This development of Judaism was eminently to the mind of the rulers; and Herod did much to encourage it. More and more it became identified with the synagogue, in which the Law was expounded: more and more it became a matter for the individual and his private life. This was so even in Palestine--the land which the Jews hoped to possess--and in Jerusalem itself, the holy city, in which the Temple stood. Herod had put down Jewish rebels and Herod appointed the high priests. In his appointments he was careful to avoid or to suppress any person who, being popular, might legitimize a rebellion by heading it. The Pharisees, who regarded his rule as an inevitable penalty for the sins of the people, he encouraged. Pollio the Pharisee and Sameas his disciple were in special honour with him, Josephus says, when he re-entered Jerusalem and put to death the leaders of the faction of Antigonus. How well their teaching served his purpose is shown by the sayings of two rabbis who, if not identical with these Pharisees, belong to their period and their party. Shemaiah said, "Love work and hate lordship and make not thyself known to the government." Abtalion said, "Ye wise, be guarded in your words: perchance ye may incur the debt of exile." Precepts such as these could hardly fall to effect some modification of the reckless zeal of the Galileans in the pupils of the synagogue. Many if not all of the professed rabbis had travelled outside Palestine: some were even members of the dispersion, like Hillel the Babylonian, who with Shammai forms the second of the pairs. Through them the experience of the dispersion was brought to bear upon the Palestinian Jews. Herod's nominees were not the men to extend the prestige of the high-priesthood at the expense of these rabbis: even in Jerusalem the synagogue became of more importance than the Temple. Hillel also inculcated the duty of making converts to Judaism. He said, "Be of the disciples of Aaron, loving peace, and pursuing peace, loving mankind and bringing them nigh to the Law." But even he reckoned the books of Daniel and Esther as canonical, and these were dangerous food for men who did not realize the full power of Rome. So long as Herod lived there was no insurrection. Formally he was an orthodox Jew and set his face against intermarriage with the uncircumcised. He was also ready and able to protect the Jews of the dispersion. But that ability was largely due to his whole-hearted Hellenism, which was shown by the Greek cities which he founded in Palestine and the buildings he erected in Jerusalem. In its material embodiments Greek civilization became as much a part of Jewish life in Palestine as it was in Alexandria or Antioch; and herein the rabbis could not follow him.