already been stated what reproach the Rabbis attached to Galilee in regard to its

language, manners, and neglect of regular study. In some respects the very legal

observances, as certainly social customs, were different in Judaea from Galilee. Only in

Judaea could Rabbis be ordained by the laying on of hands; only there could the

Sanhedrim in solemn session d eclare and proclaim the commencement of each month, on

which the arrangement of the festive calendar depended. Even after the stress of

political necessity had driven the Rabbis to Galilee, they returned to Lydda for the

purpose, and it needed a sharp struggle before they transferred the privilege of Judaea

to other regions in the third century of our era (Jer. Sanh. i. 1, 18). The wine for use in the

Temple was brought exclusively from Judaea, not only because it was better, but

because the transport through Samaria would have rendered it defiled. Indeed, the

Mishnah mentions the names of the five towns whence it was obtained. Similarly, the oil

used was derived either from Judaea, or, if from Peraea, the olives only were brought, to

be crushed in Jerusalem.

The question what cities were really Jewish was of considerable importance, so far as

concerned ritual questions, and it occupied the earnest attention of the Rabbis. It is not

easy to fix the exact boundaries of Judaea proper towards the north-west. To include the

sea-shore in the province of Samaria is a popular mistake. It certainly was never

reckoned with it. According to Josephus (Jewish War, iii, 35-58) Judaea proper extended

along the sea-shore as far north as Ptolemais or Acco. The Talmud seems to exclude at

least the northern cities. In the New Testament there is a distinction made between

Caesarea and the province of Judaea (Acts 12:19, 21:10). This affords one of the indirect

evidences not only of the intimate acquaintance of the writer with strictly Rabbinical

views, but also of the early date of the composition of the Book of Acts. For, at a later

period Caesarea was declared to belong to Judaea, although its harbour was excluded

from such privileges, and all east and west of it pronounced "defiled." Possibly, it may

have been added to the cities of Judaea, simply because afterwards so many celebrated

Rabbis resided there. The importance attaching to Caesarea in connection with the

preaching of the Gospel and the history of St. Paul, and the e rly and flourishing

a

Christian churches there established give fresh interest to all notices of the place. Only

those from Jewish sources can here engage our attention. It were out of place here to

describe the political importance of Caesarea, as the seat of the Roman power, or its

magnificent harbour and buildings, or its wealth and influence. In Jewish writings it

bears the same name by which we know it, though at times it is designated after its

fortifications (Migdal Shur, M. Zor, M. Nassi), or after its harbour (Migdal Shina), once

also by its ancient name, the tower of Straton. The population consisted of a mixture of

Jews, Greeks, Syrians, and Samaritans, and tumults between them were the first signal of

the great Jewish war. The Talmud calls it "the capital of the kings." As the seat of the

Roman power it was specially hateful to the Jews. Accordingly it is designated as the

"daughter of Edom--the city of abomination and blasphemy," although the district was,

for its riches, called "the land of life." As might be expected, constant difficulties arose

between the Jewish and Roman authorities in Caesarea, and bitter are the complaints

against the unrighteousness of heathen judges. We can readily understand, that to a

Jew Caesarea was the symbol of Rome, Rome of Edom--and Edom was to be destroyed!

In fact, in their view Jerusalem and Caesarea could not really co-exist. It is in this sense

that we account for the following curious passage: "If you are told that Jerusalem and

Caesarea are both standing, or that they are both destroyed, believe it not; but if you are

told that one of them is destroyed and the other standing, then believe it" (Gitt. 16 a;

Meg. 6 a). It is interesting to know that on account of the foreign Jews resident in

Caesarea, the Rabbis allowed the principal prayers to be said in Greek, as being the

vernacular; and that, from the time of the evangelist Philip, good work was done for

Christ among its resident Jews. Indeed, Jewish writings contain special notice of

controversies there between Jews and Christians.

A brief summary of Jewish notices of certain other towns in Judaea, mentioned also in

the New Testament, may throw some additional light on the sacred narratives. In

general, the Mishnah divided Judaea proper into three parts --mountain, Shephelah, and