy but death. Of the numerous sanctuaries which had formerly existed, the dust alone now remained as an object of veneration. The entire central region of Judæa, the mountains of the King, was so exclusively inhabited by heathens, that it was proposed to declare it exempt from the tribute to the priests.

The antithesis and complement to Huna was his younger comrade, Judah ben Ezekiel (born 220, died 299). Although he had been a disciple of Rab, Judah seems to have inclined more to Samuel, whose characteristics he inherited. He possessed a strongly marked personality, and was highly talented, but at the same time had so many angles and edges that he was continually coming into collision with persons and circumstances. He was the descendant of an ancient Jewish stock, which was, perhaps, able to trace back its origin to families mentioned in the Bible, and for this reason he was unusually susceptible on the point of nobility of blood and purity of descent. A friend of simplicity in most matters, he vehemently attacked all who gave the preference to artificial refinement. Although he held the Holy Land in great reverence, he nevertheless blamed those who left Babylonia in order to be educated in the schools of Judæa, and was unrelenting towards such of his friends and pupils as emigrated thither. Judah founded for the first time an academy in Pumbeditha, which city, since the destruction of Nahardea, had become the center for northern Babylonia, as Sora was for the south. The Pumbeditha school, which, under Judah, was second only to the Soranian, attained in later times to the position of the leading academy. For nearly eight centuries it asserted its pre-eminence with but few intermissions, and was almost the last remnant of Jewish antiquity which beheld unmoved the birth of a new epoch.

True to the character of the inhabitants of his native city, Judah ben Ezekiel allowed the intellect to predominate so greatly over the heart, that he only consecrated one day in each month to prayer, the rest of the time being devoted to the study of the Law. He had already been distinguished by Samuel as the "acute," and later on became the creator of that acute system of dialectics which in former times had gained a transitory acceptance in Judæa, and now became current in and indigenous to Babylonia. This system differed materially from that employed by the Tanaites, for it went direct to the heart of the matter, while the other clung to the formulæ of the rules of interpretation. Judah's discourses were confined solely and simply to the treatment of matters of jurisprudence, as occult comparisons and distinctions, deductions and applications, here find their proper place, and theory and practice go hand in hand. The remaining portions of the Mishna were neglected at Judah's school; he seems, in fact, to have experienced a sort of aversion to studying such parts of it as contained Halachas treating of the laws of Levitical purity which had fallen into disuse. Under Judah's influence, the extensive subject-matter of the Law shrank to the contracted dimensions of a sphere in which nothing was included but what was applicable to reality and everyday life. He introduced the precise custom of communicating not only the matter of the traditions, but even the names of the persons who had handed them down. Nevertheless, it is remarkable that his own brother, Rami (R. Ami), questioned the accuracy of the traditions handed down by him, and even gave him the lie direct. "Accept not the decrees," he would often exclaim, "which my brother Judah puts forward under the name of Rab or Samuel; but thus and thus were they handed down." In another respect also, Rami was the opponent of his brother; he quitted Babylonia and emigrated to Judæa, although Judah severely censured such a course, which, he considered, constituted no slight crime against religion. He even regarded the return of the Babylonian exiles under Ezra and Zerubbabel as a violation of the Law, and considered that it had better never have come about; for the prophet Jeremiah had impressed on the captives that they should also die in Babylon. The only excuse which he found for the pious Ezra and his emigration was the assertion that the latter had led to Judæa such families as were of doubtful origin, in order to prevent their intermarrying with those whom he left behind.

As has already been mentioned, another of Judah's peculiarities was an extreme severity with regard to the purity of the race. He was so particular on this point that he delayed marrying his son Isaac long after the latter had reached maturity, because he was not certain whether the family from which he desired to procure him a wife was spotless beyond all dispute. Upon this point his friend Ulla pertinently remarked: "How do we know for certain that we ourselves are not descended from the heathens who violated the maidens of Zion at the siege of Jerusalem?" Judah's punctiliousness with regard to purity of descent caused him many a vexation. There once came to Pumbeditha a distinguished citizen of Nahardea, who claimed to be descended from the Hasmonæans, perhaps from the unfortunate king, Hyrcanus II, who had resided in Babylonia for several years. This Nahardean, who was connected with the most esteemed families of his native town, was exceedingly vexed that Judah ben Ezekiel should be conceded the priority on every occasion, and once exclaimed scornfully: "Who is this Judah bar Sheveskeel?" When this tale came to Judah's ears, he excommunicated the Nahardean for his irreverence, and when he heard that the latter actually called all persons slaves, he was so carried away by his passion that he publicly stigmatized him as a descendant of slaves. In consequence of this insult, the Nahardean complained to Nachman, the son-in-law of the Prince of the Captivity. Nachman, who was as overbearing as Judah was passionate, sent the latter a summons to appear before him to justify his conduct. The Principal of Pumbeditha was not a little astonished at thus being called upon to give an account of his conduct to Nachman, who was not only younger, but of less consequence than himself. Huna, however, with whom he took counsel, prevailed upon him to comply with this summons out of regard for the Prince of the Captivity.

Owing to his profound learning, his acuteness of intellect, and his estimable character, Judah enjoyed undisputed authority both in Babylonia and abroad. When Huna died Judah was chosen by the Sora Metibta as their Principal (297); under him and his successor there was but a single academy which was recognized by every one. His authority was recognized even in Judæa. He once excommunicated a certain distinguished member of the Metibta whose reputation was attacked. When the latter visited him on the occasion of his last illness, he openly stated that he was proud of having spared not even such a man out of regard for his position. As Judah died without having raised the ban, it was necessary to appeal to the Patriarch, in accordance with the custom which obtained in such cases. Judah had only held the office of general Resh-Metibta for two years when he died at a ripe old age.

The college elected in Judah's place the octogenarian, Chasda of Cafri (born 217, died 309). He was one of Rab's disciples, and entertained so great a reverence for his teacher that he committed to memory all the decisions which the latter had ever given, and promised a reward to any one who would communicate to him any unknown trait of "our great master," as he called him. Chasda is known as the most fortunate of the Amoraïm. Originally poor, he was afterwards blessed with such extraordinary gifts of fortune that his wealth became proverbial. Sixty marriages were celebrated in his house, and it is said that no member of his family died during his lifetime. Although he had attended Huna's discourses, his method of instruction rather resembled that employed by Judah; he was extremely fond of acute explanations. Chasda's superiority over Huna, which he caused the latter to feel on one occasion, contributed to the creation of an estrangement between the two, which, it is said, lasted for forty years. In consequence of this difference Chasda appears to have withdrawn from Sora to the neighboring town of Cafri, but there he felt isolated and slighted. Once when the college of Sora appealed to him for his opinion of some dubious case, he took offense and exclaimed: "What! do you even pick up damp wood? Probably you expect to find a treasure beneath it." While Huna still held the post of Principal, Chasda erected a school in Sora at his own expense (293), but he still retained the position of disciple with regard to the former, and gave no decisions in practice. It was not until Judah's death that he was appointed Principal of the college; he held this office for ten years, and died in 309 at the age of ninety-two.

His Halachic opponent was Mar-Sheshet, who like himself had been a disciple of Rab and a pupil of Huna. Sheshet's memory was so retentive that he knew by heart not only the whole Mishna, but also all the Boraïtas. Whenever Chasda and Sheshet met, the former was dismayed at his opponent's imposing array of Boraïtas, while the latter trembled at Chasda's subtle expositions. He was, in fact, a sworn enemy of that hair-splitting style of teaching which Judah had introduced into the Pumbedithan school, and which had quickly degenerated into mere subtilty. Whenever a person started any specious objection, Sheshet would ironically inquire: "Comest thou not from Pumbeditha, where they can pass an elephant through the eye of a needle?" Sheshet's relations with the Resh-Galuta of this period afford a striking proof of the neglect into which religious practices had fallen in the house of the Prince of the Captivity, and of the uncouth barbarity which still continued to rule there. Whenever the Resh-Galuta invited Sheshet to partake of his hospitality he was met by a repeated refusal. Upon being urged to explain the cause of this incivility, Sheshet answered that the slaves of the Resh-Galuta had not yet abandoned the custom of cutting the meat that was to be served in the banquet from living animals. Although the Prince of the Captivity may have been ignorant of this barbarous habit of his servants, it is nevertheless apparent that he paid no great attention to the religious conduct of his household. It was not unusual for the slaves of the Prince of the Captivity to indulge in practical jokes at the expense of the teachers of the Law who visited their master, often shutting them up in the dungeons. Nothing further is known of Sheshet, except that after the destruction of Nahardea he founded a school at Silhi on the Tigris.

The youngest member of this circle of the Amoraim was Nachman ben Jacob, one of Samuel's disciples (born about 235, died 324). He was the representative of that haughty self-reliance of the Babylonian Jews, which was founded upon their prosperity, their independence, and the certainty of a livelihood. He was a son-in-law of the Prince of the Captivity, whose daughter, Yalta, he had married after the death of her first husband, and he possessed to the full the pride, ostentation, and arrogance characteristic of the princely house. Like any oriental prince, he was attended by eunuchs, ready at a moment's notice to make their master's exalted position felt by any one who should dare depreciate his reputation. He had been appointed chief judge by his father-in-law, and was so proud of this dignity, that when his colleagues attempted to place themselves on an equality with him, he forcibly reminded them that he alone was competent to act as judge. He even did not hesitate to decide many cases without the assistance of his colleagues, although it was considered an arrogant act to sit in judgment alone. His character was devoid of gentleness and humanity. Once when the slaves of the Resh-Galuta had forcibly dispossessed an old woman of some building materials, in order to erect a tabernacle therewith, he was appealed to by the latter to award her redress for this violation of the Law: "The Prince of the Captivity and his doctors," said she, "are sitting in a stolen tabernacle." Nachman, however, scarcely listened to her; whereupon she pointedly exclaimed, "I am the daughter of a man (Abraham) who possessed 318 slaves, and cannot even find a hearing for my complaint!" To this remark Nachman returned a harsh answer, and finally decreed that at most she was only entitled to compensation for the stolen materials. He was even less considerate in his treatment of his slaves, whose sense of human dignity he outraged in a manner revolting to morality. His female slaves were not permitted to contract any lasting union, but were given in turn to different men, according as such changes were considered to afford a better chance of profit. In this he was entirely unlike his master, Samuel, who united his male and female slaves in lawful wedlock for life.

Even the teachers of the Law were treated by Nachman with imperiousness and disdain. His wife, Yalta, the daughter of the Prince of the Captivity, had, contrary to custom, committed her child by her first husband to the custody of a nurse, so as to be able to marry Nachman. She even exceeded her husband in pride, and possessed all the whims and insolence of a petty oriental princess. She exacted homage of the learned men with whom her husband associated; and when, on one occasion, Ulla withheld his respects, she insulted him of set purpose. He was in the habit of making frequent journeys between Palestine and Babylonia, and was probably also poor. It was with reference to these two points that Yalta observed of him, "Travelers are full of twaddle, and rags of vermin."

Jewish jurisprudence is indebted to Nachman for an important decision, the account of the origin of which affords some indication as to the state of morality at this period. According to the principles of the old Jewish code, when a person was summoned before the court to answer for a debt, and insufficient evidence was forthcoming against him, he was only allowed to purge the charge by an oath, if he partially admitted the claim; if he repudiated it altogether, no oath could be administered. This law was based upon the assumption that every one was actuated by motives of patriarchal probity, which rendered them incapable of the audacity of openly repudiating a just claim. But this simple honesty could no longer be assumed to exist; on the contrary, it had been supplanted by a certain wily cunning, which succeeded, by reason of the wide-spread knowledge of the Law, in availing itself of the letter in order to evade the spirit. It was for this reason that Nachman, profiting by experience, introduced the oath of purgation (Shebuot hesset) in those cases where the claim was totally denied, and this decision eventually obtained the force of law. As has already been mentioned, Nachman emigrated from Nahardea after its destruction, and established himself in Shakan-Zib, the inhabitants of which were notorious for their love of mockery. It is not related whether he again transferred his residence to Nahardea, after that city was restored.

A connecting link between Judæa and Babylonia, of which two countries the former was slowly declining while the latter was gradually coming to the fore, was formed by Zeïra, who was the highest authority in Judæa during the following generation. The history of this man brings into prominent relief the opposition existing between the mother-country and the Babylonian colony. He had been a pupil of Huna and Judah, but was dissatisfied with the method of teaching employed in Babylonia, and yearned for the simple method of the Amoraïm, which obtained in the schools of Galilee. He hesitated to quit Babylonia, however, in deference to Judah's dislike of emigration. When, at last, he stole away, so to speak, from his native country, his longing to behold the Holy Land was so irresistible, that he ventured to cross the Jordan by a rope, so as not to lose time in searching for a bridge. A Christian who was witness of the traveler's haste, remarked reprovingly to Zeïra: "You Jews have not yet abandoned your old fault of precipitancy, which showed itself among you at Mount Sinai"; whereupon the latter rejoined: "Ought I to delay a single moment to enter the Holy Land, the sight of which was not even vouchsafed to Moses and Aaron, our teachers?"

Arrived at Tiberias, Zeïra endeavored to forget the minute analysis which constituted the Babylonian method of teaching. The legend adds that he fasted for forty days, in order to give weight to his prayers, in which he entreated that the hateful Babylonian system might vanish entirely from his memory. Judæa and its peculiar method, on the other hand, seemed to him to be surrounded with a halo of glory, and "the atmosphere of the Holy Land appeared to him pregnant with wisdom." The characteristic tendency of Babylonia, however, had gained so strong a hold on his mind that he was unable to free himself from it, even in Judæa. However greatly he strove to acquire the simplicity of the Judæan method, he never succeeded in entirely eradicating the influence of the Babylonian rational analysis, and it was on account of this very superiority which he himself failed to recognize, that he was held in high esteem by the Amoraïm of Judæa. The dignity of teacher was conferred upon him within a very short time. His modesty was so great, however, that, like King Saul, he hid himself, and only consented to be ordained when it was represented to him that remission of sins was attached thereto. In the encomium which it had become customary to recite on the occasion of an ordination, allusion was made to Zeïra's small, insignificant figure, in the following terms: "Without brilliancy, without glitter, but not without charm." He became one of the authorities of Judæa, together with Ami, Assi, and Abbahu, all of whom he outlived. At his grave a poet recited an elegy, which shows better taste than most of the verses produced on similar occasions; it ran somewhat as follows:--

"To him whom fruitful Sinear hath borne,
The Holy Land a crown of wisdom lent;
And sad Tiberias droops her head, to mourn
For him who was her chiefest ornament."