To the Death Read online

  TO THE

  DEATH

  To The Death

  THAMES RIVER PRESS

  An imprint of Wimbledon Publishing Company Limited (WPC)

  Another imprint of WPC is Anthem Press (www.anthempress.com)

  First published in the United Kingdom in 2014 by

  THAMES RIVER PRESS

  75–76 Blackfriars Road

  London SE1 8HA

  www.thamesriverpress.com

  © Peter R. Hall 2014

  All rights reserved. No part of this publication may be reproduced

  in any form or by any means without written permission of the publisher.

  The moral rights of the author have been asserted in accordance

  with the Copyright, Designs and Patents Act 1988.

  All the characters and events described in this novel are imaginary

  and any similarity with real people or events is purely coincidental.

  A CIP record for this book is available from the British Library.

  ISBN 978-1-78308-274-2

  This title is also available as an eBook

  TO THE

  DEATH

  The History of

  The Jewish Rebellion Against

  Rome in the First Century A. D.

  and the Murder of Jesus’

  Brother, James.

  PETER R. HALL

  Acknowledgments

  Many thanks to sisters Katie and Nicola Helps (who really did!) for transcribing the first draft that I had dictated to tape.

  Thanks are also due to Laura Stooke of LS Secretarial Ltd who worked on the penultimate draft.

  My thanks, too, to my agent Darin Jewell, m.d. of The Inspira Group and my publisher, Mr K Sood, m.d. of Thames River Press.

  And last, but not least, to my long-suffering wife, Wendy, who has dealt with endless revisions and produced the final manuscript.

  Sources

  I would like to express my indebtedness to the following, which have been studied for the purpose of this publication:

  The complete works of Flavius Josephus; translated by W. Whiston, A.M., Professor of Mathematics, Cambridge University, England; published by Thomas Nelson, London, Edinburgh, New York 1855.

  The works of Flavius Josephus; Whiston’s translation revised by The Rev. A. R. Shilleto, MA, Trinity College, Cambridge University, England; published by George Bell & Sons, London 1889.

  Historical Note

  This novel is about the Jewish rebellion against the Rome of the Emperor Nero and the death of Jesus’ brother James in the First Century AD. It is based on fact. The war was documented by a participant, Flavius Josephus, Jewish intellectual, historian and reluctant army general, sent by the Jewish authorities of Jerusalem to raise and train an army and defend Galilee.

  The horrors of the Roman siege of Jerusalem, witnessed at first hand by Josephus, broke his heart. They were among the worst suffering inflicted by man on his own kind in any age. In antiquity the only comparable act of barbarism, inflicted by one people on another, occurred in 1300BC when migrant Jews from Egypt invaded Canaan - a.k.a. Judaea, Palestine and Galilee – to murder the entire population. The Jews’ authority for this act of ethnic cleansing? They were following orders; allegedly a direct order from their God.

  Deuteronomy, 20:16–18: “But of the cities of the people which the Lord your God gives you as an inheritance, you shall let nothing that breathes remain alive, but you shall utterly destroy them. The Hittite and the Amorite and the Canaanite and the Perrizite and the Hivite and the Jebusite, Just as the Lord your God has commanded you. Lest they teach you to do according to all the abominations which they have done for their gods, and you sin against the Lord your God.”

  The view that Jesus had brothers and sisters is vehemently denied by the Catholic Church. This denial has got nothing to do with the facts. The denial is based entirely on canon law created by the Catholic Church in AD325.

  The brutal murder of Jesus’ brother James is fact, and is well documented. (See Appendix)

  In AD70, Israel lost its war of rebellion against Rome, the occupying military power. The country then became the personal property of the Emperor Vespasian. As a result of this appropriation, no Jew could own land. He could, however, rent it. The State of Israel ceased to exist. Ancient Canaan, the spoils of war, had been won and lost by the Jews after a few hundred years of occupation. Jerusalem disappeared off the face of the earth, dismantled by the Romans, stone by stone, down to bedrock.

  Josephus’ history, The War of the Jews, survives to this day. It is a record of one of the bloodiest war in history. The account of the siege of Jerusalem is a harrowing story of unimaginable human suffering, largely inflicted not by the Romans but by Jew against Jew.

  Finally, a note on Jewish names. Eleazar and Simon are common names that occur repeatedly in Josephus’ War of the Jews. To assist the general reader, having used either once, I have identified others by using their family name.

  There are a number of Eleazars and Simons in Josephus’ history. To assist the general reader I have used the family name to differentiate, e.g.:

  Name in Josephus’ History

  Name in To the Death

  Eleazar ben Ananias

  Eleazar

  Menahen ben Jair

  Menahem

  Eleazar ben Simon

  Simon

  Simon ben Gioras

  Gioras

  Eleazar ben Simon became a leading figure in the rebellion, alongside Simon ben Gioras and John of Gischala. In the final weeks of the siege of Jerusalem, Simon was assassinated by John of Gischala, leaving Gioras and John to fight to the end.

  1

  The man stood in silhouette on one of the high towers of the Temple. Below him was the Court of the Gentiles, its acres of sweeping terraces packed with crowds of people. The outer courts had been taken over with additional animal pens - sheep and cattle to be slaughtered to celebrate the festival of Passover.

  Drovers and pilgrims stood ankle deep in dung, bartering over the price of an animal for sacrifice. The poor, who wished to make an offering, pushed their way through the mob to the outskirts of the animal pens. Here, traders with huge wicker cages filled with doves, sold birds for a few pennies. This great mass of animals and people swirled and eddied against the rows of columns that supported long covered arcades where merchants had established shops selling more expensive relics and souvenirs. In the shaded colonnades, money changers had also set up their tables alongside the booths occupied by the merchants.

  Every foreign Jew, who had come on pilgrimage to visit at least once in his lifetime the Temple of his God, took the opportunity to pay in person the annual sacred tribute of half a shekel. The tribute was paid by every Jew on earth, whether rich or poor, no matter where he lived. This money was sent to the Temple in Jerusalem as atonement for his sins, to be used to defray the expenses of the rites performed for absolution.

  As it was unlawful to make this offering in a foreign currency, pilgrims were obliged to exchange their money for Temple coinage. Not only were they charged five percent for this service, they were invariably cheated with inflated exchange rates. What was a man to do? Having saved and scrimped for years to make an often hazardous journey over many months, sometimes years, to reach the house of God, was he to lose this once in a lifetime chance to make his offering personally to his maker? No, he exchanged his savings for the only currency accepted by the Temple priests - that which they had minted themselves and sold at a profit to the money changers.

  This was the entrance court to the Temple of the Most High, which stood witness that this was a house of worship for Jews of all nations. It had been reduced by the priests to a foul and stinking farm yard; an abattoir that fed the great altar with
sacrificial blood from sun up to sunset every day; incidentally providing meat for the twenty two thousand priests and functionaries, who served the Temple.

  The noise was deafening. In a babble of languages and accents, men cursed and shouted to be heard above the bellowing of cattle and bleating flocks of sheep. In the confusion and uproar, tempers were frequently lost and punches thrown. Fortunately no weapons were allowed either within the Temple courts or outer precincts, the exception being those allowed to the Levites, the Temple police, who were responsible for keeping order. Armed with clubs, they would step in when a fight broke out and end it in summary fashion.

  It was a patrolling Temple guard who not only spotted the figure on the tower, but also recognised it as the leader of a Jewish sect that acknowledged the dead man Jesus as the Messiah, God’s messenger - a sect that would eventually be known as Christians. He immediately ran to his superior and reported what he had seen.

  The bored priest who received this information stopped picking his nose and thought with malicious glee of the furore his news would cause. He also recognised the man on the tower as James, one of the dead Jesus’ brothers and knew that the present High Priest of all Israel, Ananus, was the son of Hanan, the father-in-law of Ciaphas, who had had Jesus condemned to death. Humming to himself, he sped away to find Ananus. As he hurried along he speculated as to why James was on the ramparts. A thrill of vicarious excitement swept through him, as with a sudden flash of intuition he realised that James, who had been elected by the Christian Jews as the first bishop of their church, intended to speak to the Jews gathered in the Temple courts.

  The High Priest of all Israel, Ananus, was leaving a meeting of senior priests when he received the report of the man on the tower. Muttering his displeasure he hurriedly returned to the meeting.

  Knowing the identity of the man on the tower, he knew that a crisis was in the making. Swift, decisive action was needed.

  The members of the re-assembled committee discussed the situation. Not knowing why the man was there and what he intended, led to conjecture and confusion. Among them was Eleazar Ben Ananias, Governor of the Temple. This role made him second in command to Ananus. His father, who had served a term as the High Priest of all Israel, was responsible for the Temple’s finances and its vast treasury.

  Unknown to his fellow priests, Eleazar was a leader in the Zealot party, whose members declared themselves to be Nationalists. Currently they restricted themselves to terrorist attacks on civilians who didn’t agree with their political agenda, “Home rule for Israel”. As well as killing civilians, they ambushed Roman patrols when the opportunity presented itself. To anybody who would listen, they declared that the Jews should rebel against Rome. As Commander of the Temple police, who were all Levites, Eleazar was prepared to deal with the situation in whatever way Ananus ordered.

  Ananus said nothing but sat, thinking furiously. James the Just, as he was known to his followers, represented a serious threat to orthodox Jewry, for he was the acknowledged leader of a new teaching; a teaching that found expression in Judaic Christianity - Judaism in transformation - a new religion which spoke of one God for all mankind. This new teaching saw Judaism as the foundation of Christianity, and in Christianity the ideal Jew. For James the Just, a devout Jew, the Law meant the rule of life as Jesus had taught it, available to all men, gentiles as well as Jews.

  To Ananus, an astute and worldly Sadducee, this was a deadly threat. Far too often the High Priest of all Israel was seen to be supportive of Roman law, exercising political power to his own advantage.

  As the people suffered under crippling taxes imposed by the Romans, they saw priests living in luxury. The vast quantity of meat offered up daily on the High Altar ensured they lived well. Ananus enjoyed the lifestyle of an emperor, for he controlled the huge inflow of Temple offerings. He also raked in a share of the profits made by the money changers, the merchants and the drovers, who traded in the outer courts.

  The house of Ananus, the High Priest reasoned to himself, had a duty to destroy the leader of this new religion. God, he decided, had delivered the brother of the so-called Christ into his hands. Like his brother-in-law Ciaphas, he would distance himself from the actual killing. True he had no Pilate but, he mused, a legal execution by the Jews was possible, for devout Jews were flocking to the Temple in their thousands to celebrate Passover. These people were the faithful, the true believers in the God of Abraham and Moses. Let the law of Abraham and Moses he thought, nodding to himself in quiet satisfaction, determine this man’s fate.

  “Blasphemy!” For the first time he spoke out loud.

  The room stilled. Anxious faces turned expectantly towards him.

  “This man, out of his own mouth, denies the God of our fathers. He is guilty of the most heinous blasphemy. This whole family is an offence to God. Did not his brother delude the people with tricks and sorcery? Did not” he continued, his voice rising to a shout “this Jesus falsely claim to be the Messiah?” There was another pause. Head bowed, hands clasped in front of him, the High Priest paced the floor. The only sound in the room was his heavy breathing. Every man stood tense and still, watchful, waiting.

  The bearded head came up and with it a clenched fist, jewelled rings flashing in the light. “And now his brother rises up like Satan” spittle flew from his lips, his sweating face dark with blood, eyes bulging “to challenge God from the walls of His own house”.

  The assembled priests, roused by Ananus’ impassioned speech, could contain themselves no longer. They screamed and shouted their anger. For a full minute the High Priest could not make himself heard. With satisfaction he viewed the contorted faces, the shaking fists and the eyes wild with outrage.

  Raising his hands above his head he waved them to silence. “Brethren, this enemy of God has delivered himself into our hands. Let us go out and question him. He stands in full view of the people. If he truthfully answers the charges put to him, he is guilty. If he fails to answer the charges, his very silence will serve to prove his crime. Either way he will stand condemned out of his own mouth”.

  Eleazar was ordered to take four priests and ascend the tower James was on. This group left with secret orders. “Under no circumstances is James the Just to leave the tower alive”.

  A second much larger group of priests was ordered to proceed to the Court of the Gentiles. They were instructed to say or do nothing, until the High Priest himself mounted the top of the Corinthian Gate, from where he would accuse James of blasphemy, a capital crime for which he would either make an adequate defence or die.

  The unexpected blast of sound, the distinctive wild skirl of the shofar, the ceremonial trumpets made from rams’ horns, silenced the crowd. Heads swivelled. Uplifted faces turned on craning necks. Searching eyes swept the Temple’s towers and ramparts. Ananus, flanked by his most senior high priests, stood on the top of the Corinthian Gate, trumpeters on either side. He was crowned with the mitre of Aarron and carried a symbol of his high office, the rod the brother of Moses had flung at Pharaoh’s feet.

  Resplendent in his ceremonial robes he raised his staff to silence the crowd, a silence broken only by the sounds of the domestic animals in their pens. “Brethren, people of the one God, the God of Israel, His chosen people. Did He not make a covenant with our forefathers, binding us, His chosen people alone, to Him forever?”

  A murmur of agreement rose in the still air. The High Priest continued, “The God who delivered us from Pharaoh, leading us to this land. The land He promised to our fathers as He struck off the chains of slavery and led His people out of Egypt. The God who will send us the promised Messiah, a king of kings, to rule over all peoples in righteousness. His chosen people first among all nations, raised up in glory. The God of Moses smote your enemies and delivered up this land to your fathers”. The rich baritone continued, lifting their spirits. “Solomon, the son of David, raised this house to the glory of His name, in His holy city”. Ananus was a skilled and practiced orator. His words
reached every ear and every heart of the multitude gathered below. “Children of the covenant, we alone are His chosen people. He who denies that, denies God”.

  This final pronouncement was hurled like a challenge from the heights of the Corinthian Gate. It echoed and reverberated round the great court. There was a moment of silence, of stillness and then a great eruption of sound; a roar of approval that brought a small smile of satisfaction to the High Priest’s lips. Just being in the Temple precincts was an emotional experience. The unexpected appearance of the High Priest was high drama. The Hebrews were a passionate race and of a volatile nature - as the Romans had found out to their cost. They were deeply moved by Ananus’ address; feelings were running high. On religious matters the Hebrews were intractably stubborn, unbendingly obstinate. When pushed on matters of theology, they were capable of foolhardy courage, refusing to give ground on a point of principle, no matter what the cost.

  The crowd shifted uneasily. An inexplicable sense of expectation had assailed their collective senses. It was though a tuning fork had been struck, its vibrations resonating endlessly in their minds.

  Slowly, majestically, Ananus raised his arm. His fist uncurled and a finger pointed across the open space to the figure standing on the opposite tower. The High Priest spoke directly to the man. “Just one, you cry out to the people. You tell them to follow Jesus the Crucified, the false messiah who claimed he was the Way and the Word of God”.

  The man on the tower, dressed in a plain white robe, raised his head, the sun darkened face almost lost in the unkempt and wildly curling hair and beard. Brown eyes fixed unblinkingly on Ananus. For a moment there was no response, no movement other than that caused by the breeze which stirred the tangle of coarse, uncut white hair fluttering round his shoulders. James was fully aware of the trap that had just been set for him, as indeed were many in the crowd. A Jew from Armenia, a Pharisee with neither love nor respect for the High Priest said to his brother who had made the pilgrimage with him, “Ananus looks as though he is sucking on a lemon with his arse. This should be interesting”.