So far all goes well. I derive a modest amusement from what I hear of the divisions and jealousies among these different Jews. Remarkable enough at any time, they are much more so when the foreign Jews are here. To begin with, the extreme Pharisees despise even the Jews in their own country who do not belong to their special sect. To them a man is good, that is to say virtuous, if he observes the Law minutely, and not otherwise. I assure you that if they have a woman of the common folk to work in the house, they think the house and all the inmates are made unclean by it. You may imagine how much greater is their contempt for the Jews from Egypt or Syria who actually mix with heathen folk like you and me, or Sejanus and Caesar.
The foreign Jews resent this arrogance. Many of them are extremely rich, many of them (especially those from Egypt) are more learned than their Pharisaic critics, and, of course, they are civilized. Yet when they go into the Temple, mix with the Pharisees and listen to the lectures of the learned, they find themselves treated with sneers and insinuations that they are little better than the Greeks whose language they speak - and often enough, it is the only language that they do speak, since they have neither Hebrew nor Aramaic. On several occasions the rank and file have almost come to blows, but this is a harmless recreation and I do not interfere.
You will expect to hear more about the preacher Jesus. I am, for two reasons, proceeding cautiously. My first thought was to arrest him before he entered Jerusalem and came in contact with the crowds. But that course would have its dangers, at a time like this. Since he crossed the frontier he has done nothing openly to justify it, his followers would spread the report that I had seized a noble patriotic Jew, and so, figuring once more as the oppressor, I might have on my hands a sudden outburst of passion of the kind which I desire to avoid. Besides, Annas and Caiaphas have both been to see me. It was at once apparent that they, and especially Annas, were extremely desirous that I should remove what they consider a danger to themselves. They hate the man and no doubt with good reason. The Pharisees and lawyers are really disturbed about the attacks on the Law; the priesthood scents a danger to its livelihood; while Annas, Caiaphas and the other noble Sadducees are not only concerned for the maintenance of the whole priestly system (they are pretty indifferent themselves about the Law), but fear some sudden turn of affairs which might convert this Jesus into a national hero - and then what would become of them and their power? (I suggest to you, as a subject for one of your plays or meditations, that the greatest stimulant of all to a man's activities is the desire for Power.)
They suggested to me that, remembering what had happened in Galilee, it would be wise for me to seize Jesus quietly and put him out of the way. I am not, however, so stupid as to pull the chestnuts out of the fire for them and bring on myself an unnecessary odium. I replied that the trouble was primarily their affair but undoubtedly it might concern me at any moment. I wished to avoid a tumult and presumed that was also their desire. They were emphatic that it was so. I said that I should hold my hand for the present, but that if there were any disturbances I would act at once and I expected their loyal co-operation. This they promised me. If nothing happens during the festival it is my intention, though I did not tell them this, to wait until the crowds disperse again and then make an end of Jesus. I cannot allow him to stir up Judaea as he stirred up Galilee. If he provokes trouble during the festival - whether by his own act or by the people losing their heads over him, even against his will - I shall strike at once. But the priests must co-operate and I am certain they will. Do you understand fully why they will? Not only because they hate this particular man, though they do, but because, if they stand out, the case may easily become one of the nation against the wicked Governor, which does not suit their plans, and because also there are some of them whose names I know - and they know that I know - who are tarred with the anti-Roman brush and had better show themselves zealous to assist me when the chance is offered them.
Jesus is in Jerusalem. He entered yesterday. His entry, if he had any intention of raising the populace, was a failure. Few of them knew about it. He came up by the road from Jericho. It was crowded with Jews from the Euphrates region and from Syria, who had never heard of him. If there were any Galileans who recognized him, they would only remember that he had failed them in Galilee last year. His own immediate followers are poor stuff. (I had Alexander following the group and Joseph mingling with the general crowd.) They are ignorant and superstitious men who are only dangerous because they share the usual delusion about leaders of his kind. They are always expecting Jesus to perform a 'wonder,' whether it is bringing to life a dead man or killing a live one, and they think about him just like the peasants and workmen of Galilee, expecting him at any moment to set about delivering the nation and bringing in a new age. I know by this time that a Jew in his own country can scarcely think in any other terms.
There was no evidence yesterday, any more than there has been before, that the preacher takes this view of himself. He entered with no more than the stir that there usually is when a party escorts some local notability. His followers shouted themselves hoarse and a few others, seeing them do it, shouted too. If six men throw their caps up for a reason, six others of the herd will follow suit. I had taken all precautions. I had some disguised soldiers walking with the crowd from Jericho and some more ready at the entrance to the city. Marcius had orders, if any attempt was made to rouse the mob, to cut down Jesus and his followers at once, but nothing happened. That is not to say that nothing will happen. Alexander wormed himself into the confidence of some of the preacher's followers. He says they have the most extraordinary ideas about the brilliant change that is going to come over their fortunes, but that all that their leader intends - Alexander is positive about this - is to pursue in Jerusalem his quarrel with the priesthood and the Law. It is enough.
I hope I am not mistaken in believing that you are interested in these long explanations. Were I writing to anyone else, I would say merely that I have cause to fear another pestilent agitation and that I mean to crush it while I may.