PUBLICANS (Telōnai). - Persons commissioned, by contract of lease, to collect the taxes of the State. In Rome a distinction was made between the p. (from publicum, with vectigal understood), who formed a powerful corporation (ordo publicanorum), and the portitores or exactores, who were their agents for the immediate collection.
Since the sum to be advanced to the State for the lease contract was huge, the p. joined together in joint-stock companies (societas publicanorum), governed at Rome by a magister and in the provinces by a pro-magister. At Rome the p. often belonged to the equestrian order (the profession was judged unworthy of senators), and they were less despised than the τελώναι in Greece, where the saying was proverbial: "All p. are thieves." The system of leasing, which assured the State the collection of taxes in a simple and easy manner, turned out to be ruinous for the taxpayer, because of the greed of the p., who sometimes had as connivers and sharers in the profits the very state authorities (cf. Cicero, De off., I, 42; Tacitus, Ann., XIII, 50).
The p. mentioned in the Gospel are (also Matthew-Levi, Mt. 9, 9; Mk. 2, 14; Lk. 5, 27) collectors (portitores) rather than lessees of the taxes, with the probable exception of Zacchaeus, called ἀρχιτελώνης, "chief of p." (Lk. 19, 2), who could have obtained the lease of the taxes in the district of Jericho, where commerce was quite flourishing. Given the division of Palestine in the time of Jesus (ibid. 3, 1), not all the p. collected there for the same lord. Direct agents of Rome were the p. of Judea and Samaria; the others were hired by the tetrarchs. It was also for this reason that the position of Zacchaeus, at Jericho in Judea, dependent on Pilate, differed from that of Matthew, at Capernaum in Galilee, in the tetrarchy of Herod Antipas.
That the p. were detested as greedy rapacious men, as well as traitors to religion and to the cause of Israel, is evident from profane sources and from the Gospel, although the latter shows mercy even toward them. The p. are without question sinners (Mt. 9, 10-13; 11, 19; Mk. 2, 15 ff.; Lk. 5, 29-32; 7, 34), to be placed alongside women of ill repute (Mt. 21, 31 f.). Jesus himself, adopting the language in use, pairs unbelievers and p. Nevertheless He calls Levi and Zacchaeus to follow Him, sits at table with the p., and in a classic parable contrasts the p., conscious of his own unworthiness and therefore humble, with the Pharisee, proud of a righteousness whose whole merit he attributes to himself (Lk. 18, 9-14). The p. had listened docilely to the preaching of John the Baptist (ibid. 7, 29 f.), who, putting his finger on the wound, enjoined them not to exact more than was appointed (ibid. 3, 12 f.).
Rabbinic literature considered repentance and salvation impossible for the p. (Bābha'gamma, 94b), placing them without question among thieves and murderers (Nedhārīm, III, 4), and it was lawful to deceive them in declaring things subject to tribute. The p., however, would have found mercy by reducing the sums to be paid out by their own compatriots (Sanhedhrīn, 25b).
Bibliography4 works
Teodorico da Castel S. Pietro
Quadratus, to be distinguished from the apologist of the same name.
Bibliography3 works
Agostino Amore