Greek and Syrian worship, the former preponderating, as might be expected.19 On the other
hand, Herod and his successors encouraged the worship of the Emperor and of Rome, which,
characteristically, was chiefly practised in the East.20 Thus, in the temple which Herod built to
Augustus in Cęsarea, there were statues of the Emperor as Olympian Zeus, and of Rome as
Hera.21 He was wont to excuse this conformity to heathenism before his own people on the
ground of political necessity. Yet, even if his religious inclinations had not been in that direction,
he would have earnestly striven to Grecianise the people. Not only in Cęsarea, but even in
Jerusalem, he built a theatre and amphitheatre, where at great expense games were held every
four years in honour of Augustus.22 Nay, he placed over the great gate of Temple at Jerusalem a
massive golden eagle, the symbol of Roman dominion, as a sort of counterpart to that gigantic
golden vine, the symbol of Israel, which hung above the entrance to the Holy Place. These
measures, indeed, led to popular indignation, and even to conspiracies and tumults,23 though not
of the same general and intense character, as when, at a later period, Pilate sought to introduce
into Jerusalem images of the Emperor, or when the statue of Caligula was to be placed in the
Temple. In connection with this, it is curious to notice that the Talmud, while on the whole
disapproving of attendance at theatres and amphitheatres - chiefly on the ground that it implies
`sitting in the seat of scorners,' and might involve contributions to the maintenance of idol-
worship - does not expressly prohibit it, nor indeed speak very decidedly on the subject.24
19. A good sketch of the various rites prevailing in different places is given by Schürer, Neutest. Zeitg.
pp. 378-385.
20. Comp. Weiseler, Beitr. z richt. Wur dig. d. Evang. pp. 90, 91.
21. Jos. Ant. xv. 9. 6; War i. 21. 5-8.
22. The Actian games took place every fifth year, three years always intervening. The games in
Jerusalem were held in the year 28 b.c. (Jos. Ant. xv. 8. 1); the first games in Cęsarea in the year 12 b.c.
(Ant. xvi. 5. 1; comp. War. i. 21. 8).
23. Ant. xv. 8. 1-4; xvii. 6. 2.
24. So at least in a Boraitha. Comp. the discussion and the very curious arguments in favour of
attendance in Ab. Zar. 18 b, and following.
The views of the Rabbis in regard to pictorial representations are still more interesting, as
illustrating their abhorrence of all contact with idolatry. We mark here differences at two, if not
at three periods, according to the outward circumstances of the people. The earliest and
strictest opinions25 absolutely forbade any representation of things in heaven, on earth, or in the
waters. But the Mishnah26 seems to relax these prohibitions by subtle distinctions, which are still
further carried out in the Talmud.27
25. Mechilta on Ex. xx. 4 ed. Weiss, p. 75 a.
26. Ab. Zar. iii.
27. For a full statement of the Talmudical views as to images, representations on coins, and the most
ancient Jewish coins, see Appendix III.