Title: Antiquities of the Jews
Author: Josephus, Flavius, 38?-100?
Language: English
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THE ANTIQUITIES OF THE JEWS

[1]

By Flavius Josephus


Translated by William Whiston



PREFACE.


1. Those who undertake to write histories, do not, I perceive, take that
trouble on one and the same account, but for many reasons, and those
such as are very different one from another. For some of them apply
themselves to this part of learning to show their skill in composition,
and that they may therein acquire a reputation for speaking finely:
others of them there are, who write histories in order to gratify those
that happen to be concerned in them, and on that account have spared no
pains, but rather gone beyond their own abilities in the performance:
but others there are, who, of necessity and by force, are driven to
write history, because they are concerned in the facts, and so cannot
excuse themselves from committing them to writing, for the advantage
of posterity; nay, there are not a few who are induced to draw their
historical facts out of darkness into light, and to produce them for the
benefit of the public, on account of the great importance of the facts
themselves with which they have been concerned. Now of these several
reasons for writing history, I must profess the two last were my own
reasons also; for since I was myself interested in that war which we
Jews had with the Romans, and knew myself its particular actions, and
what conclusion it had, I was forced to give the history of it,
because I saw that others perverted the truth of those actions in their
writings.

2. Now I have undertaken the present work, as thinking it will appear
to all the Greeks [2] worthy of their study; for it will contain all our
antiquities, and the constitution of our government, as interpreted out
of the Hebrew Scriptures. And indeed I did formerly intend, when I wrote
of the war, [3] to explain who the Jews originally were,--what fortunes
they had been subject to,--and by what legislature they had been
instructed in piety, and the exercise of other virtues,--what wars also
they had made in remote ages, till they were unwillingly engaged in
this last with the Romans: but because this work would take up a great
compass, I separated it into a set treatise by itself, with a beginning
of its own, and its own conclusion; but in process of time, as usually
happens to such as undertake great things, I grew weary and went on
slowly, it being a large subject, and a difficult thing to translate our
history into a foreign, and to us unaccustomed language. However, some
persons there were who desired to know our history, and so exhorted me
to go on with it; and, above all the rest, Epaphroditus, [4] a man who
is a lover of all kind of learning, but is principally delighted with
the knowledge of history, and this on account of his having been himself
concerned in great affairs, and many turns of fortune, and having shown
a wonderful rigor of an excellent nature, and an immovable virtuous
resolution in them all. I yielded to this man's persuasions, who always
excites such as have abilities in what is useful and acceptable, to
join their endeavors with his. I was also ashamed myself to permit any
laziness of disposition to have a greater influence upon me, than the
delight of taking pains in such studies as were very useful: I thereupon
stirred up myself, and went on with my work more cheerfully. Besides the
foregoing motives, I had others which I greatly reflected on; and these
were, that our forefathers were willing to communicate such things to
others; and that some of the Greeks took considerable pains to know the
affairs of our nation.

3. I found, therefore, that the second of the Ptolemies was a king
who was extraordinarily diligent in what concerned learning, and the
collection of books; that he was also peculiarly ambitious to procure
a translation of our law, and of the constitution of our government
therein contained, into the Greek tongue. Now Eleazar the high priest,
one not inferior to any other of that dignity among us, did not envy the
forenamed king the participation of that advantage, which otherwise he
would for certain have denied him, but that he knew the custom of our
nation was, to hinder nothing of what we esteemed ourselves from being
communicated to others. Accordingly, I thought it became me both to
imitate the generosity of our high priest, and to suppose there might
even now be many lovers of learning like the king; for he did not obtain
all our writings at that time; but those who were sent to Alexandria
as interpreters, gave him only the books of the law, while there were a
vast number of other matters in our sacred books. They, indeed, contain
in them the history of five thousand years; in which time happened
many strange accidents, many chances of war, and great actions of the
commanders, and mutations of the form of our government. Upon the whole,
a man that will peruse this history, may principally learn from it, that
all events succeed well, even to an incredible degree, and the reward
of felicity is proposed by God; but then it is to those that follow his
will, and do not venture to break his excellent laws: and that so far as
men any way apostatize from the accurate observation of them, what was
practical before becomes impracticable [5] and whatsoever they set about
as a good thing, is converted into an incurable calamity. And now I
exhort all those that peruse these books, to apply their minds to
God; and to examine the mind of our legislator, whether he hath not
understood his nature in a manner worthy of him; and hath not ever
ascribed to him such operations as become his power, and hath not
preserved his writings from those indecent fables which others have
framed, although, by the great distance of time when he lived, he might
have securely forged such lies; for he lived two thousand years ago; at
which vast distance of ages the poets themselves have not been so hardy
as to fix even the generations of their gods, much less the actions
of their men, or their own laws. As I proceed, therefore, I shall
accurately describe what is contained in our records, in the order
of time that belongs to them; for I have already promised so to do
throughout this undertaking; and this without adding any thing to what
is therein contained, or taking away any thing therefrom.

4. But because almost all our constitution depends on the wisdom of
Moses, our legislator, I cannot avoid saying somewhat concerning him
beforehand, though I shall do it briefly; I mean, because otherwise
those that read my book may wonder how it comes to pass, that my
discourse, which promises an account of laws and historical facts,
contains so much of philosophy. The reader is therefore to know, that
Moses deemed it exceeding necessary, that he who would conduct his own
life well, and give laws to others, in the first place should consider
the Divine nature; and, upon the contemplation of God's operations,
should thereby imitate the best of all patterns, so far as it is
possible for human nature to do, and to endeavor to follow after it:
neither could the legislator himself have a right mind without such a
contemplation; nor would any thing he should write tend to the promotion
of virtue in his readers; I mean, unless they be taught first of all,
that God is the Father and Lord of all things, and sees all things,
and that thence he bestows a happy life upon those that follow him;
but plunges such as do not walk in the paths of virtue into inevitable
miseries. Now when Moses was desirous to teach this lesson to his
countrymen, he did not begin the establishment of his laws after the
same manner that other legislators did; I mean, upon contracts and other
rights between one man and another, but by raising their minds upwards
to regard God, and his creation of the world; and by persuading them,
that we men are the most excellent of the creatures of God upon earth.
Now when once he had brought them to submit to religion, he easily
persuaded them to submit in all other things: for as to other
legislators, they followed fables, and by their discourses transferred
the most reproachful of human vices unto the gods, and afforded
wicked men the most plausible excuses for their crimes; but as for our
legislator, when he had once demonstrated that God was possessed of
perfect virtue, he supposed that men also ought to strive after the
participation of it; and on those who did not so think, and so believe,
he inflicted the severest punishments. I exhort, therefore, my readers
to examine this whole undertaking in that view; for thereby it will
appear to them, that there is nothing therein disagreeable either to the
majesty of God, or to his love to mankind; for all things have here a
reference to the nature of the universe; while our legislator speaks
some things wisely, but enigmatically, and others under a decent
allegory, but still explains such things as required a direct
explication plainly and expressly. However, those that have a mind
to know the reasons of every thing, may find here a very curious
philosophical theory, which I now indeed shall wave the explication of;
but if God afford me time for it, I will set about writing it [6] after
I have finished the present work. I shall now betake myself to the
history before me, after I have first mentioned what Moses says of the
creation of the world, which I find described in the sacred books after
the manner following.



BOOK I. Containing The Interval Of Three Thousand Eight Hundred And
Thirty-Three Years.

From The Creation To The Death Of Isaac.



CHAPTER 1. The Constitution Of The World And The Disposition Of The
Elements.


1. In the beginning God created the heaven and the earth. But when the
earth did not come into sight, but was covered with thick darkness, and
a wind moved upon its surface, God commanded that there should be light:
and when that was made, he considered the whole mass, and separated the
light and the darkness; and the name he gave to one was Night, and the
other he called Day: and he named the beginning of light, and the time
of rest, The Evening and The Morning, and this was indeed the first day.
But Moses said it was one day; the cause of which I am able to give even
now; but because I have promised to give such reasons for all things
in a treatise by itself, I shall put off its exposition till that time.
After this, on the second day, he placed the heaven over the whole
world, and separated it from the other parts, and he determined it
should stand by itself. He also placed a crystalline [firmament] round
it, and put it together in a manner agreeable to the earth, and fitted
it for giving moisture and rain, and for affording the advantage of
dews. On the third day he appointed the dry land to appear, with the sea
itself round about it; and on the very same day he made the plants and
the seeds to spring out of the earth. On the fourth day he adorned the
heaven with the sun, the moon, and the other stars, and appointed them
their motions and courses, that the vicissitudes of the seasons might
be clearly signified. And on the fifth day he produced the living
creatures, both those that swim, and those that fly; the former in
the sea, the latter in the air: he also sorted them as to society
and mixture, for procreation, and that their kinds might increase and
multiply. On the sixth day he created the four-footed beasts, and made
them male and female: on the same day he also formed man. Accordingly
Moses says, That in just six days the world, and all that is therein,
was made. And that the seventh day was a rest, and a release from the
labor of such operations; whence it is that we Celebrate a rest from our
labors on that day, and call it the Sabbath, which word denotes rest in
the Hebrew tongue.

2. Moreover, Moses, after the seventh day was over[1] begins to talk
philosophically; and concerning the formation of man, says thus: That
God took dust from the ground, and formed man, and inserted in him a
spirit and a soul.[2] This man was called Adam, which in the Hebrew
tongue signifies one that is red, because he was formed out of red
earth, compounded together; for of that kind is virgin and true
earth. God also presented the living creatures, when he had made them,
according to their kinds, both male and female, to Adam, who gave them
those names by which they are still called. But when he saw that Adam
had no female companion, no society, for there was no such created, and
that he wondered at the other animals which were male and female, he
laid him asleep, and took away one of his ribs, and out of it formed
the woman; whereupon Adam knew her when she was brought to him, and
acknowledged that she was made out of himself. Now a woman is called
in the Hebrew tongue Issa; but the name of this woman was Eve, which
signifies the mother of all living.

3. Moses says further, that God planted a paradise in the east,
flourishing with all sorts of trees; and that among them was the tree
of life, and another of knowledge, whereby was to be known what was good
and evil; and that when he brought Adam and his wife into this garden,
he commanded them to take care of the plants. Now the garden was watered
by one river,[3] which ran round about the whole earth, and was parted
into four parts. And Phison, which denotes a multitude, running into
India, makes its exit into the sea, and is by the Greeks called Ganges.
Euphrates also, as well as Tigris, goes down into the Red Sea.[4] Now
the name Euphrates, or Phrath, denotes either a dispersion, or a flower:
by Tiris, or Diglath, is signified what is swift, with narrowness; and
Geon runs through Egypt, and denotes what arises from the east, which
the Greeks call Nile.

4. God therefore commanded that Adam and his wife should eat of all
the rest of the plants, but to abstain from the tree of knowledge;
and foretold to them, that if they touched it, it would prove their
destruction. But while all the living creatures had one language, [5] at
that time the serpent, which then lived together with Adam and his wife,
shewed an envious disposition, at his supposal of their living happily,
and in obedience to the commands of God; and imagining, that when they
disobeyed them, they would fall into calamities, he persuaded the woman,
out of a malicious intention, to taste of the tree of knowledge, telling
them, that in that tree was the knowledge of good and evil; which
knowledge, when they should obtain, they would lead a happy life; nay,
a life not inferior to that of a god: by which means he overcame the
woman, and persuaded her to despise the command of God. Now when she had
tasted of that tree, and was pleased with its fruit, she persuaded Adam
to make use of it also. Upon this they perceived that they were become
naked to one another; and being ashamed thus to appear abroad,
they invented somewhat to cover them; for the tree sharpened their
understanding; and they covered themselves with fig-leaves; and tying
these before them, out of modesty, they thought they were happier than
they were before, as they had discovered what they were in want of. But
when God came into the garden, Adam, who was wont before to come and
converse with him, being conscious of his wicked behavior, went out of
the way. This behavior surprised God; and he asked what was the cause
of this his procedure; and why he, that before delighted in that
conversation, did now fly from it, and avoid it. When he made no reply,
as conscious to himself that he had transgressed the command of God,
God said, "I had before determined about you both, how you might lead a
happy life, without any affliction, and care, and vexation of soul; and
that all things which might contribute to your enjoyment and pleasure
should grow up by my providence, of their own accord, without your own
labor and pains-taking; which state of labor and pains-taking would soon
bring on old age, and death would not be at any remote distance: but now
thou hast abused this my good-will, and hast disobeyed my commands; for
thy silence is not the sign of thy virtue, but of thy evil conscience."
However, Adam excused his sin, and entreated God not to be angry at him,
and laid the blame of what was done upon his wife; and said that he was
deceived by her, and thence became an offender; while she again
accused the serpent. But God allotted him punishment, because he weakly
submitted to the counsel of his wife; and said the ground should not
henceforth yield its fruits of its own accord, but that when it should
be harassed by their labor, it should bring forth some of its fruits,
and refuse to bring forth others. He also made Eve liable to the
inconveniency of breeding, and the sharp pains of bringing forth
children; and this because she persuaded Adam with the same arguments
wherewith the serpent had persuaded her, and had thereby brought him
into a calamitous condition. He also deprived the serpent of speech, out
of indignation at his malicious disposition towards Adam. Besides this,
he inserted poison under his tongue, and made him an enemy to men; and
suggested to them, that they should direct their strokes against his
head, that being the place wherein lay his mischievous designs towards
men, and it being easiest to take vengeance on him, that way. And when
he had deprived him of the use of his feet, he made him to go rolling
all along, and dragging himself upon the ground. And when God had
appointed these penalties for them, he removed Adam and Eve out of the
garden into another place.



CHAPTER 2. Concerning The Posterity Of Adam, And The Ten Generations
From Him To The Deluge.


1. Adam and Eve had two sons: the elder of them was named Cain; which
name, when it is interpreted, signifies a possession: the younger was
Abel, which signifies sorrow. They had also daughters. Now the two
brethren were pleased with different courses of life: for Abel, the
younger, was a lover of righteousness; and believing that God was
present at all his actions, he excelled in virtue; and his employment
was that of a shepherd. But Cain was not only very wicked in other
respects, but was wholly intent upon getting; and he first contrived to
plough the ground. He slew his brother on the occasion following:--They
had resolved to sacrifice to God. Now Cain brought the fruits of the
earth, and of his husbandry; but Abel brought milk, and the first-fruits
of his flocks: but God was more delighted with the latter oblation,[6]
when he was honored with what grew naturally of its own accord, than he
was with what was the invention of a covetous man, and gotten by
forcing the ground; whence it was that Cain was very angry that Abel was
preferred by God before him; and he slew his brother, and hid his dead
body, thinking to escape discovery. But God, knowing what had been done,
came to Cain, and asked him what was become of his brother, because
he had not seen him of many days; whereas he used to observe them
conversing together at other times. But Cain was in doubt with himself,
and knew not what answer to give to God. At first he said that he was
himself at a loss about his brother's disappearing; but when he was
provoked by God, who pressed him vehemently, as resolving to know what
the matter was, he replied, he was not his brother's guardian or keeper,
nor was he an observer of what he did. But, in return, God convicted
Cain, as having been the murderer of his brother; and said, "I wonder
at thee, that thou knowest not what is become of a man whom thou thyself
hast destroyed." God therefore did not inflict the punishment [of death]
upon him, on account of his offering sacrifice, and thereby making
supplication to him not to be extreme in his wrath to him; but he made
him accursed, and threatened his posterity in the seventh generation. He
also cast him, together with his wife, out of that land. And when he was
afraid that in wandering about he should fall among Wild beasts, and
by that means perish, God bid him not to entertain such a melancholy
suspicion, and to go over all the earth without fear of what mischief
he might suffer from wild beasts; and setting a mark upon him, that he
might be known, he commanded him to depart.

2. And when Cain had traveled over many countries, he, with his wife,
built a city, named Nod, which is a place so called, and there he
settled his abode; where also he had children. However, he did not
accept of his punishment in order to amendment, but to increase his
wickedness; for he only aimed to procure every thing that was for
his own bodily pleasure, though it obliged him to be injurious to his
neighbors. He augmented his household substance with much wealth, by
rapine and violence; he excited his acquaintance to procure pleasures
and spoils by robbery, and became a great leader of men into wicked
courses. He also introduced a change in that way of simplicity wherein
men lived before; and was the author of measures and weights. And
whereas they lived innocently and generously while they knew nothing of
such arts, he changed the world into cunning craftiness. He first of
all set boundaries about lands: he built a city, and fortified it with
walls, and he compelled his family to come together to it; and called
that city Enoch, after the name of his eldest son Enoch. Now Jared was
the son of Enoch; whose son was Malaliel; whose son was Mathusela; whose
son was Lamech; who had seventy-seven children by two wives, Silla and
Ada. Of those children by Ada, one was Jabal: he erected tents, and
loved the life of a shepherd. But Jubal, who was born of the same mother
with him, exercised himself in music;[7] and invented the psaltery and
the harp. But Tubal, one of his children by the other wife, exceeded all
men in strength, and was very expert and famous in martial performances.
He procured what tended to the pleasures of the body by that method;
and first of all invented the art of making brass. Lamech was also
the father of a daughter, whose name was Naamah. And because he was
so skillful in matters of divine revelation, that he knew he was to be
punished for Cain's murder of his brother, he made that known to
his wives. Nay, even while Adam was alive, it came to pass that the
posterity of Cain became exceeding wicked, every one successively dying,
one after another, more wicked than the former. They were intolerable
in war, and vehement in robberies; and if any one were slow to murder
people, yet was he bold in his profligate behavior, in acting unjustly,
and doing injuries for gain.

3. Now Adam, who was the first man, and made out of the earth, [for our
discourse must now be about him,] after Abel was slain, and Cain fled
away, on account of his murder, was solicitous for posterity, and had a
vehement desire of children, he being two hundred and thirty years old;
after which time he lived other seven hundred, and then died. He had
indeed many other children,[8] but Seth in particular. As for the rest,
it would be tedious to name them; I will therefore only endeavor to give
an account of those that proceeded from Seth. Now this Seth, when he was
brought up, and came to those years in which he could discern what
was good, became a virtuous man; and as he was himself of an excellent
character, so did he leave children behind him who imitated his
virtues.[9] All these proved to be of good dispositions. They also
inhabited the same country without dissensions, and in a happy
condition, without any misfortunes falling upon them, till they died.
They also were the inventors of that peculiar sort of wisdom which is
concerned with the heavenly bodies, and their order. And that their
inventions might not be lost before they were sufficiently known, upon
Adam's prediction that the world was to be destroyed at one time by
the force of fire, and at another time by the violence and quantity of
water, they made two pillars, [10] the one of brick, the other of stone:
they inscribed their discoveries on them both, that in case the pillar
of brick should be destroyed by the flood, the pillar of stone might
remain, and exhibit those discoveries to mankind; and also inform them
that there was another pillar of brick erected by them. Now this remains
in the land of Siriad to this day.



CHAPTER 3. Concerning The Flood; And After What Manner Noah Was Saved In
An Ark, With His Kindred, And Afterwards Dwelt In The Plain Of Shinar.


1. Now this posterity of Seth continued to esteem God as the Lord of the
universe, and to have an entire regard to virtue, for seven generations;
but in process of time they were perverted, and forsook the practices
of their forefathers; and did neither pay those honors to God which were
appointed them, nor had they any concern to do justice towards men. But
for what degree of zeal they had formerly shown for virtue, they now
showed by their actions a double degree of wickedness, whereby they
made God to be their enemy. For many angels[11] of God accompanied with
women, and begat sons that proved unjust, and despisers of all that was
good, on account of the confidence they had in their own strength; for
the tradition is, that these men did what resembled the acts of those
whom the Grecians call giants. But Noah was very uneasy at what they
did; and being displeased at their conduct, persuaded them to change
their dispositions and their acts for the better: but seeing they did
not yield to him, but were slaves to their wicked pleasures, he was
afraid they would kill him, together with his wife and children, and
those they had married; so he departed out of that land.

2. Now God loved this man for his righteousness: yet he not only
condemned those other men for their wickedness, but determined to
destroy the whole race of mankind, and to make another race that should
be pure from wickedness; and cutting short their lives, and making their
years not so many as they formerly lived, but one hundred and twenty
only,[12] he turned the dry land into sea; and thus were all these
men destroyed: but Noah alone was saved; for God suggested to him the
following contrivance and way of escape:--That he should make an ark of
four stories high, three hundred cubits[13] long, fifty cubits broad,
and thirty cubits high. Accordingly he entered into that ark, and
his wife, and sons, and their wives, and put into it not only other
provisions, to support their wants there, but also sent in with the
rest all sorts of living creatures, the male and his female, for the
preservation of their kinds; and others of them by sevens. Now this ark
had firm walls, and a roof, and was braced with cross beams, so that it
could not be any way drowned or overborne by the violence of the water.
And thus was Noah, with his family, preserved. Now he was the tenth from
Adam, as being the son of Lamech, whose father was Mathusela; he was the
son of Enoch, the son of Jared; and Jared was the son of Malaleel, who,
with many of his sisters, were the children of Cainan, the son of Enos.
Now Enos was the son of Seth, the son of Adam.

3. This calamity happened in the six hundredth year of Noah's
government, [age,] in the second month, [14] called by the Macedonians
Dius, but by the Hebrews Marchesuan: for so did they order their year
in Egypt. But Moses appointed that ú Nisan, which is the same with
Xanthicus, should be the first month for their festivals, because he
brought them out of Egypt in that month: so that this month began
the year as to all the solemnities they observed to the honor of God,
although he preserved the original order of the months as to selling and
buying, and other ordinary affairs. Now he says that this flood began
on the twenty-seventh [seventeenth] day of the forementioned month;
and this was two thousand six hundred and fifty-six [one thousand six
hundred and fifty-six] years from Adam, the first man; and the time
is written down in our sacred books, those who then lived having noted
down,[15] with great accuracy, both the births and deaths of illustrious
men.

4. For indeed Seth was born when Adam was in his two hundred and
thirtieth year, who lived nine hundred and thirty years. Seth begat Enos
in his two hundred and fifth year; who, when he had lived nine hundred
and twelve years, delivered the government to Cainan his son, whom he
had in his hundred and ninetieth year. He lived nine hundred and five
years. Cainan, when he had lived nine hundred and ten years, had his
son Malaleel, who was born in his hundred and seventieth year. This
Malaleel, having lived eight hundred and ninety-five years, died,
leaving his son Jared, whom he begat when he was in his hundred and
sixty-fifth year. He lived nine hundred and sixty-two years; and then
his son Enoch succeeded him, who was born when his father was one
hundred and sixty-two years old. Now he, when he had lived three hundred
and sixty-five years, departed and went to God; whence it is that they
have not written down his death. Now Mathusela, the son of Enoch, who
was born to him when he was one hundred and sixty-five years old, had
Lamech for his son when he was one hundred and eighty-seven years of
age; to whom he delivered the government, when he had retained it nine
hundred and sixty-nine years. Now Lamech, when he had governed seven
hundred and seventy-seven years, appointed Noah, his son, to be ruler
of the people, who was born to Lamech when he was one hundred and
eighty-two years old, and retained the government nine hundred and fifty
years. These years collected together make up the sum before set down.
But let no one inquire into the deaths of these men; for they extended
their lives along together with their children and grandchildren; but
let him have regard to their births only.

5. When God gave the signal, and it began to rain, the water poured down
forty entire days, till it became fifteen cubits higher than the earth;
which was the reason why there was no greater number preserved, since
they had no place to fly to. When the rain ceased, the water did but
just begin to abate after one hundred and fifty days, [that is, on the
seventeenth day of the seventh month,] it then ceasing to subside for
a little while. After this, the ark rested on the top of a certain
mountain in Armenia; which, when Noah understood, he opened it; and
seeing a small piece of land about it, he continued quiet, and conceived
some cheerful hopes of deliverance. But a few days afterward, when
the water was decreased to a greater degree, he sent out a raven, as
desirous to learn whether any other part of the earth were left dry by
the water, and whether he might go out of the ark with safety; but the
raven, finding all the land still overflowed, returned to Noah again.
And after seven days he sent out a dove, to know the state of the
ground; which came back to him covered with mud, and bringing an olive
branch: hereby Noah learned that the earth was become clear of the
flood. So after he had staid seven more days, he sent the living
creatures out of the ark; and both he and his family went out, when he
also sacrificed to God, and feasted with his companions. However, the
Armenians call this place, [GREEK] [16] The Place of Descent; for
the ark being saved in that place, its remains are shown there by the
inhabitants to this day.

6. Now all the writers of barbarian histories make mention of this
flood, and of this ark; among whom is Berosus the Chaldean. For when he
is describing the circumstances of the flood, he goes on thus: "It is
said there is still some part of this ship in Armenia, at the mountain
of the Cordyaeans; and that some people carry off pieces of the bitumen,
which they take away, and use chiefly as amulets for the averting of
mischiefs." Hieronymus the Egyptian also, who wrote the Phoenician
Antiquities, and Mnaseas, and a great many more, make mention of the
same. Nay, Nicolaus of Damascus, in his ninety-sixth book, hath a
particular relation about them; where he speaks thus: "There is a
great mountain in Armenia, over Minyas, called Baris, upon which it is
reported that many who fled at the time of the Deluge were saved; and
that one who was carried in an ark came on shore upon the top of it; and
that the remains of the timber were a great while preserved. This might
be the man about whom Moses the legislator of the Jews wrote."

7. But as for Noah, he was afraid, since God had determined to destroy
mankind, lest he should drown the earth every year; so he offered
burnt-offerings, and besought God that nature might hereafter go on in
its former orderly course, and that he would not bring on so great a
judgment any more, by which the whole race of creatures might be in
danger of destruction: but that, having now punished the wicked, he
would of his goodness spare the remainder, and such as he had hitherto
judged fit to be delivered from so severe a calamity; for that otherwise
these last must be more miserable than the first, and that they must be
condemned to a worse condition than the others, unless they be suffered
to escape entirely; that is, if they be reserved for another deluge;
while they must be afflicted with the terror and sight of the first
deluge, and must also be destroyed by a second. He also entreated God to
accept of his sacrifice, and to grant that the earth might never again
undergo the like effects of 'his wrath; that men might be permitted
to go on cheerfully in cultivating the same; to build cities, and live
happily in them; and that they might not be deprived of any of those
good things which they enjoyed before the Flood; but might attain to the
like length of days, and old age, which the ancient people had arrived
at before.

8. When Noah had made these supplications, God, who loved the man for
his righteousness, granted entire success to his prayers, and said, that
it was not he who brought the destruction on a polluted world, but that
they underwent that vengeance on account of their own wickedness; and
that he had not brought men into the world if he had himself determined
to destroy them, it being an instance of greater wisdom not to have
granted them life at all, than, after it was granted, to procure their
destruction; "But the injuries," said he, "they offered to my holiness
and virtue, forced me to bring this punishment upon them. But I will
leave off for the time to come to require such punishments, the effects
of so great wrath, for their future wicked actions, and especially on
account of thy prayers. But if I shall at any time send tempests of
rain, in an extraordinary manner, be not affrighted at the largeness of
the showers; for the water shall no more overspread the earth. However,
I require you to abstain from shedding the blood of men, and to keep
yourselves pure from murder; and to punish those that commit any such
thing. I permit you to make use of all the other living creatures at
your pleasure, and as your appetites lead you; for I have made you lords
of them all, both of those that walk on the land, and those that swim
in the waters, and of those that fly in the regions of the air on high,
excepting their blood, for therein is the life. But I will give you
a sign that I have left off my anger by my bow." [whereby is meant the
rainbow, for they determined that the rainbow was the bow of God]. And
when God had said and promised thus, he went away.

9. Now when Noah had lived three hundred and fifty years after the
Flood, and that all that time happily, he died, having lived the number
of nine hundred and fifty years. But let no one, upon comparing the
lives of the ancients with our lives, and with the few years which we
now live, think that what we have said of them is false; or make the
shortness of our lives at present an argument, that neither did they
attain to so long a duration of life, for those ancients were beloved of
God, and [lately] made by God himself; and because their food was then
fitter for the prolongation of life, might well live so great a number
of years: and besides, God afforded them a longer time of life
on account of their virtue, and the good use they made of it in
astronomical and geometrical discoveries, which would not have afforded
the time of foretelling [the periods of the stars] unless they had lived
six hundred years; for the great year is completed in that interval. Now
I have for witnesses to what I have said, all those that have written
Antiquities, both among the Greeks and barbarians; for even Manetho,
who wrote the Egyptian History, and Berosus, who collected the Chaldean
Monuments, and Mochus, and Hestieus, and, besides these, Hieronymus the
Egyptian, and those who composed the Phoenician History, agree to what
I here say: Hesiod also, and Hecatseus, Hellanicus, and Acusilaus; and,
besides these, Ephorus and Nicolaus relate that the ancients lived a
thousand years. But as to these matters, let every one look upon them as
he thinks fit.



CHAPTER 4. Concerning The Tower Of Babylon, And The Confusion Of
Tongues.


1. Now the sons of Noah were three,--Shem, Japhet, and Ham, born one
hundred years before the Deluge. These first of all descended from
the mountains into the plains, and fixed their habitation there; and
persuaded others who were greatly afraid of the lower grounds on account
of the flood, and so were very loath to come down from the higher
places, to venture to follow their examples. Now the plain in which they
first dwelt was called Shinar. God also commanded them to send colonies
abroad, for the thorough peopling of the earth, that they might not
raise seditions among themselves, but might cultivate a great part of
the earth, and enjoy its fruits after a plentiful manner. But they were
so ill instructed that they did not obey God; for which reason they fell
into calamities, and were made sensible, by experience, of what sin they
had been guilty: for when they flourished with a numerous youth, God
admonished them again to send out colonies; but they, imagining the
prosperity they enjoyed was not derived from the favor of God, but
supposing that their own power was the proper cause of the plentiful
condition they were in, did not obey him. Nay, they added to this their
disobedience to the Divine will, the suspicion that they were therefore
ordered to send out separate colonies, that, being divided asunder, they
might the more easily be Oppressed.

2. Now it was Nimrod who excited them to such an affront and contempt
of God. He was the grandson of Ham, the son of Noah, a bold man, and of
great strength of hand. He persuaded them not to ascribe it to God, as
if it was through his means they were happy, but to believe that it
was their own courage which procured that happiness. He also gradually
changed the government into tyranny, seeing no other way of turning men
from the fear of God, but to bring them into a constant dependence on
his power. He also said he would be revenged on God, if he should have a
mind to drown the world again; for that he would build a tower too high
for the waters to be able to reach! and that he would avenge himself on
God for destroying their forefathers!

3. Now the multitude were very ready to follow the determination of
Nimrod, and to esteem it a piece of cowardice to submit to God; and
they built a tower, neither sparing any pains, nor being in any degree
negligent about the work: and, by reason of the multitude of hands
employed in it, it grew very high, sooner than any one could expect;
but the thickness of it was so great, and it was so strongly built,
that thereby its great height seemed, upon the view, to be less than it
really was. It was built of burnt brick, cemented together with mortar,
made of bitumen, that it might not be liable to admit water. When
God saw that they acted so madly, he did not resolve to destroy them
utterly, since they were not grown wiser by the destruction of the
former sinners; but he caused a tumult among them, by producing in
them divers languages, and causing that, through the multitude of those
languages, they should not be able to understand one another. The place
wherein they built the tower is now called Babylon, because of the
confusion of that language which they readily understood before; for the
Hebrews mean by the word Babel, confusion. The Sibyl also makes mention
of this tower, and of the confusion of the language, when she says thus:
"When all men were of one language, some of them built a high tower, as
if they would thereby ascend up to heaven, but the gods sent storms of
wind and overthrew the tower, and gave every one his peculiar language;
and for this reason it was that the city was called Babylon." But as to
the plan of Shinar, in the country of Babylonia, Hestiaeus mentions it,
when he says thus: "Such of the priests as were saved, took the sacred
vessels of Jupiter Enyalius, and came to Shinar of Babylonia."



CHAPTER 5. After What Manner The Posterity Of Noah Sent Out Colonies,
And Inhabited The Whole Earth.


1. After this they were dispersed abroad, on account of their languages,
and went out by colonies every where; and each colony took possession
of that land which they light upon, and unto which God led them; so
that the whole continent was filled with them, both the inland and the
maritime countries. There were some also who passed over the sea in
ships, and inhabited the islands: and some of those nations do still
retain the denominations which were given them by their first founders;
but some have lost them also, and some have only admitted certain
changes in them, that they might be the more intelligible to the
inhabitants. And they were the Greeks who became the authors of such
mutations. For when in after-ages they grew potent, they claimed to
themselves the glory of antiquity; giving names to the nations that
sounded well [in Greek] that they might be better understood among
themselves; and setting agreeable forms of government over them, as if
they were a people derived from themselves.



CHAPTER 6. How Every Nation Was Denominated From Their First
Inhabitants.


1. Now they were the grandchildren of Noah, in honor of whom names were
imposed on the nations by those that first seized upon them. Japhet, the
son of Noah, had seven sons: they inhabited so, that, beginning at the
mountains Taurus and Amanus, they proceeded along Asia, as far as the
river Tansis, and along Europe to Cadiz; and settling themselves on
the lands which they light upon, which none had inhabited before, they
called the nations by their own names. For Gomer founded those whom
the Greeks now call Galatians, [Galls,] but were then called Gomerites.
Magog founded those that from him were named Magogites, but who are
by the Greeks called Scythians. Now as to Javan and Madai, the sons
of Japhet; from Madai came the Madeans, who are called Medes, by the
Greeks; but from Javan, Ionia, and all the Grecians, are derived. Thobel
founded the Thobelites, who are now called Iberes; and the Mosocheni
were founded by Mosoch; now they are Cappadocians. There is also a mark
of their ancient denomination still to be shown; for there is even now
among them a city called Mazaca, which may inform those that are able
to understand, that so was the entire nation once called. Thiras also
called those whom he ruled over Thirasians; but the Greeks changed
the name into Thracians. And so many were the countries that had the
children of Japhet for their inhabitants. Of the three sons of Gomer,
Aschanax founded the Aschanaxians, who are now called by the Greeks
Rheginians. So did Riphath found the Ripheans, now called Paphlagonians;
and Thrugramma the Thrugrammeans, who, as the Greeks resolved, were
named Phrygians. Of the three sons of Javan also, the son of Japhet,
Elisa gave name to the Eliseans, who were his subjects; they are now the
Aeolians. Tharsus to the Tharsians, for so was Cilicia of old called;
the sign of which is this, that the noblest city they have, and a
metropolis also, is Tarsus, the tau being by change put for the theta.
Cethimus possessed the island Cethima: it is now called Cyprus; and from
that it is that all islands, and the greatest part of the sea-coasts,
are named Cethim by the Hebrews: and one city there is in Cyprus that
has been able to preserve its denomination; it has been called Citius
by those who use the language of the Greeks, and has not, by the use of
that dialect, escaped the name of Cethim. And so many nations have the
children and grandchildren of Japhet possessed. Now when I have premised
somewhat, which perhaps the Greeks do not know, I will return and
explain what I have omitted; for such names are pronounced here after
the manner of the Greeks, to please my readers; for our own country
language does not so pronounce them: but the names in all cases are of
one and the same ending; for the name we here pronounce Noeas, is there
Noah, and in every case retains the same termination.

2. The children of Ham possessed the land from Syria and Amanus, and the
mountains of Libanus; seizing upon all that was on its sea-coasts, and
as far as the ocean, and keeping it as their own. Some indeed of its
names are utterly vanished away; others of them being changed, and
another sound given them, are hardly to be discovered; yet a few there
are which have kept their denominations entire. For of the four sons of
Ham, time has not at all hurt the name of Chus; for the Ethiopians, over
whom he reigned, are even at this day, both by themselves and by all men
in Asia, called Chusites. The memory also of the Mesraites is preserved
in their name; for all we who inhabit this country [of Judea] called
Egypt Mestre, and the Egyptians Mestreans. Phut also was the founder of
Libya, and called the inhabitants Phutites, from himself: there is also
a river in the country of Moors which bears that name; whence it is that
we may see the greatest part of the Grecian historiographers mention
that river and the adjoining country by the appellation of Phut: but
the name it has now has been by change given it from one of the sons of
Mesraim, who was called Lybyos. We will inform you presently what has
been the occasion why it has been called Africa also. Canaan, the fourth
son of Ham, inhabited the country now called Judea, and called it from
his own name Canaan. The children of these [four] were these: Sabas, who
founded the Sabeans; Evilas, who founded the Evileans, who are called
Getuli; Sabathes founded the Sabathens, they are now called by the
Greeks Astaborans; Sabactas settled the Sabactens; and Ragmus the
Ragmeans; and he had two sons, the one of whom, Judadas, settled the
Judadeans, a nation of the western Ethiopians, and left them his name;
as did Sabas to the Sabeans: but Nimrod, the son of Chus, staid and
tyrannized at Babylon, as we have already informed you. Now all the
children of Mesraim, being eight in number, possessed the country from
Gaza to Egypt, though it retained the name of one only, the Philistim;
for the Greeks call part of that country Palestine. As for the rest,
Ludieim, and Enemim, and Labim, who alone inhabited in Libya, and called
the country from himself, Nedim, and Phethrosim, and Chesloim, and
Cephthorim, we know nothing of them besides their names; for the
Ethiopic war[17] which we shall describe hereafter, was the cause that
those cities were overthrown. The sons of Canaan were these: Sidonius,
who also built a city of the same name; it is called by the Greeks Sidon
Amathus inhabited in Amathine, which is even now called Amathe by the
inhabitants, although the Macedonians named it Epiphania, from one of
his posterity: Arudeus possessed the island Aradus: Arucas possessed
Arce, which is in Libanus. But for the seven others, [Eueus,] Chetteus,
Jebuseus, Amorreus, Gergesus, Eudeus, Sineus, Samareus, we have nothing
in the sacred books but their names, for the Hebrews overthrew their
cities; and their calamities came upon them on the occasion following.

3. Noah, when, after the deluge, the earth was resettled in its former
condition, set about its cultivation; and when he had planted it with
vines, and when the fruit was ripe, and he had gathered the grapes in
their season, and the wine was ready for use, he offered sacrifice, and
feasted, and, being drunk, he fell asleep, and lay naked in an unseemly
manner. When his youngest son saw this, he came laughing, and showed
him to his brethren; but they covered their father's nakedness. And when
Noah was made sensible of what had been done, he prayed for prosperity
to his other sons; but for Ham, he did not curse him, by reason of his
nearness in blood, but cursed his prosperity: and when the rest of them
escaped that curse, God inflicted it on the children of Canaan. But as
to these matters, we shall speak more hereafter.

4. Shem, the third son of Noah, had five sons, who inhabited the land
that began at Euphrates, and reached to the Indian Ocean. For Elam left
behind him the Elamites, the ancestors of the Persians. Ashur lived at
the city Nineve; and named his subjects Assyrians, who became the most
fortunate nation, beyond others. Arphaxad named the Arphaxadites, who
are now called Chaldeans. Aram had the Aramites, which the Greeks called
Syrians; as Laud founded the Laudites, which are now called Lydians. Of
the four sons of Aram, Uz founded Trachonitis and Damascus: this country
lies between Palestine and Celesyria. Ul founded Armenia; and Gather the
Bactrians; and Mesa the Mesaneans; it is now called Charax Spasini.
Sala was the son of Arphaxad; and his son was Heber, from whom they
originally called the Jews Hebrews. [18] Heber begat Joetan and Phaleg:
he was called Phaleg, because he was born at the dispersion of the
nations to their several countries; for Phaleg among the Hebrews
signifies division. Now Joctan, one of the sons of Heber, had these
sons, Elmodad, Saleph, Asermoth, Jera, Adoram, Aizel, Decla, Ebal,
Abimael, Sabeus, Ophir, Euilat, and Jobab. These inhabited from Cophen,
an Indian river, and in part of Asia adjoining to it. And this shall
suffice concerning the sons of Shem.

5. I will now treat of the Hebrews. The son of Phaleg, whose father Was
Heber, was Ragau; whose son was Serug, to whom was born Nahor; his son
was Terah, who was the father of Abraham, who accordingly was the tenth
from Noah, and was born in the two hundred and ninety-second year after
the deluge; for Terah begat Abram in his seventieth year. Nahor begat
Haran when he was one hundred and twenty years old; Nahor was born to
Serug in his hundred and thirty-second year; Ragau had Serug at one
hundred and thirty; at the same age also Phaleg had Ragau; Heber begat
Phaleg in his hundred and thirty-fourth year; he himself being begotten
by Sala when he was a hundred and thirty years old, whom Arphaxad had
for his son at the hundred and thirty-fifth year of his age. Arphaxad
was the son of Shem, and born twelve years after the deluge. Now Abram
had two brethren, Nahor and Haran: of these Haran left a son, Lot; as
also Sarai and Milcha his daughters; and died among the Chaldeans, in a
city of the Chaldeans, called Ur; and his monument is shown to this
day. These married their nieces. Nabor married Milcha, and Abram married
Sarai. Now Terah hating Chaldea, on account of his mourning for Ilaran,
they all removed to Haran of Mesopotamia, where Terah died, and was
buried, when he had lived to be two hundred and five years old; for the
life of man was already, by degrees, diminished, and became shorter than
before, till the birth of Moses; after whom the term of human life was
one hundred and twenty years, God determining it to the length that
Moses happened to live. Now Nahor had eight sons by Milcha; Uz and Buz,
Kemuel, Chesed, Azau, Pheldas, Jadelph, and Bethuel. These were all the
genuine sons of Nahor; for Teba, and Gaam, and Tachas, and Maaca, were
born of Reuma his concubine: but Bethuel had a daughter, Rebecca, and a
son, Laban.



CHAPTER 7. How Abram Our Forefather Went Out Of The Land Of The
Chaldeans, And Lived In The Land Then Called Canaan But Now Judea.


1. Now Abram, having no son of his own, adopted Lot, his brother Haran's
son, and his wife Sarai's brother; and he left the land of Chaldea
when he was seventy-five years old, and at the command of God went into
Canaan, and therein he dwelt himself, and left it to his posterity. He
was a person of great sagacity, both for understanding all things and
persuading his hearers, and not mistaken in his opinions; for which
reason he began to have higher notions of virtue than others had, and he
determined to renew and to change the opinion all men happened then to
have concerning God; for he was the first that ventured to publish this
notion, That there was but one God, the Creator of the universe; and
that, as to other [gods], if they contributed any thing to the happiness
of men, that each of them afforded it only according to his appointment,
and not by their own power. This his opinion was derived from the
irregular phenomena that were visible both at land and sea, as well as
those that happen to the sun, and moon, and all the heavenly bodies,
thus:--"If [said he] these bodies had power of their own, they would
certainly take care of their own regular motions; but since they do not
preserve such regularity, they make it plain, that in so far as they
co-operate to our advantage, they do it not of their own abilities,
but as they are subservient to Him that commands them, to whom alone we
ought justly to offer our honor and thanksgiving." For which doctrines,
when the Chaldeans, and other people of Mesopotamia, raised a tumult
against him, he thought fit to leave that country; and at the command
and by the assistance of God, he came and lived in the land of Canaan.
And when he was there settled, he built an altar, and performed a
sacrifice to God.

2. Berosus mentions our father Abram without naming him, when he says
thus: "In the tenth generation after the Flood, there was among the
Chaldeans a man righteous and great, and skillful in the celestial
science." But Hecatseus does more than barely mention him; for he
composed, and left behind him, a book concerning him. And Nicolaus of
Damascus, in the fourth book of his History, says thus: "Abram reigned
at Damascus, being a foreigner, who came with an army out of the land
above Babylon, called the land of the Chaldeans: but, after a long time,
he got him up, and removed from that country also, with his people, and
went into the land then called the land of Canaan, but now the land of
Judea, and this when his posterity were become a multitude; as to which
posterity of his, we relate their history in another work. Now the name
of Abram is even still famous in the country of Damascus; and there is
shown a village named from him, The Habitation of Abram."



CHAPTER 8. That When There Was A Famine In Canaan, Abram Went Thence
Into Egypt; And After He Had Continued There A While He Returned Back
Again.


1. Now, after this, when a famine had invaded the land of Canaan, and
Abram had discovered that the Egyptians were in a flourishing condition,
he was disposed to go down to them, both to partake of the plenty they
enjoyed, and to become an auditor of their priests, and to know what
they said concerning the gods; designing either to follow them, if they
had better notions than he, or to convert them into a better way, if
his own notions proved the truest. Now, seeing he was to take Sarai
with him, and was afraid of the madness of the Egyptians with regard
to women, lest the king should kill him on occasion of his wife's great
beauty, he contrived this device:--he pretended to be her brother, and
directed her in a dissembling way to pretend the same, for he said
it would be for their benefit. Now, as soon as he came into Egypt, it
happened to Abram as he supposed it would; for the fame of his wife's
beauty was greatly talked of; for which reason Pharaoh, the king of
Egypt, would not be satisfied with what was reported of her, but would
needs see her himself, and was preparing to enjoy her; but God put a
stop to his unjust inclinations, by sending upon him a distemper, and a
sedition against his government. And when he inquired of the priests
how he might be freed from these calamities, they told him that this his
miserable condition was derived from the wrath of God, upon account of
his inclinations to abuse the stranger's wife. He then, out of fear,
asked Sarai who she was, and who it was that she brought along with her.
And when he had found out the truth, he excused himself to Abram, that
supposing the woman to be his sister, and not his wife, he set his
affections on her, as desiring an affinity with him by marrying her, but
not as incited by lust to abuse her. He also made him a large present
in money, and gave him leave to enter into conversation with the most
learned among the Egyptians; from which conversation his virtue and his
reputation became more conspicuous than they had been before.

2. For whereas the Egyptians were formerly addicted to different
customs, and despised one another's sacred and accustomed rites, and
were very angry one with another on that account, Abram conferred with
each of them, and, confuting the reasonings they made use of, every one
for their own practices, demonstrated that such reasonings were vain and
void of truth: whereupon he was admired by them in those conferences as
a very wise man, and one of great sagacity, when he discoursed on any
subject he undertook; and this not only in understanding it, but in
persuading other men also to assent to him. He communicated to them
arithmetic, and delivered to them the science of astronomy; for before
Abram came into Egypt they were unacquainted with those parts of
learning; for that science came from the Chaldeans into Egypt, and from
thence to the Greeks also.

3. As soon as Abram was come back into Canaan, he parted the land
between him and Lot, upon account of the tumultuous behavior of their
shepherds, concerning the pastures wherein they should feed their
flocks. However, he gave Lot his option, or leave, to choose which lands
he would take; and he took himself what the other left, which were the
lower grounds at the foot of the mountains; and he himself dwelt in
Hebron, which is a city seven years more ancient than Tunis of Egypt.
But Lot possessed the land of the plain, and the river Jordan, not
far from the city of Sodom, which was then a fine city, but is now
destroyed, by the will and wrath of God, the cause of which I shall show
in its proper place hereafter.



CHAPTER 9. The Destruction Of The Sodomites By The Assyrian Wall.


At this time, when the Assyrians had the dominion over Asia, the people
of Sodom were in a flourishing condition, both as to riches and the
number of their youth. There were five kings that managed the affairs
of this county: Ballas, Barsas, Senabar, and Sumobor, with the king of
Bela; and each king led on his own troops: and the Assyrians made war
upon them; and, dividing their army into four parts, fought against
them. Now every part of the army had its own commander; and when the
battle was joined, the Assyrians were conquerors, and imposed a tribute
on the kings of the Sodomites, who submitted to this slavery twelve
years; and so long they continued to pay their tribute: but on the
thirteenth year they rebelled, and then the army of the Assyrians came
upon them, under their commanders Amraphel, Arioch, Chodorlaomer,
and Tidal. These kings had laid waste all Syria, and overthrown the
offspring of the giants. And when they were come over against Sodom,
they pitched their camp at the vale called the Slime Pits, for at that
time there were pits in that place; but now, upon the destruction of the
city of Sodom, that vale became the Lake Asphaltites, as it is called.
However, concerning this lake we shall speak more presently. Now when
the Sodomites joined battle with the Assyrians, and the fight was very
obstinate, many of them were killed, and the rest were carried captive;
among which captives was Lot, who had come to assist the Sodomites.



CHAPTER 10. How Abram Fought With The Assyrians, And Overcame Them, And
Saved The Sodomite Prisoners, And Took From The Assyrians The Prey They
Had Gotten.


1. When, Abram heard of their calamity, he was at once afraid for Lot
his kinsman, and pitied the Sodomites, his friends and neighbors; and
thinking it proper to afford them assistance, he did not delay it, but
marched hastily, and the fifth night fell upon the Assyrians, near Dan,
for that is the name of the other spring of Jordan; and before they
could arm themselves, he slew some as they were in their beds, before
they could suspect any harm; and others, who were not yet gone to sleep,
but were so drunk they could not fight, ran away. Abram pursued after
them, till, on the second day, he drove them in a body unto Hoba, a
place belonging to Damascus; and thereby demonstrated that victory does
not depend on multitude and the number of hands, but the alacrity and
courage of soldiers overcome the most numerous bodies of men, while he
got the victory over so great an army with no more than three hundred
and eighteen of his servants, and three of his friends: but all those
that fled returned home ingloriously.

2. So Abram, when he had saved the captive Sodomites, who had been taken
by the Assyrians, and Lot also, his kinsman, returned home in peace.
Now the king of Sodom met him at a certain place, which they called The
King's Dale, where Melchisedec, king of the city Salem, received him.
That name signifies, the righteous king: and such he was, without
dispute, insomuch that, on this account, he was made the priest of God:
however, they afterward called Salem Jerusalem. Now this Melchisedec
supplied Abram's army in an hospitable manner, and gave them provisions
in abundance; and as they were feasting, he began to praise him, and to
bless God for subduing his enemies under him. And when Abram gave him
the tenth part of his prey, he accepted of the gift: but the king of
Sodom desired Abram to take the prey, but entreated that he might have
those men restored to him whom Abram had saved from the Assyrians,
because they belonged to him. But Abram would not do so; nor would make
any other advantage of that prey than what his servants had eaten; but
still insisted that he should afford a part to his friends that had
assisted him in the battle. The first of them was called Eschol, and
then Enner, and Mambre.

3. And God commended his virtue, and said, Thou shalt not however lose
the rewards thou hast deserved to receive by such thy glorious actions.
He answered, And what advantage will it be to me to have such rewards,
when I have none to enjoy them after me?--for he was hitherto childless.
And God promised that he should have a son, and that his posterity
should be very numerous; insomuch that their number should be like
the stars. When he heard that, he offered a sacrifice to God, as he
commanded him. The manner of the sacrifice was this:--He took an heifer
of three years old, and a she-goat of three years old, and a ram in like
manner of three years old, and a turtle-dove, and a pigeon [19] and as
he was enjoined, he divided the three former, but the birds he did not
divide. After which, before he built his altar, where the birds of prey
flew about, as desirous of blood, a Divine voice came to him, declaring
that their neighbors would be grievous to his posterity, when they
should be in Egypt, for four hundred years; [20] during which time
they should be afflicted, but afterwards should overcome their enemies,
should conquer the Canaanites in war, and possess themselves of their
land, and of their cities.

4. Now Abram dwelt near the oak called Ogyges,--the place belongs to
Canaan, not far from the city of Hebron. But being uneasy at his wife's
barrenness, he entreated God to grant that he might have male issue; and
God required of him to be of good courage, and said that he would add to
all the rest of the benefits that he had bestowed upon him, ever since
he led him out of Mesopotamia, the gift of children. Accordingly Sarai,
at God's command, brought to his bed one of her handmaidens, a woman
of Egyptian descent, in order to obtain children by her; and when this
handmaid was with child, she triumphed, and ventured to affront Sarai,
as if the dominion were to come to a son to be born of her. But when
Abram resigned her into the hand of Sarai, to punish her, she contrived
to fly away, as not able to bear the instances of Sarai's severity to
her; and she entreated God to have compassion on her. Now a Divine Angel
met her, as she was going forward in the wilderness, and bid her return
to her master and mistress, for if she would submit to that wise advice,
she would live better hereafter; for that the reason of her being
in such a miserable case was this, that she had been ungrateful and
arrogant towards her mistress. He also told her, that if she disobeyed
God, and went on still in her way, she should perish; but if she would
return back, she should become the mother of a son who should reign over
that country. These admonitions she obeyed, and returned to her master
and mistress, and obtained forgiveness. A little while afterwards, she
bare Ismael; which may be interpreted Heard of God, because God had
heard his mother's prayer.

5. The forementioned son was born to Abram when he was eighty-six years
old: but when he was ninety-nine, God appeared to him, and promised him
that he Should have a son by Sarai, and commanded that his name should
be Isaac; and showed him, that from this son should spring great nations
and kings, and that they should obtain all the land of Canaan by war,
from Sidon to Egypt. But he charged him, in order to keep his posterity
unmixed with others, that they should be circumcised in the flesh of
their foreskin, and that this should be done on the eighth day after
they were born: the reason of which circumcision I will explain in
another place. And Abram inquiring also concerning Ismael, whether he
should live or not, God signified to him that he should live to be very
old, and should be the father of great nations. Abram therefore gave
thanks to God for these blessings; and then he, and all his family, and
his son Ismael, were circumcised immediately; the son being that day
thirteen years of age, and he ninety-nine.



CHAPTER 11. How God Overthrew The Nation Of The Sodomites, Out Of His
Wrath Against Them For Their Sins.


1. About this time the Sodomites grew proud, on account of their riches
and great wealth; they became unjust towards men, and impious towards
God, insomuch that they did not call to mind the advantages they
received from him: they hated strangers, and abused themselves with
Sodomitical practices. God was therefore much displeased at them, and
determined to punish them for their pride, and to overthrow their city,
and to lay waste their country, until there should neither plant nor
fruit grow out of it.

2. When God had thus resolved concerning the Sodomites, Abraham, as he
sat by the oak of Mambre, at the door of his tent, saw three angels; and
thinking them to be strangers, he rose up, and saluted them, and desired
they would accept of an entertainment, and abide with him; to which,
when they agreed, he ordered cakes of meal to be made presently; and
when he had slain a calf, he roasted it, and brought it to them, as they
sat under the oak. Now they made a show of eating; and besides, they
asked him about his wife Sarah, where she was; and when he said she was
within, they said they would come again hereafter, and find her become
a mother. Upon which the woman laughed, and said that it was impossible
she should bear children, since she was ninety years of age, and her
husband was a hundred. Then they concealed themselves no longer, but
declared that they were angels of God; and that one of them was sent to
inform them about the child, and two of the overthrow of Sodom.

3. When Abraham heard this, he was grieved for the Sodomites; and he
rose up, and besought God for them, and entreated him that he would not
destroy the righteous with the wicked. And when God had replied that
there was no good man among the Sodomites; for if there were but ten
such man among them, he would not punish any of them for their
sins, Abraham held his peace. And the angels came to the city of the
Sodomites, and Lot entreated them to accept of a lodging with him; for
he was a very generous and hospitable man, and one that had learned to
imitate the goodness of Abraham. Now when the Sodomites saw the young
men to be of beautiful countenances, and this to an extraordinary
degree, and that they took up their lodgings with Lot, they resolved
themselves to enjoy these beautiful boys by force and violence; and when
Lot exhorted them to sobriety, and not to offer any thing immodest to
the strangers, but to have regard to their lodging in his house; and
promised that if their inclinations could not be governed, he would
expose his daughters to their lust, instead of these strangers; neither
thus were they made ashamed.

4. But God was much displeased at their impudent behavior, so that he
both smote those men with blindness, and condemned the Sodomites to
universal destruction. But Lot, upon God's informing him of the future
destruction of the Sodomites, went away, taking with him his wife
and daughters, who were two, and still virgins; for those that were
betrothed [21] to them were above the thoughts of going, and deemed that
Lot's words were trifling. God then cast a thunderbolt upon the city,
and set it on fire, with its inhabitants; and laid waste the country
with the like burning, as I formerly said when I wrote the Jewish War.
[22] But Lot's wife continually turning back to view the city as she
went from it, and being too nicely inquisitive what would become of it,
although God had forbidden her so to do, was changed into a pillar of
salt;[23] for I have seen it, and it remains at this day. Now he and his
daughters fled to a certain small place, encompassed with the fire, and
settled in it: it is to this day called Zoar, for that is the word
which the Hebrews use for a small thing. There it was that he lived a
miserable life, on account of his having no company, and his want of
provisions.

5. But his daughters, thinking that all mankind were destroyed,
approached to their father, [24] though taking care not to be perceived.
This they did, that human kind might not utterly fail: and they bare
sons; the son of the elder was named Moab, Which denotes one derived
from his father; the younger bare Ammon, which name denotes one derived
from a kinsman. The former of whom was the father of the Moabites,
which is even still a great nation; the latter was the father of the
Ammonites; and both of them are inhabitants of Celesyria. And such was
the departure of Lot from among the Sodomites.



CHAPTER 12. Concerning Abimelech; And Concerning Ismael The Son Of
Abraham; And Concerning The Arabians, Who Were His Posterity.


1. Abraham now removed to Gerar of Palestine, leading Sarah along with
him, under the notion of his sister, using the like dissimulation
that he had used before, and this out of fear: for he was afraid of
Abimelech, the king of that country, who did also himself fall in love
with Sarah, and was disposed to corrupt her; but he was restrained from
satisfying his lust by a dangerous distemper which befell him from God.
Now when his physicians despaired of curing him, he fell asleep, and
saw a dream, warning him not to abuse the stranger's wife; and when he
recovered, he told his friends that God had inflicted that disease upon
him, by way of punishment, for his injury to the stranger; and in order
to preserve the chastity of his wife, for that she did not accompany him
as his sister, but as his legitimate wife; and that God had promised to
be gracious to him for the time to come, if this person be once secure
of his wife's chastity. When he had said this, by the advice of his
friends, he sent for Abraham, and bid him not to be concerned about his
wife, or fear the corruption of her chastity; for that God took care of
him, and that it was by his providence that he received his wife again,
without her suffering any abuse. And he appealed to God, and to his
wife's conscience; and said that he had not any inclination at first to
enjoy her, if he had known she was his wife; but since, said he, thou
leddest her about as thy sister, I was guilty of no offense. He also
entreated him to be at peace with him, and to make God propitious to
him; and that if he thought fit to continue with him, he should have
what he wanted in abundance; but that if he designed to go away, he
should be honorably conducted, and have whatsoever supply he wanted
when he came thither. Upon his saying this, Abraham told him that
his pretense of kindred to his wife was no lie, because she was his
brother's daughter; and that he did not think himself safe in his
travels abroad, without this sort of dissimulation; and that he was not
the cause of his distemper, but was only solicitous for his own safety:
he said also, that he was ready to stay with him. Whereupon Abimelech
assigned him land and money; and they coventanted to live together
without guile, and took an oath at a certain well called Beersheba,
which may be interpreted, The Well of the Oath: and so it is named by
the people of the country unto this day.

2. Now in a little time Abraham had a son by Sarah, as God had foretold
to him, whom he named Isaac, which signifies Laughter. And indeed they
so called him, because Sarah laughed when God [25] said that she should
bear a son, she not expecting such a thing, as being past the age of
child-bearing, for she was ninety years old, and Abraham a hundred; so
that this son was born to them both in the last year of each of those
decimal numbers. And they circumcised him upon the eighth day and from
that time the Jews continue the custom of circumcising their sons within
that number of days. But as for the Arabians, they circumcise after the
thirteenth year, because Ismael, the founder of their nation, who
was born to Abraham of the concubine, was circumcised at that age;
concerning whom I will presently give a particular account, with great
exactness.

3. As for Sarah, she at first loved Ismael, who was born of her own
handmaid Hagar, with an affection not inferior to that of her own son,
for he was brought up in order to succeed in the government; but when
she herself had borne Isaac, she was not willing that Ismael should
be brought up with him, as being too old for him, and able to do him
injuries when their father should be dead; she therefore persuaded
Abraham to send him and his mother to some distant country. Now, at the
first, he did not agree to what Sarah was so zealous for, and thought it
an instance of the greatest barbarity, to send away a young child [26]
and a woman unprovided of necessaries; but at length he agreed to it,
because God was pleased with what Sarah had determined: so he delivered
Ismael to his mother, as not yet able to go by himself; and commanded
her to take a bottle of water, and a loaf of bread, and so to depart,
and to take Necessity for her guide. But as soon as her necessary
provisions failed, she found herself in an evil case; and when the water
was almost spent, she laid the young child, who was ready to expire,
under a fig-tree, and went on further, that so he might die while she
was absent. But a Divine Angel came to her, and told her of a fountain
hard by, and bid her take care, and bring up the child, because she
should be very happy by the preservation of Ismael. She then took
courage, upon the prospect of what was promised her, and, meeting with
some shepherds, by their care she got clear of the distresses she had
been in.

4. When the lad was grown up, he married a wife, by birth an Egyptian,
from whence the mother was herself derived originally. Of this wife were
born to Ismael twelve sons; Nabaioth, Kedar, Abdeel, Mabsam, Idumas,
Masmaos, Masaos, Chodad, Theman, Jetur, Naphesus, Cadmas. These
inhabited all the country from Euphrates to the Red Sea, and called it
Nabatene. They are an Arabian nation, and name their tribes from these,
both because of their own virtue, and because of the dignity of Abraham
their father.



CHAPTER 13. Concerning Isaac The Legitimate Son Of Abraham.


1. Now Abraham greatly loved Isaac, as being his only begotten [27] and
given to him at the borders of old age, by the favor of God. The child
also endeared himself to his parents still more, by the exercise of
every virtue, and adhering to his duty to his parents, and being zealous
in the worship of God. Abraham also placed his own happiness in this
prospect, that, when he should die, he should leave this his son in a
safe and secure condition; which accordingly he obtained by the will
of God: who being desirous to make an experiment of Abraham's religious
disposition towards himself, appeared to him, and enumerated all the
blessings he had bestowed on him; how he had made him superior to his
enemies; and that his son Isaac, who was the principal part of his
present happiness, was derived from him; and he said that he required
this son of his as a sacrifice and holy oblation. Accordingly he
commanded him to carry him to the mountain Moriah, and to build an
altar, and offer him for a burnt-offering upon it for that this would
best manifest his religious disposition towards him, if he preferred
what was pleasing to God, before the preservation of his own son.

2. Now Abraham thought that it was not right to disobey God in any
thing, but that he was obliged to serve him in every circumstance of
life, since all creatures that live enjoy their life by his providence,
and the kindness he bestows on them. Accordingly he concealed this
command of God, and his own intentions about the slaughter of his son,
from his wife, as also from every one of his servants, otherwise he
should have been hindered from his obedience to God; and he took Isaac,
together with two of his servants, and laying what things were necessary
for a sacrifice upon an ass, he went away to the mountain. Now the two
servants went along with him two days; but on the third day, as soon as
he saw the mountain, he left those servants that were with him till
then in the plain, and, having his son alone with him, he came to the
mountain. It was that mountain upon which king David afterwards built
the temple. [28] Now they had brought with them every thing necessary
for a sacrifice, excepting the animal that was to be offered only. Now
Isaac was twenty-five years old. And as he was building the altar, he
asked his father what he was about to offer, since there was no animal
there for an oblation:--to which it was answered, "That God would
provide himself an oblation, he being able to make a plentiful provision
for men out of what they have not, and to deprive others of what they
already have, when they put too much trust therein; that therefore, if
God pleased to be present and propitious at this sacrifice, he would
provide himself an oblation."

3. As soon as the altar was prepared, and Abraham had laid on the wood,
and all things were entirely ready, he said to his son, "O son, I poured
out a vast number of prayers that I might have thee for my son; when
thou wast come into the world, there was nothing that could contribute
to thy support for which I was not greatly solicitous, nor any thing
wherein I thought myself happier than to see thee grown up to man's
estate, and that I might leave thee at my death the successor to my
dominion; but since it was by God's will that I became thy father, and
it is now his will that I relinquish thee, bear this consecration to God
with a generous mind; for I resign thee up to God who has thought fit
now to require this testimony of honor to himself, on account of the
favors he hath conferred on me, in being to me a supporter and defender.
Accordingly thou, my son, wilt now die, not in any common way of going
out of the world, but sent to God, the Father of all men, beforehand, by
thy own father, in the nature of a sacrifice. I suppose he thinks thee
worthy to get clear of this world neither by disease, neither by war,
nor by any other severe way, by which death usually comes upon men,
but so that he will receive thy soul with prayers and holy offices of
religion, and will place thee near to himself, and thou wilt there be
to me a succorer and supporter in my old age; on which account I
principally brought thee up, and thou wilt thereby procure me God for my
Comforter instead of thyself."

4. Now Isaac was of such a generous disposition as became the son of
such a father, and was pleased with this discourse; and said, "That
he was not worthy to be born at first, if he should reject the
determination of God and of his father, and should not resign himself up
readily to both their pleasures; since it would have been unjust if he
had not obeyed, even if his father alone had so resolved." So he went
immediately to the altar to be sacrificed. And the deed had been done if
God had not opposed it; for he called loudly to Abraham by his name, and
forbade him to slay his son; and said, "It was not out of a desire of
human blood that he was commanded to slay his son, nor was he willing
that he should be taken away from him whom he had made his father, but
to try the temper of his mind, whether he would be obedient to such a
command. Since therefore he now was satisfied as to that his alacrity,
and the surprising readiness he showed in this his piety, he was
delighted in having bestowed such blessings upon him; and that he would
not be wanting in all sort of concern about him, and in bestowing other
children upon him; and that his son should live to a very great age;
that he should live a happy life, and bequeath a large principality to
his children, who should be good and legitimate." He foretold also,
that his family should increase into many nations [29] and that those
patriarchs should leave behind them an everlasting name; that they
should obtain the possession of the land of Canaan, and be envied by all
men. When God had said this, he produced to them a ram, which did not
appear before, for the sacrifice. So Abraham and Isaac receiving each
other unexpectedly, and having obtained the promises of such great
blessings, embraced one another; and when they had sacrificed, they
returned to Sarah, and lived happily together, God affording them his
assistance in all things they desired.



CHAPTER 14. Concerning Sarah Abraham's Wife; And How She Ended Her Days.


Now Sarah died a little while after, having lived one hundred and
twenty-seven years. They buried her in Hebron; the Canaanites publicly
allowing them a burying-place; which piece of ground Abraham bought
for four hundred shekels, of Ephron, an inhabitant of Hebron. And both
Abraham and his descendants built themselves sepulchers in that place.



CHAPTER 15. How The Nation Of The Troglodytes Were Derived From Abraham
By Keturah.


Abraham after this married Keturah, by whom six sons were born to him,
men of courage, and of sagacious minds: Zambran, and Jazar, and Madan,
and Madian, and Josabak, and Sous. Now the sons of Sous were Sabathan
and Dadan. The sons of Dadan were Latusim, and Assur, and Luom. The sons
of Madiau were Ephas, and Ophren, and Anoch, and Ebidas, and Eldas. Now,
for all these sons and grandsons, Abraham contrived to settle them in
colonies; and they took possession of Troglodytis, and the country of
Arabia the Happy, as far as it reaches to the Red Sea. It is related of
this Ophren, that he made war against Libya, and took it, and that his
grandchildren, when they inhabited it, called it [from his name] Africa.
And indeed Alexander Polyhistor gives his attestation to what I here
say; who speaks thus: "Cleodemus the prophet, who was also called
Malchus, who wrote a History of the Jews, in agreement with the History
of Moses, their legislator, relates, that there were many sons born to
Abraham by Keturah: nay, he names three of them, Apher, and Surim, and
Japhran. That from Surim was the land of Assyria denominated; and that
from the other two [Apher and Japbran] the country of Africa took its
name, because these men were auxiliaries to Hercules, when he fought
against Libya and Antaeus; and that Hercules married Aphra's daughter,
and of her he begat a son, Diodorus; and that Sophon was his son, from
whom that barbarous people called Sophacians were denominated."



CHAPTER 16. How Isaac Took Rebeka To Wife.


1. Now when Abraham, the father of Isaac, had resolved to take Rebeka,
who was grand-daughter to his brother Nahor, for a wife to his son
Isaac, who was then about forty years old, he sent the ancientest of
his servants to betroth her, after he had obliged him to give him the
strongest assurances of his fidelity; which assurances were given after
the manner following:--They put each other's hands under each other's
thighs; then they called upon God as the witness of what was to be done.
He also sent such presents to those that were there as were in esteem,
on account that that they either rarely or never were seen in that
country, The servant got thither not under a considerable time; for it
requires much time to pass through Meopotamia, in which it is tedious
traveling, both in the winter for the depth of the clay, and in summer
for want of water; and, besides this, for the robberies there committed,
which are not to be avoided by travelers but by caution beforehand.
However, the servant came to Haran; and when he was in the suburbs, he
met a considerable number of maidens going to the water; he therefore
prayed to God that Rebeka might be found among them, or her whom Abraham
sent him as his servant to espouse to his son, in case his will were
that this marriage should be consummated, and that she might be made
known to him by the sign, That while others denied him water to drink,
she might give it him.

2. With this intention he went to the well, and desired the maidens to
give him some water to drink: but while the others refused, on pretense
that they wanted it all at home, and could spare none for him, one
only of the company rebuked them for their peevish behavior towards
the stranger; and said, What is there that you will ever communicate
to anybody, who have not so much as given the man some water? She then
offered him water in an obliging manner. And now he began to hope that
his grand affair would succeed; but desiring still to know the truth,
he commended her for her generosity and good nature, that she did not
scruple to afford a sufficiency of water to those that wanted it, though
it cost her some pains to draw it; and asked who were her parents, and
wished them joy of such a daughter. "And mayst thou be espoused," said
he, "to their satisfaction, into the family of an agreeable husband,
and bring him legitimate children." Nor did she disdain to satisfy his
inquiries, but told him her family. "They," says she, "call me Rebeka;
my father was Bethuel, but he is dead; and Laban is my brother; and,
together with my mother, takes care of all our family affairs, and is
the guardian of my virginity." When the servant heard this, he was very
glad at what had happened, and at what was told him, as perceiving that
God had thus plainly directed his journey; and producing his bracelets,
and some other ornaments which it was esteemed decent for virgins to
wear, he gave them to the damsel, by way of acknowledgment, and as a
reward for her kindness in giving him water to drink; saying, it was but
just that she should have them, because she was so much more obliging
than any of the rest. She desired also that he would come and lodge
with them, since the approach of the night gave him not time to proceed
farther. And producing his precious ornaments for women, he said he
desired to trust them to none more safely than to such as she had shown
herself to be; and that he believed he might guess at the humanity of
her mother and brother, that they would not be displeased, from the
virtue he found in her; for he would not be burdensome, but would pay
the hire for his entertainment, and spend his own money. To which she
replied, that he guessed right as to the humanity of her parents; but
complained that he should think them so parsimonious as to take money,
for that he should have all on free cost. But she said she would first
inform her brother Laban, and, if he gave her leave, she would conduct
him in.

3. As soon then as this was over, she introduced the stranger; and for
the camels, the servants of Laban brought them in, and took care of
them; and he was himself brought in to supper by Laban. And, after
supper, he says to him, and to the mother of the damsel, addressing
himself to her, "Abraham is the son of Terah, and a kinsman of yours;
for Nahor, the grandfather of these children, was the brother of
Abraham, by both father and mother; upon which account he hath sent me
to you, being desirous to take this damsel for his son to wife. He is
his legitimate son, and is brought up as his only heir. He could indeed
have had the most happy of all the women in that country for him, but he
would not have his son marry any of them; but, out of regard to his own
relations, he desired him to match here, whose affection and inclination
I would not have you despise; for it was by the good pleasure of God
that other accidents fell out in my journey, and that thereby I lighted
upon your daughter and your house; for when I was near to the city, I
saw a great many maidens coming to a well, and I prayed that I might
meet with this damsel, which has come to pass accordingly. Do you
therefore confirm that marriage, whose espousals have been already made
by a Divine appearance; and show the respect you have for Abraham, who
hath sent me with so much solicitude, in giving your consent to the
marriage of this damsel." Upon this they understood it to be the will of
God, and greatly approved of the offer, and sent their daughter, as was
desired. Accordingly Isaac married her, the inheritance being now
come to him; for the children by Keturah were gone to their own remote
habitations.



CHAPTER 17. Concerning The Death Of Abraham.


A Little while after this Abraham died. He was a man of incomparable
virtue, and honored by God in a manner agreeable to his piety towards
him. The whole time of his life was one hundred seventy and five years,
and he was buried in Hebron, with his wife Sarah, by their sons Isaac
and Ismael.



CHAPTER 18. Concerning The Sons Of Isaac, Esau And Jacob; Of Their
Nativity And Education.


1. Now Isaac's wife proved with child, after the death of Abraham; [30]
and when her belly was greatly burdened, Isaac was very anxious, and
inquired of God; who answered, that Rebeka should bear twins; and
that two nations should take the names of those sons; and that he who
appeared the second should excel the elder. Accordingly she, in a little
time, as God had foretold, bare twins; the elder of whom, from his head
to his feet, was very rough and hairy; but the younger took hold of his
heel as they were in the birth. Now the father loved the elder, who was
called Esau, a name agreeable to his roughness, for the Hebrews call
such a hairy roughness [Esau, [31] or] Seir; but Jacob the younger was
best beloved by his mother.

2. When there was a famine in the land, Isaac resolved to go into Egypt,
the land there being good; but he went to Gerar, as God commanded him.
Here Abimelech the king received him, because Abraham had formerly lived
with him, and had been his friend. And as in the beginning he treated
him exceeding kindly, so he was hindered from continuing in the same
disposition to the end, by his envy at him; for when he saw that God was
with Isaac, and took such great care of him, he drove him away from
him. But Isaac, when he saw how envy had changed the temper of Abimelech
retired to a place called the Valley, not far from Gerar: and as he
was digging a well, the shepherds fell upon him, and began to fight, in
order to hinder the work; and because he did not desire to contend, the
shepherds seemed to get the him, so he still retired, and dug another
and when certain other shepherds of Abimelech began to offer him
violence, he left that also, still retired, thus purchasing security to
himself a rational and prudent conduct. At length the gave him leave
to dig a well without disturbance. He named this well Rehoboth, which
denotes a large space; but of the former wells, one was called Escon,
which denotes strife, the other Sitenna, name signifies enmity.

3. It was now that Isaac's affairs increased, and in a flourishing
condition; and this his great riches. But Abimelech, thinking in
opposition to him, while their living made them suspicious of each
other, and retiring showing a secret enmity also, he afraid that his
former friendship with Isaac would not secure him, if Isaac should
endeavor the injuries he had formerly offered him; he therefore renewed
his friendship with him, Philoc, one of his generals. And when he had
obtained every thing he desired, by reason of Isaac's good nature, who
preferred the earlier friendship Abimelech had shown to himself and his
father to his later wrath against him, he returned home.

4. Now when Esau, one of the sons of Isaac, whom the father principally
loved, was now come to the age of forty years, he married Adah, the
daughter of Helon, and Aholibamah, the daughter of Esebeon; which Helon
and Esebeon were great lords among the Canaanites: thereby taking upon
himself the authority, and pretending to have dominion over his own
marriages, without so much as asking the advice of his father; for had
Isaac been the arbitrator, he had not given him leave to marry thus, for
he was not pleased with contracting any alliance with the people of that
country; but not caring to be uneasy to his son by commanding him to put
away these wives, he resolved to be silent.

5. But when he was old, and could not see at all, he called Esau to him,
and told him, that besides his blindness, and the disorder of his eyes,
his very old age hindered him from his worship of God [by sacrifice];
he bid him therefore to go out a hunting, and when he had caught as much
venison as he could, to prepare him a supper [32] that after this he
might make supplication to God, to be to him a supporter and an assister
during the whole time of his life; saying, that it was uncertain when
he should die, and that he was desirous, by prayers for him, to procure,
beforehand, God to be merciful to him.

6. Accordingly, Esau went out a hunting. But Rebeka [33] thinking it
proper to have the supplication made for obtaining the favor of God to
Jacob, and that without the consent of Isaac, bid him kill kids of the
goats, and prepare a supper. So Jacob obeyed his mother, according
to all her instructions. Now when the supper was got ready, he took
a goat's skin, and put it about his arm, that by reason of its hairy
roughness, he might by his father be believed to be Esau; for they being
twins, and in all things else alike, differed only in this thing.
This was done out of his fear, that before his father had made his
supplications, he should be caught in his evil practice, and lest he
should, on the contrary, provoke his father to curse him. So he brought
in the supper to his father. Isaac perceivest to be Esau. So suspecting
no deceit, he ate the supper, and betook himself to his prayers and
intercessions with God; and said, "O Lord of all ages, and Creator of
all substance; for it was thou that didst propose to my father great
plenty of good things, and hast vouchsafed to bestow on me what I have;
and hast promised to my posterity to be their kind supporter, and to
bestow on them still greater blessings; do thou therefore confirm
these thy promises, and do not overlook me, because of my present
weak condition, on account of which I most earnestly pray to thee. Be
gracious to this my son; and preserve him and keep him from every thing
that is evil. Give him a happy life, and the possession of as many good
things as thy power is able to bestow. Make him terrible to his enemies,
and honorable and beloved among his friends."

7. Thus did Isaac pray to God, thinking his prayers had been made for
Esau. He had but just finished them, when Esau came in from hunting. And
when Isaac perceived his mistake, he was silent: but Esau required that
he might be made partaker of the like blessing from his father that
his brother had partook of; but his father refused it, because all
his prayers had been spent upon Jacob: so Esau lamented the mistake.
However, his father being grieved at his weeping, said, that "he should
excel in hunting and strength of body, in arms, and all such sorts of
work; and should obtain glory for ever on those accounts, he and his
posterity after him; but still should serve his brother."

8. Now the mother delivered Jacob, when she was afraid that his brother
would inflict some punishment upon him because of the mistake about the
prayers of Isaac; for she persuaded her husband to take a wife for Jacob
out of Mesopotamia, of her own kindred, Esau having married already
Basemmath, the daughter of Ismael, without his father's consent; for
Isaac did not like the Canaanites, so that he disapproved of Esau's
former marriages, which made him take Basemmath to wife, in order to
please him; and indeed he had a great affection for her.



CHAPTER 19. Concerning Jacob's Flight Into Mesopotamia, By Reason Of The
Fear He Was In Of His Brother.


1. Now Jacob was sent by his mother to Mesopotamia, in order to marry
Laban her brother's daughter [which marriage was permitted by Isaac,
on account of his obsequiousness to the desires of his wife]; and he
accordingly journeyed through the land of Canaan; and because he hated
the people of that country, he would not lodge with any of them, but
took up his lodging in the open air, and laid his head on a heap of
stones that he had gathered together. At which time he saw in his sleep
such a vision standing by him:--he seemed to see a ladder that reached
from the earth unto heaven, and persons descending upon the ladder that
seemed more excellent than human; and at last God himself stood above
it, and was plainly visible to him, who, calling him by his name, spake
to him in these words:--

2. "O Jacob, it is not fit for thee, who art the son of a good father,
and grandson of one who had obtained a great reputation for his eminent
virtue, to be dejected at thy present circumstances, but to hope for
better times, for thou shalt have great abundance of all good things, by
my assistance: for I brought Abraham hither, out of Mesopotamia, when he
was driven away by his kinsmen, and I made thy father a happy man,
nor will I bestow a lesser degree of happiness on thyself: be of good
courage, therefore, and under my conduct proceed on this thy journey,
for the marriage thou goest so zealously about shall be consummated. And
thou shalt have children of good characters, but their multitude shall
be innumerable; and they shall leave what they have to a still more
numerous posterity, to whom, and to whose posterity, I give the dominion
of all the land, and their posterity shall fill the entire earth and
sea, so far as the sun beholds them: but do not thou fear any danger,
nor be afraid of the many labors thou must undergo, for by my providence
I will direct thee what thou art to do in the time present, and still
much more in the time to come."

3. Such were the predictions which God made to Jacob; whereupon he
became very joyful at what he had seen and heard; and he poured oil on
the stones, because on them the prediction of such great benefits was
made. He also vowed a vow, that he would offer sacrifices upon them, if
he lived and returned safe; and if he came again in such a condition,
he would give the tithe of what he had gotten to God. He also judged
the place to be honorable and gave it the name of Bethel, which, in the
Greek, is interpreted, The House of God.

4. So he proceeded on his journey to Mesopotamia, and at length came to
Haran; and meeting with shepherds in the suburbs, with boys grown up,
and maidens sitting about a certain well, he staid with them, as wanting
water to drink; and beginning to discourse with them, he asked them
whether they knew such a one as Laban, and whether he was still alive.
Now they all said they knew him, for he was not so inconsiderable a
person as to be unknown to any of them; and that his daughter fed her
father's flock together with them; and that indeed they wondered that
she was not yet come, for by her means thou mightest learn more exactly
whatever thou desirest to know about that family. While they were saying
this the damsel came, and the other shepherds that came down along with
her. Then they showed her Jacob, and told her that he was a stranger,
who came to inquire about her father's affairs. But she, as pleased,
after the custom of children, with Jacob's coming, asked him who he
was, and whence he came to them, and what it was he lacked that he came
thither. She also wished it might be in their power to supply the wants
he came about.

5. But Jacob was quite overcome, not so much by their kindred, nor by
that affection which might arise thence, as by his love to the damsel,
and his surprise at her beauty, which was so flourishing, as few of the
women of that age could vie with. He said then, "There is a relation
between thee and me, elder than either thy or my birth, if thou be the
daughter of Laban; for Abraham was the son of Terah, as well as Haran
and Nahor. Of the last of whom [Nahor] Bethuel thy grandfather was the
son. Isaac my father was the son of Abraham and of Sarah, who was the
daughter of Haran. But there is a nearer and later cement of mutual
kindred which we bear to one another, for my mother Rebeka was sister
to Laban thy father, both by the same father and mother; I therefore and
thou are cousin-germans. And I am now come to salute you, and to renew
that affinity which is proper between us." Upon this the damsel, at the
mention of Rebeka, as usually happens to young persons, wept, and that
out of the kindness she had for her father, and embraced Jacob, she
having learned an account of Rebeka from her father, and knew that her
parents loved to hear her named; and when she had saluted him, she
said that "he brought the most desirable and greatest pleasures to her
father, with all their family, who was always mentioning his mother,
and always thinking of her, and her alone; and that this will make thee
equal in his eyes to any advantageous circumstances whatsoever." Then
she bid him go to her father, and follow her while she conducted him to
him; and not to deprive him of such a pleasure, by staying any longer
away from him.

6. When she had said thus, she brought him to Laban; and being owned
by his uncle, he was secure himself, as being among his friends; and he
brought a great deal of pleasure to them by his unexpected coning. But
a little while afterward, Laban told him that he could not express in
words the joy he had at his coming; but still he inquired of him the
occasion of his coming, and why he left his aged mother and father, when
they wanted to be taken care of by him; and that he would afford him all
the assistance he wanted. Then Jacob gave him an account of the whole
occasion of his journey, and told him, "that Isaac had two sons that
were twins, himself and Esau; who, because he failed of his father's
prayers, which by his mother's wisdom were put up for him, sought to
kill him, as deprived of the kingdom [34] which was to be given him of
God, and of the blessings for which their father prayed; and that this
was the occasion of his coming hither, as his mother had commanded him
to do: for we are all [says he] brethren one to another; but our mother
esteems an alliance with your family more than she does one with the
families of the country; so I look upon yourself and God to be
the supporters of my travels, and think myself safe in my present
circumstances."

7. Now Laban promised to treat him with great humanity, both on account
of his ancestors, and particularly for the sake of his mother, towards
whom, he said, he would show his kindness, even though she were absent,
by taking care of him; for he assured him he would make him the head
shepherd of his flock, and give him authority sufficient for that
purpose; and when he should have a mind to return to his parents, he
would send him back with presents, and this in as honorable a manner as
the nearness of their relation should require. This Jacob heard gladly;
and said he would willingly, and with pleasure, undergo any sort of
pains while he tarried with him, but desired Rachel to wife, as the
reward of those pains, who was not only on other accounts esteemed by
him, but also because she was the means of his coming to him; for he
said he was forced by the love of the damsel to make this proposal.
Laban was well pleased with this agreement, and consented to give the
damsel to him, as not desirous to meet with any better son-in-law; and
said he would do this, if he would stay with him some time, for he was
not willing to send his daughter to be among the Canaanites, for he
repented of the alliance he had made already by marrying his sister
there. And when Jacob had given his consent to this, he agreed to
stay seven years; for so many years he had resolved to serve his
father-in-law, that, having given a specimen of his virtue, it might
be better known what sort of a man he was. And Jacob, accepting of his
terms, after the time was over, he made the wedding-feast; and when it
was night, without Jacob's perceiving it, he put his other daughter
into bed to him, who was both elder than Rachel, and of no comely
countenance: Jacob lay with her that night, as being both in drink and
in the dark. However, when it was day, he knew what had been done to
him; and he reproached Laban for his unfair proceeding with him; who
asked pardon for that necessity which forced him to do what he did;
for he did not give him Lea out of any ill design, but as overcome by
another greater necessity: that, notwithstanding this, nothing should
hinder him from marrying Rachel; but that when he had served another
seven years, he would give him her whom he loved. Jacob submitted to
this condition, for his love to the damsel did not permit him to do
otherwise; and when another seven years were gone, he took Rachel to
wife.

8. Now each of these had handmaids, by their father's donation. Zilpha
was handmaid to Lea, and Bilha to Rachel; by no means slaves, [35] but
however subject to their mistresses. Now Lea was sorely troubled at
her husband's love to her sister; and she expected she should be better
esteemed if she bare him children: so she entreated God perpetually;
and when she had borne a son, and her husband was on that account better
reconciled to her, she named her son Reubel, because God had had mercy
upon her, in giving her a son, for that is the signification of this
name. After some time she bare three more sons; Simeon, which name
signifies that God had hearkened to her prayer. Then she bare Levi, the
confirmer of their friendship. After him was born Judah, which denotes
thanksgiving. But Rachel, fearing lest the fruitfulness of her sister
should make herself enjoy a lesser share of Jacob's affections, put to
bed to him her handmaid Bilha; by whom Jacob had Dan: one may interpret
that name into the Greek tongue, a divine judgment. And after him
Nephthalim, as it were, unconquerable in stratagems, since Rachel
tried to conquer the fruitfulness of her sister by this stratagem.
Accordingly, Lea took the same method, and used a counter-stratagem to
that of her sister; for she put to bed to him her own handmaid.
Jacob therefore had by Zilpha a son, whose name was Gad, which may be
interpreted fortune; and after him Asher, which may be called a happy
man, because he added glory to Lea. Now Reubel, the eldest son of Lea,
brought apples of mandrakes [36] to his mother. When Rachel saw them,
she desired that she would give her the apples, for she longed to eat
them; but when she refused, and bid her be content that she had deprived
her of the benevolence she ought to have had from her husband, Rachel,
in order to mitigate her sister's anger, said she would yield her
husband to her; and he should lie with her that evening. She accepted
of the favor, and Jacob slept with Lea, by the favor of Rachel. She bare
then these sons: Issachar, denoting one born by hire: and Zabulon, one
born as a pledge of benevolence towards her; and a daughter, Dina. After
some time Rachel had a son, named Joseph, which signified there should
be another added to him.

9. Now Jacob fed the flocks of Laban his father-in-law all this time,
being twenty years, after which he desired leave of his father-in-law
to take his wives and go home; but when his father-in-law would not give
him leave, he contrived to do it secretly. He made trial therefore of
the disposition of his wives what they thought of this journey;--when
they appeared glad, and approved of it. Rachel took along with her the
images of the gods, which, according to their laws, they used to
worship in their own country, and ran away together with her sister. The
children also of them both, and the handmaids, and what possessions
they had, went along with them. Jacob also drove away half the cattle,
without letting Laban know of it beforehand But the reason why Rachel
took the images of the gods, although Jacob had taught her to despise
such worship of those gods, was this, That in case they were pursued,
and taken by her father, she might have recourse to these images, in
order obtain his pardon.

10. But Laban, after one day's time, being acquainted with Jacob's and
his daughters' departure, was much troubled, and pursued after them,
leading a band of men with him; and on the seventh day overtook them,
and found them resting on a certain hill; and then indeed he did not
meddle with them, for it was even-tide; but God stood by him in a
dream, and warned him to receive his son-in-law and his daughters in a
peaceable manner; and not to venture upon any thing rashly, or in wrath
to but to make a league with Jacob. And he him, that if he despised
their small number, attacked them in a hostile manner, he would assist
them. When Laban had been thus forewarned by God, he called Jacob to him
the next day, in order to treat with him, and showed him what dream he
had; in dependence whereupon he came confidently to him, and began to
accuse him, alleging that he had entertained him when he was poor, and
in want of all things, and had given him plenty of all things which he
had. "For," said he, "I have joined my daughters to thee in marriage,
and supposed that thy kindness to me be greater than before; but thou
hast had no regard to either thy mother's relations to me, nor to the
affinity now newly contracted between us; nor to those wives whom thou
hast married; nor to those children, of whom I am the grandfather. Thou
hast treated me as an enemy, driving away my cattle, and by persuading
my daughters to run away from their father; and by carrying home those
sacred paternal images which were worshipped by my forefathers, and have
been honored with the like worship which they paid them by myself. In
short, thou hast done this whilst thou art my kinsman, and my sister's
son, and the husband of my daughters, and was hospitably treated by me,
and didst eat at my table." When Laban had said this, Jacob made his
defense--That he was not the only person in whom God had implanted the
love of his native country, but that he had made it natural to all men;
and that therefore it was but reasonable that, after so long time, he
should go back to it. "But as to the prey, of whose driving away thou
accusest me, if any other person were the arbitrator, thou wouldst be
found in the wrong; for instead of those thanks I ought to have had from
thee, for both keeping thy cattle, and increasing them, how is it that
thou art unjustly angry at me because I have taken, and have with me, a
small portion of them? But then, as to thy daughters, take notice, that
it is not through any evil practices of mine that they follow me in my
return home, but from that just affection which wives naturally have to
their husbands. They follow therefore not so properly myself as their
own children." And thus far of his apology was made, in order to clear
himself of having acted unjustly. To which he added his own complaint
and accusation of Laban; saying, "While I was thy sister's son, and thou
hadst given me thy daughters in marriage, thou hast worn me out with
thy harsh commands, and detained me twenty years under them. That indeed
which was required in order to my marrying thy daughters, hard as it
was, I own to have been tolerable; but as to those that were put upon
me after those marriages, they were worse, and such indeed as an enemy
would have avoided." For certainly Laban had used Jacob very ill; for
when he saw that God was assisting to Jacob in all that he desired, he
promised him, that of the young cattle which should be born, he should
have sometimes what was of a white color, and sometimes what should
be of a black color; but when those that came to Jacob's share proved
numerous, he did not keep his faith with him, but said he would give
them to him the next year, because of his envying him the multitude of
his possessions. He promised him as before, because he thought such an
increase was not to be expected; but when it appeared to be fact, he
deceived him.

11. But then, as to the sacred images, he bid him search for them; and
when Laban accepted of the offer, Rachel, being informed of it, put
those images into that camel's saddle on which she rode, and sat upon
it; and said, that her natural purgation hindered her rising up: so
Laban left off searching any further, not supposing that his daughter in
such circumstances would approach to those images. So he made a league
with Jacob, and bound it by oaths, that he would not bear him any malice
on account of what had happened; and Jacob made the like league, and
promised to love Laban's daughters. And these leagues they confirmed
with oaths also, which the made upon certain as whereon they erected a
pillar, in the form of an altar: whence that hill is called Gilead; and
from thence they call that land the Land of Gilead at this day. Now when
they had feasted, after the making of the league, Laban returned home.



CHAPTER 20. Concerning The Meeting Of Jacob And Esau.


1. Now as Jacob was proceeding on his journey to the land of Canaan,
angels appeared to him, and suggested to him good hope of his future
condition; and that place he named the Camp of God. And being
desirous of knowing what his brother's intentions were to him, he
sent messengers, to give him an exact account of every thing, as being
afraid, on account of the enmities between them. He charged those that
were sent, to say to Esau, "Jacob had thought it wrong to live together
with him while he was in anger against him, and so had gone out of the
country; and that he now, thinking the length of time of his absence
must have made up their differences, was returning; that he brought with
him his wives, and his children, with what possessions he had gotten;
and delivered himself, with what was most dear to him, into his hands;
and should think it his greatest happiness to partake together with his
brother of what God had bestowed upon him." So these messengers told him
this message. Upon which Esau was very glad, and met his brother with
four hundred men. And Jacob, when he heard that he was coming to meet
him with such a number of men, was greatly afraid: however, he committed
his hope of deliverance to God; and considered how, in his present
circumstances, he might preserve himself and those that were with him,
and overcome his enemies if they attacked him injuriously. He therefore
distributed his company into parts; some he sent before the rest, and
the others he ordered to come close behind, that so, if the first were
overpowered when his brother attacked them, they might have those that
followed as a refuge to fly unto. And when he had put his company in
this order, he sent some of them to carry presents to his brother.
The presents were made up of cattle, and a great number of four-footed
beasts, of many kinds, such as would be very acceptable to those that
received them, on account of their rarity. Those who were sent went at
certain intervals of space asunder, that, by following thick, one after
another, they might appear to be more numerous, that Esau might remit of
his anger on account of these presents, if he were still in a passion.
Instructions were also given to those that were sent to speak gently to
him.

2. When Jacob had made these appointments all the day, and night came
on, he moved on with his company; and, as they were gone over a certain
river called Jabboc, Jacob was left behind; and meeting with an angel,
he wrestled with him, the angel beginning the struggle: but he prevailed
over the angel, who used a voice, and spake to him in words, exhorting
him to be pleased with what had happened to him, and not to suppose that
his victory was a small one, but that he had overcome a divine angel,
and to esteem the victory as a sign of great blessings that should come
to him, and that his offspring should never fall, and that no man should
be too hard for his power. He also commanded him to be called Israel,
which in the Hebrew tongue signifies one that struggled with the divine
angel. [37] These promises were made at the prayer of Jacob; for when he
perceived him to be the angel of God, he desired he would signify to him
what should befall him hereafter. And when the angel had said what is
before related, he disappeared; but Jacob was pleased with these things,
and named the place Phanuel, which signifies, the face of God. Now when
he felt pain, by this struggling, upon his broad sinew, he abstained
from eating that sinew himself afterward; and for his sake it is still
not eaten by us.

3. When Jacob understood that his brother was near, he ordered his wives
to go before, each by herself, with the handmaids, that they might see
the actions of the men as they were fighting, if Esau were so disposed.
He then went up to his brother Esau, and bowed down to him, who had no
evil design upon him, but saluted him; and asked him about the company
of the children and of the women; and desired, when he had understood
all he wanted to know about them, that he would go along with him to
their father; but Jacob pretending that the cattle were weary, Esau
returned to Seir, for there was his place of habitation, he having named
the place Roughness, from his own hairy roughness.



CHAPTER 21. Concerning The Violation Of Dina's Chastity.


1. Hereupon Jacob came to the place, till this day called Tents
[Succoth]; from whence he went to Shechem, which is a city of the
Canaanites. Now as the Shechemites were keeping a festival Dina, who was
the only daughter of Jacob, went into the city to see the finery of the
women of that country. But when Shechem, the son of Hamor the king, saw
her, he defiled her by violence; and being greatly in love with her,
desired of his father that he would procure the damsel to him for a
wife. To which desire he condescended, and came to Jacob, desiring him
to give leave that his son Shechem might, according to law, marry Dina.
But Jacob, not knowing how to deny the desire of one of such great
dignity, and yet not thinking it lawful to marry his daughter to a
stranger, entreated him to give him leave to have a consultation about
what he desired him to do. So the king went away, in hopes that Jacob
would grant him this marriage. But Jacob informed his sons of the
defilement of their sister, and of the address of Hamor; and desired
them to give their advice what they should do. Upon fills, the greatest
part said nothing, not knowing what advice to give. But Simeon and Levi,
the brethren of the damsel by the same mother, agreed between themselves
upon the action following: It being now the time of a festival, when the
Shechemites were employed in ease and feasting, they fell upon the watch
when they were asleep, and, coming into the city, slew all the males
[38] as also the king, and his son, with them; but spared the women.
And when they had done this without their father's consent, they brought
away their sister.

2. Now while Jacob was astonished at the greatness of this act, and was
severely blaming his sons for it, God stood by him, and bid him be of
good courage; but to purify his tents, and to offer those sacrifices
which he had vowed to offer when he went first into Mesopotamia, and saw
his vision. As he was therefore purifying his followers, he lighted
upon the gods of Laban; [for he did not before know they were stolen
by Rachel;] and he hid them in the earth, under an oak, in Shechem. And
departing thence, he offered sacrifice at Bethel, the place where he saw
his dream, when he went first into Mesopotamia.

3. And when he was gone thence, and was come over against Ephrata, he
there buried Rachel, who died in child-bed: she was the only one of
Jacob's kindred that had not the honor of burial at Hebron. And when he
had mourned for her a great while, he called the son that was born of
her Benjamin, [39] because of the sorrow the mother had with him. These
are all the children of Jacob, twelve males and one female.--Of them
eight were legitimate,--viz. six of Lea, and two of Rachel; and four
were of the handmaids, two of each; all whose names have been set down
already.



CHAPTER 22. How Isaac Died, And Was Buried In Hebron.


From thence Jacob came to Hebron, a city situate among the Canaanites;
and there it was that Isaac lived: and so they lived together for a
little while; for as to Rebeka, Jacob did not find her alive. Isaac also
died not long after the coming of his son; and was buried by his sons,
with his wife, in Hebron, where they had a monument belonging to them
from their forefathers. Now Isaac was a man who was beloved of God, and
was vouchsafed great instances of providence by God, after Abraham his
father, and lived to be exceeding old; for when he had lived virtuously
one hundred and eighty-five years, he then died.



BOOK II. Containing The Interval Of Two Hundred And Twenty Years.

From The Death Of Isaac To The Exodus Out Of Egypt.

CHAPTER 1. How Esau And Jacob, Isaac's Sons Divided Their Habitation;
And Esau Possessed Idumea And Jacob Canaan.


1. After the death of Isaac, his sons divided their habitations
respectively; nor did they retain what they had before; but Esau
departed from the city of Hebron, and left it to his brother, and dwelt
in Seir, and ruled over Idumea. He called the country by that name
from himself, for he was named Adom; which appellation he got on the
following occasion:--One day returning from the toil of hunting very
hungry, [it was when he was a child in age,] he lighted on his brother
when he was getting ready lentile-pottage for his dinner, which was of
a very red color; on which account he the more earnestly longed for it,
and desired him to give him some of it to eat: but he made advantage of
his brother's hunger, and forced him to resign up to him his birthright;
and he, being pinched with famine, resigned it up to him, under an oath.
Whence it came, that, on account of the redness of this pottage, he was,
in way of jest, by his contemporaries, called Adom, for the Hebrews call
what is red Adom; and this was the name given to the country; but the
Greeks gave it a more agreeable pronunciation, and named it Idumea.

2. He became the father of five sons; of whom Jaus, and Jalomus, and
Coreus, were by one wife, whose name was Alibama; but of the rest,
Aliphaz was born to him by Ada, and Raguel by Basemmath: and these
were the sons of Esau. Aliphaz had five legitimate sons; Theman, Omer,
Saphus, Gotham, and Kanaz; for Amalek was not legitimate, but by a
concubine, whose name was Thamna. These dwelt in that part of Idumea
which is called Gebalitis, and that denominated from Amalek, Amalekitis;
for Idumea was a large country, and did then preserve the name of the
whole, while in its several parts it kept the names of its peculiar
inhabitants.



CHAPTER 2. How Joseph, The Youngest Of Jacob's Sons, Was Envied By His
Brethren, When Certain Dreams Had Foreshown His Future Happiness.


1. It happened that Jacob came to so great happiness as rarely any other
person had arrived at. He was richer than the rest of the inhabitants of
that country; and was at once envied and admired for such virtuous sons,
for they were deficient in nothing, but were of great souls, both for
laboring with their hands and enduring of toil; and shrewd also in
understanding. And God exercised such a providence over him, and such a
care of his happiness, as to bring him the greatest blessings, even out
of what appeared to be the most sorrowful condition; and to make him the
cause of our forefathers' departure out of Egypt, him and his posterity.
The occasion was this:--When Jacob had his son Joseph born to him by
Rachel, his father loved him above the rest of his sons, both because of
the beauty of his body, and the virtues of his mind, for he excelled the
rest in prudence. This affection of his father excited the envy and the
hatred of his brethren; as did also his dreams which he saw, and related
to his father, and to them, which foretold his future happiness, it
being usual with mankind to envy their very nearest relations such their
prosperity. Now the visions which Joseph saw in his sleep were these:--

2. When they were in the middle of harvest, and Joseph was sent by his
father, with his brethren, to gather the fruits of the earth, he saw a
vision in a dream, but greatly exceeding the customary appearances
that come when we are asleep; which, when he was got up, he told his
brethren, that they might judge what it portended. He said, he saw the
last night, that his wheat-sheaf stood still in the place where he set
it, but that their sheaves ran to bow down to it, as servants bow down
to their masters. But as soon as they perceived the vision foretold that
he should obtain power and great wealth, and that his power should be in
opposition to them, they gave no interpretation of it to Joseph, as if
the dream were not by them understood: but they prayed that no part of
what they suspected to be its meaning might come to pass; and they bare
a still greater hatred to him on that account.

3. But God, in opposition to their envy, sent a second vision to Joseph,
which was much more wonderful than the former; for it seemed to him that
the sun took with him the moon, and the rest of the stars, and came down
to the earth, and bowed down to him. He told the vision to his father,
and that, as suspecting nothing of ill-will from his brethren, when they
were there also, and desired him to interpret what it should signify.
Now Jacob was pleased with the dream: for, considering the prediction in
his mind, and shrewdly and wisely guessing at its meaning, he rejoiced
at the great things thereby signified, because it declared the future
happiness of his son; and that, by the blessing of God, the time would
come when he should be honored, and thought worthy of worship by his
parents and brethren, as guessing that the moon and sun were like his
mother and father; the former, as she that gave increase and nourishment
to all things; and the latter, he that gave form and other powers to
them; and that the stars were like his brethren, since they were eleven
in number, as were the stars that receive their power from the sun and
moon.

4. And thus did Jacob make a judgment of this vision, and that a shrewd
one also. But these interpretations caused very great grief to Joseph's
brethren; and they were affected to him hereupon as if he were a certain
stranger, that was to those good things which were signified by the
dreams and not as one that was a brother, with whom it was probable they
should be joint-partakers; and as they had been partners in the same
parentage, so should they be of the same happiness. They also resolved
to kill the lad; and having fully ratified that intention of theirs, as
soon as their collection of the fruits was over, they went to Shechem,
which is a country good for feeding of cattle, and for pasturage; there
they fed their flocks, without acquainting their father with their
removal thither; whereupon he had melancholy suspicions about them, as
being ignorant of his sons' condition, and receiving no messenger from
the flocks that could inform him of the true state they were in; so,
because he was in great fear about them, he sent Joseph to the flocks,
to learn the circumstances his brethren were in, and to bring him word
how they did.



CHAPTER 3. How Joseph Was Thus Sold By His Brethren Into Egypt,
By Reason Of Their Hatred To Him; And How He There Grew Famous And
Illustrious And Had His Brethren Under His Power.


1. Now these brethren rejoiced as soon as they saw their brother coming
to them, not indeed as at the presence of a near relation, or as at
the presence of one sent by their father, but as at the presence of an
enemy, and one that by Divine Providence was delivered into their hands;
and they already resolved to kill him, and not let slip the opportunity
that lay before them. But when Reubel, the eldest of them, saw them thus
disposed, and that they had agreed together to execute their purpose,
he tried to restrain them, showing them the heinous enterprise they were
going about, and the horrid nature of it; that this action would appear
wicked in the sight of God, and impious before men, even though they
should kill one not related to them; but much more flagitious and
detestable to appear to have slain their own brother, by which act the
father must be treated unjustly in the son's slaughter, and the mother
[1] also be in perplexity while she laments that her son is taken away
from her, and this not in a natural way neither. So he entreated them
to have a regard to their own consciences, and wisely to consider what
mischief would betide them upon the death of so good a child, and their
youngest brother; that they would also fear God, who was already both a
spectator and a witness of the designs they had against their brother;
that he would love them if they abstained from this act, and yielded to
repentance and amendment; but in case they proceeded to do the fact,
all sorts of punishments would overtake them from God for this murder of
their brother, since they polluted his providence, which was every where
present, and which did not overlook what was done, either in deserts or
in cities; for wheresoever a man is, there ought he to suppose that God
is also. He told them further, that their consciences would be their
enemies, if they attempted to go through so wicked an enterprise, which
they can never avoid, whether it be a good conscience; or whether it
be such a one as they will have within them when once they have killed
their brother. He also added this besides to what he had before said,
that it was not a righteous thing to kill a brother, though he had
injured them; that it is a good thing to forget the actions of such near
friends, even in things wherein they might seem to have offended; but
that they were going to kill Joseph, who had been guilty of nothing
that was ill towards them, in whose case the infirmity of his small age
should rather procure him mercy, and move them to unite together in the
care of his preservation. That the cause of killing him made the act
itself much worse, while they determined to take him off out of envy
at his future prosperity, an equal share of which they would naturally
partake while he enjoyed it, since they were to him not strangers, but
the nearest relations, for they might reckon upon what God bestowed upon
Joseph as their own; and that it was fit for them to believe, that the
anger of God would for this cause be more severe upon them, if they slew
him who was judged by God to be worthy of that prosperity which was to
be hoped for; and while, by murdering him, they made it impossible for
God to bestow it upon him.

2. Reubel said these and many other things, and used entreaties to them,
and thereby endeavored to divert them from the murder of their brother.
But when he saw that his discourse had not mollified them at all, and
that they made haste to do the fact, he advised them to alleviate the
wickedness they were going about, in the manner of taking Joseph off;
for as he had exhorted them first, when they were going to revenge
themselves, to be dissuaded from doing it; so, since the sentence
for killing their brother had prevailed, he said that they would not,
however, be so grossly guilty, if they would be persuaded to follow his
present advice, which would include what they were so eager about, but
was not so very bad, but, in the distress they were in, of a lighter
nature. He begged of them, therefore, not to kill their brother with
their own hands, but to cast him into the pit that was hard by, and so
to let him die; by which they would gain so much, that they would not
defile their own hands with his blood. To this the young men readily
agreed; so Reubel took the lad and tied him to a cord, and let him down
gently into the pit, for it had no water at all in it; who, when he
had done this, went his way to seek for such pasturage as was fit for
feeding his flocks.

3. But Judas, being one of Jacob's sons also, seeing some Arabians, of
the posterity of Ismael, carrying spices and Syrian wares out of the
land of Gilead to the Egyptians, after Rubel was gone, advised his
brethren to draw Joseph out of the pit, and sell him to the Arabians;
for if he should die among strangers a great way off, they should be
freed from this barbarous action. This, therefore, was resolved on; so
they drew Joseph up out of the pit, and sold him to the merchants for
twenty pounds [2] He was now seventeen years old. But Reubel, coming in
the night-time to the pit, resolved to save Joseph, without the privity
of his brethren; and when, upon his calling to him, he made no answer,
he was afraid that they had destroyed him after he was gone; of which
he complained to his brethren; but when they had told him what they had
done, Reubel left off his mourning.

4. When Joseph's brethren had done thus to him, they considered what
they should do to escape the suspicions of their father. Now they had
taken away from Joseph the coat which he had on when he came to them at
the time they let him down into the pit; so they thought proper to tear
that coat to pieces, and to dip it into goats' blood, and then to carry
it and show it to their father, that he might believe he was destroyed
by wild beasts. And when they had so done, they came to the old man,
but this not till what had happened to his son had already come to his
knowledge. Then they said that they had not seen Joseph, nor knew what
mishap had befallen him; but that they had found his coat bloody and
torn to pieces, whence they had a suspicion that he had fallen among
wild beasts, and so perished, if that was the coat he had on when he
came from home. Now Jacob had before some better hopes that his son was
only made a captive; but now he laid aside that notion, and supposed
that this coat was an evident argument that he was dead, for he well
remembered that this was the coat he had on when he sent him to his
brethren; so he hereafter lamented the lad as now dead, and as if he had
been the father of no more than one, without taking any comfort in the
rest; and so he was also affected with his misfortune before he met with
Joseph's brethren, when he also conjectured that Joseph was destroyed
by wild beasts. He sat down also clothed in sackcloth and in heavy
affliction, insomuch that he found no ease when his sons comforted him,
neither did his pains remit by length of time.



CHAPTER 4. Concerning The Signal Chastity Of Joseph.


1. Now Potiphar, an Egyptian, who was chief cook to king Pharaoh, bought
Joseph of the merchants, who sold him to him. He had him in the greatest
honor, and taught him the learning that became a free man, and gave
him leave to make use of a diet better than was allotted to slaves.
He intrusted also the care of his house to him. So he enjoyed these
advantages, yet did not he leave that virtue which he had before, upon
such a change of his condition; but he demonstrated that wisdom was able
to govern the uneasy passions of life, in such as have it in reality,
and do not only put it on for a show, under a present state of
prosperity.

2. For when his master's wife was fallen in love with him, both on
account of his beauty of body, and his dexterous management of affairs;
and supposed, that if she should make it known to him, she could easily
persuade him to come and lie with her, and that he would look upon it
as a piece of happy fortune that his mistress should entreat him, as
regarding that state of slavery he was in, and not his moral character,
which continued after his condition was changed. So she made known her
naughty inclinations, and spake to him about lying with her. However, he
rejected her entreaties, not thinking it agreeable to religion to yield
so far to her, as to do what would tend to the affront and injury of him
that purchased him, and had vouchsafed him so great honors. He, on the
contrary, exhorted her to govern that passion; and laid before her the
impossibility of her obtaining her desires, which he thought might be
conquered, if she had no hope of succeeding; and he said, that as to
himself, he would endure any thing whatever before he would be persuaded
to it; for although it was fit for a slave, as he was, to do nothing
contrary to his mistress, he might well be excused in a case where the
contradiction was to such sort of commands only. But this opposition of
Joseph, when she did not expect it, made her still more violent in her
love to him; and as she was sorely beset with this naughty passion, so
she resolved to compass her design by a second attempt.

3. When, therefore, there was a public festival coming on, in which it
was the custom for women to come to the public solemnity; she pretended
to her husband that she was sick, as contriving an opportunity for
solitude and leisure, that she might entreat Joseph again. Which
opportunity being obtained, she used more kind words to him than before;
and said that it had been good for him to have yielded to her first
solicitation, and to have given her no repulse, both because of the
reverence he ought to bear to her dignity who solicited him, and because
of the vehemence of her passion, by which she was forced though she were
his mistress to condescend beneath her dignity; but that he may now, by
taking more prudent advice, wipe off the imputation of his former folly;
for whether it were that he expected the repetition of her solicitations
she had now made, and that with greater earnestness than before, for
that she had pretended sickness on this very account, and had preferred
his conversation before the festival and its solemnity; or whether he
opposed her former discourses, as not believing she could be in earnest;
she now gave him sufficient security, by thus repeating her application,
that she meant not in the least by fraud to impose upon him; and assured
him, that if he complied with her affections, he might expect the
enjoyment of the advantages he already had; and if he were submissive to
her, he should have still greater advantages; but that he must look
for revenge and hatred from her, in case he rejected her desires, and
preferred the reputation of chastity before his mistress; for that he
would gain nothing by such procedure, because she would then become his
accuser, and would falsely pretend to her husband, that he had attempted
her chastity; and that Potiphar would hearken to her words rather than
to his, let his be ever so agreeable to the truth.

4. When the woman had said thus, and even with tears in her eyes,
neither did pity dissuade Joseph from his chastity, nor did fear compel
him to a compliance with her; but he opposed her solicitations, and did
not yield to her threatenings, and was afraid to do an ill thing,
and chose to undergo the sharpest punishment rather than to enjoy his
present advantages, by doing what his own conscience knew would justly
deserve that he should die for it. He also put her in mind that she was
a married woman, and that she ought to cohabit with her husband only;
and desired her to suffer these considerations to have more weight with
her than the short pleasure of lustful dalliance, which would bring her
to repentance afterwards, would cause trouble to her, and yet would not
amend what had been done amiss. He also suggested to her the fear
she would be in lest they should be caught; and that the advantage of
concealment was uncertain, and that only while the wickedness was not
known [would there be any quiet for them]; but that she might have the
enjoyment of her husband's company without any danger. And he told her,
that in the company of her husband she might have great boldness from a
good conscience, both before God and before men. Nay, that she would act
better like his mistress, and make use of her authority over him better
while she persisted in her chastity, than when they were both ashamed
for what wickedness they had been guilty of; and that it is much better
to a life, well and known to have been so, than upon the hopes of the
concealment of evil practices.

5. Joseph, by saying this, and more, tried to restrain the violent
passion of the woman, and to reduce her affections within the rules of
reason; but she grew more ungovernable and earnest in the matter; and
since she despaired of persuading him, she laid her hands upon him, and
had a mind to force him. But as soon as Joseph had got away from her
anger, leaving also his garment with her, for he left that to her,
and leaped out of her chamber, she was greatly afraid lest he should
discover her lewdness to her husband, and greatly troubled at the
affront he had offered her; so she resolved to be beforehand with him,
and to accuse Joseph falsely to Potiphar, and by that means to revenge
herself on him for his pride and contempt of her; and she thought it
a wise thing in itself, and also becoming a woman, thus to prevent his
accusation. Accordingly she sat sorrowful and in confusion, framing
herself so hypocritically and angrily, that the sorrow, which was really
for her being disappointed of her lust, might appear to be for the
attempt upon her chastity; so that when her husband came home, and was
disturbed at the sight of her and inquired what was the cause of the
disorder she was in, she began to accuse Joseph: and, "O husband,"
said she, "mayst thou not live a day longer if thou dost not punish the
wicked slave who has desired to defile thy bed; who has neither minded
who he was when he came to our house, so as to behave himself with
modesty; nor has he been mindful of what favors he had received from
thy bounty [as he must be an ungrateful man indeed, unless he, in every
respect, carry himself in a manner agreeable to us]: this man, I say,
laid a private design to abuse thy wife, and this at the time of a
festival, observing when thou wouldst be absent. So that it now is clear
that his modesty, as it appeared to be formerly, was only because of the
restraint he was in out of fear of thee, but that he was not really of
a good disposition. This has been occasioned by his being advanced to
honor beyond what he deserved, and what he hoped for; insomuch that he
concluded, that he who was deemed fit to be trusted with thy estate
and the government of thy family, and was preferred above thy eldest
servants, might be allowed to touch thy wife also." Thus when she had
ended her discourse, she showed him his garment, as if he then left it
with her when he attempted to force her. But Potiphar not being able
to disbelieve what his wife's tears showed, and what his wife said, and
what he saw himself, and being seduced by his love to his wife, did
not set himself about the examination of the truth; but taking it for
granted that his wife was a modest woman, and condemning Joseph as a
wicked man, he threw him into the malefactors' prison; and had a still
higher opinion of his wife, and bare her witness that she was a woman of
a becoming modesty and chastity.



CHAPTER 5. What Things Befell Joseph In Prison.


1. Now Joseph, commending all his affairs to God, did not betake himself
to make his defense, nor to give an account of the exact circumstances
of the fact, but silently underwent the bonds and the distress he was
in, firmly believing that God, who knew the cause of his affliction, and
the truth of the fact, would be more powerful than those that inflicted
the punishments upon him:--a proof of whose providence he quickly
received; for the keeper of the prison taking notice of his care and
fidelity in the affairs he had set him about, and the dignity of his
countenance, relaxed his bonds, and thereby made his heavy calamity
lighter, and more supportable to him. He also permitted him to make use
of a diet better than that of the rest of the prisoners. Now, as his
fellow prisoners, when their hard labors were over, fell to discoursing
one among another, as is usual in such as are equal sufferers, and to
inquire one of another what were the occasions of their being condemned
to a prison: among them the king's cupbearer, and one that had been
respected by him, was put in bonds, upon the king's anger at him. This
man was under the same bonds with Joseph, and grew more familiar with
him; and upon his observing that Joseph had a better understanding
than the rest had, he told him of a dream he had, and desired he would
interpret its meaning, complaining that, besides the afflictions he
underwent from the king, God did also add to him trouble from his
dreams.

2. He therefore said, that in his sleep he saw three clusters of grapes
hanging upon three branches of a vine, large already, and ripe for
gathering; and that he squeezed them into a cup which the king held in
his hand; and when he had strained the wine, he gave it to the king to
drink, and that he received it from him with a pleasant countenance.
This, he said, was what he saw; and he desired Joseph, that if he had
any portion of understanding in such matters, he would tell him what
this vision foretold. Who bid him be of good cheer, and expect to be
loosed from his bonds in three days' time, because the king desired his
service, and was about to restore him to it again; for he let him know
that God bestows the fruit of the vine upon men for good; which wine is
poured out to him, and is the pledge of fidelity and mutual confidence
among men; and puts an end to their quarrels, takes away passion and
grief out of the minds of them that use it, and makes them cheerful.
"Thou sayest that thou didst squeeze this wine from three clusters of
grapes with thine hands, and that the king received it: know, therefore,
that this vision is for thy good, and foretells a release from thy
present distress within the same number of days as the branches had
whence thou gatheredst thy grapes in thy sleep. However, remember
what prosperity I have foretold thee when thou hast found it true by
experience; and when thou art in authority, do not overlook us in this
prison, wherein thou wilt leave us when thou art gone to the place we
have foretold; for we are not in prison for any crime; but for the sake
of our virtue and sobriety are we condemned to suffer the penalty of
malefactors, and because we are not willing to injure him that has thus
distressed us, though it were for our own pleasure." The cupbearer,
therefore, as was natural to do, rejoiced to hear such an interpretation
of his dream, and waited the completion of what had been thus shown him
beforehand.

3. But another servant there was of the king, who had been chief baker,
and was now bound in prison with the cupbearer; he also was in good
hope, upon Joseph's interpretation of the other's vision, for he had
seen a dream also; so he desired that Joseph would tell him what the
visions he had seen the night before might mean. They were these that
follow:--"Methought," says he, "I carried three baskets upon my head;
two were full of loaves, and the third full of sweetmeats and other
eatables, such as are prepared for kings; but that the fowls came
flying, and eat them all up, and had no regard to my attempt to drive
them away." And he expected a prediction like to that of the cupbearer.
But Joseph, considering and reasoning about the dream, said to him, that
he would willingly be an interpreter of good events to him, and not of
such as his dream denounced to him; but he told him that he had only
three days in all to live, for that the [three] baskets signify, that
on the third day he should be crucified, and devoured by fowls, while he
was not able to help himself. Now both these dreams had the same several
events that Joseph foretold they should have, and this to both the
parties; for on the third day before mentioned, when the king solemnized
his birth-day, he crucified the chief baker, but set the butler free
from his bonds, and restored him to his former ministration.

4. But God freed Joseph from his confinement, after he had endured his
bonds two years, and had received no assistance from the cupbearer, who
did not remember what he had said to him formerly; and God contrived
this method of deliverance for him. Pharaoh the king had seen in
his sleep the same evening two visions; and after them had the
interpretations of them both given him. He had forgotten the latter, but
retained the dreams themselves. Being therefore troubled at what he had
seen, for it seemed to him to be all of a melancholy nature, the next
day he called together the wisest men among the Egyptians, desiring
to learn from them the interpretation of his dreams. But when they
hesitated about them, the king was so much the more disturbed. And now
it was that the memory of Joseph, and his skill in dreams, came into the
mind of the king's cupbearer, when he saw the confusion that Pharaoh was
in; so he came and mentioned Joseph to him, as also the vision he had
seen in prison, and how the event proved as he had said; as also that
the chief baker was crucified on the very same day; and that this also
happened to him according to the interpretation of Joseph. That Joseph
himself was laid in bonds by Potiphar, who was his head cook, as a
slave; but, he said, he was one of the noblest of the stock of the
Hebrews; and said further, his father lived in great splendor. "If,
therefore, thou wilt send for him, and not despise him on the score of
his misfortunes, thou wilt learn what thy dreams signify." So the king
commanded that they should bring Joseph into his presence; and those who
received the command came and brought him with them, having taken care
of his habit, that it might be decent, as the king had enjoined them to
do.

5. But the king took him by the hand; and, "O young man," says he, "for
my servant bears witness that thou art at present the best and most
skillful person I can consult with; vouchsafe me the same favors which
thou bestowedst on this servant of mine, and tell me what events they
are which the visions of my dreams foreshow; and I desire thee to
suppress nothing out of fear, nor to flatter me with lying words, or
with what may please me, although the truth should be of a melancholy
nature. For it seemed to me that, as I walked by the river, I saw
kine fat and very large, seven in number, going from the river to the
marshes; and other kine of the same number like them, met them out of
the marshes, exceeding lean and ill-favored, which ate up the fat
and the large kine, and yet were no better than before, and not less
miserably pinched with famine. After I had seen this vision, I awaked
out of my sleep; and being in disorder, and considering with myself what
this appearance should be, I fell asleep again, and saw another dream,
much more wonderful than the foregoing, which still did more affright
and disturb me:--I saw seven ears of corn growing out of one root,
having their heads borne down by the weight of the grains, and bending
down with the fruit, which was now ripe and fit for reaping; and near
these I saw seven other ears of corn, meager and weak, for want of rain,
which fell to eating and consuming those that were fit for reaping, and
put me into great astonishment."

6. To which Joseph replied:--"This dream," said he, "O king, although
seen under two forms, signifies one and the same event of things; for
when thou sawest the fat kine, which is an animal made for the plough
and for labor, devoured by the worser kine, and the ears of corn eaten
up by the smaller ears, they foretell a famine, and want of the fruits
of the earth for the same number of years, and equal with those when
Egypt was in a happy state; and this so far, that the plenty of these
years will be spent in the same number of years of scarcity, and that
scarcity of necessary provisions will be very difficult to be corrected;
as a sign whereof, the ill-favored kine, when they had devoured the
better sort, could not be satisfied. But still God foreshows what is
to come upon men, not to grieve them, but that, when they know it
beforehand, they may by prudence make the actual experience of what is
foretold the more tolerable. If thou, therefore, carefully dispose
of the plentiful crops which will come in the former years, thou wilt
procure that the future calamity will not be felt by the Egyptians."

7. Hereupon the king wondered at the discretion and wisdom of Joseph;
and asked him by what means he might so dispense the foregoing plentiful
crops in the happy years, as to make the miserable crops more tolerable.
Joseph then added this his advice: To spare the good crops, and not
permit the Egyptians to spend them luxuriously, but to reserve what they
would have spent in luxury beyond their necessity against the time of
want. He also exhorted him to take the corn of the husbandmen, and give
them only so much as will be sufficient for their food. Accordingly
Pharaoh being surprised at Joseph, not only for his interpretation of
the dream, but for the counsel he had given him, intrusted him with
dispensing the corn; with power to do what he thought would be for the
benefit of the people of Egypt, and for the benefit of the king, as
believing that he who first discovered this method of acting, would
prove the best overseer of it. But Joseph having this power given him by
the king, with leave to make use of his seal, and to wear purple, drove
in his chariot through all the land of Egypt, and took the corn of the
husbandmen, [3] allotting as much to every one as would be sufficient
for seed, and for food, but without discovering to any one the reason
why he did so.



CHAPTER 6. How Joseph When He Was Become Famous In Egypt, Had His
Brethren In Subjection.


1. Joseph was now grown up to thirty years of age, and enjoyed great
honors from the king, who called him Psothom Phanech, out of regard to
his prodigious degree of wisdom; for that name denotes the revealer of
secrets. He also married a wife of very high quality; for he married the
daughter of Petephres, [4] one of the priests of Heliopolis; she was
a virgin, and her name was Asenath. By her he had children before
the scarcity came on; Manasseh, the elder, which signifies forgetful,
because his present happiness made him forget his former misfortunes;
and Ephraim, the younger, which signifies restored, because he was
restored to the freedom of his forefathers. Now after Egypt had happily
passed over seven years, according to Joseph's interpretation of the
dreams, the famine came upon them in the eighth year; and because this
misfortune fell upon them when they had no sense of it beforehand, [5]
they were all sorely afflicted by it, and came running to the king's
gates; and he called upon Joseph, who sold the corn to them, being
become confessedly a savior to the whole multitude of the Egyptians. Nor
did he open this market of corn for the people of that country only, but
strangers had liberty to buy also; Joseph being willing that all men,
who are naturally akin to one another, should have assistance from those
that lived in happiness.

2. Now Jacob also, when he understood that foreigners might come,
sent all his sons into Egypt to buy corn, for the land of Canaan was
grievously afflicted with the famine; and this great misery touched
the whole continent. He only retained Benjamin, who was born to him by
Rachel, and was of the same mother with Joseph. These sons of Jacob then
came into Egypt, and applied themselves to Joseph, wanting to buy corn;
for nothing of this kind was done without his approbation, since even
then only was the honor that was paid the king himself advantageous to
the persons that paid it, when they took care to honor Joseph also. Now
when he well knew his brethren, they thought nothing of him; for he
was but a youth when he left them, and was now come to an age so much
greater, that the lineaments of his face were changed, and he was not
known by them: besides this, the greatness of the dignity wherein he
appeared, suffered them not so much as to suspect it was he. He now
made trial what sentiments they had about affairs of the greatest
consequence; for he refused to sell them corn, and said they were
come as spies of the king's affairs; and that they came from several
countries, and joined themselves together, and pretended that they were
of kin, it not being possible that a private man should breed up so many
sons, and those of so great beauty of countenance as they were, such
an education of so many children being not easily obtained by kings
themselves. Now this he did in order to discover what concerned his
father, and what happened to him after his own departure from him, and
as desiring to know what was become of Benjamin his brother; for he was
afraid that they had ventured on the like wicked enterprise against him
that they had done to himself, and had taken him off also.

3. Now these brethren of his were under distraction and terror, and
thought that very great danger hung over them; yet not at all reflecting
upon their brother Joseph, and standing firm under the accusations laid
against them, they made their defense by Reubel, the eldest of them,
who now became their spokesman: "We come not hither," said he, "with any
unjust design, nor in order to bring any harm to the king's affairs; we
only want to be preserved, as supposing your humanity might be a refuge
for us from the miseries which our country labors under, we having heard
that you proposed to sell corn, not only to your own countrymen, but to
strangers also, and that you determined to allow that corn, in order
to preserve all that want it; but that we are brethren, and of the same
common blood, the peculiar lineaments of our faces, and those not so
much different from one another, plainly show. Our father's name is
Jacob, an Hebrew man, who had twelve of us for his sons by four wives;
which twelve of us, while we were all alive, were a happy family; but
when one of our brethren, whose name was Joseph, died, our affairs
changed for the worse, for our father could not forbear to make a long
lamentation for him; and we are in affliction, both by the calamity of
the death of our brother, and the miserable state of our aged father. We
are now, therefore, come to buy corn, having intrusted the care of our
father, and the provision for our family, to Benjamin, our youngest
brother; and if thou sendest to our house, thou mayst learn whether we
are guilty of the least falsehood in what we say."

4. And thus did Reubel endeavor to persuade Joseph to have a better
opinion of them. But when he had learned from them that Jacob was alive,
and that his brother was not destroyed by them, he for the present put
them in prison, as intending to examine more into their affairs when he
should be at leisure. But on the third day he brought them out, and said
to them, "Since you constantly affirm that you are not come to do any
harm to the king's affairs; that you are brethren, and the sons of the
father whom you named; you will satisfy me of the truth of what you say,
if you leave one of your company with me, who shall suffer no injury
here; and if, when ye have carried corn to your father, you will come
to me again, and bring your brother, whom you say you left there, along
with you, for this shall be by me esteemed an assurance of the truth of
what you have told me." Hereupon they were in greater grief than before;
they wept, and perpetually deplored one among another the calamity of
Joseph; and said, "They were fallen into this misery as a punishment
inflicted by God for what evil contrivances they had against him."
And Reubel was large in his reproaches of them for their too late
repentance, whence no profit arose to Joseph; and earnestly exhorted
them to bear with patience whatever they suffered, since it was done
by God in way of punishment, on his account. Thus they spake to one
another, not imagining that Joseph understood their language. A general
sadness also seized on them at Reubel's words, and a repentance for what
they had done; and they condemned the wickedness they had perpetrated,
for which they judged they were justly punished by God. Now when Joseph
saw that they were in this distress, he was so affected at it that he
fell into tears, and not being willing that they should take notice of
him, he retired; and after a while came to them again, and taking Symeon
[6] in order to his being a pledge for his brethren's return, he bid
them take the corn they had bought, and go their way. He also commanded
his steward privily to put the money which they had brought with
them for the purchase of corn into their sacks, and to dismiss them
therewith; who did what he was commanded to do.

5. Now when Jacob's sons were come into the land of Canaan, they told
their father what had happened to them in Egypt, and that they were
taken to have come thither as spies upon the king; and how they said
they were brethren, and had left their eleventh brother with their
father, but were not believed; and how they had left Symeon with the
governor, until Benjamin should go thither, and be a testimonial of the
truth of what they had said: and they begged of their father to fear
nothing, but to send the lad along with them. But Jacob was not pleased
with any thing his sons had done; and he took the detention of Symeon
heinously, and thence thought it a foolish thing to give up Benjamin
also. Neither did he yield to Reubel's persuasion, though he begged it
of him, and gave leave that the grandfather might, in way of requital,
kill his own sons, in case any harm came to Benjamin in the journey. So
they were distressed, and knew not what to do; nay, there was another
accident that still disturbed them more,--the money that was found
hidden in their sacks of corn. Yet when the corn they had brought failed
them, and when the famine still afflicted them, and necessity forced
them, Jacob did [7] [not] still resolve to send Benjamin with his
brethren, although there was no returning into Egypt unless they came
with what they had promised. Now the misery growing every day worse,
and his sons begging it of him, he had no other course to take in his
present circumstances. And Judas, who was of a bold temper on other
occasions, spake his mind very freely to him: "That it did not become
him to be afraid on account of his son, nor to suspect the worst, as he
did; for nothing could be done to his son but by the appointment of God,
which must also for certain come to pass, though he were at home with
him; that he ought not to condemn them to such manifest destruction; nor
deprive them of that plenty of food they might have from Pharaoh, by his
unreasonable fear about his son Benjamin, but ought to take care of
the preservation of Symeon, lest, by attempting to hinder Benjamin's
journey, Symeon should perish. He exhorted him to trust God for him; and
said he would either bring his son back to him safe, or, together with
his, lose his own life." So that Jacob was at length persuaded, and
delivered Benjamin to them, with the price of the corn doubled; he also
sent presents to Joseph of the fruits of the land of Canaan, balsam
and rosin, as also turpentine and honey. [8] Now their father shed many
tears at the departure of his sons, as well as themselves. His concern
was, that he might receive them back again safe after their journey; and
their concern was, that they might find their father well, and no way
afflicted with grief for them. And this lamentation lasted a whole day;
so that the old man was at last tired with grief, and staid behind; but
they went on their way for Egypt, endeavoring to mitigate their
grief for their present misfortunes, with the hopes of better success
hereafter.

6. As soon as they came into Egypt, they were brought down to Joseph:
but here no small fear disturbed them, lest they should be accused about
the price of the corn, as if they had cheated Joseph. They then made a
long apology to Joseph's steward; and told him, that when they came home
they found the money in their sacks, and that they had now brought it
along with them. He said he did not know what they meant: so they were
delivered from that fear. And when he had loosed Symeon, and put him
into a handsome habit, he suffered him to be with his brethren; at which
time Joseph came from his attendance on the king. So they offered him
their presents; and upon his putting the question to them about their
father, they answered that they found him well. He also, upon his
discovery that Benjamin was alive, asked whether this was their younger
brother; for he had seen him. Whereupon they said he was: he replied,
that the God over all was his protector. But when his affection to him
made him shed tears, he retired, desiring he might not be seen in that
plight by his brethren. Then Joseph took them to supper, and they were
set down in the same order as they used to sit at their father's table.
And although Joseph treated them all kindly, yet did he send a mess to
Benjamin that was double to what the rest of the guests had for their
shares.

7. Now when after supper they had composed themselves to sleep, Joseph
commanded his steward both to give them their measures of corn, and to
hide its price again in their sacks; and that withal they should put
into Benjamin's sack the golden cup, out of which he loved himself to
drink.--which things he did, in order to make trial of his brethren,
whether they would stand by Benjamin when he should be accused of having
stolen the cup, and should appear to be in danger; or whether they would
leave him, and, depending on their own innocency, go to their father
without him. When the servant had done as he was bidden, the sons of
Jacob, knowing nothing of all this, went their way, and took Symeon
along with them, and had a double cause of joy, both because they had
received him again, and because they took back Benjamin to their father,
as they had promised. But presently a troop of horsemen encompassed
them, and brought with them Joseph's servant, who had put the cup into
Benjamin's sack. Upon which unexpected attack of the horsemen they were
much disturbed, and asked what the reason was that they came thus upon
men, who a little before had been by their lord thought worthy of an
honorable and hospitable reception? They replied, by calling them wicked
wretches, who had forgot that very hospitable and kind treatment which
Joseph had given them, and did not scruple to be injurious to him, and
to carry off that cup out of which he had, in so friendly a manner,
drank to them, and not regarding their friendship with Joseph, no more
than the danger they should be in if they were taken, in comparison of
the unjust gain. Hereupon he threatened that they should be punished;
for though they had escaped the knowledge of him who was but a servant,
yet had they not escaped the knowledge of God, nor had gone off with
what they had stolen; and, after all, asked why we come upon them, as
if they knew nothing of the matter: and he told them that they should
immediately know it by their punishment. This, and more of the same
nature, did the servant say, in way of reproach to them: but they being
wholly ignorant of any thing here that concerned them, laughed at what
he said, and wondered at the abusive language which the servant gave
them, when he was so hardy as to accuse those who did not before so much
as retain the price of their corn, which was found in their sacks, but
brought it again, though nobody else knew of any such thing,--so far
were they from offering any injury to Joseph voluntarily. But still,
supposing that a search would be a more sure justification of themselves
than their own denial of the fact, they bid him search them, and that if
any of them had been guilty of the theft, to punish them all; for being
no way conscious to themselves of any crime, they spake with assurance,
and, as they thought, without any danger to themselves also. The
servants desired there might be a search made; but they said the
punishment should extend to him alone who should be found guilty of the
theft. So they made the search; and, having searched all the rest, they
came last of all to Benjamin, as knowing it was Benjamin's sack in which
they had hidden the cup, they having indeed searched the rest only for a
show of accuracy: so the rest were out of fear for themselves, and were
now only concerned about Benjamin, but still were well assured that he
would also be found innocent; and they reproached those that came after
them for their hindering them, while they might, in the mean while, have
gotten a good way on their journey. But as soon as they had searched
Benjamin's sack, they found the cup, and took it from him; and all was
changed into mourning and lamentation. They rent their garments, and
wept for the punishment which their brother was to undergo for his
theft, and for the delusion they had put on their father, when they
promised they would bring Benjamin safe to him. What added to their
misery was, that this melancholy accident came unfortunately at a time
when they thought they had been gotten off clear; but they confessed
that this misfortune of their brother, as well as the grief of their
father for him, was owing to themselves, since it was they that forced
their father to send him with them, when he was averse to it.

8. The horsemen therefore took Benjamin and brought him to Joseph, his
brethren also following him; who, when he saw him in custody, and them
in the habit of mourners, said, "How came you, vile wretches as you
are, to have such a strange notion of my kindness to you, and of God's
providence, as impudently to do thus to your benefactor, who in such
an hospitable manner had entertained you?" Whereupon they gave up
themselves to be punished, in order to save Benjamin; and called to mind
what a wicked enterprise they had been guilty of against Joseph. They
also pronounced him more happy than themselves, if he were dead, in
being freed from the miseries of this life; and if he were alive, that
he enjoyed the pleasure of seeing God's vengeance upon them. They said
further; that they were the plague of their father, since they should
now add to his former affliction for Joseph, this other affliction for
Benjamin. Reubel also was large in cutting them upon this occasion. But
Joseph dismissed them; for he said they had been guilty of no offense,
and that he would content himself with the lad's punishment; for he said
it was not a fit thing to let him go free, for the sake of those who had
not offended; nor was it a fit thing to punish them together with him
who had been guilty of stealing. And when he promised to give them leave
to go away in safety, the rest of them were under great consternation,
and were able to say nothing on this sad occasion. But Judas, who had
persuaded their father to send the lad from him, being otherwise also
a very bold and active man, determined to hazard himself for the
preservation of his brother. "It is true," [9] said he, "O governor,
that we have been very wicked with regard to thee, and on that account
deserved punishment; even all of us may justly be punished, although
the theft were not committed by all, but only by one of us, and he the
youngest also; but yet there remains some hope for us, who otherwise
must be under despair on his account, and this from thy goodness, which
promises us a deliverance out of our present danger. And now I beg thou
wilt not look at us, or at that great crime we have been guilty of,
but at thy own excellent nature, and take advice of thine own virtue,
instead of that wrath thou hast against us; which passion those that
otherwise are of lower character indulge, as they do their strength, and
that not only on great, but also on very trifling occasions. Overcome,
sir, that passion, and be not subdued by it, nor suffer it to slay those
that do not otherwise presume upon their own safety, but are desirous
to accept of it from thee; for this is not the first time that thou wilt
bestow it on us, but before, when we came to buy corn, thou affordedst
us great plenty of food, and gavest us leave to carry so much home to
our family as has preserved them from perishing by famine. Nor is there
any difference between not overlooking men that were perishing for want
of necessaries, and not punishing those that seem to be offenders,
and have been so unfortunate as to lose the advantage of that glorious
benefaction which they received from thee. This will be an instance of
equal favor, though bestowed after a different manner; for thou wilt
save those this way whom thou didst feed the other; and thou wilt hereby
preserve alive, by thy own bounty, those souls which thou didst not
suffer to be distressed by famine, it being indeed at once a wonderful
and a great thing to sustain our lives by corn, and to bestow on us that
pardon, whereby, now we are distressed, we may continue those lives.
And I am ready to suppose that God is willing to afford thee this
opportunity of showing thy virtuous disposition, by bringing us into
this calamity, that it may appear thou canst forgive the injuries that
are done to thyself, and mayst be esteemed kind to others, besides those
who, on other accounts, stand in need of thy assistance; since it is
indeed a right thing to do well to those who are in distress for want
of food, but still a more glorious thing to save those who deserve to be
punished, when it is on account of heinous offenses against thyself;
for if it be a thing deserving commendation to forgive such as have
been guilty of small offenses, that tend to a person's loss, and this
be praiseworthy in him that overlooks such offenses, to restrain a man's
passion as to crimes which are capital to the guilty, is to be like the
most excellent nature of God himself. And truly, as for myself, had it
not been that we had a father, who had discovered, on occasion of the
death of Joseph, how miserably he is always afflicted at the loss of
his sons, I had not made any words on account of the saving of our own
lives; I mean, any further than as that would be an excellent character
for thyself, to preserve even those that would have nobody to lament
them when they were dead, but we would have yielded ourselves up to
suffer whatsoever thou pleasedst; but now [for we do not plead for mercy
to ourselves, though indeed, if we die, it will be while we are young,
and before we have had the enjoyment of life] have regard to our father,
and take pity of his old age, on whose account it is that we make these
supplications to thee. We beg thou wilt give us those lives which this
wickedness of ours has rendered obnoxious to thy punishment; and this
for his sake who is not himself wicked, nor does his being our father
make us wicked. He is a good man, and not worthy to have such trials of
his patience; and now, we are absent, he is afflicted with care for us.
But if he hear of our deaths, and what was the cause of it, he will on
that account die an immature death; and the reproachful manner of our
ruin will hasten his end, and will directly kill him; nay, will bring
him to a miserable death, while he will make haste to rid himself out of
the world, and bring himself to a state of insensibility, before the sad
story of our end come abroad into the rest of the world. Consider these
things in this manner, although our wickedness does now provoke thee
with a just desire of punishing that wickedness, and forgive it for our
father's sake; and let thy commiseration of him weigh more with thee
than our wickedness. Have regard to the old age of our father, who, if
we perish, will be very lonely while he lives, and will soon die himself
also. Grant this boon to the name of fathers, for thereby thou wilt
honor him that begat thee, and will grant it to thyself also,
who enjoyest already that denomination; thou wilt then, by that
denomination, be preserved of God, the Father of all,--by showing a
pious regard to which, in the case of our father, thou wilt appear to
honor him who is styled by the same name; I mean, if thou wilt have this
pity on our father, upon this consideration, how miserable he will be
if he be deprived of his sons! It is thy part therefore to bestow on us
what God has given us, when it is in thy power to take it away, and so
to resemble him entirely in charity; for it is good to use that power,
which can either give or take away, on the merciful side; and when it is
in thy power to destroy, to forget that thou ever hadst that power, and
to look on thyself as only allowed power for preservation; and that the
more any one extends this power, the greater reputation does he gain to
himself. Now, by forgiving our brother what he has unhappily committed,
thou wilt preserve us all; for we cannot think of living if he be put to
death, since we dare not show ourselves alive to our father without our
brother, but here must we partake of one and the same catastrophe of his
life. And so far we beg of thee, O governor, that if thou condemnest our
brother to die, thou wilt punish us together with him, as partners of
his crime,--for we shall not think it reasonable to be reserved to kill
ourselves for grief of our brother's death, but so to die rather as
equally guilty with him of this crime. I will only leave with thee this
one consideration, and then will say no more, viz. that our brother
committed this fault when he was young, and not yet of confirmed wisdom
in his conduct; and that men naturally forgive such young persons. I
end here, without adding what more I have to say, that in case thou
condemnest us, that omission may be supposed to have hurt us, and
permitted thee to take the severer side. But in case thou settest us
free, that this may be ascribed to thy own goodness, of which thou art
inwardly conscious, that thou freest us from condemnation; and that not
by barely preserving us, but by granting us such a favor as will make us
appear more righteous than we really are, and by representing to thyself
more motives for our deliverance than we are able to produce ourselves.
If, therefore, thou resolvest to slay him, I desire thou wilt slay me
in his stead, and send him back to his father; or if thou pleasest to
retain him with thee as a slave, I am fitter to labor for thy advantage
in that capacity, and, as thou seest, am better prepared for either of
those sufferings." So Judas, being very willing to undergo any thing
whatever for the deliverance of his brother, cast himself down at
Joseph's feet, and earnestly labored to assuage and pacify his anger.
All his brethren also fell down before him, weeping and delivering
themselves up to destruction for the preservation of the life of
Benjamin.

10. But Joseph, as overcome now with his affections, and no longer able
to personate an angry man, commanded all that were present to depart,
that he might make himself known to his brethren when they were alone;
and when the rest were gone out, he made himself known to his brethren;
and said, "I commend you for your virtue, and your kindness to our
brother: I find you better men than I could have expected from what
you contrived about me. Indeed, I did all this to try your love to your
brother; so I believe you were not wicked by nature in what you did
in my case, but that all has happened according to God's will, who has
hereby procured our enjoyment of what good things we have; and, if he
continue in a favorable disposition, of what we hope for hereafter.
Since, therefore, I know that our father is safe and well, beyond
expectation, and I see you so well disposed to your brother, I will no
longer remember what guilt you seem to have had about me, but will leave
off to hate you for that your wickedness; and do rather return you my
thanks, that you have concurred with the intentions of God to bring
things to their present state. I would have you also rather to forget
the same, since that imprudence of yours is come to such a happy
conclusion, than to be uneasy and blush at those your offenses. Do not,
therefore, let your evil intentions, when you condemned me, and that
bitter remorse which might follow, be a grief to you now, because those
intentions were frustrated. Go, therefore, your way, rejoicing in what
has happened by the Divine Providence, and inform your father of it,
lest he should be spent with cares for you, and deprive me of the most
agreeable part of my felicity; I mean, lest he should die before he
comes into my sight, and enjoys the good things that we now have. Bring,
therefore, with you our father, and your wives and children, and all
your kindred, and remove your habitations hither; for it is not proper
that the persons dearest to me should live remote from me, now my
affairs are so prosperous, especially when they must endure five more
years of famine." When Joseph had said this, he embraced his brethren,
who were in tears and sorrow; but the generous kindness of their
brother seemed to leave among them no room for fear, lest they should
be punished on account of what they had consulted and acted against
him; and they were then feasting. Now the king, as soon as he heard that
Joseph's brethren were come to him, was exceeding glad of it, as if it
had been a part of his own good fortune; and gave them wagons full of
corn and gold and silver, to be conveyed to his father. Now when they
had received more of their brother part to be carried to their father,
and part as free gifts to every one of themselves, Benjamin having still
more than the rest, they departed.



CHAPTER 7. The Removal Of Joseph's Father With All His Family, To Him,
On Account Of The Famine.


1. As soon as Jacob came to know, by his sons returning home, in what
state Joseph was, that he had not only escaped death, for which yet
he lived all along in mourning, but that he lived in splendor and
happiness, and ruled over Egypt, jointly with the king, and had
intrusted to his care almost all his affairs, he did not think any thing
he was told to be incredible, considering the greatness of the works of
God, and his kindness to him, although that kindness had, for some late
times, been intermitted; so he immediately and zealously set out upon
his journey to him.

2. When he came to the Well of the Oath, [Beersheba,] he offered
sacrifice to God; and being afraid that the happiness there was in Egypt
might tempt his posterity to fall in love with it, and settle in it, and
no more think of removing into the land of Canaan, and possessing it, as
God had promised them; as also being afraid, lest, if this descent into
Egypt were made without the will of God, his family might be destroyed
there; out of fear, withal, lest he should depart this life before he
came to the sight of Joseph; he fell asleep, revolving these doubts in
his mind.

3. But God stood by him, and called him twice by his name; and when he
asked who he was, God said, "No, sure; it is not just that thou, Jacob,
shouldst be unacquainted with that God who has been ever a protector
and a helper to thy forefathers, and after them to thyself: for when thy
father would have deprived thee of the dominion, I gave it thee; and by
my kindness it was that, when thou wast sent into Mesopotamia all alone,
thou obtainedst good wives, and returnedst with many children, and much
wealth. Thy whole family also has been preserved by my providence; and
it was I who conducted Joseph, thy son, whom thou gavest up for lost,
to the enjoyment of great prosperity. I also made him lord of Egypt,
so that he differs but little from a king. Accordingly, I come now as a
guide to thee in this journey; and foretell to thee, that thou shalt die
in the arms of Joseph: and I inform thee, that thy posterity shall be
many ages in authority and glory, and that I will settle them in the
land which I have promised them."

4. Jacob, encouraged by this dream, went on more cheerfully for Egypt
with his sons, and all belonging to them. Now they were in all seventy.
I once, indeed, thought it best not to set down the names of this
family, especially because of their difficult pronunciation [by the
Greeks]; but, upon the whole, I think it necessary to mention those
names, that I may disprove such as believe that we came not originally
from Mesopotamia, but are Egyptians. Now Jacob had twelve sons; of these
Joseph was come thither before. We will therefore set down the names of
Jacob's children and grandchildren. Reuben had four sons--Anoch, Phallu,
Assaron, Charmi. Simeon had six--Jamuel, Jamin, Avod, Jachin, Soar,
Saul. Levi had three sons--Gersom, Caath, Merari. Judas had three
sons--Sala, Phares, Zerah; and by Phares two grandchildren, Esrom and
Amar. Issachar had four sons--Thola, Phua, Jasob, Samaron. Zabulon had
with him three sons--Sarad, Helon, Jalel. So far is the posterity of
Lea; with whom went her daughter Dinah. These are thirty-three. Rachel
had two sons, the one of whom, Joseph, had two sons also, Manasses and
Ephraim. The other, Benjamin, had ten sons--Bolau, Bacchar, Asabel,
Geras, Naaman, Jes, Ros, Momphis, Opphis, Arad. These fourteen added to
the thirty-three before enumerated, amount to the number forty-seven.
And this was the legitimate posterity of Jacob. He had besides by
Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four
sons that followed him--Jesel, Guni, Issari, and Sellim. Dan had an only
begotten son, Usi. If these be added to those before mentioned, they
complete the number fifty-four. Gad and Aser were the sons of Zilpha,
who was the handmaid of Lea. These had with them, Gad seven--Saphoniah,
Augis, Sunis, Azabon, Aerin, Erocd, Ariel. Aser had a daughter, Sarah,
and six male children, whose names were Jomne, Isus, Isoui, Baris, Abar
and Melchiel. If we add these, which are sixteen, to the fifty-four,
the forementioned number [70] is completed [11] Jacob not being himself
included in that number.

5. When Joseph understood that his father was coming, for Judas his
brother was come before him, and informed him of his approach, he went
out to meet him; and they met together at Heroopolis. But Jacob almost
fainted away at this unexpected and great joy; however, Joseph revived
him, being yet not himself able to contain from being affected in the
same manner, at the pleasure he now had; yet was he not wholly overcome
with his passion, as his father was. After this, he desired Jacob to
travel on slowly; but he himself took five of his brethren with him, and
made haste to the king, to tell him that Jacob and his family were come;
which was a joyful hearing to him. He also bid Joseph tell him what sort
of life his brethren loved to lead, that he might give them leave to
follow the same, who told him they were good shepherds, and had been
used to follow no other employment but this alone. Whereby he provided
for them, that they should not be separated, but live in the same place,
and take care of their father; as also hereby he provided, that they
might be acceptable to the Egyptians, by doing nothing that would be
common to them with the Egyptians; for the Egyptians are prohibited to
meddle with feeding of sheep. [12]

6. When Jacob was come to the king, and saluted him, and wished all
prosperity to his government, Pharaoh asked him how old he now was; upon
whose answer, that he was a hundred and thirty years old, he admired
Jacob on account of the length of his life. And when he had added, that
still he had not lived so long as his forefathers, he gave him leave
to live with his children in Heliopolis; for in that city the king's
shepherds had their pasturage.

7. However, the famine increased among the Egyptians, and this heavy
judgment grew more oppressive to them, because neither did the river
overflow the ground, for it did not rise to its former height, nor did
God send rain upon it; [13] nor did they indeed make the least provision
for themselves, so ignorant were they what was to be done; but Joseph
sold them corn for their money. But when their money failed them, they
bought corn with their cattle and their slaves; and if any of them had
a small piece of land, they gave up that to purchase them food, by which
means the king became the owner of all their substance; and they were
removed, some to one place, and some to another, that so the possession
of their country might be firmly assured to the king, excepting the
lands of the priests, for their country continued still in their own
possession. And indeed this sore famine made their minds, as well
as their bodies, slaves; and at length compelled them to procure a
sufficiency of food by such dishonorable means. But when this misery
ceased, and the river overflowed the ground, and the ground brought
forth its fruits plentifully, Joseph came to every city, and gathered
the people thereto belonging together, and gave them back entirely the
land which, by their own consent, the king might have possessed alone,
and alone enjoyed the fruits of it. He also exhorted them to look on
it as every one's own possession, and to fall to their husbandry with
cheerfulness, and to pay as a tribute to the king, the fifth part [14]
of the fruits for the land which the king, when it was his own, restored
to them. These men rejoiced upon their becoming unexpectedly owners of
their lands, and diligently observed what was enjoined them; and by
this means Joseph procured to himself a greater authority among the
Egyptians, and greater love to the king from them. Now this law, that
they should pay the fifth part of their fruits as tribute, continued
until their later kings.



CHAPTER 8. Of The Death Of Jacob And Joseph.


1. Now when Jacob had lived seventeen years in Egypt, he fell into a
disease, and died in the presence of his sons; but not till he made his
prayers for their enjoying prosperity, and till he had foretold to them
prophetically how every one of them was to dwell in the land of Canaan.
But this happened many years afterward. He also enlarged upon the
praises of Joseph [15] how he had not remembered the evil doings of his
brethren to their disadvantage; nay, on the contrary, was kind to them,
bestowing upon them so many benefits, as seldom are bestowed on men's
own benefactors. He then commanded his own sons that they should admit
Joseph's sons, Ephraim and Manasses, into their number, and divide
the land of Canaan in common with them; concerning whom we shall treat
hereafter. However, he made it his request that he might be buried at
Hebron. So he died, when he had lived full a hundred and fifty years,
three only abated, having not been behind any of his ancestors in piety
towards God, and having such a recompense for it, as it was fit those
should have who were so good as these were. But Joseph, by the king's
permission, carried his father's dead body to Hebron, and there buried
it, at a great expense. Now his brethren were at first unwilling to
return back with him, because they were afraid lest, now their father
was dead, he should punish them for their secret practices against him;
since he was now gone, for whose sake he had been so gracious to them.
But he persuaded them to fear no harm, and to entertain no suspicions of
him: so he brought them along with him, and gave them great possessions,
and never left off his particular concern for them.

2. Joseph also died when he had lived a hundred and ten years; having
been a man of admirable virtue, and conducting all his affairs by the
rules of reason; and used his authority with moderation, which was the
cause of his so great felicity among the Egyptians, even when he came
from another country, and that in such ill circumstances also, as we
have already described. At length his brethren died, after they had
lived happily in Egypt. Now the posterity and sons of these men, after
some time, carried their bodies, and buried them at Hebron: but as
to the bones of Joseph, they carried them into the land of Canaan
afterward, when the Hebrews went out of Egypt, for so had Joseph made
them promise him upon oath. But what became of every one of these men,
and by what toils they got the possession of the land of Canaan, shall
be shown hereafter, when I have first explained upon what account it was
that they left Egypt.



CHAPTER 9. Concerning The Afflictions That Befell The Hebrews In Egypt,
During Four Hundred Years. [16]


1. Now it happened that the Egyptians grew delicate and lazy, as
to pains-taking, and gave themselves up to other pleasures, and in
particular to the love of gain. They also became very ill-affected
towards the Hebrews, as touched with envy at their prosperity; for when
they saw how the nation of the Israelites flourished, and were become
eminent already in plenty of wealth, which they had acquired by their
virtue and natural love of labor, they thought their increase was
to their own detriment. And having, in length of time, forgotten the
benefits they had received from Joseph, particularly the crown being now
come into another family, they became very abusive to the Israelites,
and contrived many ways of afflicting them; for they enjoined them to
cut a great number of channels for the river, and to build walls for
their cities and ramparts, that they might restrain the river, and
hinder its waters from stagnating, upon its running over its own banks:
they set them also to build pyramids, [17] and by all this wore them
out; and forced them to learn all sorts of mechanical arts, and to
accustom themselves to hard labor. And four hundred years did they spend
under these afflictions; for they strove one against the other which
should get the mastery, the Egyptians desiring to destroy the Israelites
by these labors, and the Israelites desiring to hold out to the end
under them.

2. While the affairs of the Hebrews were in this condition, there was
this occasion offered itself to the Egyptians, which made them more
solicitous for the extinction of our nation. One of those sacred
scribes, [18] who are very sagacious in foretelling future events truly,
told the king, that about this time there would a child be born to the
Israelites, who, if he were reared, would bring the Egyptian dominion
low, and would raise the Israelites; that he would excel all men in
virtue, and obtain a glory that would be remembered through all ages.
Which thing was so feared by the king, that, according to this man's
opinion, he commanded that they should cast every male child, which was
born to the Israelites, into the river, and destroy it; that besides
this, the Egyptian midwives [19] should watch the labors of the Hebrew
women, and observe what is born, for those were the women who were
enjoined to do the office of midwives to them; and by reason of their
relation to the king, would not transgress his commands. He enjoined
also, that if any parents should disobey him, and venture to save their
male children alive, [20] they and their families should be destroyed.
This was a severe affliction indeed to those that suffered it, not only
as they were deprived of their sons, and while they were the parents
themselves, they were obliged to be subservient to the destruction
of their own children, but as it was to be supposed to tend to the
extirpation of their nation, while upon the destruction of their
children, and their own gradual dissolution, the calamity would become
very hard and inconsolable to them. And this was the ill state they
were in. But no one can be too hard for the purpose of God, though he
contrive ten thousand subtle devices for that end; for this child,
whom the sacred scribe foretold, was brought up and concealed from
the observers appointed by the king; and he that foretold him did not
mistake in the consequences of his preservation, which were brought to
pass after the manner following:--

3. A man whose name was Amram, one of the nobler sort of the Hebrews,
was afraid for his whole nation, lest it should fail, by the want of
young men to be brought up hereafter, and was very uneasy at it, his
wife being then with child, and he knew not what to do. Hereupon he
betook himself to prayer to God; and entreated him to have compassion
on those men who had nowise transgressed the laws of his worship, and to
afford them deliverance from the miseries they at that time endured,
and to render abortive their enemies' hopes of the destruction of
their nation. Accordingly God had mercy on him, and was moved by his
supplication. He stood by him in his sleep, and exhorted him not to
despair of his future favors. He said further, that he did not forget
their piety towards him, and would always reward them for it, as he had
formerly granted his favor to their forefathers, and made them increase
from a few to so great a multitude. He put him in mind, that when
Abraham was come alone out of Mesopotamia into Canaan, he had been made
happy, not only in other respects, but that when his wife was at first
barren, she was afterwards by him enabled to conceive seed, and bare him
sons. That he left to Ismael and to his posterity the country of Arabia;
as also to his sons by Ketura, Troglodytis; and to Isaac, Canaan. That
by my assistance, said he, he did great exploits in war, which, unless
you be yourselves impious, you must still remember. As for Jacob, he
became well known to strangers also, by the greatness of that prosperity
in which he lived, and left to his sons, who came into Egypt with no
more than seventy souls, while you are now become above six hundred
thousand. Know therefore that I shall provide for you all in common
what is for your good, and particularly for thyself what shall make thee
famous; for that child, out of dread of whose nativity the Egyptians
have doomed the Israelite children to destruction, shall be this child
of thine, and shall be concealed from those who watch to destroy him:
and when he is brought up in a surprising way, he shall deliver the
Hebrew nation from the distress they are under from the Egyptians. His
memory shall be famous while the world lasts; and this not only among
the Hebrews, but foreigners also:--all which shall be the effect of my
favor to thee, and to thy posterity. He shall also have such a brother,
that he shall himself obtain my priesthood, and his posterity shall have
it after him to the end of the world.

4. When the vision had informed him of these things, Amram awaked and
told it to Jochebed who was his wife. And now the fear increased upon
them on account of the prediction in Amram's dream; for they were under
concern, not only for the child, but on account of the great happiness
that was to come to him also. However, the mother's labor was such as
afforded a confirmation to what was foretold by God; for it was not
known to those that watched her, by the easiness of her pains, and
because the throes of her delivery did not fall upon her with violence.
And now they nourished the child at home privately for three months; but
after that time Amram, fearing he should be discovered, and, by falling
under the king's displeasure, both he and his child should perish,
and so he should make the promise of God of none effect, he determined
rather to trust the safety and care of the child to God, than to
depend on his own concealment of him, which he looked upon as a thing
uncertain, and whereby both the child, so privately to be nourished,
and himself should be in imminent danger; but he believed that God would
some way for certain procure the safety of the child, in order to secure
the truth of his own predictions. When they had thus determined, they
made an ark of bulrushes, after the manner of a cradle, and of a bigness
sufficient for an infant to be laid in, without being too straitened:
they then daubed it over with slime, which would naturally keep out the
water from entering between the bulrushes, and put the infant into it,
and setting it afloat upon the river, they left its preservation to God;
so the river received the child, and carried him along. But Miriam,
the child's sister, passed along upon the bank over against him, as her
mother had bid her, to see whither the ark would be carried, where God
demonstrated that human wisdom was nothing, but that the Supreme Being
is able to do whatsoever he pleases: that those who, in order to their
own security, condemn others to destruction, and use great endeavors
about it, fail of their purpose; but that others are in a surprising
manner preserved, and obtain a prosperous condition almost from the very
midst of their calamities; those, I mean, whose dangers arise by the
appointment of God. And, indeed, such a providence was exercised in the
case of this child, as showed the power of God.

5. Thermuthis was the king's daughter. She was now diverting herself by
the banks of the river; and seeing a cradle borne along by the current,
she sent some that could swim, and bid them bring the cradle to her.
When those that were sent on this errand came to her with the cradle,
and she saw the little child, she was greatly in love with it, on
account of its largeness and beauty; for God had taken such great care
in the formation of Moses, that he caused him to be thought worthy of
bringing up, and providing for, by all those that had taken the most
fatal resolutions, on account of the dread of his nativity, for the
destruction of the rest of the Hebrew nation. Thermuthis bid them bring
her a woman that might afford her breast to the child; yet would not the
child admit of her breast, but turned away from it, and did the like to
many other women. Now Miriam was by when this happened, not to appear to
be there on purpose, but only as staying to see the child; and she
said, "It is in vain that thou, O queen, callest for these women for the
nourishing of the child, who are no way of kin to it; but still, if thou
wilt order one of the Hebrew women to be brought, perhaps it may admit
the breast of one of its own nation." Now since she seemed to speak
well, Thermuthis bid her procure such a one, and to bring one of those
Hebrew women that gave suck. So when she had such authority given her,
she came back and brought the mother, who was known to nobody there. And
now the child gladly admitted the breast, and seemed to stick close to
it; and so it was, that, at the queen's desire, the nursing of the child
was entirely intrusted to the mother.

6. Hereupon it was that Thermuthis imposed this name Mouses upon him,
from what had happened when he was put into the river; for the Egyptians
call water by the name of Mo, and such as are saved out of it, by the
name of Uses: so by putting these two words together, they imposed this
name upon him. And he was, by the confession of all, according to God's
prediction, as well for his greatness of mind as for his contempt of
difficulties, the best of all the Hebrews, for Abraham was his ancestor
of the seventh generation. For Moses was the son of Amram, who was the
son of Caath, whose father Levi was the son of Jacob, who was the son
of Isaac, who was the son of Abraham. Now Moses's understanding became
superior to his age, nay, far beyond that standard; and when he was
taught, he discovered greater quickness of apprehension than was usual
at his age, and his actions at that time promised greater, when he
should come to the age of a man. God did also give him that tallness,
when he was but three years old, as was wonderful. And as for his
beauty, there was nobody so unpolite as, when they saw Moses, they were
not greatly surprised at the beauty of his countenance; nay, it happened
frequently, that those that met him as he was carried along the road,
were obliged to turn again upon seeing the child; that they left what
they were about, and stood still a great while to look on him; for
the beauty of the child was so remarkable and natural to him on many
accounts, that it detained the spectators, and made them stay longer to
look upon him.

7. Thermuthis therefore perceiving him to be so remarkable a child,
adopted him for her son, having no child of her own. And when one time
had carried Moses to her father, she showed him to him, and said she
thought to make him her successor, if it should please God she should
have no legitimate child of her own; and to him, "I have brought up a
child who is of a divine form, [21] and of a generous mind; and as I
have received him from the bounty of the river, in, I thought proper to
adopt him my son, and the heir of thy kingdom." And she had said this,
she put the infant into her father's hands: so he took him, and hugged
him to his breast; and on his daughter's account, in a pleasant way, put
his diadem upon his head; but Moses threw it down to the ground, and,
in a puerile mood, he wreathed it round, and trod upon his feet, which
seemed to bring along with evil presage concerning the kingdom of Egypt.
But when the sacred scribe saw this, [he was the person who foretold
that his nativity would the dominion of that kingdom low,] he made a
violent attempt to kill him; and crying out in a frightful manner, he
said, "This, O king! this child is he of whom God foretold, that if we
kill him we shall be in no danger; he himself affords an attestation to
the prediction of the same thing, by his trampling upon thy government,
and treading upon thy diadem. Take him, therefore, out of the way, and
deliver the Egyptians from the fear they are in about him; and deprive
the Hebrews of the hope they have of being encouraged by him." But
Thermuthis prevented him, and snatched the child away. And the king was
not hasty to slay him, God himself, whose providence protected Moses,
inclining the king to spare him. He was, therefore, educated with great
care. So the Hebrews depended on him, and were of good hopes great
things would be done by him; but the Egyptians were suspicious of what
would follow such his education. Yet because, if Moses had been slain,
there was no one, either akin or adopted, that had any oracle on his
side for pretending to the crown of Egypt, and likely to be of greater
advantage to them, they abstained from killing him.



CHAPTER 10. How Moses Made War With The Ethiopians.


1. Moses, therefore, when he was born, and brought up in the foregoing
manner, and came to the age of maturity, made his virtue manifest to the
Egyptians; and showed that he was born for the bringing them down, and
raising the Israelites. And the occasion he laid hold of was this:--The
Ethiopians, who are next neighbors to the Egyptians, made an inroad into
their country, which they seized upon, and carried off the effects of
the Egyptians, who, in their rage, fought against them, and revenged the
affronts they had received from them; but being overcome in battle, some
of them were slain, and the rest ran away in a shameful manner, and by
that means saved themselves; whereupon the Ethiopians followed after
them in the pursuit, and thinking that it would be a mark of cowardice
if they did not subdue all Egypt, they went on to subdue the rest with
greater vehemence; and when they had tasted the sweets of the country,
they never left off the prosecution of the war: and as the nearest parts
had not courage enough at first to fight with them, they proceeded as
far as Memphis, and the sea itself, while not one of the cities was
able to oppose them. The Egyptians, under this sad oppression, betook
themselves to their oracles and prophecies; and when God had given them
this counsel, to make use of Moses the Hebrew, and take his assistance,
the king commanded his daughter to produce him, that he might be the
general [22] of their army. Upon which, when she had made him swear he
would do him no harm, she delivered him to the king, and supposed his
assistance would be of great advantage to them. She withal reproached
the priest, who, when they had before admonished the Egyptians to kill
him, was not ashamed now to own their want of his help.

2. So Moses, at the persuasion both of Thermuthis and the king himself,
cheerfully undertook the business: and the sacred scribes of both
nations were glad; those of the Egyptians, that they should at once
overcome their enemies by his valor, and that by the same piece of
management Moses would be slain; but those of the Hebrews, that they
should escape from the Egyptians, because Moses was to be their general.
But Moses prevented the enemies, and took and led his army before those
enemies were apprized of his attacking them; for he did not march by
the river, but by land, where he gave a wonderful demonstration of his
sagacity; for when the ground was difficult to be passed over, because
of the multitude of serpents, [which it produces in vast numbers, and,
indeed, is singular in some of those productions, which other countries
do not breed, and yet such as are worse than others in power and
mischief, and an unusual fierceness of sight, some of which ascend out
of the ground unseen, and also fly in the air, and so come upon men at
unawares, and do them a mischief,] Moses invented a wonderful stratagem
to preserve the army safe, and without hurt; for he made baskets, like
unto arks, of sedge, and filled them with ibes, [23] and carried
them along with them; which animal is the greatest enemy to serpents
imaginable, for they fly from them when they come near them; and as
they fly they are caught and devoured by them, as if it were done by
the harts; but the ibes are tame creatures, and only enemies to the
serpentine kind: but about these ibes I say no more at present, since
the Greeks themselves are not unacquainted with this sort of bird. As
soon, therefore, as Moses was come to the land which was the breeder of
these serpents, he let loose the ibes, and by their means repelled the
serpentine kind, and used them for his assistants before the army came
upon that ground. When he had therefore proceeded thus on his journey,
he came upon the Ethiopians before they expected him; and, joining
battle with them, he beat them, and deprived them of the hopes they
had of success against the Egyptians, and went on in overthrowing their
cities, and indeed made a great slaughter of these Ethiopians. Now when
the Egyptian army had once tasted of this prosperous success, by the
means of Moses, they did not slacken their diligence, insomuch that the
Ethiopians were in danger of being reduced to slavery, and all sorts of
destruction; and at length they retired to Saba, which was a royal city
of Ethiopia, which Cambyses afterwards named Mero, after the name of
his own sister. The place was to be besieged with very great difficulty,
since it was both encompassed by the Nile quite round, and the other
rivers, Astapus and Astaboras, made it a very difficult thing for such
as attempted to pass over them; for the city was situate in a
retired place, and was inhabited after the manner of an island, being
encompassed with a strong wall, and having the rivers to guard them
from their enemies, and having great ramparts between the wall and the
rivers, insomuch, that when the waters come with the greatest violence,
it can never be drowned; which ramparts make it next to impossible for
even such as are gotten over the rivers to take the city. However, while
Moses was uneasy at the army's lying idle, [for the enemies durst not
come to a battle,] this accident happened:--Tharbis was the daughter of
the king of the Ethiopians: she happened to see Moses as he led the
army near the walls, and fought with great courage; and admiring the
subtilty of his undertakings, and believing him to be the author of the
Egyptians' success, when they had before despaired of recovering their
liberty, and to be the occasion of the great danger the Ethiopians were
in, when they had before boasted of their great achievements, she fell
deeply in love with him; and upon the prevalancy of that passion, sent
to him the most faithful of all her servants to discourse with him about
their marriage. He thereupon accepted the offer, on condition she would
procure the delivering up of the city; and gave her the assurance of an
oath to take her to his wife; and that when he had once taken possession
of the city, he would not break his oath to her. No sooner was the
agreement made, but it took effect immediately; and when Moses had cut
off the Ethiopians, he gave thanks to God, and consummated his marriage,
and led the Egyptians back to their own land.



CHAPTER 11. How Moses Fled Out Of Egypt Into Midian.


1. Now the Egyptians, after they had been preserved by Moses,
entertained a hatred to him, and were very eager in compassing their
designs against him, as suspecting that he would take occasion, from his
good success, to raise a sedition, and bring innovations into Egypt; and
told the king he ought to be slain. The king had also some intentions
of himself to the same purpose, and this as well out of envy at his
glorious expedition at the head of his army, as out of fear of being
brought low by him and being instigated by the sacred scribes, he was
ready to undertake to kill Moses: but when he had learned beforehand
what plots there were against him, he went away privately; and because
the public roads were watched, he took his flight through the deserts,
and where his enemies could not suspect he would travel; and, though
he was destitute of food, he went on, and despised that difficulty
courageously; and when he came to the city Midian, which lay upon the
Red Sea, and was so denominated from one of Abraham's sons by Keturah,
he sat upon a certain well, and rested himself there after his laborious
journey, and the affliction he had been in. It was not far from the
city, and the time of the day was noon, where he had an occasion offered
him by the custom of the country of doing what recommended his virtue,
and afforded him an opportunity of bettering his circumstances.

2. For that country having but little water, the shepherds used to seize
on the wells before others came, lest their flocks should want water,
and lest it should be spent by others before they came. There were
now come, therefore, to this well seven sisters that were virgins, the
daughters of Raguel, a priest, and one thought worthy by the people
of the country of great honor. These virgins, who took care of their
father's flocks, which sort of work it was customary and very familiar
for women to do in the country of the Troglodytes, they came first of
all, and drew water out of the well in a quantity sufficient for their
flocks, into troughs, which were made for the reception of that water;
but when the shepherds came upon the maidens, and drove them away, that
they might have the command of the water themselves, Moses, thinking it
would be a terrible reproach upon him if he overlooked the young women
under unjust oppression, and should suffer the violence of the men to
prevail over the right of the maidens, he drove away the men, who had a
mind to more than their share, and afforded a proper assistance to the
women; who, when they had received such a benefit from him, came to
their father, and told him how they had been affronted by the shepherds,
and assisted by a stranger, and entreated that he would not let this
generous action be done in vain, nor go without a reward. Now the father
took it well from his daughters that they were so desirous to reward
their benefactor; and bid them bring Moses into his presence, that he
might be rewarded as he deserved. And when Moses came, he told him what
testimony his daughters bare to him, that he had assisted them; and
that, as he admired him for his virtue, he said that Moses had bestowed
such his assistance on persons not insensible of benefits, but where
they were both able and willing to return the kindness, and even to
exceed the measure of his generosity. So he made him his son, and
gave him one of his daughters in marriage; and appointed him to be the
guardian and superintendent over his cattle; for of old, all the wealth
of the barbarians was in those cattle.



CHAPTER 12. Concerning The Burning Bush And The Rod Of Moses.


1. Now Moses, when he had obtained the favor of Jethro, for that was
one of the names of Raguel, staid there and fed his flock; but some time
afterward, taking his station at the mountain called Sinai, he drove
his flocks thither to feed them. Now this is the highest of all the
mountains thereabout, and the best for pasturage, the herbage being
there good; and it had not been before fed upon, because of the opinion
men had that God dwelt there, the shepherds not daring to ascend up to
it; and here it was that a wonderful prodigy happened to Moses; for a
fire fed upon a thorn bush, yet did the green leaves and the flowers
continue untouched, and the fire did not at all consume the fruit
branches, although the flame was great and fierce. Moses was aftrighted
at this strange sight, as it was to him; but he was still more
astonished when the fire uttered a voice, and called to him by name,
and spake words to him, by which it signified how bold he had been in
venturing to come into a place whither no man had ever come before,
because the place was divine; and advised him to remove a great way off
from the flame, and to be contented with what he had seen; and though
he were himself a good man, and the offspring of great men, yet that he
should not pry any further; and he foretold to him, that he should have
glory and honor among men, by the blessing of God upon him. He also
commanded him to go away thence with confidence to Egypt, in order to
his being the commander and conductor of the body of the Hebrews, and
to his delivering his own people from the injuries they suffered
there: "For," said God, "they shall inhabit this happy land which your
forefather Abraham inhabited, and shall have the enjoyment of all good
things." But still he enjoined them, when he brought the Hebrews out
of the land of Egypt, to come to that place, and to offer sacrifices of
thanksgiving there, Such were the divine oracles which were delivered
out of the fire.

2. But Moses was astonished at what he saw, and much more at what
he heard; and he said, "I think it would be an instance of too great
madness, O Lord, for one of that regard I bear to thee, to distrust thy
power, since I myself adore it, and know that it has been made manifest
to my progenitors: but I am still in doubt how I, who am a private man,
and one of no abilities, should either persuade my own countrymen to
leave the country they now inhabit, and to follow me to a land whither
I lead them; or, if they should be persuaded, how can I force Pharaoh
to permit them to depart, since they augment their own wealth and
prosperity by the labors and works they put upon them?"

3. But God persuaded him to be courageous on all occasions, and promised
to be with him, and to assist him in his words, when he was to persuade
men; and in his deeds, when he was to perform wonders. He bid him also
to take a signal of the truth of what he said, by throwing his rod upon
the ground, which, when he had done, it crept along, and was become a
serpent, and rolled itself round in its folds, and erected its head,
as ready to revenge itself on such as should assault it; after which it
become a rod again as it was before. After this God bid Moses to put
his right hand into his bosom: he obeyed, and when he took it out it
was white, and in color like to chalk, but afterward it returned to its
wonted color again. He also, upon God's command, took some of the water
that was near him, and poured it upon the ground, and saw the color was
that of blood. Upon the wonder that Moses showed at these signs, God
exhorted him to be of good courage, and to be assured that he would be
the greatest support to him; and bid him make use of those signs, in
order to obtain belief among all men, that "thou art sent by me, and
dost all things according to my commands. Accordingly I enjoin thee to
make no more delays, but to make haste to Egypt, and to travel night
and day, and not to draw out the time, and so make the slavery of the
Hebrews and their sufferings to last the longer."

4. Moses having now seen and heard these wonders that assured him of the
truth of these promises of God, had no room left him to disbelieve them:
he entreated him to grant him that power when he should be in Egypt; and
besought him to vouchsafe him the knowledge of his own name; and since
he had heard and seen him, that he would also tell him his name, that
when he offered sacrifice he might invoke him by such his name in his
oblations. Whereupon God declared to him his holy name, which had never
been discovered to men before; concerning which it is not lawful for me
to say any more [24] Now these signs accompanied Moses, not then only,
but always when he prayed for them: of all which signs he attributed the
firmest assent to the fire in the bush; and believing that God would be
a gracious supporter to him, he hoped he should be able to deliver his
own nation, and bring calamities on the Egyptians.



CHAPTER 13. How Moses And Aaron Returned Into Egypt To Pharaoh.


1. So Moses, when he understood that the Pharaoh, in whose reign he fled
away, was dead, asked leave of Raguel to go to Egypt, for the benefit of
his own people. And he took with him Zipporah, the daughter of Raguel,
whom he had married, and the children he had by her, Gersom and Eleazer,
and made haste into Egypt. Now the former of those names, Gersom, in
the Hebrew tongue, signifies that he was in a strange land; and Eleazer,
that, by the assistance of the God of his fathers, he had escaped from
the Egyptians. Now when they were near the borders, Aaron his brother,
by the command of God, met him, to whom he declared what had befallen
him at the mountain, and the commands that God had given him. But as
they were going forward, the chief men among the Hebrews, having learned
that they were coming, met them: to whom Moses declared the signs he had
seen; and while they could not believe them, he made them see them, So
they took courage at these surprising and unexpected sights, and hoped
well of their entire deliverance, as believing now that God took care of
their preservation.

2. Since then Moses found that the Hebrews would be obedient to
whatsoever he should direct, as they promised to be, and were in love
with liberty, he came to the king, who had indeed but lately received
the government, and told him how much he had done for the good of the
Egyptians, when they were despised by the Ethiopians, and their country
laid waste by them; and how he had been the commander of their forces,
and had labored for them, as if they had been his own people and he
informed him in what danger he had been during that expedition, without
having any proper returns made him as he had deserved. He also informed
him distinctly what things happened to him at Mount Sinai; and what God
said to him; and the signs that were done by God, in order to assure
him of the authority of those commands which he had given him. He also
exhorted him not to disbelieve what he told him, nor to oppose the will
of God.

3. But when the king derided Moses; he made him in earnest see the signs
that were done at Mount Sinai. Yet was the king very angry with him
and called him an ill man, who had formerly run away from his Egyptian
slavery, and came now back with deceitful tricks, and wonders, and
magical arts, to astonish him. And when he had said this, he commanded
the priests to let him see the same wonderful sights; as knowing that
the Egyptians were skillful in this kind of learning, and that he was
not the only person who knew them, and pretended them to be divine; as
also he told him, that when he brought such wonderful sights before him,
he would only be believed by the unlearned. Now when the priests threw
down their rods, they became serpents. But Moses was not daunted at it;
and said, "O king, I do not myself despise the wisdom of the Egyptians,
but I say that what I do is so much superior to what these do by magic
arts and tricks, as Divine power exceeds the power of man: but I will
demonstrate that what I do is not done by craft, or counterfeiting what
is not really true, but that they appear by the providence and power of
God." And when he had said this, he cast his rod down upon the ground,
and commanded it to turn itself into a serpent. It obeyed him, and went
all round, and devoured the rods of the Egyptians, which seemed to be
dragons, until it had consumed them all. It then returned to its own
form, and Moses took it into his hand again.

4. However, the king was no more moved when was done than before;
and being very angry, he said that he should gain nothing by this his
cunning and shrewdness against the Egyptians;--and he commanded him that
was the chief taskmaster over the Hebrews, to give them no relaxation
from their labors, but to compel them to submit to greater oppressions
than before; and though he allowed them chaff before for making their
bricks, he would allow it them no longer, but he made them to work hard
at brick-making in the day-time, and to gather chaff in the night. Now
when their labor was thus doubled upon them, they laid the blame upon
Moses, because their labor and their misery were on his account become
more severe to them. But Moses did not let his courage sink for the
king's threatenings; nor did he abate of his zeal on account of
the Hebrews' complaints; but he supported himself, and set his soul
resolutely against them both, and used his own utmost diligence to
procure liberty to his countrymen. So he went to the king, and persuaded
him to let the Hebrews go to Mount Sinai, and there to sacrifice to God,
because God had enjoined them so to do. He persuaded him also not
to counterwork the designs of God, but to esteem his favor above all
things, and to permit them to depart, lest, before he be aware, he lay
an obstruction in the way of the Divine commands, and so occasion
his own suffering such punishments as it was probable any one that
counterworked the Divine commands should undergo, since the severest
afflictions arise from every object to those that provoke the Divine
wrath against them; for such as these have neither the earth nor the air
for their friends; nor are the fruits of the womb according to nature,
but every thing is unfriendly and adverse towards them. He said further,
that the Egyptians should know this by sad experience; and that besides,
the Hebrew people should go out of their country without their consent.



CHAPTER 14. Concerning The Ten Plagues Which Came Upon The Egyptians.


1. But when the king despised the words of Moses, and had no regard at
all to them, grievous plagues seized the Egyptians; every one of which I
will describe, both because no such plagues did ever happen to any other
nation as the Egyptians now felt, and because I would demonstrate that
Moses did not fail in any one thing that he foretold them; and because
it is for the good of mankind, that they may learn this caution--Not to
do anything that may displease God, lest he be provoked to wrath, and
avenge their iniquities upon them. For the Egyptian river ran with
bloody water at the command of God, insomuch that it could not be drunk,
and they had no other spring of water neither; for the water was not
only of the color of blood, but it brought upon those that ventured to
drink of it, great pains and bitter torment. Such was the river to the
Egyptians; but it was sweet and fit for drinking to the Hebrews, and no
way different from what it naturally used to be. As the king therefore
knew not what to do in these surprising circumstances, and was in fear
for the Egyptians, he gave the Hebrews leave to go away; but when the
plague ceased, he changed his mind again, end would not suffer them to
go.

2. But when God saw that he was ungrateful, and upon the ceasing of
this calamity would not grow wiser, he sent another plague upon the
Egyptians:--An innumerable multitude of frogs consumed the fruit of the
ground; the river was also full of them, insomuch that those who drew
water had it spoiled by the blood of these animals, as they died in, and
were destroyed by, the water; and the country was full of filthy slime,
as they were born, and as they died: they also spoiled their vessels
in their houses which they used, and were found among what they eat and
what they drank, and came in great numbers upon their beds. There was
also an ungrateful smell, and a stink arose from them, as they were
born, and as they died therein. Now, when the Egyptians were under the
oppression of these miseries, the king ordered Moses to take the Hebrews
with him, and be gone. Upon which the whole multitude of the frogs
vanished away; and both the land and the river returned to their former
natures. But as soon as Pharaoh saw the land freed from this plague, he
forgot the cause of it, and retained the Hebrews; and, as though he had
a mind to try the nature of more such judgments, he would not yet suffer
Moses and his people to depart, having granted that liberty rather out
of fear than out of any good consideration. [35]

3. Accordingly, God punished his falseness with another plague, added
to the former; for there arose out of the bodies of the Egyptians
an innumerable quantity of lice, by which, wicked as they were, they
miserably perished, as not able to destroy this sort of vermin either
with washes or with ointments. At which terrible judgment the king of
Egypt was in disorder, upon the fear into which he reasoned himself,
lest his people should be destroyed, and that the manner of this death
was also reproachful, so that he was forced in part to recover himself
from his wicked temper to a sounder mind, for he gave leave for the
Hebrews themselves to depart. But when the plague thereupon ceased, he
thought it proper to require that they should leave their children and
wives behind them, as pledges of their return; whereby he provoked God
to be more vehemently angry at him, as if he thought to impose on his
providence, and as if it were only Moses, and not God, who punished the
Egyptians for the sake of the Hebrews: for he filled that country
full of various sorts of pestilential creatures, with their various
properties, such indeed as had never come into the sight of men before,
by whose means the men perished themselves, and the land was destitute
of husbandmen for its cultivation; but if any thing escaped destruction
from them, it was killed by a distemper which the men underwent also.

4. But when Pharaoh did not even then yield to the will of God, but,
while he gave leave to the husbands to take their wives with them, yet
insisted that the children should be left behind, God presently resolved
to punish his wickedness with several sorts of calamities, and those
worse than the foregoing, which yet had so generally afflicted them; for
their bodies had terrible boils, breaking forth with blains, while
they were already inwardly consumed; and a great part of the Egyptians
perished in this manner. But when the king was not brought to reason by
this plague, hail was sent down from heaven; and such hail it was, as
the climate of Egypt had never suffered before, nor was it like to that
which falls in other climates in winter time, [26] but was larger than
that which falls in the middle of spring to those that dwell in the
northern and north-western regions. This hail broke down their boughs
laden with fruit. After this a tribe of locusts consumed the seed which
was not hurt by the hail; so that to the Egyptians all hopes of the
future fruits of the ground were entirely lost.

5. One would think the forementioned calamities might have been
sufficient for one that was only foolish, without wickedness, to make
him wise, and to make him Sensible what was for his advantage. But
Pharaoh, led not so much by his folly as by his wickedness, even when
he saw the cause of his miseries, he still contested with God, and
willfully deserted the cause of virtue; so he bid Moses take the Hebrews
away, with their wives and children, to leave their cattle behind,
since their own cattle were destroyed. But when Moses said that what he
desired was unjust, since they were obliged to offer sacrifices to God
of those cattle, and the time being prolonged on this account, a thick
darkness, without the least light, spread itself over the Egyptians,
whereby their sight being obstructed, and their breathing hindered by
the thickness of the air, they died miserably, and under a terror lest
they should be swallowed up by the dark cloud. Besides this, when the
darkness, after three days and as many nights, was dissipated, and when
Pharaoh did not still repent and let the Hebrews go, Moses came to him
and said, "How long wilt thou be disobedient to the command of God? for
he enjoins thee to let the Hebrews go; nor is there any other way of
being freed from the calamities are under, unless you do so." But the
king angry at what he said, and threatened to cut off his head if he
came any more to trouble him these matters. Hereupon Moses said he not
speak to him any more about them, for he himself, together with the
principal men among the Egyptians, should desire the Hebrews away. So
when Moses had said this, he his way.

6. But when God had signified, that with one plague he would compel the
Egyptians to let Hebrews go, he commanded Moses to tell the people that
they should have a sacrifice ready, and they should prepare themselves
on the tenth day of the month Xanthicus, against the fourteenth, [which
month is called by the Egyptians Pharmuth, Nisan by the Hebrews; but
the Macedonians call it Xanthicus,] and that he should carry the Hebrews
with all they had. Accordingly, he having got the Hebrews ready for
their departure, and having sorted the people into tribes, he kept them
together in one place: but when the fourteenth day was come, and all
were ready to depart they offered the sacrifice, and purified their
houses with the blood, using bunches of hyssop for that purpose; and
when they had supped, they burnt the remainder of the flesh, as just
ready to depart. Whence it is that we do still offer this sacrifice in
like manner to this day, and call this festival Pascha which signifies
the feast of the passover; because on that day God passed us over,
and sent the plague upon the Egyptians; for the destruction of the
first-born came upon the Egyptians that night, so that many of the
Egyptians who lived near the king's palace, persuaded Pharaoh to let the
Hebrews go. Accordingly he called for Moses, and bid them be gone; as
supposing, that if once the Hebrews were gone out of the country, Egypt
should be freed from its miseries. They also honored the Hebrews with
gifts; [27] some, in order to get them to depart quickly, and others on
account of their neighborhood, and the friendship they had with them.



CHAPTER 15. How The Hebrews Under The Conduct Of Moses Left Egypt.


1. So the Hebrews went out of Egypt, while the Egyptians wept, and
repented that they had treated them so hardly.--Now they took their
journey by Letopolis, a place at that time deserted, but where Babylon
was built afterwards, when Cambyses laid Egypt waste: but as they went
away hastily, on the third day they came to a place called Beelzephon,
on the Red Sea; and when they had no food out of the land, because it
was a desert, they eat of loaves kneaded of flour, only warmed by a
gentle heat; and this food they made use of for thirty days; for what
they brought with them out of Egypt would not suffice them any longer
time; and this only while they dispensed it to each person, to use so
much only as would serve for necessity, but not for satiety. Whence
it is that, in memory of the want we were then in, we keep a feast
for eight days, which is called the feast of unleavened bread. Now
the entire multitude of those that went out, including the women and
children, was not easy to be numbered, but those that were of an age fit
for war, were six hundred thousand.

2. They left Egypt in the month Xanthicus, on the fifteenth day of the
lunar month; four hundred and thirty years after our forefather Abraham
came into Canaan, but two hundred and fifteen years only after Jacob
removed into Egypt. [28] It was the eightieth year of the age of Moses,
and of that of Aaron three more. They also carried out the bones of
Joesph with them, as he had charged his sons to do.

3. But the Egyptians soon repented that the Hebrews were gone; and the
king also was mightily concerned that this had been procured by the
magic arts of Moses; so they resolved to go after them. Accordingly they
took their weapons, and other warlike furniture, and pursued after them,
in order to bring them back, if once they overtook them, because they
would now have no pretense to pray to God against them, since they had
already been permitted to go out; and they thought they should easily
overcome them, as they had no armor, and would be weary with their
journey; so they made haste in their pursuit, and asked of every one
they met which way they were gone. And indeed that land was difficult to
be traveled over, not only by armies, but by single persons. Now Moses
led the Hebrews this way, that in case the Egyptians should repent and
be desirous to pursue after them, they might undergo the punishment of
their wickedness, and of the breach of those promises they had made to
them. As also he led them this way on account of the Philistines, who
had quarreled with them, and hated them of old, that by all means they
might not know of their departure, for their country is near to that
of Egypt; and thence it was that Moses led them not along the road that
tended to the land of the Philistines, but he was desirous that they
should go through the desert, that so after a long journey, and after
many afflictions, they might enter upon the land of Canaan. Another
reason of this was, that God commanded him to bring the people to
Mount Sinai, that there they might offer him sacrifices. Now when the
Egyptians had overtaken the Hebrews, they prepared to fight them, and by
their multitude they drove them into a narrow place; for the number
that pursued after them was six hundred chariots, with fifty thousand
horsemen, and two hundred thousand foot-men, all armed. They also seized
on the passages by which they imagined the Hebrews might fly, shutting
them up [29] between inaccessible precipices and the sea; for there was
[on each side] a [ridge of] mountains that terminated at the sea, which
were impassable by reason of their roughness, and obstructed their
flight; wherefore they there pressed upon the Hebrews with their army,
where [the ridges of] the mountains were closed with the sea; which army
they placed at the chops of the mountains, that so they might deprive
them of any passage into the plain.

4. When the Hebrews, therefore, were neither able to bear up, being
thus, as it were, besieged, because they wanted provisions, nor saw any
possible way of escaping; and if they should have thought of fighting,
they had no weapons; they expected a universal destruction, unless they
delivered themselves up to the Egyptians. So they laid the blame on
Moses, and forgot all the signs that had been wrought by God for the
recovery of their freedom; and this so far, that their incredulity
prompted them to throw stones at the prophet, while he encouraged them
and promised them deliverance; and they resolved that they would deliver
themselves up to the Egyptians. So there was sorrow and lamentation
among the women and children, who had nothing but destruction before
their eyes, while they were encompassed with mountains, the sea, and
their enemies, and discerned no way of flying from them.

5. But Moses, though the multitude looked fiercely at him, did not,
however, give over the care of them, but despised all dangers, out of
his trust in God, who, as he had afforded them the several steps already
taken for the recovery of their liberty, which he had foretold them,
would not now suffer them to be subdued by their enemies, to be either
made slaves or be slain by them; and, standing in midst of them,
he said, "It is not just of us to distrust even men, when they have
hitherto well managed our affairs, as if they would not be the same
hereafter; but it is no better than madness, at this time to despair
of the providence of God, by whose power all those things have been
performed he promised, when you expected no such things: I mean all that
I have been concerned in for deliverance and escape from slavery. Nay,
when we are in the utmost distress, as you see we ought rather to hope
that God will succor us, by whose operation it is that we are now this
narrow place, that he may out of such difficulties as are otherwise
insurmountable and out of which neither you nor your enemies expect
you can be delivered, and may at once demonstrate his own power and
his providence over us. Nor does God use to give his help in small
difficulties to those whom he favors, but in such cases where no one can
see how any hope in man can better their condition. Depend, therefore,
upon such a Protector as is able to make small things great, and to show
that this mighty force against you is nothing but weakness, and be not
affrighted at the Egyptian army, nor do you despair of being preserved,
because the sea before, and the mountains behind, afford you no
opportunity for flying, for even these mountains, if God so please, may
be made plain ground for you, and the sea become dry land."



CHAPTER 16. How The Sea Was Divided Asunder For The Hebrews, When
They Were Pursued By The Egyptians, And So Gave Them An Opportunity Of
Escaping From Them.


1. When Moses had said this, he led them to the sea, while the Egyptians
looked on; for they were within sight. Now these were so distressed by
the toil of their pursuit, that they thought proper to put off fighting
till the next day. But when Moses was come to the sea-shore, he took
his rod, and made supplication to God, and called upon him to be their
helper and assistant; and said "Thou art not ignorant, O Lord, that it
is beyond human strength and human contrivance to avoid the difficulties
we are now under; but it must be thy work altogether to procure
deliverance to this army, which has left Egypt at thy appointment. We
despair of any other assistance or contrivance, and have recourse
only to that hope we have in thee; and if there be any method that can
promise us an escape by thy providence, we look up to thee for it. And
let it come quickly, and manifest thy power to us; and do thou raise up
this people unto good courage and hope of deliverance, who are deeply
sunk into a disconsolate state of mind. We are in a helpless place, but
still it is a place that thou possessest; still the sea is thine, the
mountains also that enclose us are thine; so that these mountains will
open themselves if thou commandest them, and the sea also, if thou
commandest it, will become dry land. Nay, we might escape by a flight
through the air, if thou shouldst determine we should have that way of
salvation."

2. When Moses had thus addressed himself to God, he smote the sea with
his rod, which parted asunder at the stroke, and receiving those waters
into itself, left the ground dry, as a road and a place of flight for
the Hebrews. Now when Moses saw this appearance of God, and that the sea
went out of its own place, and left dry land, he went first of all into
it, and bid the Hebrews to follow him along that divine road, and to
rejoice at the danger their enemies that followed them were in; and gave
thanks to God for this so surprising a deliverance which appeared from
him.

3. Now, while these Hebrews made no stay, but went on earnestly, as led
by God's presence with them, the Egyptians supposed first that they were
distracted, and were going rashly upon manifest destruction. But when
they saw that they were going a great way without any harm, and that no
obstacle or difficulty fell in their journey, they made haste to pursue
them, hoping that the sea would be calm for them also. They put their
horse foremost, and went down themselves into the sea. Now the Hebrews,
while these were putting on their armor, and therein spending their
time, were beforehand with them, and escaped them, and got first over
to the land on the other side without any hurt. Whence the others were
encouraged, and more courageously pursued them, as hoping no harm would
come to them neither: but the Egyptians were not aware that they went
into a road made for the Hebrews, and not for others; that this road was
made for the deliverance of those in danger, but not for those that
were earnest to make use of it for the others' destruction. As soon,
therefore, as ever the whole Egyptian army was within it, the sea flowed
to its own place, and came down with a torrent raised by storms of wind,
[30] and encompassed the Egyptians. Showers of rain also came down from
the sky, and dreadful thunders and lightning, with flashes of fire.
Thunderbolts also were darted upon them. Nor was there any thing which
used to be sent by God upon men, as indications of his wrath, which did
not happen at this time, for a dark and dismal night oppressed them. And
thus did all these men perish, so that there was not one man left to be
a messenger of this calamity to the rest of the Egyptians.

4. But the Hebrews were not able to contain themselves for joy at their
wonderful deliverance, and destruction of their enemies; now indeed
supposing themselves firmly delivered, when those that would have forced
them into slavery were destroyed, and when they found they had God so
evidently for their protector. And now these Hebrews having escaped the
danger they were in, after this manner, and besides that, seeing their
enemies punished in such a way as is never recorded of any other men
whomsoever, were all the night employed in singing of hymns, and in
mirth. [31] Moses also composed a song unto God, containing his praises,
and a thanksgiving for his kindness, in hexameter verse. [32]

5. As for myself, I have delivered every part of this history as I found
it in the sacred books; nor let any one wonder at the strangeness of the
narration if a way were discovered to those men of old time, who were
free from the wickedness of the modern ages, whether it happened by the
will of God or whether it happened of its own accord;--while, for the
sake of those that accompanied Alexander, king of Macedonia, who yet
lived, comparatively but a little while ago, the Pamphylian Sea retired
and afforded them a passage [33] through itself, had no other way to
go; I mean, when it was the will of God to destroy the monarchy of the
Persians: and this is confessed to be true by all that have written
about the actions of Alexander. But as to these events, let every one
determine as he pleases.

6. On the next day Moses gathered together the weapons of the Egyptians,
which were brought to the camp of the Hebrews by the current of the sea,
and the force of the winds resisting it; and he conjectured that this
also happened by Divine Providence, that so they might not be destitute
of weapons. So when he had ordered the Hebrews to arm themselves with
them, he led them to Mount Sinai, in order to offer sacrifice to God,
and to render oblations for the salvation of the multitude, as he was
charged to do beforehand.



BOOK III. Containing The Interval Of Two Years.

From The Exodus Out Of Egypt, To The Rejection Of That Generation.

CHAPTER 1. How Moses When He Had Brought The People Out Of Egypt Led
Them To Mount Sinai; But Not Till They Had Suffered Much In Their
Journey.


1. When the Hebrews had obtained such a wonderful deliverance, the
country was a great trouble to them, for it was entirely a desert, and
without sustenance for them; and also had exceeding little water, so
that it not only was not at all sufficient for the men, but not enough
to feed any of the cattle, for it was parched up, and had no moisture
that might afford nutriment to the vegetables; so they were forced to
travel over this country, as having no other country but this to travel
in. They had indeed carried water along with them from the land over
which they had traveled before, as their conductor had bidden them; but
when that was spent, they were obliged to draw water out of wells, with
pain, by reason of the hardness of the soil. Moreover, what water they
found was bitter, and not fit for drinking, and this in small quantities
also; and as they thus traveled, they came late in the evening to a
place called Marah, [1] which had that name from the badness of its
water, for Mar denotes bitterness. Thither they came afflicted both
by the tediousness of their journey, and by their want of food, for it
entirely failed them at that time. Now here was a well, which made them
choose to stay in the place, which, although it were not sufficient to
satisfy so great an army, did yet afford them some comfort, as found in
such desert places; for they heard from those who had been to search,
that there was nothing to be found, if they traveled on farther. Yet was
this water bitter, and not fit for men to drink; and not only so, but it
was intolerable even to the cattle themselves.

2. When Moses saw how much the people were cast down, and that the
occasion of it could not be contradicted, for the people were not in the
nature of a complete army of men, who might oppose a manly fortitude to
the necessity that distressed them; the multitude of the children,
and of the women also, being of too weak capacities to be persuaded by
reason, blunted the courage of the men themselves,--he was therefore in
great difficulties, and made everybody's calamity his own; for they
ran all of them to him, and begged of him; the women begged for their
infants, and the men for the women, that he would not overlook them,
but procure some way or other for their deliverance. He therefore
betook himself to prayer to God, that he would change the water from its
present badness, and make it fit for drinking. And when God had granted
him that favor, he took the top of a stick that lay down at his feet,
and divided it in the middle, and made the section lengthways. He
then let it down into the well, and persuaded the Hebrews that God had
hearkened to his prayers, and had promised to render the water such as
they desired it to be, in case they would be subservient to him in what
he should enjoin them to do, and this not after a remiss or negligent
manner. And when they asked what they were to do in order to have the
water changed for the better, he bid the strongest men among them that
stood there, to draw up water [2] and told them, that when the greatest
part was drawn up, the remainder would be fit to drink. So they labored
at it till the water was so agitated and purged as to be fit to drink.

3. And now removing from thence they came to Elim; which place looked
well at a distance, for there was a grove of palm-trees; but when they
came near to it, it appeared to be a bad place, for the palm-trees were
no more than seventy; and they were ill-grown and creeping trees, by the
want of water, for the country about was all parched, and no moisture
sufficient to water them, and make them hopeful and useful, was derived
to them from the fountains, which were in number twelve: they were
rather a few moist places than springs, which not breaking out of the
ground, nor running over, could not sufficiently water the trees. And
when they dug into the sand, they met with no water; and if they took
a few drops of it into their hands, they found it to be useless, on
account of its mud. The trees were too weak to bear fruit, for want of
being sufficiently cherished and enlivened by the water. So they laid
the blame on their conductor, and made heavy complaints against him;
and said that this their miserable state, and the experience they had of
adversity, were owing to him; for that they had then journeyed an entire
thirty days, and had spent all the provisions they had brought with
them; and meeting with no relief, they were in a very desponding
condition. And by fixing their attention upon nothing but their present
misfortunes, they were hindered from remembering what deliverances they
had received from God, and those by the virtue and wisdom of Moses also;
so they were very angry at their conductor, and were zealous in their
attempt to stone him, as the direct occasion of their present miseries.

4. But as for Moses himself, while the multitude were irritated and
bitterly set against him, he cheerfully relied upon God, and upon his
consciousness of the care he had taken of these his own people; and he
came into the midst of them, even while they clamored against him, and
had stones in their hands in order to despatch him. Now he was of
an agreeable presence, and very able to persuade the people by his
speeches; accordingly he began to mitigate their anger, and exhorted
them not to be over-mindful of their present adversities, lest they
should thereby suffer the benefits that had formerly been bestowed on
them to slip out of their memories; and he desired them by no means, on
account of their present uneasiness, to cast those great and wonderful
favors and gifts, which they had obtained of God, out of their minds,
but to expect deliverance out of those their present troubles which they
could not free themselves from, and this by the means of that Divine
Providence which watched over them. Seeing it is probable that God tries
their virtue, and exercises their patience by these adversities, that it
may appear what fortitude they have, and what memory they retain of his
former wonderful works in their favor, and whether they will not think
of them upon occasion of the miseries they now feel. He told them,
it appeared they were not really good men, either in patience, or in
remembering what had been successfully done for them, sometimes by
contemning God and his commands, when by those commands they left the
land of Egypt; and sometimes by behaving themselves ill towards him who
was the servant of God, and this when he had never deceived them, either
in what he said, or had ordered them to do by God's command. He also put
them in mind of all that had passed; how the Egyptians were destroyed
when they attempted to detain them, contrary to the command of God; and
after what manner the very same river was to the others bloody, and not
fit for drinking, but was to them sweet, and fit for drinking; and how
they went a new road through the sea, which fled a long way from them,
by which very means they were themselves preserved, but saw their
enemies destroyed; and that when they were in want of weapons, God gave
them plenty of them;-and so he recounted all the particular instances,
how when they were, in appearance, just going to be destroyed, God had
saved them in a surprising manner; and that he had still the same power;
and that they ought not even now to despair of his providence over them;
and accordingly he exhorted them to continue quiet, and to consider that
help would not come too late, though it come not immediately, if it be
present with them before they suffer any great misfortune; that they
ought to reason thus: that God delays to assist them, not because he has
no regard to them, but because he will first try their fortitude, and
the pleasure they take in their freedom, that he may learn whether you
have souls great enough to bear want of food, and scarcity of water,
on its account; or whether you rather love to be slaves, as cattle are
slaves to such as own them, and feed them liberally, but only in order
to make them more useful in their service. That as for himself, he
shall not be so much concerned for his own preservation; for if he
die unjustly, he shall not reckon it any affliction, but that he is
concerned for them, lest, by casting stones at him, they should be
thought to condemn God himself.

5. By this means Moses pacified the people, and restrained them from
stoning him, and brought them to repent of what they were going to do.
And because he thought the necessity they were under made their passion
less unjustifiable, he thought he ought to apply himself to God by
prayer and supplication; and going up to an eminence, he requested of
God for some succor for the people, and some way of deliverance from the
want they were in, because in him, and in him alone, was their hope
of salvation; and he desired that he would forgive what necessity had
forced the people to do, since such was the nature of mankind, hard to
please, and very complaining under adversities. Accordingly God promised
he would take care of them, and afford them the succor they were
desirous of. Now when Moses had heard this from God, he came down to
the multitude. But as soon as they saw him joyful at the promises he had
received from God, they changed their sad countenances into gladness. So
he placed himself in the midst of them, and told them he came to bring
them from God a deliverance from their present distresses. Accordingly
a little after came a vast number of quails, which is a bird more
plentiful in this Arabian Gulf than any where else, flying over the sea,
and hovered over them, till wearied with their laborious flight, and,
indeed, as usual, flying very near to the earth, they fell down upon
the Hebrews, who caught them, and satisfied their hunger with them, and
supposed that this was the method whereby God meant to supply them with
food. Upon which Moses returned thanks to God for affording them his
assistance so suddenly, and sooner than he had promised them.

6. But presently after this first supply of food, he sent them a second;
for as Moses was lifting up his hands in prayer, a dew fell down; and
Moses, when he found it stick to his hands, supposed this was also come
for food from God to them. He tasted it; and perceiving that the people
knew not what it was, and thought it snowed, and that it was what
usually fell at that time of the year, he informed them that this dew
did not fall from heaven after the manner they imagined, but came for
their preservation and sustenance. So he tasted it, and gave them some
of it, that they might be satisfied about what he told them. They also
imitated their conductor, and were pleased with the food, for it was
like honey in sweetness and pleasant taste, but like in its body to
bdellium, one of the sweet spices, and in bigness equal to coriander
seed. And very earnest they were in gathering it; but they were enjoined
to gather it equally [3]--the measure of an omer for each one every
day, because this food should not come in too small a quantity, lest
the weaker might not be able to get their share, by reason of the
overbearing of the strong in collecting it. However, these strong men,
when they had gathered more than the measure appointed for them, had no
more than others, but only tired themselves more in gathering it, for
they found no more than an omer apiece; and the advantage they got by
what was superfluous was none at all, it corrupting, both by the worms
breeding in it, and by its bitterness. So divine and wonderful a food
was this! It also supplied the want of other sorts of food to those that
fed on it. And even now, in all that place, this manna comes down in
rain, [4] according to what Moses then obtained of God, to send it to
the people for their sustenance. Now the Hebrews call this food manna:
for the particle man, in our language, is the asking of a question.
What is this? So the Hebrews were very joyful at what was sent them from
heaven. Now they made use of this food for forty years, or as long as
they were in the wilderness.

7. As soon as they were removed thence, they came to Rephidim, being
distressed to the last degree by thirst; and while in the foregoing days
they had lit on a few small fountains, but now found the earth entirely
destitute of water, they were in an evil case. They again turned their
anger against Moses; but he at first avoided the fury of the multitude,
and then betook himself to prayer to God, beseeching him, that as he had
given them food when they were in the greatest want of it, so he would
give them drink, since the favor of giving them food was of no value to
them while they had nothing to drink. And God did not long delay to give
it them, but promised Moses that he would procure them a fountain, and
plenty of water, from a place they did not expect any. So he commanded
him to smite the rock which they saw lying there, [5] with his rod, and
out of it to receive plenty of what they wanted; for he had taken care
that drink should come to them without any labor or pains-taking. When
Moses had received this command from God, he came to the people, who
waited for him, and looked upon him, for they saw already that he was
coming apace from his eminence. As soon as he was come, he told them
that God would deliver them from their present distress, and had granted
them an unexpected favor; and informed them, that a river should run
for their sakes out of the rock. But they were amazed at that hearing,
supposing they were of necessity to cut the rock in pieces, now they
were distressed by their thirst and by their journey; while Moses only
smiting the rock with his rod, opened a passage, and out of it burst
water, and that in great abundance, and very clear. But they were
astonished at this wonderful effect; and, as it were, quenched their
thirst by the very sight of it. So they drank this pleasant, this sweet
water; and such it seemed to be, as might well be expected where God was
the donor. They were also in admiration how Moses was honored by God;
and they made grateful returns of sacrifices to God for his providence
towards them. Now that Scripture, which is laid up in the temple, [6]
informs us, how God foretold to Moses, that water timid in this manner
be derived out of the rock.'



CHAPTER 2. How The Amalekites And The Neighbouring Nations, Made War
With The Hebrews And Were Beaten And Lost A Great Part Of Their Army.


1. The name of the Hebrews began already to be every where renowned,
and rumors about them ran abroad. This made the inhabitants of those
countries to be in no small fear. Accordingly they sent ambassadors
to one another, and exhorted one another to defend themselves, and to
endeavor to destroy these men. Those that induced the rest to do so,
were such as inhabited Gobolitis and Petra. They were called Amalekites,
and were the most warlike of the nations that lived thereabout; and
whose kings exhorted one another, and their neighbors, to go to this war
against the Hebrews; telling them that an army of strangers, and such
a one as had run away from slavery under the Egyptians, lay in wait to
ruin them; which army they were not, in common prudence and regard to
their own safety, to overlook, but to crush them before they gather
strength, and come to be in prosperity: and perhaps attack them first in
a hostile manner, as presuming upon our indolence in not attacking them
before; and that we ought to avenge ourselves of them for what they have
done in the wilderness, but that this cannot be so well done when they
have once laid their hands on our cities and our goods: that those who
endeavor to crush a power in its first rise, are wiser than those that
endeavor to put a stop to its progress when it is become formidable; for
these last seem to be angry only at the flourishing of others, but the
former do not leave any room for their enemies to become troublesome to
them. After they had sent such embassages to the neighboring nations,
and among one another, they resolved to attack the Hebrews in battle.

2. These proceedings of the people of those countries occasioned
perplexity and trouble to Moses, who expected no such warlike
preparations. And when these nations were ready to fight, and the
multitude of the Hebrews were obliged to try the fortune of war, they
were in a mighty disorder, and in want of all necessaries, and yet were
to make war with men who were thoroughly well prepared for it. Then
therefore it was that Moses began to encourage them, and to exhort them
to have a good heart, and rely on God's assistance by which they had
been state of freedom and to hope for victory over those who were ready
to fight with them, in order to deprive them of that blessing: that they
were to suppose their own army to be numerous, wanting nothing, neither
weapons, nor money, nor provisions, nor such other conveniences as, when
men are in possession of, they fight undauntedly; and that they are to
judge themselves to have all these advantages in the Divine assistance.
They are also to suppose the enemy's army to be small, unarmed, weak,
and such as want those conveniences which they know must be wanted,
when it is God's will that they shall be beaten; and how valuable God's
assistance is, they had experienced in abundance of trials; and those
such as were more terrible than war, for that is only against men; but
these were against famine and thirst, things indeed that are in their
own nature insuperable; as also against mountains, and that sea which
afforded them no way for escaping; yet had all these difficulties been
conquered by God's gracious kindness to them. So he exhorted them to
be courageous at this time, and to look upon their entire prosperity to
depend on the present conquest of their enemies.

3. And with these words did Moses encourage the multitude, who then
called together the princes of their tribes, and their chief men,
both separately and conjointly. The young men he charged to obey their
elders, and the elders to hearken to their leader. So the people were
elevated in their minds, and ready to try their fortune in battle, and
hoped to be thereby at length delivered from all their miseries: nay,
they desired that Moses would immediately lead them against their
enemies without the least delay, that no backwardness might be a
hindrance to their present resolution. So Moses sorted all that were fit
for war into different troops, and set Joshua, the son of Nun, of the
tribe of Ephraim, over them; one that was of great courage, and patient
to undergo labors; of great abilities to understand, and to speak what
was proper; and very serious in the worship of God; and indeed made like
another Moses, a teacher of piety towards God. He also appointed a small
party of the armed men to be near the water, and to take care of the
children, and the women, and of the entire camp. So that whole night
they prepared themselves for the battle; they took their weapons, if any
of them had such as were well made, and attended to their commanders as
ready to rush forth to the battle as soon as Moses should give the word
of command. Moses also kept awake, teaching Joshua after what manner he
should order his camp. But when the day began, Moses called for Joshua
again, and exhorted him to approve himself in deeds such a one as a his
reputation made men expect from him; and to gain glory by the present
expedition, in the opinion of those under him, for his exploits in this
battle. He also gave a particular exhortation to the principal men of
the Hebrews, and encouraged the whole army as it stood armed before him.
And when he had thus animated the army, both by his words and works, and
prepared every thing, he retired to a mountain, and committed the army
to God and to Joshua.

4. So the armies joined battle; and it came to a close fight, hand to
hand, both sides showing great alacrity, and encouraging one another.
And indeed while Moses stretched out his hand towards heaven [7] the
Hebrews were too hard for the Amalekites: but Moses not being able to
sustain his hands thus stretched out, [for as often as he let down his
hands, so often were his own people worsted,] he bade his brother Aaron,
and Hur their sister Miriam's husband, to stand on each side of him, and
take hold of his hands, and not permit his weariness to prevent it, but
to assist him in the extension of his hands. When this was done, the
Hebrews conquered the Amalekites by main force; and indeed they had all
perished, unless the approach of the night had obliged the Hebrews to
desist from killing any more. So our forefathers obtained a most signal
and most seasonable victory; for they not only overcame those that
fought against them, but terrified also the neighboring nations, and got
great and splendid advantages, which they obtained of their enemies by
their hard pains in this battle: for when they had taken the enemy's
camp, they got ready booty for the public, and for their own private
families, whereas till then they had not any sort of plenty, of even
necessary food. The forementioned battle, when they had once got it, was
also the occasion of their prosperity, not only for the present, but
for the future ages also; for they not only made slaves of the bodies
of their enemies, but subdued their minds also, and after this battle,
became terrible to all that dwelt round about them. Moreover, they
acquired a vast quantity of riches; for a great deal of silver and gold
was left in the enemy's camp; as also brazen vessels, which they
made common use of in their families; many utensils also that were
embroidered there were of both sorts, that is, of what were weaved, and
what were the ornaments of their armor, and other things that served for
use in the family, and for the furniture of their rooms; they got also
the prey of their cattle, and of whatsoever uses to follow camps,
when they remove from one place to another. So the Hebrews now valued
themselves upon their courage, and claimed great merit for their valor;
and they perpetually inured themselves to take pains, by which they
deemed every difficulty might be surmounted. Such were the consequences
of this battle.

5. On the next day, Moses stripped the dead bodies of their enemies, and
gathered together the armor of those that were fled, and gave rewards
to such as had signalized themselves in the action; and highly commended
Joshua, their general, who was attested to by all the army, on account
of the great actions he had done. Nor was any one of the Hebrews slain;
but the slain of the enemy's army were too many to be enumerated. So
Moses offered sacrifices of thanksgiving to God, and built an altar,
which he named The Lord the Conqueror. He also foretold that the
Amalekites should utterly be destroyed; and that hereafter none of them
should remain, because they fought against the Hebrews, and this when
they were in the wilderness, and in their distress also. Moreover, he
refreshed the army with feasting. And thus did they fight this first
battle with those that ventured to oppose them, after they were gone out
of Egypt. But when Moses had celebrated this festival for the victory,
he permitted the Hebrews to rest for a few days, and then he brought
them out after the fight, in order of battle; for they had now many
soldiers in light armor. And going gradually on, he came to Mount Sinai,
in three months' time after they were removed out of Egypt; at which
mountain, as we have before related, the vision of the bush, and the
other wonderful appearances, had happened.



CHAPTER 3. That Moses Kindly Received-His Father-In-Law, Jethro, When He
Came To Him To Mount Sinai.


Now when Raguel, Moses's father-in-law, understood in what a prosperous
condition his affairs were, he willingly came to meet him. And Moses
and his children, and pleased himself with his coming. And when he had
offered sacrifice, he made a feast for the multitude, near the Bush
he had formerly seen; which multitude, every one according to their
families, partook of the feast. But Aaron and his family took Raguel,
and sung hymns to God, as to Him who had been the author procurer of
their deliverance and their freedom. They also praised their conductor,
as him by whose virtue it was that all things had succeeded with them.
Raguel also, in his eucharistical oration to Moses, made great encomiums
upon the whole multitude; and he could not but admire Moses for his
fortitude, and that humanity he had shewn in the delivery of his
friends.



CHAPTER 4. How Raguel Suggested To Moses To Set His People In Order,
Under Their Rulers Of Thousands, And Rulers Of Hundreds, Who Lived
Without Order Before; And How Moses Complied In All Things With His
Father-In-Law's Admonition.


1. The next day, as Raguel saw Moses in the of a crowd of business for
he determined the differences of those that referred them to him, every
one still going to him, and supposing that they should then only obtain
justice, if he were the arbitrator; and those that lost their causes
thought it no harm, while they thought they lost them justly, and not
by partiality. Raguel however said nothing to him at that time, as not
desirous to be any hinderance to such as had a mind to make use of the
virtue of their conductor. But afterward he took him to himself, and
when he had him alone, he instructed him in what he ought to do; and
advised him to leave the trouble of lesser causes to others, but himself
to take care of the greater, and of the people's safety, for that
certain others of the Hebrews might be found that were fit to determine
causes, but that nobody but a Moses could take of the safety of so many
ten thousands. "Be therefore," says he, "insensible of thine own
virtue, and what thou hast done by ministering under God to the people's
preservation. Permit, therefore, the determination of common causes to
be done by others, but do thou reserve thyself to the attendance on God
only, and look out for methods of preserving the multitude from their
present distress. Make use of the method I suggest to you, as to human
affairs; and take a review of the army, and appoint chosen rulers over
tens of thousands, and then over thousands; then divide them into five
hundreds, and again into hundreds, and into fifties; and set rulers over
each of them, who may distinguish them into thirties, and keep them in
order; and at last number them by twenties and by tens: and let there
be one commander over each number, to be denominated from the number of
those over whom they are rulers, but such as the whole multitude have
tried, and do approve of, as being good and righteous men; [8] and let
those rulers decide the controversies they have one with another. But
if any great cause arise, let them bring the cognizance of it before the
rulers of a higher dignity; but if any great difficulty arise that is
too hard for even their determination, let them send it to thee. By
these means two advantages will be gained; the Hebrews will have justice
done them, and thou wilt be able to attend constantly on God, and
procure him to be more favorable to the people."

2. This was the admonition of Raguel; and Moses received his advice very
kindly, and acted according to his suggestion. Nor did he conceal the
invention of this method, nor pretend to it himself, but informed the
multitude who it was that invented it: nay, he has named Raguel in the
books he wrote, as the person who invented this ordering of the people,
as thinking it right to give a true testimony to worthy persons,
although he might have gotten reputation by ascribing to himself the
inventions of other men; whence we may learn the virtuous disposition
of Moses: but of such his disposition, we shall have proper occasion to
speak in other places of these books.



CHAPTER 5. How Moses Ascended Up To Mount Sinai, And Received Laws From
God, And Delivered Them To The Hebrews.


1. Now Moses called the multitude together, and told them that he was
going from them unto mount Sinai to converse with God; to receive from
him, and to bring back with him, a certain oracle; but he enjoined them
to pitch their tents near the mountain, and prefer the habitation that
was nearest to God, before one more remote. When he had said this, he
ascended up to Mount Sinai, which is the highest of all the mountains
that are in that country [9] and is not only very difficult to be
ascended by men, on account of its vast altitude, but because of the
sharpness of its precipices also; nay, indeed, it cannot be looked
at without pain of the eyes: and besides this, it was terrible and
inaccessible, on account of the rumor that passed about, that God dwelt
there. But the Hebrews removed their tents as Moses had bidden them, and
took possession of the lowest parts of the mountain; and were elevated
in their minds, in expectation that Moses would return from God with
promises of the good things he had proposed to them. So they feasted
and waited for their conductor, and kept themselves pure as in other
respects, and not accompanying with their wives for three days, as he
had before ordered them to do. And they prayed to God that he would
favorably receive Moses in his conversing with him, and bestow some
such gift upon them by which they might live well. They also lived more
plentifully as to their diet; and put on their wives and children more
ornamental and decent clothing than they usually wore.

2. So they passed two days in this way of feasting; but on the third
day, before the sun was up, a cloud spread itself over the whole camp
of the Hebrews, such a one as none had before seen, and encompassed the
place where they had pitched their tents; and while all the rest of the
air was clear, there came strong winds, that raised up large showers of
rain, which became a mighty tempest. There was also such lightning, as
was terrible to those that saw it; and thunder, with its thunderbolts,
were sent down, and declared God to be there present in a gracious
way to such as Moses desired he should be gracious. Now, as to these
matters, every one of my readers may think as he pleases; but I am under
a necessity of relating this history as it is described in the sacred
books. This sight, and the amazing sound that came to their ears,
disturbed the Hebrews to a prodigious degree, for they were not such as
they were accustomed to; and then the rumor that was spread abroad, how
God frequented that mountain, greatly astonished their minds, so they
sorrowfully contained themselves within their tents, as both supposing
Moses to be destroyed by the Divine wrath, and expecting the like
destruction for themselves.

3. When they were under these apprehensions, Moses appeared as joyful
and greatly exalted. When they saw him, they were freed from their fear,
and admitted of more comfortable hopes as to what was to come. The
air also was become clear and pure of its former disorders, upon the
appearance of Moses; whereupon he called together the people to a
congregation, in order to their hearing what God would say to them: and
when they were gathered together, he stood on an eminence whence
they might all hear him, and said, "God has received me graciously, O
Hebrews, as he has formerly done; and has suggested a happy method of
living for you, and an order of political government, and is now present
in the camp: I therefore charge you, for his sake and the sake of his
works, and what we have done by his means, that you do not put a low
value on what I am going to say, because the commands have been given by
me that now deliver them to you, nor because it is the tongue of a man
that delivers them to you; but if you have a due regard to the great
importance of the things themselves, you will understand the greatness
of Him whose institutions they are, and who has not disdained to
communicate them to me for our common advantage; for it is not to be
supposed that the author of these institutions is barely Moses, the son
of Amram and Jochebed, but He who obliged the Nile to run bloody for
your sakes, and tamed the haughtiness of the Egyptians by various sorts
of judgments; he who provided a way through the sea for us; he who
contrived a method of sending us food from heaven, when we were
distressed for want of it; he who made the water to issue out of a rock,
when we had very little of it before; he by whose means Adam was made to
partake of the fruits both of the land and of the sea; he by whose means
Noah escaped the deluge; he by whose means our forefather Abraham, of a
wandering pilgrim, was made the heir of the land of Canaan; he by whose
means Isaac was born of parents that were very old; he by whose means
Jacob was adorned with twelve virtuous sons; he by whose means Joseph
became a potent lord over the Egyptians; he it is who conveys these
instructions to you by me as his interpreter. And let them be to
you venerable, and contended for more earnestly by you than your own
children and your own wives; for if you will follow them, you will lead
a happy life you will enjoy the land fruitful, the sea calm, and the
fruit of the womb born complete, as nature requires; you will be also
terrible to your enemies for I have been admitted into the presence of
God and been made a hearer of his incorruptible voice so great is his
concern for your nation, and its duration."

4. When he had said this, he brought the people, with their wives
and children, so near the mountain, that they might hear God himself
speaking to them about the precepts which they were to practice; that
the energy of what should be spoken might not be hurt by its utterance
by that tongue of a man, which could but imperfectly deliver it to their
understanding. And they all heard a voice that came to all of them from
above, insomuch that no one of these words escaped them, which Moses
wrote on two tables; which it is not lawful for us to set down directly,
but their import we will declare [10]

5. The first commandment teaches us that there is but one God, and that
we ought to worship him only. The second commands us not to make the
image of any living creature to worship it. The third, that we must
not swear by God in a false matter. The fourth, that we must keep the
seventh day, by resting from all sorts of work. The fifth, that we
must honor our parents. The sixth that we must abstain from murder. The
seventh that we must not commit adultery. The eighth, that we must not
be guilty of theft. The ninth, that we must not bear false witness.
The tenth, that we must not admit of the desire of any thing that is
another's.

6. Now when the multitude had heard God himself giving those precepts
which Moses had discoursed of, they rejoiced at what was said; and the
congregation was dissolved: but on the following days they came to
his tent, and desired him to bring them, besides, other laws from God.
Accordingly he appointed such laws, and afterwards informed them in what
manner they should act in all cases; which laws I shall make mention of
in their proper time; but I shall reserve most of those laws for another
work, [11] and make there a distinct explication of them.

7. When matters were brought to this state, Moses went up again to Mount
Sinai, of which he had told them beforehand. He made his ascent in their
sight; and while he staid there so long a time, [for he was absent from
them forty days,] fear seized upon the Hebrews, lest Moses should have
come to any harm; nor was there any thing else so sad, and that so much
troubled them, as this supposal that Moses was perished. Now there was
a variety in their sentiments about it; some saying that he was fallen
among wild beasts; and those that were of this opinion were chiefly such
as were ill-disposed to him; but others said that he was departed, and
gone to God; but the wiser sort were led by their reason to embrace
neither of those opinions with any satisfaction, thinking, that as it
was a thing that sometimes happens to men to fall among wild beasts and
perish that way, so it was probable enough that he might depart and
go to God, on account of his virtue; they therefore were quiet, and
expected the event: yet were they exceeding sorry upon the supposal that
they were deprived of a governor and a protector, such a one indeed as
they could never recover again; nor would this suspicion give them leave
to expect any comfortable event about this man, nor could they prevent
their trouble and melancholy upon this occasion. However, the camp durst
not remove all this while, because Moses had bidden them afore to stay
there.

8. But when the forty days, and as many nights, were over, Moses
came down, having tasted nothing of food usually appointed for the
nourishment of men. His appearance filled the army with gladness, and
he declared to them what care God had of them, and by what manner of
conduct of their lives they might live happily; telling them, that
during these days of his absence he had suggested to him also that he
would have a tabernacle built for him, into which he would descend when
he came to them, and how we should carry it about with us when we remove
from this place; and that there would be no longer any occasion for
going up to Mount Sinai, but that he would himself come and pitch his
tabernacle amongst us, and be present at our prayers; as also, that the
tabernacle should be of such measures and construction as he had shown
him, and that you are to fall to the work, and prosecute it diligently.
When he had said this, he showed them the two tables, with the ten
commandments engraven upon them, five upon each table; and the writing
was by the hand of God.



CHAPTER 6. Concerning The Tabernacle Which Moses Built In The Wilderness
For The Honor Of God And Which Seemed To Be A Temple.


1. Hereupon the Israelites rejoiced at what they had seen and heard of
their conductor, and were not wanting in diligence according to their
ability; for they brought silver, and gold, and brass, and of the best
sorts of wood, and such as would not at all decay by putrefaction;
camels' hair also, and sheep-skins, some of them dyed of a blue color,
and some of a scarlet; some brought the flower for the purple color, and
others for white, with wool dyed by the flowers aforementioned; and fine
linen and precious stones, which those that use costly ornaments set
in ouches of gold; they brought also a great quantity of spices; for
of these materials did Moses build the tabernacle, which did not at all
differ from a movable and ambulatory temple. Now when these things were
brought together with great diligence, [for every one was ambitious to
further the work even beyond their ability,] he set architects over the
works, and this by the command of God; and indeed the very same which
the people themselves would have chosen, had the election been allowed
to them. Now their names are set down in writing in the sacred books;
and they were these: Besaleel, the son of Uri, of the tribe of Judah,
the grandson of Miriam, the sister of their conductor and Aholiab, file
son of Ahisamach, of the tribe of Dan. Now the people went on with what
they had undertaken with so great alacrity, that Moses was obliged to
restrain them, by making proclamation, that what had been brought was
sufficient, as the artificers had informed him; so they fell to work
upon the building of the tabernacle. Moses also informed them, according
to the direction of God, both what the measures were to be, and its
largeness; and how many vessels it ought to contain for the use of the
sacrifices. The women also were ambitious to do their parts, about the
garments of the priests, and about other things that would be wanted in
this work, both for ornament and for the divine service itself.

2. Now when all things were prepared, the gold, and the silver, and the
brass, and what was woven, Moses, when he had appointed beforehand
that there should be a festival, and that sacrifices should be offered
according to every one's ability, reared up the tabernacle [12] and when
he had measured the open court, fifty cubits broad and a hundred long,
he set up brazen pillars, five cubits high, twenty on each of the longer
sides, and ten pillars for the breadth behind; every one of the pillars
also had a ring. Their chapiters were of silver, but their bases were of
brass: they resembled the sharp ends of spears, and were of brass, fixed
into the ground. Cords were also put through the rings, and were tied
at their farther ends to brass nails of a cubit long, which, at every
pillar, were driven into the floor, and would keep the tabernacle from
being shaken by the violence of winds; but a curtain of fine soft linen
went round all the pillars, and hung down in a flowing and loose manner
from their chapiters, and enclosed the whole space, and seemed not at
all unlike to a wall about it. And this was the structure of three of
the sides of this enclosure; but as for the fourth side, which was fifty
cubits in extent, and was the front of the whole, twenty cubits of it
were for the opening of the gates, wherein stood two pillars on each
side, after the resemblance of open gates. These were made wholly of
silver, and polished, and that all over, excepting the bases, which were
of brass. Now on each side of the gates there stood three pillars, which
were inserted into the concave bases of the gates, and were suited to
them; and round them was drawn a curtain of fine linen; but to the gates
themselves, which were twenty cubits in extent, and five in height, the
curtain was composed of purple, and scarlet, and blue, and fine linen,
and embroidered with many and divers sorts of figures, excepting
the figures of animals. Within these gates was the brazen laver for
purification, having a basin beneath of the like matter, whence the
priests might wash their hands and sprinkle their feet; and this was
the ornamental construction of the enclosure about the court of the
tabernacle, which was exposed to the open air.

3. As to the tabernacle itself, Moses placed it in the middle of that
court, with its front to the east, that, when the sun arose, it might
send its first rays upon it. Its length, when it was set up, was thirty
cubits, and its breadth was twelve [ten] cubits. The one of its walls
was on the south, and the other was exposed to the north, and on the
back part of it remained the west. It was necessary that its height
should be equal to its breadth [ten cubits]. There were also pillars
made of wood, twenty on each side; they were wrought into a quadrangular
figure, in breadth a cubit and a half, but the thickness was four
fingers: they had thin plates of gold affixed to them on both sides,
inwardly and outwardly: they had each of them two tenons belonging to
them, inserted into their bases, and these were of silver, in each of
which bases there was a socket to receive the tenon; but the pillars
on the west wall were six. Now all these tenons and sockets accurately
fitted one another, insomuch that the joints were invisible, and both
seemed to be one entire and united wall. It was also covered with gold,
both within and without. The number of pillars was equal on the opposite
sides, and there were on each part twenty, and every one of them had the
third part of a span in thickness; so that the number of thirty cubits
were fully made up between them; but as to the wall behind, where the
six pillars made up together only nine cubits, they made two other
pillars, and cut them out of one cubit, which they placed in the
corners, and made them equally fine with the other. Now every one of the
pillars had rings of gold affixed to their fronts outward, as if they
had taken root in the pillars, and stood one row over against another
round about, through which were inserted bars gilt over with gold, each
of them five cubits long, and these bound together the pillars, the head
of one bar running into another, after the nature of one tenon inserted
into another; but for the wall behind, there was but one row of bars
that went through all the pillars, into which row ran the ends of the
bars on each side of the longer walls; the male with its female being so
fastened in their joints, that they held the whole firmly together;
and for this reason was all this joined so fast together, that the
tabernacle might not be shaken, either by the winds, or by any
other means, but that it might preserve itself quiet and immovable
continually.

4. As for the inside, Moses parted its length into three partitions. At
the distance of ten cubits from the most secret end, Moses placed four
pillars, the workmanship of which was the very same with that of the
rest; and they stood upon the like bases with them, each a small matter
distant from his fellow. Now the room within those pillars was the most
holy place; but the rest of the room was the tabernacle, which was
open for the priests. However, this proportion of the measures of the
tabernacle proved to be an imitation of the system of the world; for
that third part thereof which was within the four pillars, to which the
priests were not admitted, is, as it were, a heaven peculiar to God. But
the space of the twenty cubits, is, as it were, sea and land, on which
men live, and so this part is peculiar to the priests only. But at the
front, where the entrance was made, they placed pillars of gold, that
stood on bases of brass, in number seven; but then they spread over the
tabernacle veils of fine linen and purple, and blue, and scarlet colors,
embroidered. The first veil was ten cubits every way, and this they
spread over the pillars which parted the temple, and kept the most holy
place concealed within; and this veil was that which made this part not
visible to any. Now the whole temple was called The Holy Place: but that
part which was within the four pillars, and to which none were admitted,
was called The Holy of Holies. This veil was very ornamental, and
embroidered with all sorts of flowers which the earth produces; and
there were interwoven into it all sorts of variety that might be an
ornament, excepting the forms of animals. Another veil there was which
covered the five pillars that were at the entrance. It was like the
former in its magnitude, and texture, and color; and at the corner of
every pillar a ring retained it from the top downwards half the depth of
the pillars, the other half affording an entrance for the priests,
who crept under it. Over this there was a veil of linen, of the same
largeness with the former: it was to be drawn this way or that way by
cords, the rings of which, fixed to the texture of the veil, and to the
cords also, were subservient to the drawing and undrawing of the
veil, and to the fastening it at the corner, that then it might be no
hinderance to the view of the sanctuary, especially on solemn days;
but that on other days, and especially when the weather was inclined to
snow, it might be expanded, and afford a covering to the veil of divers
colors. Whence that custom of ours is derived, of having a fine linen
veil, after the temple has been built, to be drawn over the entrances.
But the ten other curtains were four cubits in breadth, and twenty-eight
in length; and had golden clasps, in order to join the one curtain to
the other, which was done so exactly that they seemed to be one entire
curtain. These were spread over the temple, and covered all the top and
parts of the walls, on the sides and behind, so far as within one cubit
of the ground. There were other curtains of the same breadth with these,
but one more in number, and longer, for they were thirty cubits long;
but these were woven of hair, with the like subtilty as those of wool
were made, and were extended loosely down to the ground, appearing like
a triangular front and elevation at the gates, the eleventh curtain
being used for this very purpose. There were also other curtains made of
skins above these, which afforded covering and protection to those that
were woven both in hot weather and when it rained. And great was the
surprise of those who viewed these curtains at a distance, for they
seemed not at all to differ from the color of the sky. But those that
were made of hair and of skins, reached down in the same manner as did
the veil at the gates, and kept off the heat of the sun, and what injury
the rains might do. And after this manner was the tabernacle reared.

5. There was also an ark made, sacred to God, of wood that was naturally
strong, and could not be corrupted. This was called Eron in our own
language. Its construction was thus: its length was five spans, but its
breadth and height was each of them three spans. It was covered all
over with gold, both within and without, so that the wooden part was
not seen. It had also a cover united to it, by golden hinges, after a
wonderful manner; which cover was every way evenly fitted to it, and had
no eminences to hinder its exact conjunction. There were also two golden
rings belonging to each of the longer boards, and passing through the
entire wood, and through them gilt bars passed along each board, that
it might thereby be moved and carried about, as occasion should require;
for it was not drawn in a cart by beasts of burden, but borne on the
shoulders of the priests. Upon this its cover were two images, which the
Hebrews call Cherubims; they are flying creatures, but their form is not
like to that of any of the creatures which men have seen, though Moses
said he had seen such beings near the throne of God. In this ark he put
the two tables whereon the ten commandments were written, five upon each
table, and two and a half upon each side of them; and this ark he placed
in the most holy place.

6. But in the holy place he placed a table, like those at Delphi. Its
length was two cubits, and its breadth one cubit, and its height three
spans. It had feet also, the lower half of which were complete feet,
resembling those which the Dorians put to their bedsteads; but the upper
parts towards the table were wrought into a square form. The table had
a hollow towards every side, having a ledge of four fingers' depth, that
went round about like a spiral, both on the upper and lower part of the
body of the work. Upon every one of the feet was there also inserted a
ring, not far from the cover, through which went bars of wood beneath,
but gilded, to be taken out upon occasion, there being a cavity where it
was joined to the rings; for they were not entire rings; but before
they came quite round they ended in acute points, the one of which was
inserted into the prominent part of the table, and the other into the
foot; and by these it was carried when they journeyed: Upon this table,
which was placed on the north side of the temple, not far from the most
holy place, were laid twelve unleavened loaves of bread, six upon each
heap, one above another: they were made of two tenth-deals of the
purest flour, which tenth-deal [an omer] is a measure of the Hebrews,
containing seven Athenian cotyloe; and above those loaves were put
two vials full of frankincense. Now after seven days other loaves were
brought in their stead, on the day which is by us called the Sabbath;
for we call the seventh day the Sabbath. But for the occasion of this
intention of placing loaves here, we will speak to it in another place.

7. Over against this table, near the southern wall, was set a
candlestick of cast gold, hollow within, being of the weight of one
hundred pounds, which the Hebrews call Chinchares, if it be turned into
the Greek language, it denotes a talent. It was made with its knops, and
lilies, and pomegranates, and bowls [which ornaments amounted to seventy
in all]; by which means the shaft elevated itself on high from a single
base, and spread itself into as many branches as there are planets,
including the sun among them. It terminated in seven heads, in one row,
all standing parallel to one another; and these branches carried seven
lamps, one by one, in imitation of the number of the planets. These
lamps looked to the east and to the south, the candlestick being situate
obliquely.

8. Now between this candlestick and the table, which, as we said, were
within the sanctuary, was the altar of incense, made of wood indeed, but
of the same wood of which the foregoing vessels were made, such as was
not liable to corruption; it was entirely crusted over with a golden
plate. Its breadth on each side was a cubit, but the altitude double.
Upon it was a grate of gold, that was extant above the altar, which had
a golden crown encompassing it round about, whereto belonged rings and
bars, by which the priests carried it when they journeyed. Before this
tabernacle there was reared a brazen altar, but it was within made of
wood, five cubits by measure on each side, but its height was but three,
in like manner adorned with brass plates as bright as gold. It had also
a brazen hearth of network; for the ground underneath received the fire
from the hearth, because it had no basis to receive it. Hard by this
altar lay the basins, and the vials, and the censers, and the caldrons,
made of gold; but the other vessels, made for the use of the sacrifices,
were all of brass. And such was the construction of the tabernacle; and
these were the vessels thereto belonging.



CHAPTER 7. Concerning The Garments Of The Priests, And Of The High
Priest.


1. There were peculiar garments appointed for the priests, and for all
the rest, which they call Cohanoeoe [-priestly] garments, as also for
the high priests, which they call Cahanoeoe Rabbae, and denote the high
priest's garments. Such was therefore the habit of the rest. But when
the priest approaches the sacrifices, he purifies himself with the
purification which the law prescribes; and, in the first place, he puts
on that which is called Machanase, which means somewhat that is fast
tied. It is a girdle, composed of fine twined linen, and is put about
the privy parts, the feet being to be inserted into them in the nature
of breeches, but above half of it is cut off, and it ends at the thighs,
and is there tied fast.

2. Over this he wore a linen vestment, made of fine flax doubled: it
is called Chethone, and denotes linen, for we call linen by the name of
Chethone. This vestment reaches down to the feet, and sits close to the
body; and has sleeves that are tied fast to the arms: it is girded to
the breast a little above the elbows, by a girdle often going round,
four fingers broad, but so loosely woven, that you would think it were
the skin of a serpent. It is embroidered with flowers of scarlet, and
purple, and blue, and fine twined linen, but the warp was nothing but
fine linen. The beginning of its circumvolution is at the breast; and
when it has gone often round, it is there tied, and hangs loosely there
down to the ankles: I mean this, all the time the priest is not about
any laborious service, for in this position it appears in the most
agreeable manner to the spectators; but when he is obliged to assist at
the offering sacrifices, and to do the appointed service, that he may
not be hindered in his operations by its motion, he throws it to
the left, and bears it on his shoulder. Moses indeed calls this belt
Albaneth; but we have learned from the Babylonians to call it Emia, for
so it is by them called. This vestment has no loose or hollow parts any
where in it, but only a narrow aperture about the neck; and it is tied
with certain strings hanging down from the edge over the breast and
back, and is fastened above each shoulder: it is called Massabazanes.

3. Upon his head he wears a cap, not brought to a conic form nor
encircling the whole head, but still covering more than the half of it,
which is called Masnaemphthes; and its make is such that it seems to be
a crown, being made of thick swathes, but the contexture is of linen;
and it is doubled round many times, and sewed together; besides which,
a piece of fine linen covers the whole cap from the upper part, and
reaches down to the forehead, and hides the seams of the swathes, which
would otherwise appear indecently: this adheres closely upon the solid
part of the head, and is thereto so firmly fixed, that it may not fall
off during the sacred service about the sacrifices. So we have now shown
you what is the habit of the generality of the priests.

4. The high priest is indeed adorned with the same garments that we have
described, without abating one; only over these he puts on a vestment
of a blue color. This also is a long robe, reaching to his feet, [in
our language it is called Meeir,] and is tied round with a girdle,
embroidered with the same colors and flowers as the former, with a
mixture of gold interwoven. To the bottom of which garment are hung
fringes, in color like pomegranates, with golden bells [13] by a
curious and beautiful contrivance; so that between two bells hangs a
pomegranate, and between two pomegranates a bell. Now this vesture was
not composed of two pieces, nor was it sewed together upon the shoulders
and the sides, but it was one long vestment so woven as to have an
aperture for the neck; not an oblique one, but parted all along the
breast and the back. A border also was sewed to it, lest the aperture
should look too indecently: it was also parted where the hands were to
come out.

5. Besides these, the high priest put on a third garment, which was
called the Ephod, which resembles the Epomis of the Greeks. Its make
was after this manner: it was woven to the depth of a cubit, of several
colors, with gold intermixed, and embroidered, but it left the middle of
the breast uncovered: it was made with sleeves also; nor did it appear
to be at all differently made from a short coat. But in the void place
of this garment there was inserted a piece of the bigness of a span,
embroidered with gold, and the other colors of the ephod, and was called
Essen, [the breastplate,] which in the Greek language signifies the
Oracle. This piece exactly filled up the void space in the ephod. It
was united to it by golden rings at every corner, the like rings being
annexed to the ephod, and a blue riband was made use of to tie them
together by those rings; and that the space between the rings might
not appear empty, they contrived to fill it up with stitches of
blue ribands. There were also two sardonyxes upon the ephod, at the
shoulders, to fasten it in the nature of buttons, having each end
running to the sardonyxes of gold, that they might be buttoned by
them. On these were engraven the names of the sons of Jacob, in our own
country letters, and in our own tongue, six on each of the stones,
on either side; and the elder sons' names were on the right shoulder.
Twelve stones also there were upon the breast-plate, extraordinary in
largeness and beauty; and they were an ornament not to be purchased by
men, because of their immense value. These stones, however, stood in
three rows, by four in a row, and were inserted into the breastplate
itself, and they were set in ouches of gold, that were themselves
inserted in the breastplate, and were so made that they might not fall
out low the first three stones were a sardonyx, a topaz, and an emerald.
The second row contained a carbuncle, a jasper, and a sapphire. The
first of the third row was a ligure, then an amethyst, and the third an
agate, being the ninth of the whole number. The first of the fourth row
was a chrysolite, the next was an onyx, and then a beryl, which was the
last of all. Now the names of all those sons of Jacob were engraven in
these stones, whom we esteem the heads of our tribes, each stone having
the honor of a name, in the order according to which they were born. And
whereas the rings were too weak of themselves to bear the weight of the
stones, they made two other rings of a larger size, at the edge of that
part of the breastplate which reached to the neck, and inserted into the
very texture of the breastplate, to receive chains finely wrought, which
connected them with golden bands to the tops of the shoulders, whose
extremity turned backwards, and went into the ring, on the prominent
back part of the ephod; and this was for the security of the
breastplate, that it might not fall out of its place. There was also a
girdle sewed to the breastplate, which was of the forementioned colors,
with gold intermixed, which, when it had gone once round, was tied again
upon the seam, and hung down. There were also golden loops that admitted
its fringes at each extremity of the girdle, and included them entirely.

6. The high priest's mitre was the same that we described before, and
was wrought like that of all the other priests; above which there was
another, with swathes of blue embroidered, and round it was a golden
crown polished, of three rows, one above another; out of which arose a
cup of gold, which resembled the herb which we call Saccharus; but those
Greeks that are skillful in botany call it Hyoscyamus. Now, lest any
one that has seen this herb, but has not been taught its name, and is
unacquainted with its nature, or, having known its name, knows not the
herb when he sees it, I shall give such as these are a description of
it. This herb is oftentimes in tallness above three spans, but its root
is like that of a turnip [for he that should compare it thereto would
not be mistaken]; but its leaves are like the leaves of mint. Out of
its branches it sends out a calyx, cleaving to the branch; and a coat
encompasses it, which it naturally puts off when it is changing, in
order to produce its fruit. This calyx is of the bigness of the bone
of the little finger, but in the compass of its aperture is like a cup.
This I will further describe, for the use of those that are unacquainted
with it. Suppose a sphere be divided into two parts, round at the
bottom, but having another segment that grows up to a circumference from
that bottom; suppose it become narrower by degrees, and that the cavity
of that part grow decently smaller, and then gradually grow wider again
at the brim, such as we see in the navel of a pomegranate, with its
notches. And indeed such a coat grows over this plant as renders it a
hemisphere, and that, as one may say, turned accurately in a lathe,
and having its notches extant above it, which, as I said, grow like a
pomegranate, only that they are sharp, and end in nothing but prickles.
Now the fruit is preserved by this coat of the calyx, which fruit is
like the seed of the herb Sideritis: it sends out a flower that may seem
to resemble that of poppy. Of this was a crown made, as far from the
hinder part of the head to each of the temples; but this Ephielis, for
so this calyx may be called, did not cover the forehead, but it was
covered with a golden plate, [14] which had inscribed upon it the name
of God in sacred characters. And such were the ornaments of the high
priest.

7. Now here one may wonder at the ill-will which men bear to us, and
which they profess to bear on account of our despising that Deity which
they pretend to honor; for if any one do but consider the fabric of the
tabernacle, and take a view of the garments of the high priest, and of
those vessels which we make use of in our sacred ministration, he will
find that our legislator was a divine man, and that we are unjustly
reproached by others; for if any one do without prejudice, and with
judgment, look upon these things, he will find they were every one
made in way of imitation and representation of the universe. When Moses
distinguished the tabernacle into three parts, [15] and allowed two of
them to the priests, as a place accessible and common, he denoted the
land and the sea, these being of general access to all; but he set apart
the third division for God, because heaven is inaccessible to men. And
when he ordered twelve loaves to be set on the table, he denoted
the year, as distinguished into so many months. By branching out the
candlestick into seventy parts, he secretly intimated the Decani, or
seventy divisions of the planets; and as to the seven lamps upon the
candlesticks, they referred to the course of the planets, of which that
is the number. The veils, too, which were composed of four things, they
declared the four elements; for the fine linen was proper to signify the
earth, because the flax grows out of the earth; the purple signified the
sea, because that color is dyed by the blood of a sea shell-fish; the
blue is fit to signify the air; and the scarlet will naturally be an
indication of fire. Now the vestment of the high priest being made
of linen, signified the earth; the blue denoted the sky, being like
lightning in its pomegranates, and in the noise of the bells resembling
thunder. And for the ephod, it showed that God had made the universe of
four elements; and as for the gold interwoven, I suppose it related to
the splendor by which all things are enlightened. He also appointed the
breastplate to be placed in the middle of the ephod, to resemble the
earth, for that has the very middle place of the world. And the girdle
which encompassed the high priest round, signified the ocean, for that
goes round about and includes the universe. Each of the sardonyxes
declares to us the sun and the moon; those, I mean, that were in the
nature of buttons on the high priest's shoulders. And for the twelve
stones, whether we understand by them the months, or whether we
understand the like number of the signs of that circle which the Greeks
call the Zodiac, we shall not be mistaken in their meaning. And for the
mitre, which was of a blue color, it seems to me to mean heaven; for how
otherwise could the name of God be inscribed upon it? That it was also
illustrated with a crown, and that of gold also, is because of that
splendor with which God is pleased. Let this explication [16] suffice
at present, since the course of my narration will often, and on many
occasions, afford me the opportunity of enlarging upon the virtue of our
legislator.



CHAPTER 8. Of The Priesthood Of Aaron.


1. When what has been described was brought to a conclusion, gifts not
being yet presented, God appeared to Moses, and enjoined him to bestow
the high priesthood upon Aaron his brother, as upon him that best of
them all deserved to obtain that honor, on account of his virtue. And
when he had gathered the multitude together, he gave them an account of
Aaron's virtue, and of his good-will to them, and of the dangers he had
undergone for their sakes. Upon which, when they had given testimony to
him in all respects, and showed their readiness to receive him, Moses
said to them, "O you Israelites, this work is already brought to a
conclusion, in a manner most acceptable to God, and according to
our abilities. And now since you see that he is received into this
tabernacle, we shall first of all stand in need of one that may
officiate for us, and may minister to the sacrifices, and to the prayers
that are to be put up for us. And indeed had the inquiry after such
a person been left to me, I should have thought myself worthy of this
honor, both because all men are naturally fond of themselves, and
because I am conscious to myself that I have taken a great deal of pains
for your deliverance; but now God himself has determined that Aaron is
worthy of this honor, and has chosen him for his priest, as knowing him
to be the most righteous person among you. So that he is to put on the
vestments which are consecrated to God; he is to have the care of the
altars, and to make provision for the sacrifices; and he it is that
must put up prayers for you to God, who will readily hear them, not only
because he is himself solicitous for your nation, but also because he
will receive them as offered by one that he hath himself chosen to this
office." The Hebrews were pleased with what was said, and they gave
their approbation to him whom God had ordained; for Aaron was of them
all the most deserving of this honor, on account of his own stock and
gift of prophecy, and his brother's virtue. He had at that time four
sons, Nadab, Abihu, Eleazar, and Ithamar.

2. Now Moses commanded them to make use of all the utensils which
were more than were necessary to the structure of the tabernacle, for
covering the tabernacle itself, the candlestick, and altar of incense,
and the other vessels, that they might not be at all hurt when they
journeyed, either by the rain, or by the rising of the dust. And when he
had gathered the multitude together again, he ordained that they should
offer half a shekel for every man, as an oblation to God; which shekel
is a piece among the Hebrews, and is equal to four Athenian drachmae.
[18] Whereupon they readily obeyed what Moses had commanded; and the
number of the offerers was six hundred and five thousand five hundred
and fifty. Now this money that was brought by the men that were free,
was given by such as were about twenty years old, but under fifty; and
what was collected was spent in the uses of the tabernacle.

3. Moses now purified the tabernacle and the priests; which purification
was performed after the following manner:--He commanded them to take
five hundred shekels of choice myrrh, an equal quantity of cassia, and
half the foregoing weight of cinnamon and calamus [this last is a sort
of sweet spice]; to beat them small, and wet them with an bin of oil
of olives [an hin is our own country measure, and contains two Athenian
choas, or congiuses]; then mix them together, and boil them, and prepare
them after the art of the apothecary, and make them into a very sweet
ointment; and afterward to take it to anoint and to purify the priests
themselves, and all the tabernacle, as also the sacrifices. There were
also many, and those of various kinds, of sweet spices, that belonged to
the tabernacle, and such as were of very great price, and were brought
to the golden altar of incense; the nature of which I do not now
describe, lest it should be troublesome to my readers; but incense
[19] was to be offered twice a-day, both before sun-rising and at
sun-setting. They were also to keep oil already purified for the lamps;
three of which were to give light all day long, [20] upon the sacred
candlestick, before God, and the rest were to be lighted at the evening.

4. Now all was finished. Besaleel and Aholiab appeared to be the most
skillful of the workmen; for they invented finer works than what others
had done before them, and were of great abilities to gain notions of
what they were formerly ignorant of; and of these, Besaleel was judged
to be the best. Now the whole time they were about this work was the
interval of seven months; and after this it was that was ended the first
year since their departure out of Egypt. But at the beginning of the
second year, on the month Xanthicus, as the Macedonians call it, but
on the month Nisan, as the Hebrews call it, on the new moon, they
consecrated the tabernacle, and all its vessels, which I have already
described.

5. Now God showed himself pleased with the work of the Hebrews, and did
not permit their labors to be in vain; nor did he disdain to make use of
what they had made, but he came and sojourned with them, and pitched his
tabernacle in the holy house. And in the following manner did he come to
it:--The sky was clear, but there was a mist over the tabernacle only,
encompassing it, but not with such a very deep and thick cloud as is
seen in the winter season, nor yet in so thin a one as men might be able
to discern any thing through it, but from it there dropped a sweet dew,
and such a one as showed the presence of God to those that desired and
believed it.

6. Now when Moses had bestowed such honorary presents on the workmen,
as it was fit they should receive, who had wrought so well, he offered
sacrifices in the open court of the tabernacle, as God commanded him;
a bull, a ram, and a kid of the goats, for a sin-offering. Now I
shall speak of what we do in our sacred offices in my discourse about
sacrifices; and therein shall inform men in what cases Moses bid us
offer a whole burnt-offering, and in what cases the law permits us
to partake of them as of food. And when Moses had sprinkled Aaron's
vestments, himself, and his sons, with the blood of the beasts that
were slain, and had purified them with spring waters and ointment, they
became God's priests. After this manner did he consecrate them and their
garments for seven days together. The same he did to the tabernacle, and
the vessels thereto belonging, both with oil first incensed, as I said,
and with the blood of bulls and of rams, slain day by day one, according
to its kind. But on the eighth day he appointed a feast for the people,
and commanded them to offer sacrifice according to their ability.
Accordingly they contended one with another, and were ambitious to
exceed each other in the sacrifices which they brought, and so fulfilled
Moses's injunctions. But as the sacrifices lay upon the altar, a sudden
fire was kindled from among them of its own accord, and appeared to the
sight like fire from a flash of lightning, and consumed whatsoever was
upon the altar.

7. Hereupon an affliction befell Aaron, considered as a man and a
father, but was undergone by him with true fortitude; for he had indeed
a firmness of soul in such accidents, and he thought this calamity came
upon him according to God's will: for whereas he had four sons, as I
said before, the two elder of them, Nadab and Abihu, did not bring those
sacrifices which Moses bade them bring, but which they used to offer
formerly, and were burnt to death. Now when the fire rushed upon them,
and began to burn them, nobody could quench it. Accordingly they died
in this manner. And Moses bid their father and their brethren to take
up their bodies, to carry them out of the camp, and to bury them
magnificently. Now the multitude lamented them, and were deeply affected
at this their death, which so unexpectedly befell them. But Moses
entreated their brethren and their father not to be troubled for them,
and to prefer the honor of God before their grief about them; for Aaron
had already put on his sacred garments.

8. But Moses refused all that honor which he saw the multitude ready to
bestow upon him, and attended to nothing else but the service of God.
He went no more up to Mount Sinai; but he went into the tabernacle, and
brought back answers from God for what he prayed for. His habit was also
that of a private man, and in all other circumstances he behaved himself
like one of the common people, and was desirous to appear without
distinguishing himself from the multitude, but would have it known that
he did nothing else but take care of them. He also set down in writing
the form of their government, and those laws by obedience whereto
they would lead their lives so as to please God, and so as to have no
quarrels one among another. However, the laws he ordained were such as
God suggested to him; so I shall now discourse concerning that form of
government, and those laws.

9. I will now treat of what I before omitted, the garment of the high
priest: for he [Moses] left no room for the evil practices of [false]
prophets; but if some of that sort should attempt to abuse the Divine
authority, he left it to God to be present at his sacrifices when he
pleased, and when he pleased to be absent. [21] And he was willing this
should be known, not to the Hebrews only, but to those foreigners also
who were there. For as to those stones, [22] which we told you before,
the high priest bare on his shoulders, which were sardonyxes, [and I
think it needless to describe their nature, they being known to
every body,] the one of them shined out when God was present at their
sacrifices; I mean that which was in the nature of a button on his right
shoulder, bright rays darting out thence, and being seen even by those
that were most remote; which splendor yet was not before natural to the
stone. This has appeared a wonderful thing to such as have not so far
indulged themselves in philosophy, as to despise Divine revelation. Yet
will I mention what is still more wonderful than this: for God declared
beforehand, by those twelve stones which the high priest bare on his
breast, and which were inserted into his breastplate, when they should
be victorious in battle; for so great a splendor shone forth from them
before the army began to march, that all the people were sensible of
God's being present for their assistance. Whence it came to pass that
those Greeks, who had a veneration for our laws, because they could not
possibly contradict this, called that breastplate the Oracle. Now this
breastplate, and this sardonyx, left off shining two hundred years
before I composed this book, God having been displeased at the
transgressions of his laws. Of which things we shall further discourse
on a fitter opportunity; but I will now go on with my proposed
narration.

10. The tabernacle being now consecrated, and a regular order being
settled for the priests, the multitude judged that God now dwelt among
them, and betook themselves to sacrifices and praises to God as being
now delivered from all expectation of evils and as entertaining a
hopeful prospect of better times hereafter. They offered also gifts
to God some as common to the whole nation, and others as peculiar
to themselves, and these tribe by tribe; for the heads of the tribes
combined together, two by two, and brought a waggon and a yoke of
oxen. These amounted to six, and they carried the tabernacle when they
journeyed. Besides which, each head of a tribe brought a bowl, and a
charger, and a spoon, of ten darics, full of incense. Now the charger
and the bowl were of silver, and together they weighed two hundred
shekels, but the bowl cost no more than seventy shekels; and these were
full of fine flour mingled with oil, such as they used on the altar
about the sacrifices. They brought also a young bullock, and a ram, with
a lamb of a year old, for a whole burnt-offering, as also a goat for the
forgiveness of sins. Every one of the heads of the tribes brought also
other sacrifices, called peace-offerings, for every day two bulls, and
five rams, with lambs of a year old, and kids of the goats. These heads
of tribes were twelve days in sacrificing, one sacrificing every
day. Now Moses went no longer up to Mount Sinai, but went into the
tabernacle, and learned of God what they were to do, and what laws
should be made; which laws were preferable to what have been devised by
human understanding, and proved to be firmly observed for all time to
come, as being believed to be the gift of God, insomuch that the Hebrews
did not transgress any of those laws, either as tempted in times of
peace by luxury, or in times of war by distress of affairs. But I say
no more here concerning them, because I have resolved to compose another
work concerning our laws.



CHAPTER 9. The Manner Of Our Offering Sacrifices.


1. I Will now, however, make mention of a few of our laws which belong
to purifications, and the like sacred offices, since I am accidentally
come to this matter of sacrifices. These sacrifices were of two sorts;
of those sorts one was offered for private persons, and the other for
the people in general; and they are done in two different ways. In the
one case, what is slain is burnt, as a whole burnt-offering, whence that
name is given to it; but the other is a thank-offering, and is designed
for feasting those that sacrifice. I will speak of the former. Suppose a
private man offer a burnt-offering, he must slay either a bull, a lamb,
or a kid of the goats, and the two latter of the first year, though
of bulls he is permitted to sacrifice those of a greater age; but all
burnt-offerings are to be of males. When they are slain, the priests
sprinkle the blood round about the altar; they then cleanse the bodies,
and divide them into parts, and salt them with salt, and lay them upon
the altar, while the pieces of wood are piled one upon another, and the
fire is burning; they next cleanse the feet of the sacrifices, and the
inwards, in an accurate manner and so lay them to the rest to be purged
by the fire, while the priests receive the hides. This is the way of
offering a burnt-offering.

2. But those that offer thank-offerings do indeed sacrifice the same
creatures, but such as are unblemished, and above a year old; however,
they may take either males or females. They also sprinkle the altar with
their blood; but they lay upon the altar the kidneys and the caul, and
all the fat, and the lobe of the liver, together with the rump of the
lamb; then, giving the breast and the right shoulder to the priests, the
offerers feast upon the remainder of the flesh for two days; and what
remains they burn.

3. The sacrifices for sins are offered in the same manner as is
the thank-offering. But those who are unable to purchase complete
sacrifices, offer two pigeons, or turtle doves; the one of which is made
a burnt-offering to God, the other they give as food to the priests. But
we shall treat more accurately about the oblation of these creatures in
our discourse concerning sacrifices. But if a person fall into sin by
ignorance, he offers an ewe lamb, or a female kid of the goats, of the
same age; and the priests sprinkle the blood at the altar, not after the
former manner, but at the corners of it. They also bring the kidneys and
the rest of the fat, together with the lobe of the liver, to the altar,
while the priests bear away the hides and the flesh, and spend it in the
holy place, on the same day; [23] for the law does not permit them to
leave of it until the morning. But if any one sin, and is conscious of
it himself, but hath nobody that can prove it upon him, he offers a ram,
the law enjoining him so to do; the flesh of which the priests eat,
as before, in the holy place, on the same day. And if the rulers offer
sacrifices for their sins, they bring the same oblations that private
men do; only they so far differ, that they are to bring for sacrifices a
bull or a kid of the goats, both males.

4. Now the law requires, both in private and public sacrifices, that
the finest flour be also brought; for a lamb the measure of one tenth
deal,--for a ram two,--and for a bull three. This they consecrate upon
the altar, when it is mingled with oil; for oil is also brought by those
that sacrifice; for a bull the half of an hin, and for a ram the third
part of the same measure, and one quarter of it for a lamb. This hin is
an ancient Hebrew measure, and is equivalent to two Athenian choas [or
congiuses]. They bring the same quantity of oil which they do of wine,
and they pour the wine about the altar; but if any one does not offer a
complete sacrifice of animals, but brings fine flour only for a vow, he
throws a handful upon the altar as its first-fruits, while the priests
take the rest for their food, either boiled or mingled with oil, but
made into cakes of bread. But whatsoever it be that a priest himself
offers, it must of necessity be all burnt. Now the law forbids us to
sacrifice any animal at the same time with its dam; and, in other cases,
not till the eighth day after its birth. Other sacrifices there are
also appointed for escaping distempers, or for other occasions, in
which meat-offerings are consumed, together with the animals that are
sacrificed; of which it is not lawful to leave any part till the next
day, only the priests are to take their own share.



CHAPTER 10. Concerning The Festivals; And How Each Day Of Such Festival
Is To Be Observed.


1. The law requires, that out of the public expenses a lamb of the first
year be killed every day, at the beginning and at the ending of the day;
but on the seventh day, which is called the Sabbath, they kill two, and
sacrifice them in the same manner. At the new moon, they both perform
the daily sacrifices, and slay two bulls, with seven lambs of the first
year, and a kid of the goats also, for the expiation of sins; that is,
if they have sinned through ignorance.

2. But on the seventh month, which the Macedonians call Hyperberetaeus,
they make an addition to those already mentioned, and sacrifice a bull,
a ram, and seven lambs, and a kid of the goats, for sins.

3. On the tenth day of the same lunar month, they fast till the evening;
and this day they sacrifice a bull, and two rams, and seven lambs, and
a kid of the goats, for sins. And, besides these, they bring two kids of
the goats; the one of which is sent alive out of the limits of the camp
into the wilderness for the scapegoat, and to be an expiation for the
sins of the whole multitude; but the other is brought into a place of
great cleanness, within the limits of the camp, and is there burnt,
with its skin, without any sort of cleansing. With this goat was burnt
a bull, not brought by the people, but by the high priest, at his own
charges; which, when it was slain, he brought of the blood into the holy
place, together with the blood of the kid of the goats, and sprinkled
the ceiling with his finger seven times, as also its pavement, and again
as often toward the most holy place, and about the golden altar: he also
at last brings it into the open court, and sprinkles it about the great
altar. Besides this, they set the extremities, and the kidneys, and
the fat, with the lobe of the liver, upon the altar. The high priest
likewise presents a ram to God as a burnt-offering.

4. Upon the fifteenth day of the same month, when the season of the year
is changing for winter, the law enjoins us to pitch tabernacles in every
one of our houses, so that we preserve ourselves from the cold of that
time of the year; as also that when we should arrive at our own country,
and come to that city which we should have then for our metropolis,
because of the temple therein to be built, and keep a festival for eight
days, and offer burnt-offerings, and sacrifice thank-offerings, that
we should then carry in our hands a branch of myrtle, and willow, and a
bough of the palm-tree, with the addition of the pome citron: That
the burnt-offering on the first of those days was to be a sacrifice of
thirteen bulls, and fourteen lambs, and fifteen rams, with the addition
of a kid of the goats, as an expiation for sins; and on the following
days the same number of lambs, and of rams, with the kids of the goats;
but abating one of the bulls every day till they amounted to seven only.
On the eighth day all work was laid aside, and then, as we said before,
they sacrificed to God a bullock, a ram, and seven lambs, with a kid
of the goats, for an expiation of sins. And this is the accustomed
solemnity of the Hebrews, when they pitch their tabernacles.

5. In the month of Xanthicus, which is by us called Nisan, and is the
beginning of our year, on the fourteenth day of the lunar month, when
the sun is in Aries, [for in this month it was that we were delivered
from bondage under the Egyptians,] the law ordained that we should every
year slay that sacrifice which I before told you we slew when we came
out of Egypt, and which was called the Passover; and so we do celebrate
this passover in companies, leaving nothing of what we sacrifice till
the day following. The feast of unleavened bread succeeds that of the
passover, and falls on the fifteenth day of the month, and continues
seven days, wherein they feed on unleavened bread; on every one of which
days two bulls are killed, and one ram, and seven lambs. Now these lambs
are entirely burnt, besides the kid of the goats which is added to all
the rest, for sins; for it is intended as a feast for the priest on
every one of those days. But on the second day of unleavened bread,
which is the sixteenth day of the month, they first partake of the
fruits of the earth, for before that day they do not touch them. And
while they suppose it proper to honor God, from whom they obtain this
plentiful provision, in the first place, they offer the first-fruits of
their barley, and that in the manner following: They take a handful of
the ears, and dry them, then beat them small, and purge the barley from
the bran; they then bring one tenth deal to the altar, to God; and,
casting one handful of it upon the fire, they leave the rest for the use
of the priest. And after this it is that they may publicly or privately
reap their harvest. They also at this participation of the first-fruits
of the earth, sacrifice a lamb, as a burnt-offering to God.

6. When a week of weeks has passed over after this sacrifice, [which
weeks contain forty and nine days,] on the fiftieth day, which is
Pentecost, but is called by the Hebrews Asartha, which signifies
Pentecost, they bring to God a loaf, made of wheat flour, of two tenth
deals, with leaven; and for sacrifices they bring two lambs; and when
they have only presented them to God, they are made ready for supper for
the priests; nor is it permitted to leave any thing of them till the day
following. They also slay three bullocks for a burnt-offering, and two
rams; and fourteen lambs, with two kids of the goats, for sins; nor is
there anyone of the festivals but in it they offer burnt-offerings; they
also allow themselves to rest on every one of them. Accordingly, the law
prescribes in them all what kinds they are to sacrifice, and how they
are to rest entirely, and must slay sacrifices, in order to feast upon
them.

7. However, out of the common charges, baked bread [was set on the table
of shew-bread], without leaven, of twenty-four tenth deals of flour, for
so much is spent upon this bread; two heaps of these were baked, they
were baked the day before the sabbath, but were brought into the holy
place on the morning of the sabbath, and set upon the holy table, six on
a heap, one loaf still standing over against another; where two golden
cups full of frankincense were also set upon them, and there they
remained till another sabbath, and then other loaves were brought in
their stead, while the loaves were given to the priests for their food,
and the frankincense was burnt in that sacred fire wherein all their
offerings were burnt also; and so other frankincense was set upon the
loaves instead of what was there before. The high priest also, of his
own charges, offered a sacrifice, and that twice every day. It was made
of flour mingled with oil, and gently baked by the fire; the quantity
was one tenth deal of flour; he brought the half of it to the fire
in the morning, and the other half at night. The account of these
sacrifices I shall give more accurately hereafter; but I think I have
premised what for the present may be sufficient concerning them.



CHAPTER 11. Of The Purifications.


1. Moses took out the tribe of Levi from communicating with the rest of
the people, and set them apart to be a holy tribe; and purified them
by water taken from perpetual springs, and with such sacrifices as were
usually offered to God on the like occasions. He delivered to them also
the tabernacle, and the sacred vessels, and the other curtains, which
were made for covering the tabernacle, that they might minister under
the conduct of the priests, who had been already consecrated to God.

2. He also determined concerning animals; which of them might be used
for food, and which they were obliged to abstain from; which matters,
when this work shall give me occasion, shall be further explained; and
the causes shall be added by which he was moved to allot some of them
to be our food, and enjoined us to abstain from others. However, he
entirely forbade us the use of blood for food, and esteemed it to
contain the soul and spirit. He also forbade us to eat the flesh of an
animal that died of itself, as also the caul, and the fat of goats, and
sheep, and bulls.

3. He also ordered that those whose bodies were afflicted with leprosy,
and that had a gonorrhea, should not come into the city; nay, he removed
the women, when they had their natural purgations, till the seventh day;
after which he looked on them as pure, and permitted them to come in
again. The law permits those also who have taken care of funerals to
come in after the same manner, when this number of days is over; but if
any continued longer than that number of days in a state of pollution,
the law appointed the offering two lambs for a sacrifice; the one of
which they are to purge by fire, and for the other, the priests take it
for themselves. In the same manner do those sacrifice who have had the
gonorrhea. But he that sheds his seed in his sleep, if he go down
into cold water, has the same privilege with those that have lawfully
accompanied with their wives. And for the lepers, he suffered them not
to come into the city at all, nor to live with any others, as if they
were in effect dead persons; but if any one had obtained by prayer
to God, the recovery from that distemper, and had gained a healthful
complexion again, such a one returned thanks to God, with several sorts
of sacrifices; concerning which we will speak hereafter.

4. Whence one cannot but smile at those who say that Moses was himself
afflicted with the leprosy when he fled out of Egypt, and that he became
the conductor of those who on that account left that country, and led
them into the land of Canaan; for had this been true, Moses would not
have made these laws to his own dishonor, which indeed it was more
likely he would have opposed, if others had endeavored to introduce
them; and this the rather, because there are lepers in many nations, who
yet are in honor, and not only free from reproach and avoidance, but who
have been great captains of armies, and been intrusted with high offices
in the commonwealth, and have had the privilege of entering into holy
places and temples; so that nothing hindered, but if either Moses
himself, or the multitude that was with him, had been liable to such a
misfortune in the color of his skin, he might have made laws about them
for their credit and advantage, and have laid no manner of difficulty
upon them. Accordingly, it is a plain case, that it is out of violent
prejudice only that they report these things about us. But Moses was
pure from any such distemper, and lived with countrymen who were pure
of it also, and thence made the laws which concerned others that had the
distemper. He did this for the honor of God. But as to these matters,
let every one consider them after what manner he pleases.

5. As to the women, when they have born a child, Moses forbade them to
come into the temple, or touch the sacrifices, before forty days were
over, supposing it to be a boy; but if she hath born a girl, the law is
that she cannot be admitted before twice that number of days be over.
And when after the before-mentioned time appointed for them, they
perform their sacrifices, the priests distribute them before God.

6. But if any one suspect that his wife has been guilty of adultery, he
was to bring a tenth deal of barley flour; they then cast one handful to
God and gave the rest of it to the priests for food. One of the priests
set the woman at the gates that are turned towards the temple, and took
the veil from her head, and wrote the name of God on parchment, and
enjoined her to swear that she had not at all injured her husband; and
to wish that, if she had violated her chastity, her right thigh might
be put out of joint; that her belly might swell; and that she might die
thus: but that if her husband, by the violence of his affection, and
of the jealousy which arose from it, had been rashly moved to this
suspicion, that she might bear a male child in the tenth month. Now
when these oaths were over, the priest wiped the name of God out of the
parchment, and wrung the water into a vial. He also took some dust out
of the temple, if any happened to be there, and put a little of it into
the vial, and gave it her to drink; whereupon the woman, if she were
unjustly accused, conceived with child, and brought it to perfection in
her womb: but if she had broken her faith of wedlock to her husband,
and had sworn falsely before God, she died in a reproachful manner; her
thigh fell off from her, and her belly swelled with a dropsy. And these
are the ceremonies about sacrifices, and about the purifications thereto
belonging, which Moses provided for his countrymen. He also prescribed
the following laws to them:--



CHAPTER 12. Several Laws.


1. As for adultery, Moses forbade it entirely, as esteeming it a happy
thing that men should be wise in the affairs of wedlock; and that it was
profitable both to cities and families that children should be known to
be genuine. He also abhorred men's lying with their mothers, as one of
the greatest crimes; and the like for lying with the father's wife, and
with aunts, and sisters, and sons' wives, as all instances of abominable
wickedness. He also forbade a man to lie with his wife when she was
defiled by her natural purgation: and not to come near brute beasts; nor
to approve of the lying with a male, which was to hunt after unlawful
pleasures on account of beauty. To those who were guilty of such
insolent behavior, he ordained death for their punishment.

2. As for the priests, he prescribed to them a double degree of purity
[25] for he restrained them in the instances above, and moreover forbade
them to marry harlots. He also forbade them to marry a slave, or a
captive, and such as got their living by cheating trades, and by
keeping inns; as also a woman parted from her husband, on any account
whatsoever. Nay, he did not think it proper for the high priest to
marry even the widow of one that was dead, though he allowed that to the
priests; but he permitted him only to marry a virgin, and to retain her.
Whence it is that the high priest is not to come near to one that is
dead, although the rest are not prohibited from coming near to their
brethren, or parents, or children, when they are dead; but they are to
be unblemished in all respects. He ordered that the priest who had
any blemish, should have his portion indeed among the priests, but he
forbade him to ascend the altar, or to enter into the holy house.
He also enjoined them, not only to observe purity in their sacred
ministrations, but in their daily conversation, that it might be
unblamable also. And on this account it is that those who wear the
sacerdotal garments are without spot, and eminent for their purity and
sobriety: nor are they permitted to drink wine so long as they wear
those garments. [26] Moreover, they offer sacrifices that are entire,
and have no defect whatsoever.

3. And truly Moses gave them all these precepts, being such as were
observed during his own lifetime; but though he lived now in the
wilderness, yet did he make provision how they might observe the same
laws when they should have taken the land of Canaan. He gave them rest
to the land from ploughing and planting every seventh year, as he had
prescribed to them to rest from working every seventh day; and ordered,
that then what grew of its own accord out of the earth should in common
belong to all that pleased to use it, making no distinction in that
respect between their own countrymen and foreigners: and he ordained,
that they should do the same after seven times seven years, which in
all are fifty years; and that fiftieth year is called by the Hebrews The
Jubilee, wherein debtors are freed from their debts, and slaves are
set at liberty; which slaves became such, though they were of the same
stock, by transgressing some of those laws the punishment of which was
not capital, but they were punished by this method of slavery. This
year also restores the land to its former possessors in the manner
following:--When the Jubilee is come, which name denotes liberty, he
that sold the land, and he that bought it, meet together, and make an
estimate, on one hand, of the fruits gathered; and, on the other hand,
of the expenses laid out upon it. If the fruits gathered come to more
than the expenses laid out, he that sold it takes the land again; but if
the expenses prove more than the fruits, the present possessor receives
of the former owner the difference that was wanting, and leaves the land
to him; and if the fruits received, and the expenses laid out, prove
equal to one another, the present possessor relinquishes it to the
former owners. Moses would have the same law obtain as to those houses
also which were sold in villages; but he made a different law for such
as were sold in a city; for if he that sold it tendered the purchaser
his money again within a year, he was forced to restore it; but in case
a whole year had intervened, the purchaser was to enjoy what he had
bought. This was the constitution of the laws which Moses learned of God
when the camp lay under Mount Sinai, and this he delivered in writing to
the Hebrews.

4. Now when this settlement of laws seemed to be well over, Moses
thought fit at length to take a review of the host, as thinking it
proper to settle the affairs of war. So he charged the heads of the
tribes, excepting the tribe of Levi, to take an exact account of the
number of those that were able to go to war; for as to the Levites, they
were holy, and free from all such burdens. Now when the people had been
numbered, there were found six hundred thousand that were able to go
to war, from twenty to fifty years of age, besides three thousand six
hundred and fifty. Instead of Levi, Moses took Manasseh, the son of
Joseph, among the heads of tribes; and Ephraim instead of Joseph. It was
indeed the desire of Jacob himself to Joseph, that he would give him his
sons to be his own by adoption, as I have before related.

5. When they set up the tabernacle, they received it into the midst of
their camp, three of the tribes pitching their tents on each side of
it; and roads were cut through the midst of these tents. It was like a
well-appointed market; and every thing was there ready for sale in due
order; and all sorts of artificers were in the shops; and it resembled
nothing so much as a city that sometimes was movable, and sometimes
fixed. The priests had the first places about the tabernacle; then the
Levites, who, because their whole multitude was reckoned from thirty
days old, were twenty-three thousand eight hundred and eighty males; and
during the time that the cloud stood over the tabernacle, they thought
proper to stay in the same place, as supposing that God there inhabited
among them; but when that removed, they journeyed also.

6. Moreover, Moses was the inventor of the form of their trumpet, which
was made of silver. Its description is this:--In length it was little
less than a cubit. It was composed of a narrow tube, somewhat thicker
than a flute, but with so much breadth as was sufficient for admission
of the breath of a man's mouth: it ended in the form of a bell, like
common trumpets. Its sound was called in the Hebrew tongue Asosra. Two
of these being made, one of them was sounded when they required the
multitude to come together to congregations. When the first of them gave
a signal, the heads of the tribes were to assemble, and consult about
the affairs to them properly belonging; but when they gave the signal
by both of them, they called the multitude together. Whenever the
tabernacle was removed, it was done in this solemn order:--At the
first alarm of the trumpet, those whose tents were on the east quarter
prepared to remove; when the second signal was given, those that were
on the south quarter did the like; in the next place, the tabernacle was
taken to pieces, and was carried in the midst of six tribes that went
before, and of six that followed, all the Levites assisting about the
tabernacle; when the third signal was given, that part which had their
tents towards the west put themselves in motion; and at the fourth
signal those on the north did so likewise. They also made use of these
trumpets in their sacred ministrations, when they were bringing their
sacrifices to the altar as well on the Sabbaths as on the rest of the
[festival] days; and now it was that Moses offered that sacrifice which
was called the Passover in the Wilderness, as the first he had offered
after the departure out of Egypt.



CHAPTER 13. Moses Removed From Mount Sinai, And Conducted The People To
The Borders Of The Canaanites.


A Little while afterwards he rose up, and went from Mount Sinai; and,
having passed through several mansions, of which we will speak he
came to a place called Hazeroth, where the multitude began again to
be mutinous, and to Moses for the misfortunes they had suffered their
travels; and that when he had persuaded to leave a good land, they at
once had lost land, and instead of that happy state he had them, they
were still wandering in their miserable condition, being already in want
water; and if the manna should happen to fail, must then utterly perish.
Yet while they spake many and sore things against the there was one of
them who exhorted them to be unmindful of Moses, and of what great pains
he had been at about their common safety; not to despair of assistance
from God. The multitude thereupon became still more unruly, and mutinous
against Moses than before. Hereupon Moses, although he was so basely
abused by them encouraged them in their despairing conditioned and
promised that he would procure them a quantity of flesh-meat, and
that not for a few days only, but for many days. This they were not to
believe; and when one of them asked, whence he could obtain such vast
plenty of what he promised, he replied, "Neither God nor I, we hear such
opprobrious language from will leave off our labors for you; and this
soon appear also." As soon as ever he had this, the whole camp was
filled with quails, they stood round about them, and gathered great
numbers. However, it was not long ere God punished the Hebrews for their
insolence, those reproaches they had used towards him, no small number
of them died; and still to this day the place retains the memory of this
destruction and is named Kibrothhattaavah, which is, Graves of Lust.



CHAPTER 14. How Moses Sent Some Persons To Search Out The Land Of The
Canaanites, And The Largeness Of Their Cities; And Further That When
Those Who Were Sent Were Returned, After Forty Days And Reported That
They Should Not Be A Match For Them, And Extolled The Strength Of The
Canaanites The Multitude Were Disturbed And Fell Into Despair; And Were
Resolved To Stone Moses, And To Return Back Again Into Egypt, And Serve
The Egyptians.


1. When Moses had led the Hebrews away from thence to a place called
Paran, which was near to the borders of the Canaanites, and a place
difficult to be continued in, he gathered the multitude together to a
congregation; and standing in the midst of them, he said, "Of the
two things that God determined to bestow upon us, liberty, and the
possession of a Happy Country, the one of them ye already are partakers
of, by the gift of God, and the other you will quickly obtain; for we
now have our abode near the borders of the Canaanites, and nothing can
hinder the acquisition of it, when we now at last are fallen upon it: I
say, not only no king nor city, but neither the whole race of mankind,
if they were all gathered together, could do it. Let us therefore
prepare ourselves for the work, for the Canaanites will not resign up
their land to us without fighting, but it must be wrested from them by
great struggles in war. Let us then send spies, who may take a view of
the goodness of the land, and what strength it is of; but, above all
things, let us be of one mind, and let us honor God, who above all is
our helper and assister."

2. When Moses had said thus, the multitude requited him with marks of
respect; and chose twelve spies, of the most eminent men, one out of
each tribe, who, passing over all the land of Canaan, from the borders
of Egypt, came to the city Hamath, and to Mount Lebanon; and having
learned the nature of the land, and of its inhabitants, they came home,
having spent forty days in the whole work. They also brought with them
of the fruits which the land bare; they also showed them the excellency
of those fruits, and gave an account of the great quantity of the good
things that land afforded, which were motives to the multitude to go to
war. But then they terrified them again with the great difficulty there
was in obtaining it; that the rivers were so large and deep that they
could not be passed over; and that the hills were so high that they
could not travel along for them; that the cities were strong with walls,
and their firm fortifications round about them. They told them also,
that they found at Hebron the posterity of the giants. Accordingly these
spies, who had seen the land of Canaan, when they perceived that all
these difficulties were greater there than they had met with since
they came out of Egypt, they were aftrighted at them themselves, and
endeavored to affright the multitude also.

3. So they supposed, from what they had heard, that it was impossible
to get the possession of the country. And when the congregation was
dissolved, they, their wives and children, continued their lamentation,
as if God would not indeed assist them, but only promised them fair.
They also again blamed Moses, and made a clamor against him and his
brother Aaron, the high priest. Accordingly they passed that night very
ill, and with contumelious language against them; but in the morning
they ran to a congregation, intending to stone Moses and Aaron, and so
to return back into Egypt.

4. But of the spies, there were Joshua the son of Nun, of the tribe
of Ephraim, and Caleb of the tribe of Judah, that were afraid of the
consequence, and came into the midst of them, and stilled the multitude,
and desired them to be of good courage; and neither to condemn God, as
having told them lies, nor to hearken to those who had aftrighted them,
by telling them what was not true concerning the Canaanites, but to
those that encouraged them to hope for good success; and that they
should gain possession of the happiness promised them, because neither
the height of mountains, nor the depth of rivers, could hinder men of
true courage from attempting them, especially while God would take care
of them beforehand, and be assistant to them. "Let us then go," said
they, "against our enemies, and have no suspicion of ill success,
trusting in God to conduct us, and following those that are to be our
leaders." Thus did these two exhort them, and endeavor to pacify the
rage they were in. But Moses and Aaron fell on the ground, and besought
God, not for their own deliverance, but that he would put a stop to what
the people were unwarily doing, and would bring their minds to a quiet
temper, which were now disordered by their present passion. The cloud
also did now appear, and stood over the tabernacle, and declared to them
the presence of God to be there.



CHAPTER 15. How Moses Was Displeased At This, And Foretold That God Was
Angry And That They Should Continue In The Wilderness For Forty Years
And Not, During That Time, Either Return Into Egypt Or Take Possession
Of Canaan.


1. Moses came now boldly to the multitude, and informed them that God
was moved at their abuse of him, and would inflict punishment upon them,
not indeed such as they deserved for their sins, but such as parents
inflict on their children, in order to their correction. For, he said,
that when he was in the tabernacle, and was bewailing with ears that
destruction which was coming upon them God put him in mind what things
he had done for them, and what benefits they had received from him,
and yet how ungrateful they had been to him that just now they had been
induced, through the timorousness of the spies, to think that their
words were truer than his own promise to them; and that on this account,
though he would not indeed destroy them all, nor utterly exterminate
their nation, which he had honored more than any other part of mankind,
yet he would not permit them to take possession of the land of Canaan,
nor enjoy its happiness; but would make them wander in the wilderness,
and live without a fixed habitation, and without a city, for forty years
together, as a punishment for this their transgression; but that he had
promised to give that land to our children, and that he would make them
the possessors of those good things which, by your ungoverned passions,
you have deprived yourselves of.

2. When Moses had discoursed thus to them according to the direction of
God, the multitude, grieved, and were in affliction; and entreated Most
to procure their reconciliation to God, and to permit them no longer to
wander in the wilderness, but bestow cities upon them. But he replied,
that God would not admit of any such trial, for that God was not moved
to this determination from any human levity or anger, but that he
had judicially condemned them to that punishment. Now we are not to
disbelieve that Moses, who was but a single person, pacified so many
ten thousands when they were in anger, and converted them to a mildness
temper; for God was with him, and prepared way to his persuasions of
the multitude; and as they had often been disobedient, they were now
sensible that such disobedience was disadvantageous to them and that
they had still thereby fallen into calamities.

3. But this man was admirable for his virtue, and powerful in making
men give credit to what he delivered, not only during the time of his
natural life, but even there is still no one of the Hebrews who does
not act even now as if Moses were present, and ready to punish him if
he should do any thing that is indecent; nay, there is no one but is
obedient to what laws he ordained, although they might be concealed in
their transgressions. There are also many other demonstrations that his
power was more than human, for still some there have been, who have come
from the parts beyond Euphrates, a journey of four months, through many
dangers, and at great expenses, in honor of our temple; and yet,
when they had offered their oblations, could not partake of their own
sacrifices, because Moses had forbidden it, by somewhat in the law
that did not permit them, or somewhat that had befallen them, which
our ancient customs made inconsistent therewith; some of these did
not sacrifice at all, and others left their sacrifices in an imperfect
condition; many were not able, even at first, so much as to enter the
temple, but went their ways in this as preferring a submission to the
laws of Moses before the fulfilling of their own inclinations, they had
no fear upon them that anybody could convict them, but only out of a
reverence to their own conscience. Thus this legislation, which appeared
to be divine, made this man to be esteemed as one superior to his own
nature. Nay, further, a little before the beginning of this war, when
Claudius was emperor of the Romans, and Ismael was our high priest, and
when so great a famine [27] was come upon us, that one tenth deal [of
wheat] was sold for four drachmae, and when no less than seventy cori
of flour were brought into the temple, at the feast of unleavened bread,
[these cori are thirty-one Sicilian, but forty-one Athenian medimni,]
not one of the priests was so hardy as to eat one crumb of it, even
while so great a distress was upon the land; and this out of a dread of
the law, and of that wrath which God retains against acts of wickedness,
even when no one can accuse the actors. Whence we are not to wonder at
what was then done, while to this very day the writings left by Moses
have so great a force, that even those that hate us do confess, that he
who established this settlement was God, and that it was by the means
of Moses, and of his virtue; but as to these matters, let every one take
them as he thinks fit.



BOOK IV. Containing The Interval Of Thirty-Eight Years.

From The Rejection Of That Generation To The Death Of Moses.

CHAPTER 1. Fight Of The Hebrews With The Canaanites Without The Consent
Of Moses; And Their Defeat.


1. Now this life of the Hebrews in the wilderness was so disagreeable
and troublesome to them, and they were so uneasy at it, that although
God had forbidden them to meddle with the Canaanites, yet could they not
be persuaded to be obedient to the words of Moses, and to be quiet;
but supposing they should be able to beat their enemies, without
his approbation, they accused him, and suspected that he made it his
business to keep in a distressed condition, that they might always stand
in need of his assistance. Accordingly they resolved to fight with
the Canaanites, and said that God gave them his assistance, not out
of regard to Moses's intercessions, but because he took care of their
entire nation, on account of their forefathers, whose affairs he took
under his own conduct; as also, that it was on account of their own
virtue that he had formerly procured them their liberty, and would be
assisting to them, now they were willing to take pains for it. They also
said that they were possessed of abilities sufficient for the conquest
of their enemies, although Moses should have a mind to alienate God from
them; that, however, it was for their advantage to be their own masters,
and not so far to rejoice in their deliverance from the indignities they
endured under the Egyptians, as to bear the tyranny of Moses over
them, and to suffer themselves to be deluded, and live according to his
pleasure, as though God did only foretell what concerns us out of his
kindness to him, as if they were not all the posterity of Abraham; that
God made him alone the author of all the knowledge we have, and we must
still learn it from him; that it would be a piece of prudence to oppose
his arrogant pretenses, and to put their confidence in God, and to
resolve to take possession of that land which he had promised them, and
not to give ear to him, who on this account, and under the pretense of
Divine authority, forbade them so to do. Considering, therefore, the
distressed state they were in at present, and that in those desert
places they were still to expect things would be worse with them, they
resolved to fight with the Canaanites, as submitting only to God,
their supreme Commander, and not waiting for any assistance from their
legislator.

2. When, therefore, they had come to this resolution, as being best
for them, they went against their enemies; but those enemies were not
dismayed either at the attack itself, or at the great multitude that
made it, and received them with great courage. Many of the Hebrews were
slain; and the remainder of the army, upon the disorder of their
troops, were pursued, and fled, after a shameful manner, to their camp.
Whereupon this unexpected misfortune made them quite despond; and
they hoped for nothing that was good; as gathering from it, that this
affliction came from the wrath of God, because they rashly went out to
war without his approbation.

3. But when Moses saw how deeply they were affected with this defeat,
and being afraid lest the enemies should grow insolent upon this
victory, and should be desirous of gaining still greater glory, and
should attack them, he resolved that it was proper to withdraw the army
into the wilderness to a further distance from the Canaanites: so
the multitude gave themselves up again to his conduct, for they were
sensible that, without his care for them, their affairs could not be in
a good condition; and he caused the host to remove, and he went further
into the wilderness, as intending there to let them rest, and not to
permit them to fight the Canaanites before God should afford them a more
favorable opportunity.



CHAPTER 2. The Sedition Of Corah And Of The Multitude Against Moses, And
Against His Brother, Concerning The Priesthood.


1. That which is usually the case of great armies, and especially upon
ill success, to be hard to be pleased, and governed with difficulty, did
now befall the Jews; for they being in number six hundred thousand,
and by reason of their great multitude not readily subject to their
governors, even in prosperity, they at this time were more than usually
angry, both against one another and against their leader, because of
the distress they were in, and the calamities they then endured. Such a
sedition overtook them, as we have not the like example either among
the Greeks or the Barbarians, by which they were in danger of being
all destroyed, but were notwithstanding saved by Moses, who would not
remember that he had been almost stoned to death by them. Nor did God
neglect to prevent their ruin; but, notwithstanding the indignities
they had offered their legislator and the laws, and disobedience to the
commandments which he had sent them by Moses, he delivered them from
those terrible calamities which, without his providential care, had been
brought upon them by this sedition. So I will first explain the cause
whence this sedition arose, and then will give an account of the
sedition itself; as also of what settlements made for their government
after it was over.

2. Corah, a Hebrew of principal account, both by his family and by his
wealth, one that was also able to speak well, and one that could easily
persuade the people by his speeches, saw that Moses was in an exceeding
great dignity, and was at it, and envied him on that account, [he of
the same tribe with Moses, and of kin to him,] was particularly grieved,
because he thought he better deserved that honorable post on account
of great riches, and not inferior to him in his birth. So he raised a
clamor against him among the Levites, who were of the same tribe, and
among his kindred, saying, "That it was a very sad thing that they
should overlook Moses, while hunted after and paved the way to glory for
himself, and by ill arts should obtain it, under the pretense of God's
command, while, contrary to laws, he had given the priesthood to Aaron,
the common suffrage of the multitude, but by his own vote, as bestowing
dignities in a way on whom he pleased." He added, "That this concealed
way of imposing on them was harder to be borne than if it had been done
by an open force upon them, because he did now not only their power
without their consent, but even they were unapprised of his contrivances
against them; for whosoever is conscious to himself that he deserves any
dignity, aims to get it by persuasion, and not by an arrogant method of
violence; those that believe it impossible to obtain honors justly, make
a show of goodness, and do not introduce force, but by cunning tricks
grow wickedly powerful. That it was proper for the multitude to punish
such men, even while they think themselves concealed in their designs,
and not suffer them to gain strength till they have them for their open
enemies. For what account," added he, "is Moses able to give, why he has
bestowed the priesthood on Aaron and his sons? for if God had determined
to bestow that honor on one of the tribe of Levi, I am more worthy of it
than he is; I myself being equal to Moses by my family, and superior to
him both in riches and in age: but if God had determined to bestow it
on the eldest be, that of Reuben might have it most justly; and then
Dathan, and Abiram, and [On, the son of] Peleth, would have it; for
these are the oldest men of that tribe, and potent on account of their
great wealth also."

3. Now Corah, when he said this, had a mind to appear to take care of
the public welfare, but in reality he was endeavoring to procure to have
that dignity transferred by the multitude to himself. Thus did he, out
of a malignant design, but with plausible words, discourse to those of 
his own tribe; when these words did gradually spread to more people, and
when the hearers still added to what tended to the scandals that were cast
upon Aaron, the whole army was full of them. Now of those that conspired
with Corah, there were two hundred and fifty, and those of the principal
men also, who were eager to have the priesthood taken away from Moses's
brother, and to bring him into disgrace: nay, the multitude themselves
were provoked to be seditious, and attempted to stone Moses, and gathered
themselves together after an indecent manner, with confusion and disorder.
And now all were, in a tumultuous manner, raising a clamour before the
tabernacle of God, to prosecute the tyrant, and to relieve the multitude
from their slavery under him who, under color of the Divine laid violent
injunctions upon them; for had it been God who chose one that was to perform
the office of a priest, he would have raised person to that dignity, and
would not produced such a one as was inferior to many others nor have
given him that office; and that in he had judged it fit to bestow it on
Aaron, he would have permitted it to the multitude to bestow it, and not
have left it to be bestowed by his own brother.

4. Now although Moses had a great while ago foreseen this calumny of
Corah, and had seen the people were irritated, yet was he not affrighted
at it; but being of good courage, because given them right advice about
their affairs, and knowing that his brother had been made partaker of
the priesthood at the command of God, and not by his own favor to him,
he came to the assembly; and as for the multitude, he said not a word to
them, but spake as loud to Corah as he could; and being very skillful in
making speeches, and having this natural talent, among others, that he
could greatly move the multitude with his discourses, he said, "O Corah,
both thou and all these with thee [pointing to the two hundred and fifty
men] seem to be worthy of this honor; nor do I pretend but that this
whole company may be worthy of the like dignity, although they may
not be so rich or so great as you are: nor have I taken and given this
office to my brother because he excelled others in riches, for thou
exceedest us both in the greatness of thy wealth; [1] nor indeed because
he was of an eminent family, for God, by giving us the same common
ancestor, has made our families equal: nay, nor was it out of brotherly
affection, which another might yet have justly done; for certainly,
unless I had bestowed this honor out of regard to God, and to his laws,
I had not passed by myself, and given it to another, as being nearer
of kin to myself than to my brother, and having a closer intimacy with
myself than I have with him; for surely it would not be a wise thing for
me to expose myself to the dangers of offending, and to bestow the
happy employment on this account upon another. But I am above such base
practices: nor would God have overlooked this matter, and seen himself
thus despised; nor would he have suffered you to be ignorant of what you
were to do, in order to please him; but he hath himself chosen one that
is to perform that sacred office to him, and thereby freed us from
that care. So that it was not a thing that I pretend to give, but only
according to the determination of God; I therefore propose it still to
be contended for by such as please to put in for it, only desiring that
he who has been already preferred, and has already obtained it, may
be allowed now also to offer himself for a candidate. He prefers your
peace, and your living without sedition, to this honorable employment,
although in truth it was with your approbation that he obtained it; for
though God were the donor, yet do we not offend when we think fit to
accept it with your good-will; yet would it have been an instance of
impiety not to have taken that honorable employment when he offered it;
nay, it had been exceedingly unreasonable, when God had thought fit any
one should have it for all time to come, and had made it secure and firm
to him, to have refused it. However, he himself will judge again who it
shall be whom he would have to offer sacrifices to him, and to have the
direction of matters of religion; for it is absurd that Corah, who is
ambitious of this honor, should deprive God of the power of giving it to
whom he pleases. Put an end, therefore, to your sedition and disturbance
on this account; and tomorrow morning do every one of you that desire
the priesthood bring a censer from home, and come hither with incense
and fire: and do thou, O Corah, leave the judgment to God, and await to
see on which side he will give his determination upon this occasion, but
do not thou make thyself greater than God. Do thou also come, that this
contest about this honorable employment may receive determination. And
I suppose we may admit Aaron without offense, to offer himself to this
scrutiny, since he is of the same lineage with thyself, and has done
nothing in his priesthood that can be liable to exception. Come ye
therefore together, and offer your incense in public before all the
people; and when you offer it, he whose sacrifice God shall accept shall
be ordained to the priesthood, and shall be clear of the present calumny
on Aaron, as if I had granted him that favor because he was my brother."



CHAPTER 3. How Those That Stirred Up This Sedition Were Destroyed,
According To The Will Of God; And How Aaron, Moses's Brother Both He And
His Posterity, Retained The Priesthood.


1. When Moses had said this, the multitude left off the turbulent
behavior they had indulged, and the suspicion they had of Moses, and
commended what he had said; for those proposals were good, and were
so esteemed of the people. At that time therefore they dissolved the
assembly. But on the next day they came to the congregation, in order
to be present at the sacrifice, and at the determination that was to be
made between the candidates for the priesthood. Now this congregation
proved a turbulent one, and the multitude were in great suspense in
expectation of what was to be done; for some of them would have been
pleased if Moses had been convicted of evil practices, but the wiser
sort desired that they might be delivered from the present disorder and
disturbance; for they were afraid, that if this sedition went on, the
good order of their settlement would rather be destroyed; but the
whole body of the people do naturally delight in clamors against their
governors, and, by changing their opinions upon the harangues of every
speaker, disturb the public tranquillity. And now Moses sent messengers
for Abiram and Dathan, and ordered them to come to the assembly, and
wait there for the holy offices that were to be performed. But they
answered the messenger, that they would not obey his summons; nay, would
not overlook Moses's behavior, who was growing too great for them by
evil practices. Now when Moses heard of this their answer, he desired
the heads of the people to follow him, and he went to the faction
of Dathan, not thinking it any frightful thing at all to go to these
insolent people; so they made no opposition, but went along with him.
But Dathan, and his associates, when they understood that Moses and the
principal of the people were coming to them, came out, with their wives
and children, and stood before their tents, and looked to see what Moses
would do. They had also their servants about them to defend themselves,
in case Moses should use force against them.

2. But he came near, and lifted up his hands to heaven, and cried out
with a loud voice, in order to be heard by the whole multitude, and
said, "O Lord of the creatures that are in the heaven, in the earth, and
in the sea; for thou art the most authentic witness to what I have done,
that it has all been done by thy appointment, and that it was thou that
affordedst us assistance when we attempted any thing, and showedst mercy
on the Hebrews in all their distresses; do thou come now, and hear all
that I say, for no action or thought escapes thy knowledge; so that thou
wilt not disdain to speak what is true, for my vindication, without any
regard to the ungrateful imputations of these men. As for what was done
before I was born, thou knowest best, as not learning them by report,
but seeing them, and being present with them when they were done; but
for what has been done of late, and which these men, although they know
them well enough, unjustly pretend to suspect, be thou my witness. When
I lived a private quiet life, I left those good things which, by my own
diligence, and by thy counsel, I enjoyed with Raguel my father-in-law;
and I gave myself up to this people, and underwent many miseries on
their account. I also bore great labors at first, in order to obtain
liberty for them, and now in order to their preservation; and have
always showed myself ready to assist them in every distress of theirs.
Now, therefore, since I am suspected by those very men whose being is
owing to my labors, come thou, as it is reasonable to hope thou wilt;
thou, I say, who showedst me that fire at mount Sinai, and madest me to
hear its voice, and to see the several wonders which that place afforded
thou who commandedst me to go to Egypt, and declare thy will to this
people; thou who disturbest the happy estate of the Egyptians, and
gavest us the opportunity of flying away from our under them, and madest
the dominion of Pharaoh inferior to my dominion; thou who didst make the
sea dry land for us, when we knew not whither to go, and didst overwhelm
the Egyptians with those destructive waves which had been divided for
us; thou who didst bestow upon us the security of weapons when we were
naked; thou who didst make the fountains that were corrupted to flow, so
as to be fit for drinking, and didst furnish us with water that came out
of the rocks, when we were in want of it; thou who didst preserve our
lives with [quails, which was] food from the sea, when the fruits of the
ground failed us; thou didst send us such food from heaven as had never
been seen before; thou who didst suggest to us the knowledge of thy
laws, and appoint to us a of government,--come thou, I say, O Lord of
the whole world, and that as such a Judge and a Witness to me as cannot
be bribed, and show how I never admitted of any gift against justice
from any of the Hebrews; and have never condemned a man that ought to
have been acquitted, on account of one that was rich; and have never
attempted to hurt this commonwealth. I am now and am suspected of a
thing the remotest from my intentions, as if I had given the preisthood
to Aaron, not at thy command, but out own favor to him; do thou at this
time demonstrate that all things are administered by thy providence and
that nothing happens by chance, but is governed by thy will, and thereby
attains its end: as also demonstrate that thou takest care that have
done good to the Hebrews; demonstrate this, I say, by the punishment
of Abiram and Dathan, who condemn thee as an insensible Being, and one
overcome by my contrivances. This thou do by inflicting such an open
punishment on these men who so madly fly in the face of thy glory, as
will take them out of the world, not in an manner, but so that it may
appear they do die after the manner of other men: let that ground which
they tread upon open about them and consume them, with their families
and goods. This will be a demonstration of thy power to all and this
method of their sufferings will be an instruction of wisdom for those
that entertain profane sentiments of thee. By this means I shall be
a good servant, in the precepts thou hast given by me. But if the
calumnies they have raised against me be true, mayst thou preserve these
men from every evil accident, and bring all that destruction on me which
I have imprecated upon them. And when thou hast inflicted punishment
on those that have endeavored to deal unjustly with this people,
bestow upon them concord and peace. Save this multitude that follow thy
commandments, and preserve them free from harm, and let them not partake
of the punishment of those that have sinned; for thou knowest thyself it
is not just, that for the wickedness of those men the whole body of the
Israelites should suffer punishment."

3. When Moses had said this, with tears in his eyes, the ground was
moved on a sudden; and the agitation that set it in motion was like
that which the wind produces in waves of the sea. The people were all
aftrighted; and the ground that was about their tents sunk down at the
great noise, with a terrible sound, and carried whatsoever was dear to
the seditious into itself, who so entirely perished, that there was not
the least appearance that any man had ever been seen there, the earth
that had opened itself about them, closing again, and becoming entire as
it was before, insomuch that such as saw it afterward did not perceive
that any such accident had happened to it. Thus did these men perish,
and become a demonstration of the power of God. And truly, any one would
lament them, not only on account of this calamity that befell them,
which yet deserves our commiseration, but also because their kindred
were pleased with their sufferings; for they forgot the relation they
bare to them, and at the sight of this sad accident approved of the
judgment given against them; and because they looked upon the people
about Dathan as pestilent men, they thought they perished as such, and
did not grieve for them.

4. And now Moses called for those that contended about the priesthood,
that trial might be made who should be priest, and that he whose
sacrifice God was best pleased with might be ordained to that function.
There attended two hundred and fifty men, who indeed were honored by the
people, not only on account of the power of their ancestors, but also on
account of their own, in which they excelled the others: Aaron also
and Corah came forth, and they all offered incense, in those censers of
theirs which they brought with them, before the tabernacle. Hereupon
so great a fire shone out as no one ever saw in any that is made by the
hand of man, neither in those eruptions out of the earth that are caused
by subterraneous burn-rags, nor in such fires as arise of their own
accord in the woods, when the agitation is caused by the trees rubbing
one against another: but this fire was very bright, and had a terrible
flame, such as is kindled at the command of God; by whose irruption on
them, all the company, and Corah himself, were destroyed, [2] and this
so entirely, that their very bodies left no remains behind them. Aaron
alone was preserved, and not at all hurt by the fire, because it was God
that sent the fire to burn those only who ought to be burned. Hereupon
Moses, after these men were destroyed, was desirous that the memory of
this judgment might be delivered down to posterity, and that future ages
might be acquainted with it; and so he commanded Eleazar, the son of
Aaron, to put their censers near the brazen altar, that they might be a
memorial to posterity of what these men suffered, for supposing that the
power of God might be eluded. And thus Aaron was now no longer esteemed
to have the priesthood by the favor of Moses, but by the public judgment
of God; and thus he and his children peaceably enjoyed that honor
afterward.



CHAPTER 4. What Happened To The Hebrews During Thirty-Eight Years In The
Wilderness.


1. However, this sedition was so far from ceasing upon this destruction,
that it grew much stronger, and became more intolerable. And the
occasion of its growing worse was of that nature, as made it likely
the calamity would never cease, but last for a long time; for the men,
believing already that nothing is done without the providence of God,
would have it that these things came thus to pass not without God's
favor to Moses; they therefore laid the blame upon him that God was so
angry, and that this happened not so much because of the wickedness of
those that were punished, as because Moses procured the punishment;
and that these men had been destroyed without any sin of theirs, only
because they were zealous about the Divine worship; as also, that he who
had been the cause of this diminution of the people, by destroying so
many men, and those the most excellent of them all, besides his escaping
any punishment himself, had now given the priesthood to his brother so
firmly, that nobody could any longer dispute it with him; for no one
else, to be sure, could now put in for it, since he must have seen those
that first did so to have miserably perished. Nay, besides this, the
kindred of those that were destroyed made great entreaties to the
multitude to abate the arrogance of Moses, because it would be safest
for them so to do.

2. Now Moses, upon his hearing for a good while that the people were
tumultuous, was afraid that they would attempt some other innovation,
and that some great and sad calamity would be the consequence. He called
the multitude to a congregation, and patiently heard what apology they
had to make for themselves, without opposing them, and this lest he
should imbitter the multitude: he only desired the heads of the tribes
to bring their rods, [3] with the names of their tribes inscribed upon
them, and that he should receive the priesthood in whose rod God should
give a sign. This was agreed to. So the rest brought their rods, as did
Aaron also, who had written the tribe of Levi on his rod. These rods
Moses laid up in the tabernacle of God. On the next day he brought out
the rods, which were known from one another by those who brought them,
they having distinctly noted them, as had the multitude also; and as
to the rest, in the same form Moses had received them, in that they saw
them still; but they also saw buds and branches grown out of Aaron's
rod, with ripe fruits upon them; they were almonds, the rod having been
cut out of that tree. The people were so amazed at this strange sight,
that though Moses and Aaron were before under some degree of hatred,
they now laid that hatred aside, and began to admire the judgment of God
concerning them; so that hereafter they applauded what God had decreed,
and permitted Aaron to enjoy the priesthood peaceably. And thus God
ordained him priest three several times, and he retained that honor
without further disturbance. And hereby this sedition of the Hebrews,
which had been a great one, and had lasted a great while, was at last
composed.

3. And now Moses, because the tribe of Levi was made free from war and
warlike expeditions, and was set apart for the Divine worship, lest they
should want and seek after the necessaries of life, and so neglect the
temple, commanded the Hebrews, according to the will of God, that when
they should gain the possession of the land of Canaan, they should
assign forty-eight good and fair cities to the Levites; and permit them
to enjoy their suburbs, as far as the limit of two thousand cubits would
extend from the walls of the city. And besides this, he appointed that
the people should pay the tithe of their annual fruits of the earth,
both to the Levites and to the priests. And this is what that tribe
receives of the multitude; but I think it necessary to set down what is
paid by all, peculiarly to the priests.

4. Accordingly he commanded the Levites to yield up to the priests
thirteen of their forty-eight cities, and to set apart for them the
tenth part of the tithes which they every year receive of the people;
as also, that it was but just to offer to God the first-fruits of the
entire product of the ground; and that they should offer the first-born
of those four-footed beasts that are appointed for sacrifices, if it be
a male, to the priests, to be slain, that they and their entire families
may eat them in the holy city; but that the owners of those first-born
which are not appointed for sacrifices in the laws of our country,
should bring a shekel and a half in their stead: but for the first-born
of a man, five shekels: that they should also have the first-fruits out
of the shearing of the sheep; and that when any baked bread corn, and
made loaves of it, they should give somewhat of what they had baked to
them. Moreover, when any have made a sacred vow, I mean those that are
called Nazarites, that suffer their hair to grow long, and use no wine,
when they consecrate their hair, [4] and offer it for a sacrifice, they
are to allot that hair for the priests [to be thrown into the fire].
Such also as dedicate themselves to God, as a corban, which denotes what
the Greeks call a gift, when they are desirous of being freed from that
ministration, are to lay down money for the priests; thirty shekels if
it be a woman, and fifty if it be a man; but if any be too poor to pay
the appointed sum, it shall be lawful for the priests to determine that
sum as they think fit. And if any slay beasts at home for a private
festival, but not for a religious one, they are obliged to bring the maw
and the cheek, [or breast,] and the right shoulder of the sacrifice,
to the priests. With these Moses contrived that the priests should be
plentifully maintained, besides what they had out of those offerings for
sins which the people gave them, as I have set it down in the foregoing
book. He also ordered, that out of every thing allotted for the priests,
their servants, [their sons,] their daughters, and their wives, should
partake, as well as themselves, excepting what came to them out of the
sacrifices that were offered for sins; for of those none but the males
of the family of the priests might eat, and this in the temple also, and
that the same day they were offered.

5. When Moses had made these constitutions, after the sedition was over,
he removed, together with the whole army, and came to the borders
of Idumea. He then sent ambassadors to the king of the Idumeans, and
desired him to give him a passage through his country; and agreed to
send him what hostages he should desire, to secure him from an injury.
He desired him also, that he would allow his army liberty to buy
provisions; and, if he insisted upon it, he would pay down a price for
the very water they should drink. But the king was not pleased with
this embassage from Moses: nor did he allow a passage for the army, but
brought his people armed to meet Moses, and to hinder them, in case they
should endeavor to force their passage. Upon which Moses consulted God
by the oracle, who would not have him begin the war first; and so he
withdrew his forces, and traveled round about through the wilderness.

6. Then it was that Miriam, the sister of Moses, came to her end, having
completed her fortieth year [5] since she left Egypt, on the first [6]
day of the lunar month Xanthicus. They then made a public funeral for
her, at a great expense. She was buried upon a certain mountain, which
they call Sin: and when they had mourned for her thirty days, Moses
purified the people after this manner: He brought a heifer that had
never been used to the plough or to husbandry, that was complete in all
its parts, and entirely of a red color, at a little distance from the
camp, into a place perfectly clean. This heifer was slain by the high
priest, and her blood sprinkled with his finger seven times before
the tabernacle of God; after this, the entire heifer was burnt in that
state, together with its skin and entrails; and they threw cedar-wood,
and hyssop, and scarlet wool, into the midst of the fire; then a clean
man gathered all her ashes together, and laid them in a place perfectly
clean. When therefore any persons were defiled by a dead body, they put
a little of these ashes into spring water, with hyssop, and, dipping
part of these ashes in it, they sprinkled them with it, both on the
third day, and on the seventh, and after that they were clean. This
he enjoined them to do also when the tribes should come into their own
land.

7. Now when this purification, which their leader made upon the mourning
for his sister, as it has been now described, was over, he caused the
army to remove and to march through the wilderness and through Arabia;
and when he came to a place which the Arabians esteem their metropolis,
which was formerly called Arce, but has now the name of Petra, at this
place, which was encompassed with high mountains, Aaron went up one of
them in the sight of the whole army, Moses having before told him that
he was to die, for this place was over against them. He put off his
pontifical garments, and delivered them to Eleazar his son, to whom the
high priesthood belonged, because he was the elder brother; and died
while the multitude looked upon him. He died in the same year wherein he
lost his sister, having lived in all a hundred twenty and three years.
He died on the first day of that lunar month which is called by the
Athenians Hecatombaeon, by the Macedonians Lous, but by the Hebrews
Abba.



CHAPTER 5. How Moses Conquered Sihon And Og Kings Of The Amorites, And
Destroyed Their Whole Army And Then Divided Their Land By Lot To Two
Tribes And A Half Of The Hebrews.


1. The people mourned for Aaron thirty days, and when this mourning
was over, Moses removed the army from that place, and came to the
river Arnon, which, issuing out of the mountains of Arabia, and running
through all that wilderness, falls into the lake Asphaltitis, and
becomes the limit between the land of the Moabites and the land of the
Amorites. This land is fruitful, and sufficient to maintain a great
number of men, with the good things it produces. Moses therefore sent
messengers to Sihon, the king of this country, desiring that he would
grant his army a passage, upon what security he should please to
require; he promised that he should be no way injured, neither as to
that country which Sihon governed, nor as to its inhabitants; and
that he would buy his provisions at such a price as should be to their
advantage, even though he should desire to sell them their very water.
But Sihon refused his offer, and put his army into battle array, and was
preparing every thing in order to hinder their passing over Arnon.

2. When Moses saw that the Amorite king was disposed to enter upon
hostilities with them, he thought he ought not to bear that insult; and,
determining to wean the Hebrews from their indolent temper, and prevent
the disorders which arose thence, which had been the occasion of their
former sedition, [nor indeed were they now thoroughly easy in their
minds,] he inquired of God, whether he would give him leave to fight?
which when he had done, and God also promised him the victory, he was
himself very courageous, and ready to proceed to fighting. Accordingly
he encouraged the soldiers; and he desired of them that they would take
the pleasure of fighting, now God gave them leave so to do. They then,
upon the receipt of this permission, which they so much longed for,
put on their whole armor, and set about the work without delay. But the
Amorite king was not now like to himself when the Hebrews were ready to
attack him; but both he himself was affrighted at the Hebrews, and his
army, which before had showed themselves to be of good courage, were
then found to be timorous: so they could not sustain the first onset,
nor bear up against the Hebrews, but fled away, as thinking this would
afford them a more likely way for their escape than fighting, for they
depended upon their cities, which were strong, from which yet they
reaped no advantage when they were forced to fly to them; for as soon as
the Hebrews saw them giving ground, they immediately pursued them close;
and when they had broken their ranks, they greatly terrified them, and
some of them broke off from the rest, and ran away to the cities. Now
the Hebrews pursued them briskly, and obstinately persevered in the
labors they had already undergone; and being very skillful in slinging,
and very dexterous in throwing of darts, or any thing else of that kind,
and also having nothing but light armor, which made them quick in the
pursuit, they overtook their enemies; and for those that were most
remote, and could not be overtaken, they reached them by their slings
and their bows, so that many were slain; and those that escaped the
slaughter were sorely wounded, and these were more distressed with
thirst than with any of those that fought against them, for it was the
summer season; and when the greatest number of them were brought down
to the river out of a desire to drink, as also when others fled away
by troops, the Hebrews came round them, and shot at them; so that, what
with darts and what with arrows, they made a slaughter of them all.
Sihon their king was also slain. So the Hebrews spoiled the dead bodies,
and took their prey. The land also which they took was full of abundance
of fruits, and the army went all over it without fear, and fed their
cattle upon it; and they took the enemies prisoners, for they could no
way put a stop to them, since all the fighting men were destroyed.
Such was the destruction which overtook the Amorites, who were neither
sagacious in counsel, nor courageous in action. Hereupon the Hebrews
took possession of their land, which is a country situate between three
rivers, and naturally resembled an island: the river Arnon being its
southern; the river Jabbok determining its northern side, which running
into Jordan loses its own name, and takes the other; while Jordan itself
runs along by it, on its western coast.

3. When matters were come to this state, Og, the king of Gilead and
Gaulanitis, fell upon the Israelites. He brought an army with him, and
in haste to the assistance of his friend Sihon: but though he found him
already slain, yet did he resolve still to come and fight the Hebrews,
supposing he should be too hard for them, and being desirous to try
their valor; but failing of his hope, he was both himself slain in the
battle, and all his army was destroyed. So Moses passed over the river
Jabbok, and overran the kingdom of Og. He overthrew their cities, and
slew all their inhabitants, who yet exceeded in riches all the men in
that part of the continent, on account of the goodness of the soil, and
the great quantity of their wealth. Now Og had very few equals, either
in the largeness of his body, or handsomeness of his appearance. He
was also a man of great activity in the use of his hands, so that his
actions were not unequal to the vast largeness and handsome appearance
of his body. And men could easily guess at his strength and magnitude
when they took his bed at Rabbath, the royal city of the Ammonites; its
structure was of iron, its breadth four cubits, and its length a cubit
more than double thereto. However, his fall did not only improve the
circumstances of the Hebrews for the present, but by his death he was
the occasion of further good success to them; for they presently took
those sixty cities, which were encompassed with excellent walls, and
had been subject to him, and all got both in general and in particular a
great prey.



CHAPTER 6. Concerning Balaam The Prophet And What Kind Of Man He Was.


1. Now Moses, when he had brought his army to Jordan; pitched his camp
in the great plain over against Jericho. This city is a very happy
situation, and very fit for producing palm-trees and balsam. And now the
Israelites began to be very proud of themselves, and were very eager for
fighting. Moses then, after he had offered for a few days sacrifices of
thanksgiving to God, and feasted the people, sent a party of armed men
to lay waste the country of the Midianites, and to take their cities.
Now the occasion which he took for making war upon them was this that
follows:--

2. When Balak, the king of the Moabites, who had from his ancestors a
friendship and league with the Midianites, saw how great the Israelites
were grown, he was much affrighted on account of his own and his
kingdom's danger; for he was not acquainted with this, that the Hebrews
would not meddle with any other country, but were to be contented with
the possession of the land of Canaan, God having forbidden them to go
any farther [7] So he, with more haste than wisdom, resolved to make
an attempt upon them by words; but he did not judge it prudent to fight
against them, after they had such prosperous successes, and even became
out of ill successes more happy than before, but he thought to hinder
them, if he could, from growing greater, and so he resolved to send
ambassadors to the Midianites about them. Now these Midianites knowing
there was one Balaam, who lived by Euphrates, and was the greatest of
the prophets at that time, and one that was in friendship with them,
sent some of their honorable princes along with the ambassadors of
Balak, to entreat the prophet to come to them, that he might imprecate
curses to the destruction of the Israelites. So Balsam received the
ambassadors, and treated them very kindly; and when he had supped, he
inquired what was God's will, and what this matter was for which the
Midianites entreated him to come to them. But when God opposed his
going, he came to the ambassadors, and told them that he was himself
very willing and desirous to comply with their request, but informed
them that God was opposite to his intentions, even that God who
had raised him to great reputation on account of the truth of his
predictions; for that this army, which they entreated him to come and
curse, was in the favor of God; on which account he advised them to go
home again, and not to persist in their enmity against the Israelites;
and when he had given them that answer, he dismissed the ambassadors.

3. Now the Midianites, at the earnest request and fervent entreaties of
Balak, sent other ambassadors to Balaam, who, desiring to gratify the
men, inquired again of God; but he was displeased at [second] trial [8]
and bid him by no means to contradict the ambassadors. Now Balsam did
not imagine that God gave this injunction in order to deceive him, so
he went along with the ambassadors; but when the divine angel met him in
the way, when he was in a narrow passage, and hedged in with a wall on
both sides, the ass on which Balaam rode understood that it was a divine
spirit that met him, and thrust Balaam to one of the walls, without
regard to the stripes which Balaam, when he was hurt by the wall, gave
her; but when the ass, upon the angel's continuing to distress her, and
upon the stripes which were given her, fell down, by the will of God,
she made use of the voice of a man, and complained of Balaam as acting
unjustly to her; that whereas he had no fault find with her in her
former service to him, he now inflicted stripes upon her, as not
understanding that she was hindered from serving him in what he was
now going about, by the providence of God. And when he was disturbed
by reason of the voice of the ass, which was that of a man, the angel
plainly appeared to him, and blamed him for the stripes he had given his
ass; and informed him that the brute creature was not in fault, but that
he was himself come to obstruct his journey, as being contrary to the
will of God. Upon which Balaam was afraid, and was preparing to return
back again: yet did God excite him to go on his intended journey,
but added this injunction, that he should declare nothing but what he
himself should suggest to his mind.

4. When God had given him this charge, he came to Balak; and when the
king had entertained him in a magnificent manner, he desired him to go
to one of the mountains to take a view of the state of the camp of
the Hebrews. Balak himself also came to the mountain, and brought the
prophet along with him, with a royal attendance. This mountain lay over
their heads, and was distant sixty furlongs from the camp. Now when he
saw them, he desired the king to build him seven altars, and to bring
him as many bulls and rams; to which desire the king did presently
conform. He then slew the sacrifices, and offered them as
burnt-offerings, that he might observe some signal of the flight of the
Hebrews. Then said he, "Happy is this people, on whom God bestows
the possession of innumerable good things, and grants them his own
providence to be their assistant and their guide; so that there is not
any nation among mankind but you will be esteemed superior to them in
virtue, and in the earnest prosecution of the best rules of life, and
of such as are pure from wickedness, and will leave those rules to your
excellent children; and this out of the regard that God bears to you,
and the provision of such things for you as may render you happier than
any other people under the sun. You shall retain that land to which he
hath sent you, and it shall ever be under the command of your children;
and both all the earth, as well as the seas, shall be filled with your
glory: and you shall be sufficiently numerous to supply the world in
general, and every region of it in particular, with inhabitants out of
your stock. However, O blessed army! wonder that you are become so many
from one father: and truly, the land of Canaan can now hold you,
as being yet comparatively few; but know ye that the whole world is
proposed to be your place of habitation for ever. The multitude of your
posterity also shall live as well in the islands as on the continent,
and that more in number than are the stars of heaven. And when you are
become so many, God will not relinquish the care of you, but will afford
you an abundance of all good things in times of peace, with victory
and dominion in times of war. May the children of your enemies have an
inclination to fight against you; and may they be so hardy as to come
to arms, and to assault you in battle, for they will not return with
victory, nor will their return be agreeable to their children and wives.
To so great a degree of valor will you be raised by the providence of
God, who is able to diminish the affluence of some, and to supply the
wants of others."

5. Thus did Balaam speak by inspiration, as not being in his own power,
but moved to say what he did by the Divine Spirit. But then Balak was
displeased, and said he had broken the contract he had made, whereby he
was to come, as he and his confederates had invited him, by the promise
of great presents: for whereas he came to curse their enemies, he had
made an encomium upon them, and had declared that they were the happiest
of men. To which Balaam replied, "O Balak, if thou rightly considerest
this whole matter, canst thou suppose that it is in our power to be
silent, or to say any thing, when the Spirit of God seizes upon us?--for
he puts such words as he pleases in our mouths, and such discourses as
we are not ourselves conscious of. I well remember by what entreaties
both you and the Midianites so joyfully brought me hither, and on that
account I took this journey. It was my prayer, that I might not put any
affront upon you, as to what you desired of me; but God is more powerful
than the purposes I had made to serve you; for those that take upon them
to foretell the affairs of mankind, as from their own abilities, are
entirely unable to do it, or to forbear to utter what God suggests to
them, or to offer violence to his will; for when he prevents us and
enters into us, nothing that we say is our own. I then did not intend
to praise this army, nor to go over the several good things which God
intended to do to their race; but since he was so favorable to them,
and so ready to bestow upon them a happy life and eternal glory, he
suggested the declaration of those things to me: but now, because it
is my desire to oblige thee thyself, as well as the Midianites, whose
entreaties it is not decent for me to reject, go to, let us again rear
other altars, and offer the like sacrifices that we did before, that I
may see whether I can persuade God to permit me to bind these men with
curses." Which, when Balak had agreed to, God would not, even upon
second sacrifices, consent to his cursing the Israelites. [9] Then fell
Balaam upon his face, and foretold what calamities would befall the
several kings of the nations, and the most eminent cities, some of which
of old were not so much as inhabited; which events have come to pass
among the several people concerned, both in the foregoing ages, and in
this, till my own memory, both by sea and by land. From which completion
of all these predictions that he made, one may easily guess that the
rest will have their completion in time to come.

6. But Balak being very angry that the Israelites were not cursed, sent
away Balaam without thinking him worthy of any honor. Whereupon, when he
was just upon his journey, in order to pass the Euphrates, he sent
for Balak, and for the princes of the Midianites, and spake thus to
them:--"O Balak, and you Midianites that are here present, [for I am
obliged even without the will of God to gratify you,] it is true no
entire destruction can seize upon the nation of the Hebrews, neither by
war, nor by plague, nor by scarcity of the fruits of the earth, nor can
any other unexpected accident be their entire ruin; for the providence
of God is concerned to preserve them from such a misfortune; nor will it
permit any such calamity to come upon them whereby they may all perish;
but some small misfortunes, and those for a short time, whereby they
may appear to be brought low, may still befall them; but after that they
will flourish again, to the terror of those that brought those mischiefs
upon them. So that if you have a mind to gain a victory over them for a
short space of time, you will obtain it by following my directions:--Do
you therefore set out the handsomest of such of your daughters as
are most eminent for beauty, [10] and proper to force and conquer the
modesty of those that behold them, and these decked and trimmed to the
highest degree able. Then do you send them to be near camp, and give
them in charge, that the young men of the Hebrews desire their allow it
them; and when they see they are enamored of them, let them take leaves;
and if they entreat them to stay, let give their consent till they have
persuaded leave off their obedience to their own laws, the worship of
that God who established them to worship the gods of the Midianites
and for by this means God will be angry at them [11]." Accordingly, when
Balaam had suggested counsel to them, he went his way.

7. So when the Midianites had sent their daughters, as Balaam had
exhorted them, the Hebrew men were allured by their beauty, and came
with them, and besought them not to grudge them the enjoyment of
their beauty, nor to deny them their conversation. These daughters of
Midianites received their words gladly, and consented to it, and staid
with them; but when they brought them to be enamored of them, and their
inclinations to them were grown to ripeness, they began to think
of departing from them: then it was that these men became greatly
disconsolate at the women's departure, and they were urgent with them
not to leave them, but begged they would continue there, and become
their wives; and they promised them they should be owned as mistresses
all they had. This they said with an oath, and called God for the
arbitrator of what they promised; and this with tears in their eyes,
and all such marks of concern, as might shew how miserable they thought
themselves without them, and so might move their compassion for them. So
the women, as soon as they perceived they had made their slaves, and had
caught them with their conservation began to speak thus to them:--

8. "O you illustrious young men! we have of our own at home, and great
plenty of good things there, together with the natural, affectionate
parents and friends; nor is it out of our want of any such things that
we came to discourse with you; nor did we admit of your invitation with
design to prostitute the beauty of our bodies for gain; but taking you
for brave and worthy men, we agreed to your request, that we might treat
you with such honors as hospitality required: and now seeing you say
that you have a great affection for us, and are troubled when you think
we are departing, we are not averse to your entreaties; and if we
may receive such assurance of your good-will as we think can be alone
sufficient, we will be glad to lead our lives with you as your wives;
but we are afraid that you will in time be weary of our company,
and will then abuse us, and send us back to our parents, after an
ignominious manner." And they desired that they would excuse them in
their guarding against that danger. But the young men professed they
would give them any assurance they should desire; nor did they at all
contradict what they requested, so great was the passion they had for
them. "If then," said they, "this be your resolution, since you make use
of such customs and conduct of life as are entirely different from
all other men, [12] insomuch that your kinds of food are peculiar to
yourselves, and your kinds of drink not common to others, it will be
absolutely necessary, if you would have us for your wives, that you do
withal worship our gods. Nor can there be any other demonstration of the
kindness which you say you already have, and promise to have hereafter
to us, than this, that you worship the same gods that we do. For has
any one reason to complain, that now you are come into this country, you
should worship the proper gods of the same country? especially while our
gods are common to all men, and yours such as belong to nobody else but
yourselves." So they said they must either come into such methods of
divine worship as all others came into, or else they must look out for
another world, wherein they may live by themselves, according to their
own laws.

9. Now the young men were induced by the fondness they had for these
women to think they spake very well; so they gave themselves up to what
they persuaded them, and transgressed their own laws, and supposing
there were many gods, and resolving that they would sacrifice to them
according to the laws of that country which ordained them, they both
were delighted with their strange food, and went on to do every thing
that the women would have them do, though in contradiction to their own
laws; so far indeed that this transgression was already gone through the
whole army of the young men, and they fell into a sedition that was much
worse than the former, and into danger of the entire abolition of their
own institutions; for when once the youth had tasted of these strange
customs, they went with insatiable inclinations into them; and even
where some of the principal men were illustrious on account of the
virtues of their fathers, they also were corrupted together with the
rest.

10. Even Zimri, the head of the tribe of Simeon accompanied with Cozbi,
a Midianitish women, who was the daughter of Sur, a man of authority
in that country; and being desired by his wife to disregard the laws of
Moses, and to follow those she was used to, he complied with her, and
this both by sacrificing after a manner different from his own, and by
taking a stranger to wife. When things were thus, Moses was afraid that
matters should grow worse, and called the people to a congregation, but
then accused nobody by name, as unwilling to drive those into despair
who, by lying concealed, might come to repentance; but he said that they
did not do what was either worthy of themselves, or of their fathers,
by preferring pleasure to God, and to the living according to his will;
that it was fit they should change their courses while their affairs
were still in a good state, and think that to be true fortitude which
offers not violence to their laws, but that which resists their lusts.
And besides that, he said it was not a reasonable thing, when they had
lived soberly in the wilderness, to act madly now when they were in
prosperity; and that they ought not to lose, now they have abundance,
what they had gained when they had little:--and so did he endeavor, by
saying this, to correct the young inert, and to bring them to repentance
for what they had done.

11. But Zimri arose up after him, and said, "Yes, indeed, Moses, thou
art at liberty to make use of such laws as thou art so fond of, and
hast, by accustoming thyself to them, made them firm; otherwise, if
things had not been thus, thou hadst often been punished before now, and
hadst known that the Hebrews are not easily put upon; but thou shalt not
have me one of thy followers in thy tyrannical commands, for thou dost
nothing else hitherto, but, under pretense of laws, and of God, wickedly
impose on us slavery, and gain dominion to thyself, while thou deprivest
us of the sweetness of life, which consists in acting according to our
own wills, and is the right of free-men, and of those that have no lord
over them. Nay, indeed, this man is harder upon the Hebrews then were
the Egyptians themselves, as pretending to punish, according to his
laws, every one's acting what is most agreeable to himself; but thou
thyself better deservest to suffer punishment, who presumest to abolish
what every one acknowledges to be what is good for him, and aimest to
make thy single opinion to have more force than that of all the rest;
and what I now do, and think to be right, I shall not hereafter deny
to be according to my own sentiments. I have married, as thou sayest
rightly, a strange woman, and thou hearest what I do from myself as from
one that is free, for truly I did not intend to conceal myself. I also
own that I sacrificed to those gods to whom you do not think it fit to
sacrifice; and I think it right to come at truth by inquiring of many
people, and not like one that lives under tyranny, to suffer the whole
hope of my life to depend upon one man; nor shall any one find cause to
rejoice who declares himself to have more authority over my actions than
myself."

12. Now when Zimri had said these things, about what he and some others
had wickedly done, the people held their peace, both out of fear of what
might come upon them, and because they saw that their legislator was not
willing to bring his insolence before the public any further, or openly
to contend with him; for he avoided that, lest many should imitate the
impudence of his language, and thereby disturb the multitude. Upon
this the assembly was dissolved. However, the mischievous attempt had
proceeded further, if Zimri had not been first slain, which came to pass
on the following occasion:--Phineas, a man in other respects better
than the rest of the young men, and also one that surpassed his
contemporaries in the dignity of his father, [for he was the son of
Eleazar the high priest, and the grandson of [Aaron] Moses's brother,]
who was greatly troubled at what was done by Zimri, he resolved in
earnest to inflict punishment on him, before his unworthy behavior
should grow stronger by impunity, and in order to prevent this
transgression from proceeding further, which would happen if the
ringleaders were not punished. He was of so great magnanimity, both in
strength of mind and body, that when he undertook any very dangerous
attempt, he did not leave it off till he overcame it, and got an entire
victory. So he came into Zimri's tent, and slew him with his javelin,
and with it he slew Cozbi also, Upon which all those young men that
had a regard to virtue, and aimed to do a glorious action, imitated
Phineas's boldness, and slew those that were found to be guilty of the
same crime with Zimri. Accordingly many of those that had transgressed
perished by the magnanimous valor of these young men; and the rest all
perished by a plague, which distemper God himself inflicted upon them;
so that all those their kindred, who, instead of hindering them from
such wicked actions, as they ought to have done, had persuaded them to
go on, were esteemed by God as partners in their wickedness, and died.
Accordingly there perished out of the army no fewer than fourteen [13]
[twenty-four] thousand at this time.

13. This was the cause why Moses was provoked to send an army to destroy
the Midianites, concerning which expedition we shall speak presently,
when we have first related what we have omitted; for it is but just not
to pass over our legislator's due encomium, on account of his conduct
here, because, although this Balaam, who was sent for by the Midianites
to curse the Hebrews, and when he was hindered from doing it by Divine
Providence, did still suggest that advice to them, by making use of
which our enemies had well nigh corrupted the whole multitude of the
Hebrews with their wiles, till some of them were deeply infected with
their opinions; yet did he do him great honor, by setting down his
prophecies in writing. And while it was in his power to claim this glory
to himself, and make men believe they were his own predictions, there
being no one that could be a witness against him, and accuse him for so
doing, he still gave his attestation to him, and did him the honor to
make mention of him on this account. But let every one think of these
matters as he pleases.



CHAPTER 7. How The Hebrews Fought With The Midianites, And Overcame
Them.


1. Now Moses sent an army against the land of Midian, for the causes
forementioned, in all twelve thousand, taking an equal number out of
every tribe, and appointed Phineas for their commander; of which Phineas
we made mention a little before, as he that had guarded the laws of the
Hebrews, and had inflicted punishment on Zimri when he had transgressed
them. Now the Midianites perceived beforehand how the Hebrews were
coming, and would suddenly be upon them: so they assembled their army
together, and fortified the entrances into their country, and there
awaited the enemy's coming. When they were come, and they had joined
battle with them, an immense multitude of the Midianites fell; nor could
they be numbered, they were so very many: and among them fell all their
kings, five in number, viz. Evi, Zur, Reba, Hur, and Rekem, who was of
the same name with a city, the chief and capital of all Arabia, which is
still now so called by the whole Arabian nation, Arecem, from the name
of the king that built it; but is by the Greeks called--Petra. Now when
the enemies were discomfited, the Hebrews spoiled their country, and
took a great prey, and destroyed the men that were its inhabitants,
together with the women; only they let the virgins alone, as Moses had
commanded Phineas to do, who indeed came back, bringing with him an army
that had received no harm, and a great deal of prey; fifty-two thousand
beeves, seventy-five thousand six hundred sheep, sixty thousand asses,
with an immense quantity of gold and silver furniture, which the
Midianites made use of in their houses; for they were so wealthy, that
they were very luxurious. There were also led captive about thirty-two
thousand virgins. [14] So Moses parted the prey into parts, and gave one
fiftieth part to Eleazar and the two priests, and another fiftieth part
to the Levites; and distributed the rest of the prey among the people.
After which they lived happily, as having obtained an abundance of good
things by their valor, and there being no misfortune that attended them,
or hindered their enjoyment of that happiness.

2. But Moses was now grown old, and appointed Joshua for his successor,
both to receive directions from God as a prophet, and for a commander
of the army, if they should at any time stand in need of such a one; and
this was done by the command of God, that to him the care of the public
should be committed. Now Joshua had been instructed in all those kinds
of learning which concerned the laws and God himself, and Moses had been
his instructor.

3. At this time it was that the two tribes of Gad and Reuben, and the
half tribe of Manasseh, abounded in a multitude of cattle, as well as in
all other kinds of prosperity; whence they had a meeting, and in a body
came and besought Moses to give them, as their peculiar portion, that
land of the Amorites which they had taken by right of war, because it
was fruitful, and good for feeding of cattle; but Moses, supposing that
they were afraid of fighting with the Canaanites, and invented this
provision for their cattle as a handsome excuse for avoiding that war,
he called them arrant cowards, and said they had only contrived a decent
excuse for that cowardice; and that they had a mind to live in luxury
and ease, while all the rest were laboring with great pains to obtain
the land they were desirous to have; and that they were not willing to
march along, and undergo the remaining hard service, whereby they were,
under the Divine promise, to pass over Jordan, and overcome those our
enemies which God had shown them, and so obtain their land. But these
tribes, when they saw that Moses was angry with them, and when they
could not deny but he had a just cause to be displeased at their
petition, made an apology for themselves; and said, that it was not on
account of their fear of dangers, nor on account of their laziness, that
they made this request to him, but that they might leave the prey they
had gotten in places of safety, and thereby might be more expedite, and
ready to undergo difficulties, and to fight battles. They added this
also, that when they had built cities, wherein they might preserve their
children, and wives, and possessions, if he would bestow them upon
them, they would go along with the rest of the army. Hereupon Moses was
pleased with what they said; so he called for Eleazar the high priest,
and Joshua, and the chief of the tribes, and permitted these tribes to
possess the land of the Amorites; but upon this condition, that they
should join with their kinsmen in the war until all things were settled.
Upon which condition they took possession of the country, and built them
strong cities, and put into them their children and their wives, and
whatsoever else they had that might be an impediment to the labors of
their future marches.

4. Moses also now built those ten cities which were to be of the number
of the forty-eight [for the Levites;]; three of which he allotted to
those that slew any person involuntarily, and fled to them; and he
assigned the same time for their banishment with that of the life of
that high priest under whom the slaughter and flight happened; after
which death of the high priest he permitted the slayer to return home.
During the time of his exile, the relations of him that was slain may,
by this law, kill the manslayer, if they caught him without the bounds
of the city to which he fled, though this permission was not granted to
any other person. Now the cities which were set apart for this flight
were these: Bezer, at the borders of Arabia; Ramoth, of the land of
Gilead; and Golan, in the land of Bashan. There were to be also, by
Moses's command, three other cities allotted for the habitation of these
fugitives out of the cities of the Levites, but not till after they
should be in possession of the land of Canaan.

5. At this time the chief men of the tribe of Manasseh came to Moses,
and informed him that there was an eminent man of their tribe dead,
whose name was Zelophehad, who left no male children, but left
daughters; and asked him whether these daughters might inherit his land
or not. He made this answer, That if they shall marry into their own
tribe, they shall carry their estate along with them; but if they
dispose of themselves in marriage to men of another tribe, they shall
leave their inheritance in their father's tribe. And then it was that
Moses ordained, that every one's inheritance should continue in his own
tribe.



CHAPTER 8. The Polity Settled By Moses; And How He Disappeared From
Among Mankind.


1. When forty years were completed, within thirty days, Moses gathered
the congregation together near Jordan, where the city Abila now stands,
a place full of palm-trees; and all the people being come together, he
spake thus to them:--

2. "O you Israelites and fellow soldiers, who have been partners with
me in this long and uneasy journey; since it is now the will of God,
and the course of old age, at a hundred and twenty, requires it that I
should depart out of this life; and since God has forbidden me to be a
patron or an assistant to you in what remains to be done beyond Jordan;
I thought it reasonable not to leave off my endeavors even now for your
happiness, but to do my utmost to procure for you the eternal enjoyment
of good things, and a memorial for myself, when you shall be in the
fruition of great plenty and prosperity. Come, therefore, let me
suggest to you by what means you may be happy, and may leave an eternal
prosperous possession thereof to your children after you, and then let
me thus go out of the world; and I cannot but deserve to be believed by
you, both on account of the great things I have already done for you,
and because, when souls are about to leave the body, they speak with
the sincerest freedom. O children of Israel! there is but one source of
happiness for all mankind, the favor of God [15] for he alone is able
to give good things to those that deserve them, and to deprive those
of them that sin against him; towards whom, if you behave yourselves
according to his will, and according to what I, who well understand his
mind, do exhort you to, you will both be esteemed blessed, and will be
admired by all men; and will never come into misfortunes, nor cease to
be happy: you will then preserve the possession of the good things you
already have, and will quickly obtain those that you are at present in
want of,--only do you be obedient to those whom God would have you to
follow. Nor do you prefer any other constitution of government before
the laws now given you; neither do you disregard that way of Divine
worship which you now have, nor change it for any other form: and if you
do this, you will be the most courageous of all men, in undergoing
the fatigues of war, and will not be easily conquered by any of your
enemies; for while God is present with you to assist you, it is to be
expected that you will be able to despise the opposition of all mankind;
and great rewards of virtue are proposed for you, if you preserve that
virtue through your whole lives. Virtue itself is indeed the principal
and the first reward, and after that it bestows abundance of others; so
that your exercise of virtue towards other men will make your own lives
happy, and render you more glorious than foreigners can be, and procure
you an undisputed reputation with posterity. These blessings you will be
able to obtain, in case you hearken to and observe those laws which, by
Divine revelation, I have ordained for you; that is, in case you withal
meditate upon the wisdom that is in them. I am going from you myself,
rejoicing in the good things you enjoy; and I recommend you to the wise
conduct of your law, to the becoming order of your polity, and to the
virtues of your commanders, who will take care of what is for your
advantage. And that God, who has been till now your Leader, and by whose
goodwill I have myself been useful to you, will not put a period now
to his providence over you, but as long as you desire to have him your
Protector in your pursuits after virtue, so long will you enjoy his care
over you. Your high priest also Eleazar, as well as Joshua, with the
senate, and chief of your tribes, will go before you, and suggest the
best advices to you; by following which advices you will continue to be
happy: to whom do you give ear without reluctance, as sensible that all
such as know well how to be governed, will also know how to govern, if
they be promoted to that authority themselves. And do not you esteem
liberty to consist in opposing such directions as your governors think
fit to give you for your practice,--as at present indeed you place your
liberty in nothing else but abusing your benefactors; which error if
you can avoid for the time to come, your affairs will be in a better
condition than they have hitherto been. Nor do you ever indulge such a
degree of passion in these matters, as you have oftentimes done when
you have been very angry at me; for you know that I have been oftener
in danger of death from you than from our enemies. What I now put you
in mind of, is not done in order to reproach you; for I do not think
it proper, now I am going out of the world, to bring this to your
remembrance, in order to leave you offended at me, since, at the time
when I underwent those hardships from you, I was not angry at you; but
I do it in order to make you wiser hereafter, and to teach you that this
will be for your security; I mean, that you never be injurious to those
that preside over you, even when you are become rich, as you will be to
a great degree when you have passed over Jordan, and are in possession
of the land of Canaan. Since, when you shall have once proceeded so far
by your wealth, as to a contempt and disregard of virtue, you will also
forfeit the favor of God; and when you have made him your enemy, you
will be beaten in war, and will have the land which you possess taken
away again from you by your enemies, and this with great reproaches upon
your conduct. You will be scattered over the whole world, and will, as
slaves, entirely fill both sea and land; and when once you have had the
experience of what I now say, you will repent, and remember the laws
you have broken, when it is too late. Whence I would advise you, if you
intend to preserve these laws, to leave none of your enemies alive when
you have conquered them, but to look upon it as for your advantage to
destroy them all, lest, if you permit them to live, you taste of their
manners, and thereby corrupt your own proper institutions. I also do
further exhort you, to overthrow their altars, and their groves, and
whatsoever temples they have among them, and to burn all such, their
nation, and their very memory with fire; for by this means alone the
safety of your own happy constitution can be firmly secured to you. And
in order to prevent your ignorance of virtue, and the degeneracy of your
nature into vice, I have also ordained you laws, by Divine suggestion,
and a form of government, which are so good, that if you regularly
observe them, you will be esteemed of all men the most happy."

3. When he had spoken thus, he gave them the laws and the constitution
of government written in a book. Upon which the people fell into tears,
and appeared already touched with the sense that they should have a
great want of their conductor, because they remembered what a number
of dangers he had passed through, and what care he had taken of their
preservation: they desponded about what would come upon them after he
was dead, and thought they should never have another governor like him;
and feared that God would then take less care of them when Moses was
gone, who used to intercede for them. They also repented of what they
had said to him in the wilderness when they were angry, and were in
grief on those accounts, insomuch that the whole body of the people fell
into tears with such bitterness, that it was past the power of words
to comfort them in their affliction. However, Moses gave them some
consolation; and by calling them off the thought how worthy he was
of their weeping for him, he exhorted them to keep to that form of
government he had given them; and then the congregation was dissolved at
that time.

4. Accordingly, I shall now first describe this form of government which
was agreeable to the dignity and virtue of Moses; and shall thereby
inform those that read these Antiquities, what our original settlements
were, and shall then proceed to the remaining histories. Now those
settlements are all still in writing, as he left them; and we shall add
nothing by way of ornament, nor any thing besides what Moses left us;
only we shall so far innovate, as to digest the several kinds of laws
into a regular system; for they were by him left in writing as they were
accidentally scattered in their delivery, and as he upon inquiry had
learned them of God. On which account I have thought it necessary to
premise this observation beforehand, lest any of my own countrymen
should blame me, as having been guilty of an offense herein. Now part
of our constitution will include the laws that belong to our political
state. As for those laws which Moses left concerning our common
conversation and intercourse one with another, I have reserved that for
a discourse concerning our manner of life, and the occasions of those
laws; which I propose to myself, with God's assistance, to write, after
I have finished the work I am now upon.

5. When you have possessed yourselves of the land of Canaan, and have
leisure to enjoy the good things of it, and when you have afterward
determined to build cities, if you will do what is pleasing to God, you
will have a secure state of happiness. Let there be then one city of
the land of Canaan, and this situate in the most agreeable place for its
goodness, and very eminent in itself, and let it be that which God shall
choose for himself by prophetic revelation. Let there also be one temple
therein, and one altar, not reared of hewn stones, but of such as you
gather together at random; which stones, when they are whited over with
mortar, will have a handsome appearance, and be beautiful to the sight.
Let the ascent to it be not by steps [16] but by an acclivity of raised
earth. And let there be neither an altar nor a temple in any other city;
for God is but one, and the nation of the Hebrews is but one.

6. He that blasphemeth God, let him be stoned; and let him hang upon
a tree all that day, and then let him be buried in an ignominious and
obscure manner.

7. Let those that live as remote as the bounds of the land which the
Hebrews shall possess, come to that city where the temple shall be, and
this three times in a year, that they may give thanks to God for
his former benefits, and may entreat him for those they shall
want hereafter; and let them, by this means, maintain a friendly
correspondence with one another by such meetings and feastings together,
for it is a good thing for those that are of the same stock, and under
the same institution of laws, not to be unacquainted with each other;
which acquaintance will be maintained by thus conversing together, and
by seeing and talking with one another, and so renewing the memorials of
this union; for if they do not thus converse together continually, they
will appear like mere strangers to one another.

8. Let there be taken out of your fruits a tenth, besides that which you
have allotted to give to the priests and Levites. This you may indeed
sell in the country, but it is to be used in those feasts and sacrifices
that are to be celebrated in the holy city; for it is fit that you
should enjoy those fruits of the earth which God gives you to possess,
so as may be to the honor of the donor.

9. You are not to offer sacrifices out of the hire of a woman who is a
harlot [17] for the Deity is not pleased with any thing that arises
from such abuses of nature; of which sort none can be worse than this
prostitution of the body. In like manner no one may take the price of
the covering of a bitch, either of one that is used in hunting, or in
keeping of sheep, and thence sacrifice to God.

10. Let no one blaspheme those gods which other cities esteem such; [18]
nor may any one steal what belongs to strange temples, nor take away the
gifts that are dedicated to any god.

11. Let not any one of you wear a garment made of woolen and linen, for
that is appointed to be for the priests alone.

12. When the multitude are assembled together unto the holy city for
sacrificing every seventh year, at the feast of tabernacles, let the
high priest stand upon a high desk, whence he may be heard, and let
him read the laws to all the people; and let neither the women nor the
children be hindered from hearing, no, nor the servants neither; for it
is a good thing that those laws should be engraven in their souls, and
preserved in their memories, that so it may not be possible to blot them
out; for by this means they will not be guilty of sin, when they cannot
plead ignorance of what the laws have enjoined them. The laws also
will have a greater authority among them, as foretelling what they will
suffer if they break them; and imprinting in their souls by this hearing
what they command them to do, that so there may always be within their
minds that intention of the laws which they have despised and broken,
and have thereby been the causes of their own mischief. Let the children
also learn the laws, as the first thing they are taught, which will be
the best thing they can be taught, and will be the cause of their future
felicity.

13. Let every one commemorate before God the benefits which he bestowed
upon them at their deliverance out of the land of Egypt, and this twice
every day, both when the day begins and when the hour of sleep comes on,
gratitude being in its own nature a just thing, and serving not only by
way of return for past, but also by way of invitation of future favors.
They are also to inscribe the principal blessings they have received
from God upon their doors, and show the same remembrance of them upon
their arms; as also they are to bear on their forehead and their arm
those wonders which declare the power of God, and his good-will
towards them, that God's readiness to bless them may appear every where
conspicuous about them. [19]

14. Let there be seven men to judge in every city, [20] and these
such as have been before most zealous in the exercise of virtue and
righteousness. Let every judge have two officers allotted him out of the
tribe of Levi. Let those that are chosen to judge in the several cities
be had in great honor; and let none be permitted to revile any others
when these are present, nor to carry themselves in an insolent manner
to them; it being natural that reverence towards those in high offices
among men should procure men's fear and reverence towards God. Let
those that judge be permitted to determine according as they think to
be right, unless any one can show that they have taken bribes, to the
perversion of justice, or can allege any other accusation against them,
whereby it may appear that they have passed an unjust sentence; for
it is not fit that causes should be openly determined out of regard
to gain, or to the dignity of the suitors, but that the judges should
esteem what is right before all other things, otherwise God will by that
means be despised, and esteemed inferior to those, the dread of whose
power has occasioned the unjust sentence; for justice is the power of
God. He therefore that gratifies those in great dignity, supposes them
more potent than God himself. But if these judges be unable to give a
just sentence about the causes that come before them, [which case is not
unfrequent in human affairs,] let them send the cause undetermined
to the holy city, and there let the high priest, the prophet, and the
sanhedrim, determine as it shall seem good to them.

15. But let not a single witness be credited, but three, or two at the
least, and those such whose testimony is confirmed by their good lives.
But let not the testimony of women be admitted, on account of the levity
and boldness of their sex [21] Nor let servants be admitted to give
testimony, on account of the ignobility of their soul; since it is
probable that they may not speak truth, either out of hope of gain,
or fear of punishment. But if any one be believed to have borne false
witness, let him, when he is convicted, suffer all the very same
punishments which he against whom he bore witness was to have suffered.

16. If a murder be committed in any place, and he that did it be not
found, nor is there any suspicion upon one as if he had hated the man,
and so had killed him, let there be a very diligent inquiry made after
the man, and rewards proposed to any one who will discover him; but if
still no information can be procured, let the magistrates and senate of
those cities that lie near the place in which the murder was committed,
assemble together, and measure the distance from the place where the
dead body lies; then let the magistrates of the nearest city thereto
purchase a heifer, and bring it to a valley, and to a place therein
where there is no land ploughed or trees planted, and let them cut the
sinews of the heifer; then the priests and Levites, and the senate of
that city, shall take water and wash their hands over the head of the
heifer; and they shall openly declare that their hands are innocent of
this murder, and that they have neither done it themselves, nor been
assisting to any that did it. They shall also beseech God to be merciful
to them, that no such horrid act may any more be done in that land.

17. Aristocracy, and the way of living under it, is the best
constitution: and may you never have any inclination to any other form
of government; and may you always love that form, and have the laws for
your governors, and govern all your actions according to them; for you
need no supreme governor but God. But if you shall desire a king, let
him be one of your own nation; let him be always careful of justice and
other virtues perpetually; let him submit to the laws, and esteem God's
commands to be his highest wisdom; but let him do nothing without the
high priest and the votes of the senators: let him not have a great
number of wives, nor pursue after abundance of riches, nor a multitude
of horses, whereby he may grow too proud to submit to the laws. And
if he affect any such things, let him be restrained, lest he become so
potent that his state be inconsistent with your welfare.

18. Let it not be esteemed lawful to remove boundaries, neither our
own, nor of those with whom we are at peace. Have a care you do not
take those landmarks away which are, as it were, a divine and unshaken
limitation of rights made by God himself, to last for ever; since this
going beyond limits, and gaining ground upon others, is the occasion of
wars and seditions; for those that remove boundaries are not far off an
attempt to subvert the laws.

19. He that plants a piece of land, the trees of which produce fruits
before the fourth year, is not to bring thence any first-fruits to God,
nor is he to make use of that fruit himself, for it is not produced
in its proper season; for when nature has a force put upon her at an
unseasonable time, the fruit is not proper for God, nor for the master's
use; but let the owner gather all that is grown on the fourth year, for
then it is in its proper season. And let him that has gathered it carry
it to the holy city, and spend that, together with the tithe of his
other fruits, in feasting with his friends, with the orphans, and the
widows. But on the fifth year the fruit is his own, and he may use it as
he pleases.

20. You are not to sow with seed a piece of land which is planted with
vines, for it is enough that it supply nourishment to that plant, and be
not harassed by ploughing also. You are to plough your land with oxen,
and not to oblige other animals to come under the same yoke with them;
but to till your land with those beasts that are of the same kind with
each other. The seeds are also to be pure, and without mixture, and not
to be compounded of two or three sorts, since nature does not rejoice in
the union of things that are not in their own nature alike; nor are you
to permit beasts of different kinds to gender together, for there is
reason to fear that this unnatural abuse may extend from beasts of
different kinds to men, though it takes its first rise from evil
practices about such smaller things. Nor is any thing to be allowed,
by imitation whereof any degree of subversion may creep into the
constitution. Nor do the laws neglect small matters, but provide that
even those may be managed after an unblamable manner.

21. Let not those that reap, and gather in the corn that is reaped,
gather in the gleanings also; but let them rather leave some handfuls
for those that are in want of the necessaries of life, that it may be
a support and a supply to them, in order to their subsistence. In
like manner when they gather their grapes, let them leave some smaller
bunches for the poor, and let them pass over some of the fruits of the
olive-trees, when they gather them, and leave them to be partaken of by
those that have none of their own; for the advantage arising from the
exact collection of all, will not be so considerable to the owners as
will arise from the gratitude of the poor. And God will provide that the
land shall more willingly produce what shall be for the nourishment of
its fruits, in case you do not merely take care of your own advantage,
but have regard to the support of others also. Nor are you to muzzle
the mouths of the oxen when they tread the ears of corn in the
thrashing-floor; for it is not just to restrain our fellow-laboring
animals, and those that work in order to its production, of this fruit
of their labors. Nor are you to prohibit those that pass by at the time
when your fruits are ripe to touch them, but to give them leave to fill
themselves full of what you have; and this whether they be of your own
country or strangers,--as being glad of the opportunity of giving them
some part of your fruits when they are ripe; but let it not be esteemed
lawful for them to carry any away. Nor let those that gather the grapes,
and carry them to the wine-presses, restrain those whom they meet from
eating of them; for it is unjust, out of envy, to hinder those that
desire it, to partake of the good things that come into the world
according to God's will, and this while the season is at the height, and
is hastening away as it pleases God. Nay, if some, out of bashfulness,
are unwilling to touch these fruits, let them be encouraged to take of
them [I mean, those that are Israelites] as if they were themselves the
owners and lords, on account of the kindred there is between them. Nay,
let them desire men that come from other countries, to partake of these
tokens of friendship which God has given in their proper season; for
that is not to be deemed as idly spent, which any one out of kindness
communicates to another, since God bestows plenty of good things on
men, not only for themselves to reap the advantage, but also to give
to others in a way of generosity; and he is desirous, by this means, to
make known to others his peculiar kindness to the people of Israel,
and how freely he communicates happiness to them, while they abundantly
communicate out of their great superfluities to even these foreigners
also. But for him that acts contrary to this law, let him be beaten with
forty stripes save one [22] by the public executioner; let him undergo
this punishment, which is a most ignominious one for a free-man, and
this because he was such a slave to gain as to lay a blot upon his
dignity; for it is proper for you who have had the experience of the
afflictions in Egypt, and of those in the wilderness, to make provision
for those that are in the like circumstances; and while you have now
obtained plenty yourselves, through the mercy and providence of God, to
distribute of the same plenty, by the like sympathy, to such as stand in
need of it.

22. Besides those two tithes, which I have already said you are to pay
every year, the one for the Levites, the other for the festivals, you
are to bring every third year a third tithe to be distributed to those
that want; [23] to women also that are widows, and to children that are
orphans. But as to the ripe fruits, let them carry that which is ripe
first of all into the temple; and when they have blessed God for that
land which bare them, and which he had given them for a possession, when
they have also offered those sacrifices which the law has commanded them
to bring, let them give the first-fruits to the priests. But when any
one hath done this, and hath brought the tithe of all that he hath,
together with those first-fruits that are for the Levites, and for the
festivals, and when he is about to go home, let him stand before the
holy house, and return thanks to God, that he hath delivered them from
the injurious treatment they had in Egypt, and hath given them a good
land, and a large, and lets them enjoy the fruits thereof; and when
he hath openly testified that he hath fully paid the tithes [and other
dues] according to the laws of Moses, let him entreat God that he will
be ever merciful and gracious to him, and continue so to be to all the
Hebrews, both by preserving the good things which he hath already given
them, and by adding what it is still in his power to bestow upon them.

23. Let the Hebrews marry, at the age fit for it, virgins that are free,
and born of good parents. And he that does not marry a virgin, let him
not corrupt another man's wife, and marry her, nor grieve her former
husband. Nor let free men marry slaves, although their affections
should strongly bias any of them so to do; for it is decent, and for the
dignity of the persons themselves, to govern those their affections. And
further, no one ought to marry a harlot, whose matrimonial oblations,
arising from the prostitution of her body, God will not receive; for
by these means the dispositions of the children will be liberal and
virtuous; I mean, when they are not born of base parents, and of the
lustful conjunction of such as marry women that are not free. If any one
has been espoused to a woman as to a virgin, and does not afterward find
her so to be, let him bring his action, and accuse her, and let him make
use of such indications [24] to prove his accusation as he is furnished
withal; and let the father or the brother of the damsel, or some one
that is after them nearest of kin to her, defend her If the damsel
obtain a sentence in her favor, that she had not been guilty, let her
live with her husband that accused her; and let him not have any further
power at all to put her away, unless she give him very great occasions
of suspicion, and such as can be no way contradicted. But for him that
brings an accusation and calumny against his wife in an impudent and
rash manner, let him be punished by receiving forty stripes save one,
and let him pay fifty shekels to her father: but if the damsel be
convicted, as having been corrupted, and is one of the common people,
let her be stoned, because she did not preserve her virginity till she
were lawfully married; but if she were the daughter of a priest, let her
be burnt alive. If any one has two wives, and if he greatly respect and
be kind to one of them, either out of his affection to her, or for her
beauty, or for some other reason, while the other is of less esteem with
him; and if the son of her that is beloved be the younger by birth than
another born of the other wife, but endeavors to obtain the right
of primogeniture from his father's kindness to his mother, and would
thereby obtain a double portion of his father's substance, for that
double portion is what I have allotted him in the laws,--let not this be
permitted; for it is unjust that he who is the elder by birth should
be deprived of what is due to him, on the father's disposition of his
estate, because his mother was not equally regarded by him. He that hath
corrupted a damsel espoused to another man, in case he had her consent,
let both him and her be put to death, for they are both equally guilty;
the man, because he persuaded the woman willingly to submit to a most
impure action, and to prefer it to lawful wedlock; the woman, because
she was persuaded to yield herself to be corrupted, either for pleasure
or for gain. However, if a man light on a woman when she is alone, and
forces her, where nobody was present to come to her assistance, let
him only be put to death. Let him that hath corrupted a virgin not yet
espoused marry her; but if the father of the damsel be not willing that
she should be his wife, let him pay fifty shekels as the price of her
prostitution. He that desires to be divorced from his wife for any cause
[25] whatsoever, [and many such causes happen among men,] let him in
writing give assurance that he will never use her as his wife any
more; for by this means she may be at liberty to marry another husband,
although before this bill of divorce be given, she is not to be
permitted so to do: but if she be misused by him also, or if, when he
is dead, her first husband would marry her again, it shall not be
lawful for her to return to him. If a woman's husband die, and leave her
without children, let his brother marry her, and let him call the son
that is born to him by his brother's name, and educate him as the heir
of his inheritance, for this procedure will be for the benefit of the
public, because thereby families will not fail, and the estate will
continue among the kindred; and this will be for the solace of wives
under their affliction, that they are to be married to the next relation
of their former husbands. But if the brother will not marry her, let the
woman come before the senate, and protest openly that this brother will
not admit her for his wife, but will injure the memory of his deceased
brother, while she is willing to continue in the family, and to hear him
children. And when the senate have inquired of him for what reason it
is that he is averse to this marriage, whether he gives a bad or a good
reason, the matter must come to this issue, That the woman shall loose
the sandals of the brother, and shall spit in his face, and say, He
deserves this reproachful treatment from her, as having injured the
memory of the deceased. And then let him go away out of the senate, and
bear this reproach upon him all his life long; and let her marry to whom
she pleases, of such as seek her in marriage. But now, if any man take
captive, either a virgin, or one that hath been married, [26] and has a
mind to marry her, let him not be allowed to bring her to bed to him, or
to live with her as his wife, before she hath her head shaven, and hath
put on her mourning habit, and lamented her relations and friends that
were slain in the battle, that by this means she may give vent to her
sorrow for them, and after that may betake herself to feasting and
matrimony; for it is good for him that takes a woman, in order to have
children by her, to be complaisant to her inclinations, and not merely
to pursue his own pleasure, while he hath no regard to what is agreeable
to her. But when thirty days are past, as the time of mourning, for
so many are sufficient to prudent persons for lamenting the dearest
friends, then let them proceed to the marriage; but in case when he hath
satisfied his lust, he be too proud to retain her for his wife, let
him not have it in his power to make her a slave, but let her go away
whither she pleases, and have that privilege of a free woman.

24. As to those young men that despise their parents, and do not pay
them honor, but offer them affronts, either because they are ashamed of
them or think themselves wiser than they,--in the first place, let their
parents admonish them in words, [for they are by nature of authority
sufficient for becoming their judges,] and let them say thus to
them:--That they cohabited together, not for the sake of pleasure,
nor for the augmentation of their riches, by joining both their stocks
together, but that they might have children to take care of them in
their old age, and might by them have what they then should want. And
say further to him, "That when thou wast born, we took thee up with
gladness, and gave God the greatest thanks for thee, and brought time
up with great care, and spared for nothing that appeared useful for thy
preservation, and for thy instruction in what was most excellent. And
now, since it is reasonable to forgive the sins of those that are young,
let it suffice thee to have given so many indications Of thy contempt
of us; reform thyself, and act more wisely for the time to come;
considering that God is displeased with those that are insolent towards
their parents, because he is himself the Father of the whole race of
mankind, and seems to bear part of that dishonor which falls upon those
that have the same name, when they do not meet with dire returns from
their children. And on such the law inflicts inexorable punishment;
of which punishment mayst thou never have the experience." Now if the
insolence of young men be thus cured, let them escape the reproach which
their former errors deserved; for by this means the lawgiver will appear
to be good, and parents happy, while they never behold either a son or
a daughter brought to punishment. But if it happen that these words and
instructions, conveyed by them in order to reclaim the man, appear to
be useless, then the offender renders the laws implacable enemies to the
insolence he has offered his parents; let him therefore be brought forth
[27] by these very parents out of the city, with a multitude following
him, and there let him be stoned; and when he has continued there for
one whole day, that all the people may see him, let him be buried in
the night. And thus it is that we bury all whom the laws condemn to die,
upon any account whatsoever. Let our enemies that fall in battle be
also buried; nor let any one dead body lie above the ground, or suffer a
punishment beyond what justice requires.

25. Let no one lend to any one of the Hebrews upon usury, neither
usury of what is eaten or what is drunken, for it is not just to make
advantage of the misfortunes of one of thy own countrymen; but when
thou hast been assistant to his necessities, think it thy gain if thou
obtainest their gratitude to thee; and withal that reward which will
come to thee from God, for thy humanity towards him.

26. Those who have borrowed either silver or any sort of fruits, whether
dry or wet, [I mean this, when the Jewish affairs shall, by the blessing
of God, be to their own mind,] let the borrowers bring them again, and
restore them with pleasure to those who lent them, laying them up, as
it were, in their own treasuries, and justly expecting to receive them
thence, if they shall want them again. But if they be without shame, and
do not restore it, let not the lender go to the borrower's house, and
take a pledge himself, before judgment be given concerning it; but let
him require the pledge, and let the debtor bring it of himself, without
the least opposition to him that comes upon him under the protection of
the law. And if he that gave the pledge be rich, let the creditor retain
it till what he lent be paid him again; but if he be poor, let him that
takes it return it before the going down of the sun, especially if the
pledge be a garment, that the debtor may have it for a covering in his
sleep, God himself naturally showing mercy to the poor. It is also not
lawful to take a millstone, nor any utensil thereto belonging, for a
pledge, that the debtor, may not be deprived of instruments to get their
food withal, and lest they be undone by their necessity.

27. Let death be the punishment for stealing a man; but he that hath
purloined gold or silver, let him pay double. If any one kill a man that
is stealing something out of his house, let him be esteemed guiltless,
although the man were only breaking in at the wall. Let him that hath
stolen cattle pay fourfold what is lost, excepting the case of an ox,
for which let the thief pay fivefold. Let him that is so poor that he
cannot pay what mulet is laid upon him, be his servant to whom he was
adjudged to pay it.

28. If any one be sold to one of his own nation, let him serve him six
years, and on the seventh let him go free. But if he have a son by
a woman servant in his purchaser's house, and if, on account of his
good-will to his master, and his natural affection to his wife and
children, he will be his servant still, let him be set free only at the
coming of the year of jubilee, which is the fiftieth year, and let him
then take away with him his children and wife, and let them be free
also.

29. If any one find gold or silver on the road, let him inquire after
him that lost it, and make proclamation of the place where he found it,
and then restore it to him again, as not thinking it right to make his
own profit by the loss of another. And the same rule is to be observed
in cattle found to have wandered away into a lonely place. If the owner
be not presently discovered, let him that is the finder keep it with
himself, and appeal to God that he has not purloined what belongs to
another.

30. It is not lawful to pass by any beast that is in distress, when in a
storm it is fallen down in the mire, but to endeavor to preserve it, as
having a sympathy with it in its pain.

31. It is also a duty to show the roads to those who do not know
them, and not to esteem it a matter for sport, when we hinder others'
advantages, by setting them in a wrong way.

32. In like manner, let no one revile a person blind or dumb.

33. If men strive together, and there be no instrument of iron, let
him that is smitten be avenged immediately, by inflicting the same
punishment on him that smote him: but if when he is carried home he
lie sick many days, and then die, let him that smote him not escape
punishment; but if he that is smitten escape death, and yet be at
great expense for his cure, the smiter shall pay for all that has been
expended during the time of his sickness, and for all that he has paid
the physician. He that kicks a woman with child, so that the woman
miscarry, [28] let him pay a fine in money, as the judges shall
determine, as having diminished the multitude by the destruction of what
was in her womb; and let money also be given the woman's husband by him
that kicked her; but if she die of the stroke, let him also be put to
death, the law judging it equitable that life should go for life.

34. Let no one of the Israelites keep any poison [29] that may cause
death, or any other harm; but if he be caught with it, let him be put to
death, and suffer the very same mischief that he would have brought upon
them for whom the poison was prepared.

35. He that maimeth any one, let him undergo the like himself, and be
deprived of the same member of which he hath deprived the other, unless
he that is maimed will accept of money instead of it [30] for the law
makes the sufferer the judge of the value of what he hath suffered, and
permits him to estimate it, unless he will be more severe.

36. Let him that is the owner of an ox which pusheth with his horn, kill
him: but if he pushes and gores any one in the thrashing-floor, let him
be put to death by stoning, and let him not be thought fit for food: but
if his owner be convicted as having known what his nature was, and hath
not kept him up, let him also be put to death, as being the occasion of
the ox's having killed a man. But if the ox have killed a man-servant,
or a maid-servant, let him be stoned; and let the owner of the ox pay
thirty shekels [31] to the master of him that was slain; but if it be an
ox that is thus smitten and killed, let both the oxen, that which smote
the other and that which was killed, be sold, and let the owners of them
divide their price between them.

37. Let those that dig a well or a pit be careful to lay planks over
them, and so keep them shut up, not in order to hinder any persons from
drawing water, but that there may be no danger of falling into them.
But if any one's beast fall into such a well or pit thus digged, and
not shut up, and perish, let the owner pay its price to the owner of the
beast. Let there be a battlement round the tops of your houses instead
of a wall, that may prevent any persons from rolling down and perishing.

38. Let him that has received any thing in trust for another, take
care to keep it as a sacred and divine thing; and let no one invent any
contrivance whereby to deprive him that hath intrusted it with him of
the same, and this whether he be a man or a woman; no, not although he
or she were to gain an immense sum of gold, and this where he cannot be
convicted of it by any body; for it is fit that a man's own conscience,
which knows what he hath, should in all cases oblige him to do well.
Let this conscience be his witness, and make him always act so as may
procure him commendation from others; but let him chiefly have regard
to God, from whom no wicked man can lie concealed: but if he in whom
the trust was reposed, without any deceit of his own, lose what he was
intrusted withal, let him come before the seven judges, and swear by God
that nothing hath been lost willingly, or with a wicked intention, and
that he hath not made use of any part thereof, and so let him depart
without blame; but if he hath made use of the least part of what was
committed to him, and it be lost, let him be condemned to repay all that
he had received. After the same manner as in these trusts it is to be,
if any one defraud those that undergo bodily labor for him. And let
it be always remembered, that we are not to defraud a poor man of
his wages, as being sensible that God has allotted these wages to him
instead of land and other possessions; nay, this payment is not at all
to be delayed, but to be made that very day, since God is not willing to
deprive the laborer of the immediate use of what he hath labored for.

39. You are not to punish children for the faults of their parents, but
on account of their own virtue rather to vouchsafe them commiseration,
because they were born of wicked parents, than hatred, because they were
born of bad ones. Nor indeed ought we to impute the sin of children to
their fathers, while young persons indulge themselves in many practices
different from what they have been instructed in, and this by their
proud refusal of such instruction.

40. Let those that have made themselves eunuchs be had in detestation;
and do you avoid any conversation with them who have deprived themselves
of their manhood, and of that fruit of generation which God has given to
men for the increase of their kind: let such be driven away, as if they
had killed their children, since they beforehand have lost what should
procure them; for evident it is, that while their soul is become
effeminate, they have withal transfused that effeminacy to their body
also. In like manner do you treat all that is of a monstrous nature when
it is looked on; nor is it lawful to geld men or any other animals. [32]

41. Let this be the constitution of your political laws in time of
peace, and God will be so merciful as to preserve this excellent
settlement free from disturbance: and may that time never come which may
innovate any thing, and change it for the contrary. But since it
must needs happen that mankind fall into troubles and dangers, either
undesignedly or intentionally, come let us make a few constitutions
concerning them, that so being apprised beforehand what ought to be
done, you may have salutary counsels ready when you want them, and
may not then be obliged to go to seek what is to be done, and so
be unprovided, and fall into dangerous circumstances. May you be a
laborious people, and exercise your souls in virtuous actions, and
thereby possess and inherit the land without wars; while neither any
foreigners make war upon it, and so afflict you, nor any internal
sedition seize upon it, whereby you may do things that are contrary to
your fathers, and so lose the laws which they have established. And may
you continue in the observation of those laws which God hath approved
of, and hath delivered to you. Let all sort of warlike operations,
whether they befall you now in your own time, or hereafter in the times
of your posterity, be done out of your own borders: but when you are
about to go to war, send embassages and heralds to those who are your
voluntary enemies, for it is a right thing to make use of words to them
before you come to your weapons of war; and assure them thereby, that
although you have a numerous army, with horses and weapons, and, above
these, a God merciful to you, and ready to assist you, you do however
desire them not to compel you to fight against them, nor to take from
them what they have, which will indeed be our gain, but what they will
have no reason to wish we should take to ourselves. And if they hearken
to you, it will be proper for you to keep peace with them; but if they
trust in their own strength, as superior to yours, and will not do you
justice, lead your army against them, making use of God as your supreme
Commander, but ordaining for a lieutenant under him one that is of the
greatest courage among you; for these different commanders, besides
their being an obstacle to actions that are to be done on the sudden,
are a disadvantage to those that make use of them. Lead an army pure,
and of chosen men, composed of all such as have extraordinary strength
of body and hardiness of soul; but do you send away the timorous part,
lest they run away in the time of action, and so afford an advantage
to your enemies. Do you also give leave to those that have lately built
them houses, and have not yet lived in them a year's time; and to those
that have planted them vineyards, and have not yet been partakers of
their fruits,--to continue in their own country; as well as those also
who have betrothed, or lately married them wives, lest they have such an
affection for these things that they be too sparing of their lives,
and, by reserving themselves for these enjoyments, they become voluntary
cowards, on account of their wives.

42. When you have pitched your camp, take care that you do nothing that
is cruel. And when you are engaged in a siege; and want timber for the
making of warlike engines, do not you render the land naked by cutting
down trees that bear fruit, but spare them, as considering that they
were made for the benefit of men; and that if they could speak, they
would have a just plea against you, because, though they are not
occasions of the war, they are unjustly treated, and suffer in it, and
would, if they were able, remove themselves into another land. When you
have beaten your enemies in battle, slay those that have fought against
you; but preserve the others alive, that they may pay you tribute,
excepting the nation of the Canaanites; for as to that people, you must
entirely destroy them.

43, Take care, especially in your battles, that no woman use the habit
of a man, nor man the garment of a woman.

44. This was the form of political government which was left us by
Moses. Moreover, he had already delivered laws in writing [33] in the
fortieth year [after they came out of Egypt], concerning which we will
discourse in another book. But now on the following days [for he called
them to assemble continually] he delivered blessings to them, and
curses upon those that should not live according to the laws, but should
transgress the duties that were determined for them to observe. After
this, he read to them a poetic song, which was composed in hexameter
verse, and left it to them in the holy book: it contained a prediction
of what was to come to pass afterward; agreeably whereto all things have
happened all along, and do still happen to us; and wherein he has not
at all deviated from the truth. Accordingly, he delivered these books
to the priest, [34] with the ark; into which he also put the ten
commandments, written on two tables. He delivered to them the tabernacle
also, and exhorted the people, that when they had conquered the land,
and were settled in it, they should not forget the injuries of the
Amalekites, but make war against them, and inflict punishment upon them
for what mischief they did them when they were in the wilderness; and
that when they had got possession of the land of the Canaanites, and
when they had destroyed the whole multitude of its inhabitants, as they
ought to do, they should erect an altar that should face the rising sun,
not far from the city of Shechem, between the two mountains, that of
Gerizzim, situate on the right hand, and that called Ebal, on the left;
and that the army should be so divided, that six tribes should stand
upon each of the two mountains, and with them the Levites and the
priests. And that first, those that were upon Mount Gerizzim should pray
for the best blessings upon those who were diligent about the worship of
God, and the observation of his laws, and who did not reject what Moses
had said to them; while the other wished them all manner of happiness
also; and when these last put up the like prayers, the former praised
them. After this, curses were denounced upon those that should
transgress those laws, they, answering one another alternately, by way
of confirmation of what had been said. Moses also wrote their blessings
and their curses, that they might learn them so thoroughly, that they
might never be forgotten by length of time. And when he was ready to
die, he wrote these blessings and curses upon the altar, on each side of
it; where he says also the people stood, and then sacrificed and offered
burnt-offerings, though after that day they never offered upon it
any other sacrifice, for it was not lawful so to do. These are the
constitutions of Moses; and the Hebrew nation still live according to
them.

45. On the next day, Moses called the people together, with the women
and children, to a congregation, so as the very slaves were present
also, that they might engage themselves to the observation of these laws
by oath; and that, duly considering the meaning of God in them, they
might not, either for favor of their kindred, or out of fear of any
one, or indeed for any motive whatsoever, think any thing ought to be
preferred to these laws, and so might transgress them. That in case
any one of their own blood, or any city, should attempt to confound or
dissolve their constitution of government, they should take vengeance
upon them, both all in general, and each person in particular; and
when they had conquered them, should overturn their city to the very
foundations, and, if possible, should not leave the least footsteps of
such madness: but that if they were not able to take such vengeance,
they should still demonstrate that what was done was contrary to their
wills. So the multitude bound themselves by oath so to do.

46. Moses taught them also by what means their sacrifices might be the
most acceptable to God; and how they should go forth to war, making use
of the stones [in the high priest's breastplate] for their direction,
[35] as I have before signified. Joshua also prophesied while Moses was
present. And when Moses had recapitulated whatsoever he had done for
the preservation of the people, both in their wars and in peace, and
had composed them a body of laws, and procured them an excellent form
of government, he foretold, as God had declared to him that if they
transgressed that institution for the worship of God, they should
experience the following miseries:--Their land should be full of weapons
of war from their enemies, and their cities should be overthrown, and
their temple should be burnt that they should be sold for slaves, to
such men as would have no pity on them in their afflictions; that they
would then repent, when that repentance would no way profit them under
their sufferings. "Yet," said he, "will that God who founded your
nation, restore your cities to your citizens, with their temple also;
and you shall lose these advantages not once only, but often."

47. Now when Moses had encouraged Joshua to lead out the army against
the Canaanites, by telling him that God would assist him in all his
undertakings, and had blessed the whole multitude, he said, "Since I am
going to my forefathers, and God has determined that this should be the
day of my departure to them, I return him thanks while I am still alive
and present with you, for that providence he hath exercised over you,
which hath not only delivered us from the miseries we lay under, but
hath bestowed a state of prosperity upon us; as also, that he hath
assisted me in the pains I took, and in all the contrivances I had in
my care about you, in order to better your condition, and hath on all
occasions showed himself favorable to us; or rather he it was who first
conducted our affairs, and brought them to a happy conclusion, by making
use of me as a vicarious general under him, and as a minister in those
matters wherein he was willing to do you good: on which account I think
it proper to bless that Divine Power which will take care of you for the
time to come, and this in order to repay that debt which I owe him, and
to leave behind me a memorial that we are obliged to worship and honor
him, and to keep those laws which are the most excellent gift of
all those he hath already bestowed upon us, or which, if he continue
favorable to us, he will bestow upon us hereafter. Certainly a human
legislator is a terrible enemy when his laws are affronted, and are
made to no purpose. And may you never experience that displeasure of God
which will be the consequence of the neglect of these his laws, which
he, who is your Creator, hath given you."

48. When Moses had spoken thus at the end of his life, and had foretold
what would befall to every one of their tribes [36] afterward, with the
addition of a blessing to them, the multitude fell into tears, insomuch
that even the women, by beating their breasts, made manifest the deep
concern they had when he was about to die. The children also lamented
still more, as not able to contain their grief; and thereby declared,
that even at their age they were sensible of his virtue and mighty
deeds; and truly there seemed to be a strife betwixt the young and the
old who should most grieve for him. The old grieved because they knew
what a careful protector they were to be deprived of, and so lamented
their future state; but the young grieved, not only for that, but also
because it so happened that they were to be left by him before they had
well tasted of his virtue. Now one may make a guess at the excess of
this sorrow and lamentation of the multitude, from what happened to the
legislator himself; for although he was always persuaded that he ought
not to be cast down at the approach of death, since the undergoing it
was agreeable to the will of God and the law of nature, yet what the
people did so overbore him, that he wept himself. Now as he went
thence to the place where he was to vanish out of their sight, they all
followed after him weeping; but Moses beckoned with his hand to those
that were remote from him, and bade them stay behind in quiet, while
he exhorted those that were near to him that they would not render his
departure so lamentable. Whereupon they thought they ought to grant him
that favor, to let him depart according as he himself desired; so they
restrained themselves, though weeping still towards one another. All
those who accompanied him were the senate, and Eleazar the high priest,
and Joshua their commander. Now as soon as they were come to the
mountain called Abarim, [which is a very high mountain, situate over
against Jericho, and one that affords, to such as are upon it, a
prospect of the greatest part of the excellent land of Canaan,] he
dismissed the senate; and as he was going to embrace Eleazar and Joshua,
and was still discoursing with them, a cloud stood over him on the
sudden, and he disappeared in a certain valley, although he wrote in the
holy books that he died, which was done out of fear, lest they should
venture to say that, because of his extraordinary virtue, he went to
God.

49. Now Moses lived in all one hundred and twenty years; a third part of
which time, abating one month, he was the people's ruler; and he died on
the last month of the year, which is called by the Macedonians Dystrus,
but by us Adar, on the first day of the month. He was one that exceeded
all men that ever were in understanding, and made the best use of what
that understanding suggested to him. He had a very graceful way of
speaking and addressing himself to the multitude; and as to his other
qualifications, he had such a full command of his passions, as if he
hardly had any such in his soul, and only knew them by their names, as
rather perceiving them in other men than in himself. He was also such a
general of an army as is seldom seen, as well as such a prophet as was
never known, and this to such a degree, that whatsoever he pronounced,
you would think you heard the voice of God himself. So the people
mourned for him thirty days: nor did ever any grief so deeply affect
the Hebrews as did this upon the death of Moses: nor were those that
had experienced his conduct the only persons that desired him, but those
also that perused the laws he left behind him had a strong desire after
him, and by them gathered the extraordinary virtue he was master of.
And this shall suffice for the declaration of the manner of the death of
Moses.



BOOK V. Containing The Interval Of Four Hundred And Seventy-Six Years.

From The Death Of Moses To The Death Of Eli.

CHAPTER 1. How Joshua, The Commander Of The Hebrews, Made War With The
Canaanites, And Overcame Them, And Destroyed Them, And Divided Their
Land By Lot To The Tribes Of Israel.


1. When Moses was taken away from among men, in the manner already
described, and when all the solemnities belonging to the mourning for
him were finished, and the sorrow for him was over, Joshua commanded the
multitude to get themselves ready for an expedition. He also sent
spies to Jericho to discover what forces they had, and what were their
intentions; but he put his camp in order, as intending soon to pass over
Jordan at a proper season. And calling to him the rulers of the tribe of
Reuben, and the governors of the tribe of Gad, and [the half tribe
of] Manasseh, for half of this tribe had been permitted to have their
habitation in the country of the Amorites, which was the seventh part
of the land of Canaan, [1] he put them in mind what they had promised
Moses; and he exhorted them that, for the sake of the care that Moses
had taken of them who had never been weary of taking pains for them
no, not when he was dying, and for the sake of the public welfare, they
would prepare themselves, and readily perform what they had promised;
so he took fifty thousand of them who followed him, and he marched from
Abila to Jordan, sixty furlongs.

2. Now when he had pitched his camp, the spies came to him immediately,
well acquainted with the whole state of the Canaanites; for at first,
before they were at all discovered, they took a full view of the city
of Jericho without disturbance, and saw which parts of the walls were
strong, and which parts were otherwise, and indeed insecure, and which
of the gates were so weak as might afford an entrance to their army.
Now those that met them took no notice of them when they saw them,
and supposed they were only strangers, who used to be very curious in
observing everything in the city, and did not take them for enemies; but
at even they retired to a certain inn that was near to the wall, whither
they went to eat their supper; which supper when they had done, and were
considering how to get away, information was given to the king as he was
at supper, that there were some persons come from the Hebrews' camp to
view the city as spies, and that they were in the inn kept by Rahab,
and were very solicitous that they might not be discovered. So he sent
immediately some to them, and commanded to catch them, and bring them
to him, that he might examine them by torture, and learn what their
business was there. As soon as Rahab understood that these messengers
were coming, she hid the spies under stalks of flax, which were laid to
dry on the top of her house; and said to the messengers that were sent
by the king, that certain unknown strangers had supped with her a little
before sun-setting, and were gone away, who might easily be taken, if
they were any terror to the city, or likely to bring any danger to
the king. So these messengers being thus deluded by the woman, [2] and
suspecting no imposition, went their ways, without so much as searching
the inn; but they immediately pursued them along those roads which they
most probably supposed them to have gone, and those particularly which
led to the river, but could hear no tidings of them; so they left off
the pains of any further pursuit. But when the tumult was over, Rahab
brought the men down, and desired them as soon as they should have
obtained possession of the land of Canaan, when it would be in their
power to make her amends for her preservation of them, to remember
what danger she had undergone for their sakes; for that if she had
been caught concealing them, she could not have escaped a terrible
destruction, she and all her family with her, and so bid them go home;
and desired them to swear to her to preserve her and her family when
they should take the city, and destroy all its inhabitants, as they had
decreed to do; for so far she said she had been assured by those Divine
miracles of which she had been informed. So these spies acknowledged
that they owed her thanks for what she had done already, and withal
swore to requite her kindness, not only in words, but in deeds. But they
gave her this advice, That when she should perceive that the city was
about to be taken, she should put her goods, and all her family, by
way of security, in her inn, and to hang out scarlet threads before her
doors, [or windows,] that the commander of the Hebrews might know her
house, and take care to do her no harm; for, said they, we will inform
him of this matter, because of the concern thou hast had to preserve us:
but if any one of thy family fall in the battle, do not thou blame
us; and we beseech that God, by whom we have sworn, not then to be
displeased with us, as though we had broken our oaths. So these men,
when they had made this agreement, went away, letting themselves down
by a rope from the wall, and escaped, and came and told their own people
whatsoever they had done in their journey to this city. Joshua also told
Eleazar the high priest, and the senate, what the spies had sworn to
Rahab, who continued what had been sworn.

3. Now while Joshua, the commander, was in fear about their passing over
Jordan, for the river ran with a strong current, and could not be
passed over with bridges, for there never had been bridges laid over it
hitherto; and while he suspected, that if he should attempt to make a
bridge, that their enemies would not afford him thee to perfect it, and
for ferry-boats they had none,-God promised so to dispose of the river,
that they might pass over it, and that by taking away the main part of
its waters. So Joshua, after two days, caused the army and the whole
multitude to pass over in the manner following:--The priests went first
of all, having the ark with them; then went the Levites bearing the
tabernacle and the vessels which belonged to the sacrifices; after which
the entire multitude followed, according to their tribes, having their
children and their wives in the midst of them, as being afraid for them,
lest they should be borne away by the stream. But as soon as the priests
had entered the river first, it appeared fordable, the depth of the
water being restrained and the sand appearing at the bottom, because the
current was neither so strong nor so swift as to carry it away by its
force; so they all passed over the river without fear, finding it to be
in the very same state as God had foretold he would put it in; but the
priests stood still in the midst of the river till the multitude should
be passed over, and should get to the shore in safety; and when all were
gone over, the priests came out also, and permitted the current to run
freely as it used to do before. Accordingly the river, as soon as the
Hebrews were come out of it, arose again presently, and came to its own
proper magnitude as before.

4. So the Hebrews went on farther fifty furlongs, and pitched their camp
at the distance of ten furlongs from Jericho; but Joshua built an altar
of those stones which all the heads of the tribes, at the command of the
prophets, had taken out of the deep, to be afterwards a memorial of the
division of the stream of this river, and upon it offered sacrifice to
God; and in that place celebrated the passover, and had great plenty of
all the things which they wanted hitherto; for they reaped the corn of
the Canaanites, which was now ripe, and took other things as prey; for
then it was that their former food, which was manna, and of which they
had eaten forty years, failed them.

5. Now while the Israelites did this, and the Canaanites did not attack
them, but kept themselves quiet within their own walls, Joshua resolved
to besiege them; so on the first day of the feast [of the passover], the
priests carried the ark round about, with some part of the armed men to
be a guard to it. These priests went forward, blowing with their seven
trumpets; and exhorted the army to be of good courage, and went round
about the city, with the senate following them; and when the priests
had only blown with the trumpets, for they did nothing more at all, they
returned to the camp. And when they had done this for six days, on the
seventh Joshua gathered the armed men and all the people together, and
told them these good tidings, That the city should now be taken, since
God would on that day give it them, by the falling down of the walls,
and this of their own accord, and without their labor. However, he
charged them to kill every one they should take, and not to abstain from
the slaughter of their enemies, either for weariness or for pity, and
not to fall on the spoil, and be thereby diverted from pursuing their
enemies as they ran away; but to destroy all the animals, and to take
nothing for their own peculiar advantage. He commanded them also to
bring together all the silver and gold, that it might be set apart as
first-fruits unto God out of this glorious exploit, as having gotten
them from the city they first took; only that they should save Rahab and
her kindred alive, because of the oath which the spies had sworn to her.

6. When he had said this, and had set his army in order, he brought
it against the city: so they went round the city again, the ark going
before them, and the priests encouraging the people to be zealous in the
work; and when they had gone round it seven times, and had stood still
a little, the wall fell down, while no instruments of war, nor any other
force, was applied to it by the Hebrews.

7. So they entered into Jericho, and slew all the men that were therein,
while they were aftrighted at the surprising overthrow of the walls,
and their courage was become useless, and they were not able to defend
themselves; so they were slain, and their throats cut, some in the ways,
and others as caught in their houses; nothing afforded them assistance,
but they all perished, even to the women and the children; and the city
was filled with dead bodies, and not one person escaped. They also burnt
the whole city, and the country about it; but they saved alive Rahab,
with her family, who had fled to her inn. And when she was brought to
him, Joshua owned to her that they owed her thanks for her preservation
of the spies: so he said he would not appear to be behind her in his
benefaction to her; whereupon he gave her certain lands immediately, and
had her in great esteem ever afterwards.

8. And if any part of the city escaped the fire, he overthrew it from
the foundation; and he denounced a curse [3]against its inhabitants, if
any should desire to rebuild it; how, upon his laying the foundation of
the walls, he should be deprived of his eldest son; and upon finishing
it, he should lose his youngest son. But what happened hereupon we shall
speak of hereafter.

9. Now there was an immense quantity of silver and gold, and besides
those of brass also, that was heaped together out of the city when it
was taken, no one transgressing the decree, nor purloining for their own
peculiar advantage; which spoils Joshua delivered to the priests, to be
laid up among their treasures. And thus did Jericho perish.

10. But there was one Achar, [4] the son [of Charmi, the son] of
Zebedias, of the tribe of Judah, who finding a royal garment woven
entirely of gold, and a piece of gold that weighed two hundred shekels;
[5] and thinking it a very hard case, that what spoils he, by running
some hazard, had found, he must give away, and offer it to God,
who stood in no need of it, while he that wanted it must go without
it,--made a deep ditch in his own tent, and laid them up therein, as
supposing he should not only be concealed from his fellow soldiers, but
from God himself also.

11. Now the place where Joshua pitched his camp was called Gilgal, which
denotes liberty; [6] for since now they had passed over Jordan, they
looked on themselves as freed from the miseries which they had undergone
from the Egyptians, and in the wilderness.

12. Now, a few days after the calamity that befell Jericho, Joshua sent
three thousand armed men to take Ai, a city situate above Jericho; but,
upon the sight of the people of Ai, with them they were driven back, and
lost thirty-six of their men. When this was told the Israelites, it made
them very sad, and exceeding disconsolate, not so much because of the
relation the men that were destroyed bare to them, though those that
were destroyed were all good men, and deserved their esteem, as by the
despair it occasioned; for while they believed that they were already,
in effect, in possession of the land, and should bring back the army out
of the battles without loss, as God had promised beforehand, they now
saw unexpectedly their enemies bold with success; so they put sackcloth
over their garments, and continued in tears and lamentation all the day,
without the least inquiry after food, but laid what had happened greatly
to heart.

13. When Joshua saw the army so much afflicted, and possessed with
forebodings of evil as to their whole expedition, he used freedom with
God, and said, "We are not come thus far out of any rashness of our own,
as though we thought ourselves able to subdue this land with our own
weapons, but at the instigation of Moses thy servant for this purpose,
because thou hast promised us, by many signs, that thou wouldst give us
this land for a possession, and that thou wouldst make our army always
superior in war to our enemies, and accordingly some success has already
attended upon us agreeably to thy promises; but because we have now
unexpectedly been foiled, and have lost some men out of our army, we
are grieved at it, as fearing what thou hast promised us, and what Moses
foretold us, cannot be depended on by us; and our future expectation
troubles us the more, because we have met with such a disaster in this
our first attempt. But do thou, O Lord, free us from these suspicions,
for thou art able to find a cure for these disorders, by giving us
victory, which will both take away the grief we are in at present, and
prevent our distrust as to what is to come."

14. These intercessions Joshua put up to God, as he lay prostrate on his
face: whereupon God answered him, That he should rise up, and purify his
host from the pollution that had got into it; that "things consecrated
to me have been impudently stolen from me," and that "this has been
the occasion why this defeat had happened to them;" and that when they
should search out and punish the offender, he would ever take care they
should have the victory over their enemies. This Joshua told the people;
and calling for Eleazar the high priest, and the men in authority, he
cast lots, tribe by tribe; and when the lot showed that this wicked
action was done by one of the tribe of Judah, he then again proposed
the lot to the several families thereto belonging; so the truth of this
wicked action was found to belong to the family of Zachar; and when the
inquiry was made man by man, they took Achar, who, upon God's reducing
him to a terrible extremity, could not deny the fact: so he confessed
the theft, and produced what he had taken in the midst of them,
whereupon he was immediately put to death; and attained no more than to
be buried in the night in a disgraceful manner, and such as was suitable
to a condemned malefactor.

15. When Joshua had thus purified the host, he led them against Ai: and
having by night laid an ambush round about the city, he attacked the
enemies as soon as it was day; but as they advanced boldly against the
Israelites, because of their former victory, he made them believe he
retired, and by that means drew them a great way from the city, they
still supposing that they were pursuing their enemies, and despised
them, as though the case had been the same with that in the former
battle; after which Joshua ordered his forces to turn about, and placed
them against their front. He then made the signals agreed upon to those
that lay in ambush, and so excited them to fight; so they ran suddenly
into the city, the inhabitants being upon the walls, nay, others of
them being in perplexity, and coming to see those that were without the
gates. Accordingly, these men took the city, and slew all that they met
with; but Joshua forced those that came against him to come to a close
fight, and discomfited them, and made them run away; and when they were
driven towards the city, and thought it had not been touched, as soon as
they saw it was taken, and perceived it was burnt, with their wives and
children, they wandered about in the fields in a scattered condition,
and were no way able to defend themselves, because they had none to
support them. Now when this calamity was come upon the men of Ai, there
were a great number of children, and women, and servants, and an immense
quantity of other furniture. The Hebrews also took herds of cattle, and
a great deal of money, for this was a rich country. So when Joshua came
to Gilgal, he divided all these spoils among the soldiers.

16. But the Gibeonites, who inhabited very near to Jerusalem, when they
saw what miseries had happened to the inhabitants of Jericho; and to
those of Ai, and suspected that the like sore calamity would come as far
as themselves, they did not think fit to ask for mercy of Joshua; for
they supposed they should find little mercy from him, who made war that
he might entirely destroy the nation of the Canaanites; but they invited
the people of Cephirah and Kiriathjearim, who were their neighbors,
to join in league with them; and told them that neither could they
themselves avoid the danger they were all in, if the Israelites should
prevent them, and seize upon them: so when they had persuaded them,
they resolved to endeavor to escape the forces of the Israelites.
Accordingly, upon their agreement to what they proposed, they sent
ambassadors to Joshua to make a league of friendship with him, and those
such of the citizens as were best approved of, and most capable of
doing what was most advantageous to the multitude. Now these ambassadors
thought it dangerous to confess themselves to be Canaanites, but thought
they might by this contrivance avoid the danger, namely, by saying that
they bare no relation to the Canaanites at all, but dwelt at a very
great distance from them: and they said further, that they came a long
way, on account of the reputation he had gained for his virtue; and as a
mark of the truth of what they said, they showed him the habit they were
in, for that their clothes were new when they came out, but were greatly
worn by the length of thee they had been on their journey; for indeed
they took torn garments, on purpose that they might make him believe so.
So they stood in the midst of the people, and said that they were sent
by the people of Gibeon, and of the circumjacent cities, which were
very remote from the land where they now were, to make such a league
of friendship with them, and this on such conditions as were customary
among their forefathers; for when they understood that, by the favor of
God, and his gift to them, they were to have the possession of the land
of Canaan bestowed upon them, they said that they were very glad to hear
it, and desired to be admitted into the number of their citizens. Thus
did these ambassadors speak; and showing them the marks of their long
journey, they entreated the Hebrews to make a league of friendship with
them. Accordingly Joshua, believing what they said, that they were not
of the nation of the Canaanites, entered into friendship with them; and
Eleazar the high priest, with the senate, sware to them that they would
esteem them their friends and associates, and would attempt nothing that
should be unfair against them, the multitude also assenting to the oaths
that were made to them. So these men, having obtained what they desired,
by deceiving the Israelites, went home: but when Joshua led his army to
the country at the bottom of the mountains of this part of Canaan, he
understood that the Gibeonites dwelt not far from Jerusalem, and
that they were of the stock of the Canaanites; so he sent for their
governors, and reproached them with the cheat they had put upon him; but
they alleged, on their own behalf, that they had no other way to save
themselves but that, and were therefore forced to have recourse to
it. So he called for Eleazar the high priest, and for the senate, who
thought it right to make them public servants, that they might not break
the oath they had made to them; and they ordained them to be so. And
this was the method by which these men found safety and security under
the calamity that was ready to overtake them.

17. But the king of Jerusalem took it to heart that the Gibeonites had
gone over to Joshua; so he called upon the kings of the neighboring
nations to join together, and make war against them. Now when the
Gibeonites saw these kings, which were four, besides the king of
Jerusalem, and perceived that they had pitched their camp at a certain
fountain not far from their city, and were getting ready for the siege
of it, they called upon Joshua to assist them; for such was their case,
as to expect to be destroyed by these Canaanites, but to suppose
they should be saved by those that came for the destruction of the
Canaanites, because of the league of friendship that was between them.
Accordingly, Joshua made haste with his whole army to assist them, and
marching day and night, in the morning he fell upon the enemies as
they were going up to the siege; and when he had discomfited them, he
followed them, and pursued them down the descent of the hills. The place
is called Bethhoron; where he also understood that God assisted him,
which he declared by thunder and thunderbolts, as also by the falling
of hail larger than usual. Moreover, it happened that the day was
lengthened [7] that the night might not come on too soon, and be an
obstruction to the zeal of the Hebrews in pursuing their enemies;
insomuch that Joshua took the kings, who were hidden in a certain cave
at Makkedah, and put them to death. Now, that the day was lengthened at
this thee, and was longer than ordinary, is expressed in the books laid
up in the temple. [8]

18. These kings which made war with, and were ready to fight the
Gibeonites, being thus overthrown, Joshua returned again to the
mountainous parts of Canaan; and when he had made a great slaughter of
the people there, and took their prey, he came to the camp at Gilgal.
And now there went a great fame abroad among the neighboring people of
the courage of the Hebrews; and those that heard what a number of men
were destroyed, were greatly aftrighted at it: so the kings that lived
about Mount Libanus, who were Canaanites, and those Canaanites that
dwelt in the plain country, with auxiliaries out of the land of the
Philistines, pitched their camp at Beroth, a city of the Upper Galilee,
not far from Cadesh, which is itself also a place in Galilee. Now the
number of the whole army was three hundred thousand armed footmen,
and ten thousand horsemen, and twenty thousand chariots; so that
the multitude of the enemies aftrighted both Joshua himself and the
Israelites; and they, instead of being full of hopes of good success,
were superstitiously timorous, with the great terror with which they
were stricken. Whereupon God upbraided them with the fear they were in,
and asked them whether they desired a greater help than he could afford
them; and promised them that they should overcome their enemies; and
withal charged them to make their enemies' horses useless, and to burn
their chariots. So Joshua became full of courage upon these promises
of God, and went out suddenly against the enemies; and after five days'
march he came upon them, and joined battle with them, and there was a
terrible fight, and such a number were slain as could not be believed
by those that heard it. He also went on in the pursuit a great way, and
destroyed the entire army of the enemies, few only excepted, and all
the kings fell in the battle; insomuch, that when there wanted men to
be killed, Joshua slew their horses, and burnt their chariots and passed
all over their country without opposition, no one daring to meet him in
battle; but he still went on, taking their cities by siege, and again
killing whatever he took.

19. The fifth year was now past, and there was not one of the Canaanites
remained any longer, excepting some that had retired to places of great
strength. So Joshua removed his camp to the mountainous country, and
placed the tabernacle in the city of Shiloh, for that seemed a fit place
for it, because of the beauty of its situation, until such thee as their
affairs would permit them to build a temple; and from thence he went to
Shechem, together with all the people, and raised an altar where Moses
had beforehand directed; then did he divide the army, and placed one
half of them on Mount Gerizzim, and the other half on Mount Ebal, on
which mountain the altar was; he also placed there the tribe of Levi,
and the priests. And when they had sacrificed, and denounced the
[blessings and the] curses, and had left them engraven upon the altar,
they returned to Shiloh.

20. And now Joshua was old, and saw that the cities of the Canaanites
were not easily to be taken, not only because they were situate in such
strong places, but because of the strength of the walls themselves,
which being built round about, the natural strength of the places on
which the cities stood, seemed capable of repelling their enemies from
besieging them, and of making those enemies despair of taking them; for
when the Canaanites had learned that the Israelites came out of Egypt
in order to destroy them, they were busy all that time in making their
cities strong. So he gathered the people together to a congregation at
Shiloh; and when they, with great zeal and haste, were come thither,
he observed to them what prosperous successes they had already had, and
what glorious things had been done, and those such as were worthy of
that God who enabled them to do those things, and worthy of the virtue
of those laws which they followed. He took notice also, that thirty-one
of those kings that ventured to give them battle were overcome, and
every army, how great soever it were, that confided in their own power,
and fought with them, was utterly destroyed; so that not so much as any
of their posterity remained. And as for the cities, since some of them
were taken, but the others must be taken in length of thee, by long
sieges, both on account of the strength of their walls, and of the
confidence the inhabitants had in them thereby, he thought it reasonable
that those tribes that came along with them from beyond Jordan, and had
partaken of the dangers they had undergone, being their own kindred,
should now be dismissed and sent home, and should have thanks for
the pains they had taken together with them. As also, he thought it
reasonable that they should send one man out of every tribe, and he such
as had the testimony of extraordinary virtue, who should measure the
land faithfully, and without any fallacy or deceit should inform them of
its real magnitude.

21. Now Joshua, when he had thus spoken to them, found that the
multitude approved of his proposal. So he sent men to measure their
country, and sent with them some geometricians, who could not easily
fail of knowing the truth, on account of their skill in that art. He
also gave them a charge to estimate the measure of that part of the land
that was most fruitful, and what was not so good: for such is the nature
of the land of Canaan, that one may see large plains, and such as are
exceeding fit to produce fruit, which yet, if they were compared to
other parts of the country, might be reckoned exceedingly fruitful;
yet, if it be compared with the fields about Jericho, and to those
that belong to Jerusalem, will appear to be of no account at all; and
although it so falls out that these people have but a very little of
this sort of land, and that it is, for the main, mountainous also,
yet does it not come behind other parts, on account of its exceeding
goodness and beauty; for which reason Joshua thought the land for the
tribes should be divided by estimation of its goodness, rather than the
largeness of its measure, it often happening that one acre of some sort
of land was equivalent to a thousand other acres. Now the men that
were sent, which were in number ten, traveled all about, and made an
estimation of the land, and in the seventh month came to him to the city
of Shiloh, where they had set up the tabernacle.

22. So Joshua took both Eleazar and the senate, and with them the heads
of the tribes, and distributed the land to the nine tribes, and to the
half-tribe of Manasseh, appointing the dimensions to be according to the
largeness of each tribe. So when he had cast lots, Judah had assigned
him by lot the upper part of Judea, reaching as far as Jerusalem, and
its breadth extended to the Lake of Sodom. Now in the lot of this tribe
there were the cities of Askelon and Gaza. The lot of Simeon, which was
the second, included that part of Idumea which bordered upon Egypt and
Arabia. As to the Benjamites, their lot fell so, that its length reached
from the river Jordan to the sea, but in breadth it was bounded by
Jerusalem and Bethel; and this lot was the narrowest of all, by reason
of the goodness of the land, for it included Jericho and the city of
Jerusalem. The tribe of Ephraim had by lot the land that extended in
length from the river Jordan to Gezer; but in breadth as far as from
Bethel, till it ended at the Great Plain. The half-tribe of Manasseh
had the land from Jordan to the city of Dora; but its breadth was at
Bethsham, which is now called Scythopolis. And after these was Issachar,
which had its limits in length, Mount Carmel and the river, but its
limit in breadth was Mount Tabor. The tribe of Zebulon's lot included
the land which lay as far as the Lake of Genesareth, and that which
belonged to Carmel and the sea. The tribe of Aser had that part which
was called the Valley, for such it was, and all that part which lay
over-against Sidon. The city Arce belonged to their share, which is also
named Actipus. The Naphthalites received the eastern parts, as far as
the city of Damascus and the Upper Galilee, unto Mount Libanus, and the
Fountains of Jordan, which rise out of that mountain; that is, out of
that part of it whose limits belong to the neighboring city of Arce.
The Danites' lot included all that part of the valley which respects the
sun-setting, and were bounded by Azotus and Dora; as also they had all
Jamnia and Gath, from Ekron to that mountain where the tribe of Judah
begins.

23. After this manner did Joshua divide the six nations that bear the
name of the sons of Canaan, with their land, to be possessed by the
nine tribes and a half; for Moses had prevented him, and had already
distributed the land of the Amorites, which itself was so called also
from one of the sons of Canaan, to the two tribes and a half, as we have
shown already. But the parts about Sidon, as also those that belonged to
the Arkites, and the Amathites, and the Aradians, were not yet regularly
disposed of.

24. But now was Joshua hindered by his age from executing what he
intended to do [as did those that succeeded him in the government, take
little care of what was for the advantage of the public]; so he gave
it in charge to every tribe to leave no remainder of the race of the
Canaanites in the land that had been divided to them by lot; that Moses
had assured them beforehand, and they might rest fully satisfied about
it, that their own security and their observation of their own laws
depended wholly upon it. Moreover, he enjoined them to give thirty-eight
cities to the Levites, for they had already received ten in the country
of the Amorites; and three of these he assigned to those that fled from
the man-slayers, who were to inhabit there; for he was very solicitous
that nothing should be neglected which Moses had ordained. These cities
were, of the tribe of Judah, Hebron; of that of Ephraim, Shechem; and
of that of Naphthali, Cadesh, which is a place of the Upper Galilee. He
also distributed among them the rest of the prey not yet distributed,
which was very great; whereby they had an affluence of great riches,
both all in general, and every one in particular; and this of gold and
of vestments, and of other furniture, besides a multitude of cattle,
whose number could not be told.

25. After this was over, he gathered the army together to a
congregation, and spake thus to those tribes that had their settlement
in the land of the Amorites beyond Jordan,--for fifty thousand of them
had armed themselves, and had gone to the war along with them:--"Since
that God, who is the Father and Lord of the Hebrew nation, has now
given us this land for a possession, and promised to preserve us in the
enjoyment of it as our own for ever; and since you have with alacrity
offered yourselves to assist us when we wanted that assistance on
all occasions, according to his command; it is but just, now all our
difficulties are over, that you should be permitted to enjoy rest, and
that we should trespass on your alacrity to help us no longer; that so,
if we should again stand in need of it, we may readily have it on any
future emergency, and not tire you out so much now as may make you
slower in assisting us another thee. We, therefore, return you our
thanks for the dangers you have undergone with us, and we do it not at
this thee only, but we shall always be thus disposed; and be so good as
to remember our friends, and to preserve in mind what advantages we
have had from them; and how you have put off the enjoyments of your own
happiness for our sakes, and have labored for what we have now, by the
goodwill of God, obtained, and resolved not to enjoy your own prosperity
till you had afforded us that assistance. However, you have, by joining
your labor with ours, gotten great plenty of riches, and will carry home
with you much prey, with gold and silver, and, what is more than all
these, our good-will towards you, and a mind willingly disposed to make
a requital of your kindness to us, in what case soever you shall desire
it, for you have not omitted any thing which Moses beforehand required
of you, nor have you despised him because he was dead and gone from you,
so that there is nothing to diminish that gratitude which we owe to you.
We therefore dismiss you joyful to your own inheritances; and we
entreat you to suppose, that there is no limit to be set to the intimate
relation that is between us; and that you will not imagine, because this
river is interposed between us, that you are of a different race from
us, and not Hebrews; for we are all the posterity of Abraham, both we
that inhabit here, and you that inhabit there; and it is the same God
that brought our forefathers and yours into the world, whose worship and
form of government we are to take care of, which he has ordained, and
are most carefully to observe; because while you continue in those laws,
God will also show himself merciful and assisting to you; but if you
imitate the other nations, and forsake those laws, he will reject your
nation." When Joshua had spoken thus, and saluted them all, both those
in authority one by one, and the whole multitude in common, he himself
staid where he was; but the people conducted those tribes on their
journey, and that not without tears in their eyes; and indeed they
hardly knew how to part one from the other.

26. Now when the tribe of Reuben, and that of Gad, and as many of the
Manassites as followed them, were passed over the river, they built an
altar on the banks of Jordan, as a monument to posterity, and a sign of
their relation to those that should inhabit on the other side. But when
those on the other side heard that those who had been dismissed had
built an altar, but did not hear with what intention they built it,
but supposed it to be by way of innovation, and for the introduction of
strange gods, they did not incline to disbelieve it; but thinking this
defamatory report, as if it were built for divine worship, was credible,
they appeared in arms, as though they would avenge themselves on those
that built the altar; and they were about to pass over the river, and to
punish them for their subversion of the laws of their country; for they
did not think it fit to regard them on account of their kindred or the
dignity of those that had given the occasion, but to regard the will of
God, and the manner wherein he desired to be worshipped; so these
men put themselves in array for war. But Joshua, and Eleazar the high
priest, and the senate, restrained them; and persuaded them first to
make trial by words of their intention, and afterwards, if they found
that their intention was evil, then only to proceed to make war upon
them. Accordingly, they sent as ambassadors to them Phineas the son of
Eleazar, and ten more persons that were in esteem among the Hebrews, to
learn of them what was in their mind, when, upon passing over the river,
they had built an altar upon its banks. And as soon as these ambassadors
were passed over, and were come to them, and a congregation was
assembled, Phineas stood up and said, That the offense they had been
guilty of was of too heinous a nature to be punished by words alone, or
by them only to be amended for the future; yet that they did not so look
at the heinousness of their transgression as to have recourse to arms,
and to a battle for their punishment immediately, but that, on account
of their kindred, and the probability there was that they might be
reclaimed, they took this method of sending an ambassage to them: "That
when we have learned the true reasons by which you have been moved
to build this altar, we may neither seem to have been too rash in
assaulting you by our weapons of war, if it prove that you made the
altar for justifiable reasons, and may then justly punish you if the
accusation prove true; for we can hardly hardly suppose that you, have
been acquainted with the will of God and have been hearers of those laws
which he himself hath given us, now you are separated from us, and gone
to that patrimony of yours, which you, through the grace of God, and
that providence which he exercises over you, have obtained by lot, can
forget him, and can leave that ark and that altar which is peculiar to
us, and can introduce strange gods, and imitate the wicked practices of
the Canaanites. Now this will appear to have been a small crime if
you repent now, and proceed no further in your madness, but pay a due
reverence to, and keep in mind the laws of your country; but if you
persist in your sins, we will not grudge our pains to preserve our laws;
but we will pass over Jordan and defend them, and defend God also, and
shall esteem of you as of men no way differing from the Canaanites, but
shall destroy you in the like manner as we destroyed them; for do not
you imagine that, because you are got over the river, you are got out of
the reach of God's power; you are every where in places that belong to
him, and impossible it is to overrun his power, and the punishment he
will bring on men thereby: but if you think that your settlement here
will be any obstruction to your conversion to what is good, nothing need
hinder us from dividing the land anew, and leaving this old land to be
for the feeding of sheep; but you will do well to return to your duty,
and to leave off these new crimes; and we beseech you, by your children
and wives, not to force us to punish you. Take therefore such measures
in this assembly, as supposing that your own safety, and the safety of
those that are dearest to you, is therein concerned, and believe that
it is better for you to be conquered by words, than to continue in your
purpose, and to experience deeds and war therefore."

27. When Phineas had discoursed thus, the governors of the assembly, and
the whole multitude, began to make an apology for themselves, concerning
what they were accused of; and they said, That they neither would depart
from the relation they bare to them, nor had they built the altar by way
of innovation; that they owned one and the same common God with all the
Hebrews, and that brazen altar which was before the tabernacle, on which
they would offer their sacrifices; that as to the altar they had raised,
on account of which they were thus suspected, it was not built for
worship, "but that it might be a sign and a monument of our relation
to you for ever, and a necessary caution to us to act wisely, and to
continue in the laws of our country, but not a handle for transgressing
them, as you suspect: and let God be our authentic witness, that this
was the occasion of our building this altar: whence we beg you will have
a better opinion of us, and do not impute such a thing to us as would
render any of the posterity of Abraham well worthy of perdition, in case
they attempt to bring in new rites, and such as are different from our
usual practices."

28. When they had made this answer, and Phineas had commended them for
it, he came to Joshua, and explained before the people what answer they
had received. Now Joshua was glad that he was under no necessity of
setting them in array, or of leading them to shed blood, and make war
against men of their own kindred; and accordingly he offered sacrifices
of thanksgiving to God for the same. So Joshua after that dissolved this
great assembly of the people, and sent them to their own inheritances,
while he himself lived in Shechem. But in the twentieth year after this,
when he was very old, he sent for those of the greatest dignity in the
several cities, with those in authority, and the senate, and as many of
the common people as could be present; and when they were come, he put
them in mind of all the benefits God had bestowed on them, which could
not but be a great many, since from a low estate they were advanced to
so great a degree of glory and plenty; and exhorted them to take notice
of the intentions of God, which had been so gracious towards them; and
told them that the Deity would continue their friend by nothing else but
their piety; and that it was proper for him, now that he was about to
depart out of this life, to leave such an admonition to them; and he
desired that they would keep in memory this his exhortation to them.

29. So Joshua, when he had thus discoursed to them, died, having lived
a hundred and ten years; forty of which he lived with Moses, in order to
learn what might be for his advantage afterwards. He also became their
commander after his death for twenty-five years. He was a man that
wanted not wisdom nor eloquence to declare his intentions to the
people, but very eminent on both accounts. He was of great courage and
magnanimity in action and in dangers, and very sagacious in procuring
the peace of the people, and of great virtue at all proper seasons. He
was buried in the city of Timnab, of the tribe of Ephraim [9] About the
same time died Eleazar the high priest, leaving the high priesthood to
his son Phineas. His monument also, and sepulcher, are in the city of
Gabatha.



CHAPTER 2. How, After The Death Of Joshua Their Commander, The
Israelites Transgressed The Laws Of Their Country, And Experienced Great
Afflictions; And When There Was A Sedition Arisen, The Tribe Of Benjamin
Was Destroyed Excepting Only Six Hundred Men.


1. After the death of Joshua and Eleazar, Phineas prophesied, [10] that
according to God's will they should commit the government to the tribe
of Judah, and that this tribe should destroy the race of the Canaanites;
for then the people were concerned to learn what was the will of God.
They also took to their assistance the tribe of Simeon; but upon this
condition, that when those that had been tributary to the tribe of Judah
should be slain, they should do the like for the tribe of Simeon.

2. But the affairs of the Canaanites were at this thee in a flourishing
condition, and they expected the Israelites with a great army at the
city Bezek, having put the government into the hands of Adonibezek,
which name denotes the Lord of Bezek, for Adoni in the Hebrew tongue
signifies Lord. Now they hoped to have been too hard for the Israelites,
because Joshua was dead; but when the Israelites had joined battle with
them, I mean the two tribes before mentioned, they fought gloriously,
and slew above ten thousand of them, and put the rest to flight; and in
the pursuit they took Adonibezek, who, when his fingers and toes were
cut off by them, said, "Nay, indeed, I was not always to lie concealed
from God, as I find by what I now endure, while I have not been ashamed
to do the same to seventy-two kings." [11] So they carried him alive as
far as Jerusalem; and when he was dead, they buried him in the earth,
and went on still in taking the cities: and when they had taken the
greatest part of them, they besieged Jerusalem; and when they had taken
the lower city, which was not under a considerable time, they slew all
the inhabitants; but the upper city was not to be taken without great
difficulty, through the strength of its walls, and the nature of the
place.

3. For which reason they removed their camp to Hebron; and when they had
taken it, they slew all the inhabitants. There were till then left the
race of giants, who had bodies so large, and countenances so entirely
different from other men, that they were surprising to the sight, and
terrible to the hearing. The bones of these men are still shown to this
very day, unlike to any credible relations of other men. Now they gave
this city to the Levites as an extraordinary reward, with the suburbs of
two thousand cities; but the land thereto belonging they gave as a free
gift to Caleb, according to the injunctions of Moses. This Caleb was one
of the spies which Moses sent into the land of Canaan. They also gave
land for habitation to the posterity of Jethro, the Midianite, who was
the father-in-law to Moses; for they had left their own country, and
followed them, and accompanied them in the wilderness.

4. Now the tribes of Judah and Simeon took the cities which were in the
mountainous part of Canaan, as also Askelon and Ashdod, of those that
lay near the sea; but Gaza and Ekron escaped them, for they, lying in a
flat country, and having a great number of chariots, sorely galled those
that attacked them. So these tribes, when they were grown very rich by
this war, retired to their own cities, and laid aside their weapons of
war.

5. But the Benjamites, to whom belonged Jerusalem, permitted its
inhabitants to pay tribute. So they all left off, the one to kill, and
the other to expose themselves to danger, and had time to cultivate the
ground. The rest of the tribes imitated that of Benjamin, and did the
same; and, contenting themselves with the tributes that were paid them,
permitted the Canaanites to live in peace.

6. However, the tribe of Ephraim, when they besieged Bethel, made no
advance, nor performed any thing worthy of the time they spent, and of
the pains they took about that siege; yet did they persist in it, still
sitting down before the city, though they endured great trouble thereby:
but, after some time, they caught one of the citizens that came to them
to get necessaries, and they gave him some assurances that, if he would
deliver up the city to them, they would preserve him and his kindred; so
he aware that, upon those terms, he would put the city into their hands.
Accordingly, he that, thus betrayed the city was preserved with his
family; and the Israelites slew all the inhabitants, and retained the
city for themselves.

7. After this, the Israelites grew effeminate as to fighting any more
against their enemies, but applied themselves to the cultivation of the
land, which producing them great plenty and riches, they neglected the
regular disposition of their settlement, and indulged themselves in
luxury and pleasures; nor were they any longer careful to hear the laws
that belonged to their political government: whereupon God was provoked
to anger, and put them in mind, first, how, contrary to his directions,
they had spared the Canaanites; and, after that, how those Canaanites,
as opportunity served, used them very barbarously. But the Israelites,
though they were in heaviness at these admonitions from God, yet
were they still very unwilling to go to war; and since they got large
tributes from the Canaanites, and were indisposed for taking pains by
their luxury, they suffered their aristocracy to be corrupted also, and
did not ordain themselves a senate, nor any other such magistrates
as their laws had formerly required, but they were very much given to
cultivating their fields, in order to get wealth; which great indolence
of theirs brought a terrible sedition upon them, and they proceeded so
far as to fight one against another, from the following occasion:--

8. There was a Levite [12] a man of a vulgar family, that belonged to
the tribe of Ephraim, and dwelt therein: this man married a wife from
Bethlehem, which is a place belonging to the tribe of Judah. Now he was
very fond of his wife, and overcome with her beauty; but he was unhappy
in this, that he did not meet with the like return of affection from
her, for she was averse to him, which did more inflame his passion for
her, so that they quarreled one with another perpetually; and at last
the woman was so disgusted at these quarrels, that she left her husband,
and went to her parents in the fourth month. The husband being very
uneasy at this her departure, and that out of his fondness for her, came
to his father and mother-in-law, and made up their quarrels, and was
reconciled to her, and lived with them there four days, as being kindly
treated by her parents. On the fifth day he resolved to go home, and
went away in the evening; for his wife's parents were loath to part with
their daughter, and delayed the time till the day was gone. Now they had
one servant that followed them, and an ass on which the woman rode; and
when they were near Jerusalem, having gone already thirty furlongs, the
servant advised them to take up their lodgings some where, lest some
misfortune should befall them if they traveled in the night, especially
since they were not far off enemies, that season often giving reason for
suspicion of dangers from even such as are friends; but the husband was
not pleased with this advice, nor was he willing to take up his lodging
among strangers, for the city belonged to the Canaanites, but desired
rather to go twenty furlongs farther, and so to take their lodgings in
some Israelite city. Accordingly, he obtained his purpose, and came
to Gibeah, a city of the tribe of Benjamin, when it was just dark; and
while no one that lived in the market-place invited him to lodge with
him, there came an old man out of the field, one that was indeed of the
tribe of Ephraim, but resided in Gibeah, and met him, and asked him
who he was, and for what reason he came thither so late, and why he
was looking out for provisions for supper when it was dark? To which
he replied, that he was a Levite, and was bringing his wife from her
parents, and was going home; but he told him his habitation was in the
tribe of Ephraim: so the old man, as well because of their kindred as
because they lived in the same tribe, and also because they had thus
accidentally met together, took him in to lodge with him. Now certain
young men of the inhabitants of Gibeah, having seen the woman in the
market-place, and admiring her beauty, when they understood that she
lodged with the old man, came to the doors, as contemning the weakness
and fewness of the old man's family; and when the old man desired them
to go away, and not to offer any violence or abuse there, they desired
him to yield them up the strange woman, and then he should have no harm
done to him: and when the old man alleged that the Levite was of his
kindred, and that they would be guilty of horrid wickedness if they
suffered themselves to be overcome by their pleasures, and so offend
against their laws, they despised his righteous admonition, and laughed
him to scorn. They also threatened to kill him if he became an obstacle
to their inclinations; whereupon, when he found himself in great
distress, and yet was not willing to overlook his guests, and see them
abused, he produced his own daughter to them; and told them that it
was a smaller breach of the law to satisfy their lust upon her, than to
abuse his guests, supposing that he himself should by this means prevent
any injury to be done to those guests. When they no way abated of their
earnestness for the strange woman, but insisted absolutely on their
desires to have her, he entreated them not to perpetrate any such act of
injustice; but they proceeded to take her away by force, and indulging
still more the violence of their inclinations, they took the woman away
to their house, and when they had satisfied their lust upon her the
whole night, they let her go about daybreak. So she came to the place
where she had been entertained, under great affliction at what had
happened; and was very sorrowful upon occasion of what she had suffered,
and durst not look her husband in the face for shame, for she concluded
that he would never forgive her for what she had done; so she fell down,
and gave up the ghost: but her husband supposed that his wife was only
fast asleep, and, thinking nothing of a more melancholy nature had
happened, endeavored to raise her up, resolving to speak comfortably to
her, since she did not voluntarily expose herself to these men's lust,
but was forced away to their house; but as soon as he perceived she was
dead, he acted as prudently as the greatness of his misfortunes would
admit, and laid his dead wife upon the beast, and carried her home; and
cutting her, limb by limb, into twelve pieces, he sent them to every
tribe, and gave it in charge to those that carried them, to inform the
tribes of those that were the causes of his wife's death, and of the
violence they had offered to her.

9. Upon this the people were greatly disturbed at what they saw, and
at what they heard, as never having had the experience of such a thing
before; so they gathered themselves to Shiloh, out of a prodigious and
a just anger, and assembling in a great congregation before the
tabernacle, they immediately resolved to take arms, and to treat the
inhabitants of Gibeah as enemies; but the senate restrained them from
doing so, and persuaded them, that they ought not so hastily to make war
upon people of the same nation with them, before they discoursed them
by words concerning the accusation laid against them; it being part
of their law, that they should not bring an army against foreigners
themselves, when they appear to have been injurious, without sending an
ambassage first, and trying thereby whether they will repent or not: and
accordingly they exhorted them to do what they ought to do in obedience
to their laws, that is, to send to the inhabitants of Gibeah, to know
whether they would deliver up the offenders to them, and if they deliver
them up, to rest satisfied with the punishment of those offenders;
but if they despised the message that was sent them, to punish them by
taking, up arms against them. Accordingly they sent to the inhabitants
of Gibeah, and accused the young men of the crimes committed in the
affair of the Levite's wife, and required of them those that had done
what was contrary to the law, that they might be punished, as having
justly deserved to die for what they had done; but the inhabitants
of Gibeah would not deliver up the young men, and thought it too
reproachful to them, out of fear of war, to submit to other men's
demands upon them; vaunting themselves to be no way inferior to any in
war, neither in their number nor in courage. The rest of their tribe
were also making great preparation for war, for they were so insolently
mad as also to resolve to repel force by force.

10. When it was related to the Israelites what the inhabitants of Gibeah
had resolved upon, they took their oath that no one of them would give
his daughter in marriage to a Benjamite, but make war with greater fury
against them than we have learned our forefathers made war against the
Canaanites; and sent out presently an army of four hundred thousand
against them, while the Benjamites' army-was twenty-five thousand and
six hundred; five hundred of whom were excellent at slinging stones with
their left hands, insomuch that when the battle was joined at Gibeah the
Benjamites beat the Israelites, and of them there fell two thousand
men; and probably more had been destroyed had not the night came on and
prevented it, and broken off the fight; so the Benjamites returned to
the city with joy, and the Israelites returned to their camp in a great
fright at what had happened. On the next day, when they fought again,
the Benjamites beat them; and eighteen thousand of the Israelites
were slain, and the rest deserted their camp out of fear of a greater
slaughter. So they came to Bethel, [13] a city that was near their
camp, and fasted on the next day; and besought God, by Phineas the high
priest, that his wrath against them might cease, and that he would be
satisfied with these two defeats, and give them the victory and power
over their enemies. Accordingly God promised them so to do, by the
prophesying of Phineas.

11. When therefore they had divided the army into two parts, they laid
the one half of them in ambush about the city Gibeah by night, while the
other half attacked the Benjamites, who retiring upon the assault, the
Benjamites pursued them, while the Hebrews retired by slow degrees,
as very desirous to draw them entirely from the city; and the other
followed them as they retired, till both the old men and the young
men that were left in the city, as too weak to fight, came running out
together with them, as willing to bring their enemies under. However,
when they were a great way from the city the Hebrews ran away no longer,
but turned back to fight them, and lifted up the signal they had agreed
on to those that lay in ambush, who rose up, and with a great noise fell
upon the enemy. Now, as soon as ever they perceived themselves to be
deceived, they knew not what to do; and when they were driven into a
certain hollow place which was in a valley, they were shot at by those
that encompassed them, till they were all destroyed, excepting six
hundred, which formed themselves into a close body of men, and forced
their passage through the midst of their enemies, and fled to the
neighboring mountains, and, seizing upon them, remained there; but the
rest of them, being about twenty-five thousand, were slain. Then did
the Israelites burn Gibeah, and slew the women, and the males that were
under age; and did the same also to the other cities of the Benjamites;
and, indeed, they were enraged to that degree, that they sent twelve
thousand men out of the army, and gave them orders to destroy Jabesh
Gilead, because it did not join with them in fighting against the
Benjamites. Accordingly, those that were sent slew the men of war, with
their children and wives, excepting four hundred virgins. To such a
degree had they proceeded in their anger, because they not only had the
suffering of the Levite's wife to avenge, but the slaughter of their own
soldiers.

12. However, they afterward were sorry for the calamity they had brought
upon the Benjamites, and appointed a fast on that account, although they
supposed those men had suffered justly for their offense against the
laws; so they recalled by their ambassadors those six hundred which had
escaped. These had seated themselves on a certain rock called Rimmon,
which was in the wilderness. So the ambassadors lamented not only the
disaster that had befallen the Benjamites, but themselves also, by this
destruction of their kindred; and persuaded them to take it patiently;
and to come and unite with them, and not, so far as in them lay, to give
their suffrage to the utter destruction of the tribe of Benjamin; and
said to them, "We give you leave to take the whole land of Benjamin to
yourselves, and as much prey as you are able to carry away with you." So
these men with sorrow confessed, that what had been done was according
to the decree of God, and had happened for their own wickedness; and
assented to those that invited them, and came down to their own tribe.
The Israelites also gave them the four hundred virgins of Jabesh Gilead
for wives; but as to the remaining two hundred, they deliberated about
it how they might compass wives enough for them, and that they might
have children by them; and whereas they had, before the war began, taken
an oath, that no one would give his daughter to wife to a Benjamite,
some advised them to have no regard to what they had sworn, because the
oath had not been taken advisedly and judiciously, but in a passion, and
thought that they should do nothing against God, if they were able to
save a whole tribe which was in danger of perishing; and that perjury
was then a sad and dangerous thing, not when it is done out of
necessity, but when it is done with a wicked intention. But when the
senate were affrighted at the very name of perjury, a certain person
told them that he could show them a way whereby they might procure the
Benjamites wives enough, and yet keep their oath. They asked him what
his proposal was. He said, "That three times in a year, when we meet
in Shiloh, our wives and our daughters accompany us: let then the
Benjamites be allowed to steal away, and marry such women as they can
catch, while we will neither incite them nor forbid them; and when their
parents take it ill, and desire us to inflict punishment upon them,
we will tell them, that they were themselves the cause of what had
happened, by neglecting to guard their daughters, and that they ought
not to be over angry at the Benjamites, since that anger was permitted
to rise too high already." So the Israelites were persuaded to follow
this advice, and decreed, That the Benjamites should be allowed thus to
steal themselves wives. So when the festival was coming on, these two
hundred Benjamites lay in ambush before the city, by two and three
together, and waited for the coming of the virgins, in the vineyards
and other places where they could lie concealed. Accordingly the virgins
came along playing, and suspected nothing of what was coming upon them,
and walked after an unguarded manner, so those that laid scattered
in the road, rose up, and caught hold of them: by this means these
Benjamites got them wives, and fell to agriculture, and took good care
to recover their former happy state. And thus was this tribe of the
Benjamites, after they had been in danger of entirely perishing, saved
in the manner forementioned, by the wisdom of the Israelites; and
accordingly it presently flourished, and soon increased to be a
multitude, and came to enjoy all other degrees of happiness. And such
was the conclusion of this war.



CHAPTER 3. How The Israelites After This Misfortune Grew Wicked And
Served The Assyrians; And How God Delivered Them By Othniel, Who Ruled
Over The Forty Years.


1. Now it happened that the tribe of Dan suffered in like manner
with the tribe of Benjamin; and it came to do so on the occasion
following:--When the Israelites had already left off the exercise of
their arms for war, and were intent upon their husbandry, the Canaanites
despised them, and brought together an army, not because they expected
to suffer by them, but because they had a mind to have a sure prospect
of treating the Hebrews ill when they pleased, and might thereby for the
time to come dwell in their own cities the more securely; they prepared
therefore their chariots, and gathered their soldiery together, their
cities also combined together, and drew over to them Askelon and Ekron,
which were within the tribe of Judah, and many more of those that lay
in the plain. They also forced the Danites to fly into the mountainous
country, and left them not the least portion of the plain country to set
their foot on. Since then these Danites were not able to fight them, and
had not land enough to sustain them, they sent five of their men into
the midland country, to seek for a land to which they might remove
their habitation. So these men went as far as the neighborhood of Mount
Libanus, and the fountains of the Lesser Jordan, at the great plain of
Sidon, a day's journey from the city; and when they had taken a view
of the land, and found it to be good and exceeding fruitful, they
acquainted their tribe with it, whereupon they made an expedition with
the army, and built there the city Dan, of the same name with the son of
Jacob, and of the same name with their own tribe.

2. The Israelites grew so indolent, and unready of taking pains, that
misfortunes came heavier upon them, which also proceeded in part from
their contempt of the Divine worship; for when they had once fallen
off from the regularity of their political government, they indulged
themselves further in living according to their own pleasure, and
according to their own will, till they were full of the evil doings that
were common among the Canaanites. God therefore was angry with them, and
they lost that their happy state which they had obtained by innumerable
labors, by their luxury; for when Chushan, king of the Assyrians, had
made war against them, they lost many of their soldiers in the battle,
and when they were besieged, they were taken by force; nay, there were
some who, out of fear, voluntarily submitted to him, and though the
tribute laid upon them was more than they could bear, yet did they pay
it, and underwent all sort of oppression for eight years; after which
thee they were freed from them in the following manner:--

3. There was one whose name was Othniel, the son of Kenaz, of the tribe
of Judah, an active man and of great courage. He had an admonition from
God not to overlook the Israelites in such a distress as they were now
in, but to endeavor boldly to gain them their liberty; so when he had
procured some to assist him in this dangerous undertaking, [and few they
were, who, either out of shame at their present circumstances, or out
of a desire of changing them, could be prevailed on to assist him,] he
first of all destroyed that garrison which Chushan had set over them;
but when it was perceived that he had not failed in his first attempt,
more of the people came to his assistance; so they joined battle with
the Assyrians, and drove them entirely before them, and compelled them
to pass over Euphrates. Hereupon Othniel, who had given such proofs of
his valor, received from the multitude authority to judge the people; and
when he had ruled over them forty years, he died.



CHAPTER 4. How Our People Served The Moabites Eighteen Years, And Were
Then Delivered From Slavery By One Ehud Who Retained The Dominion Eighty
Years.


1. When Othniel was dead, the affairs of the Israelites fell again into
disorder: and while they neither paid to God the honor due to him, nor
were obedient to the laws, their afflictions increased, till Eglon, king
of the Moabites, did so greatly despise them on account of the disorders
of their political government, that he made war upon them, and overcame
them in several battles, and made the most courageous to submit, and
entirely subdued their army, and ordered them to pay him tribute. And
when he had built him a royal palace at Jericho, [14] he omitted no
method whereby he might distress them; and indeed he reduced them to
poverty for eighteen years. But when God had once taken pity of the
Israelites, on account of their afflictions, and was moved to compassion
by their supplications put up to him, he freed them from the hard usage
they had met with under the Moabites. This liberty he procured for them
in the following manner;--

2. There was a young man of the tribe of Benjamin, whose name was Ehud,
the son of Gera, a man of very great courage in bold undertakings, and
of a very strong body, fit for hard labor, but best skilled in using
his left hand, in which was his whole strength; and he also dwelt at
Jericho. Now this man became familiar with Eglon, and that by means of
presents, with which he obtained his favor, and insinuated himself into
his good opinion; whereby he was also beloved of those that were about
the king. Now, when on a time he was bringing presents to the king, and
had two servants with him, he put a dagger on his right thigh secretly,
and went in to him: it was then summer thee, and the middle of the day,
when the guards were not strictly on their watch, both because of the
heat, and because they were gone to dinner. So the young man, when he
had offered his presents to the king, who then resided in a small parlor
that stood conveniently to avoid the heat, fell into discourse with him,
for they were now alone, the king having bid his servants that attended
him to go their ways, because he had a mind to talk with Ehud. He was
now sitting on his throne; and fear seized upon Ehud lest he should miss
his stroke, and not give him a deadly wound; so he raised himself up,
and said he had a dream to impart to him by the command of God; upon
which the king leaped out of his throne for joy of the dream; so Ehud
smote him to the heart, and leaving his dagger in his body, he went out
and shut the door after him. Now the king's servants were very still, as
supposing that the king had composed himself to sleep.

3. Hereupon Ehud informed the people of Jericho privately of what he had
done, and exhorted them to recover their liberty; who heard him gladly,
and went to their arms, and sent messengers over the country, that
should sound trumpets of rams' horns; for it was our custom to call the
people together by them. Now the attendants of Eglon were ignorant of
what misfortune had befallen him for a great while; but, towards the
evening, fearing some uncommon accident had happened, they entered into
his parlor, and when they found him dead, they were in great disorder,
and knew not what to do; and before the guards could be got together,
the multitude of the Israelites came upon them, so that some of them
were slain immediately, and some were put to flight, and ran away toward
the country of Moab, in order to save themselves. Their number was above
ten thousand. The Israelites seized upon the ford of Jordan, and pursued
them, and slew them, and many of them they killed at the ford, nor did
one of them escape out of their hands; and by this means it was that the
Hebrews freed themselves from slavery under the Moabites. Ehud also was
on this account dignified with the government over all the multitude,
and died after he had held the government eighty years [15] He was a
man worthy of commendation, even besides what he deserved for the
forementioned act of his. After him Shamgat, the son of Anath,
was elected for their governor, but died in the first year of his
government.



CHAPTER 5. How The Canaanites Brought The Israelites Under Slavery For
Twenty Years; After Which They Were Delivered By Barak And Deborah, Who
Ruled Over Them For Forty Years.


1. And now it was that the Israelites, taking no warning by their former
misfortunes to amend their manners, and neither worshipping God nor
submitting to the laws, were brought under slavery by Jabin, the king
of the Canaanites, and that before they had a short breathing time after
the slavery under the Moabites; for this Jabin out of Hazor, a city that
was situate over the Semechonitis, and had in pay three hundred footmen,
and ten thousand horsemen, with fewer than three thousand chariots.
Sisera was commander of all his army, and was the principal person in
the king's favor. He so sorely beat the Israelites when they fought with
him, that he ordered them to pay tribute.

2. So they continued to that hardship for twenty years, as not good
enough of themselves to grow wise by their misfortunes. God was willing
also hereby the more to subdue their obstinacy and ingratitude towards
himself: so when at length they were become penitent, and were so wise
as to learn that their calamities arose from their contempt of the laws,
they besought Deborah, a certain prophetess among them, [which name in
the Hebrew tongue signifies a Bee,] to pray to God to take pity on them,
and not to overlook them, now they were ruined by the Canaanites. So God
granted them deliverance, and chose them a general, Barak, one that was
of the tribe of Naphtali. Now Barak, in the Hebrew tongue, signifies
Lightning.

3. So Deborah sent for Barak, and bade him choose out ten thousand young
men to go against the enemy, because God had said that that number was
sufficient, and promised them victory. But when Barak said that he would
not be the general unless she would also go as a general with him, she
had indignation at what he said "Thou, O Barak, deliverest up meanly
that authority which God hath given thee into the hand of a woman, and I
do not reject it!" So they collected ten thousand men, and pitched their
camp at Mount Tabor, where, at the king's command, Sisera met them, and
pitched his camp not far from the enemy; whereupon the Israelites, and
Barak himself, were so aftrighted at the multitude of those enemies,
that they were resolved to march off, had not Deborah retained them, and
commanded them to fight the enemy that very day, for that they should
conquer them, and God would be their assistance.

4. So the battle began; and when they were come to a close fight, there
came down from heaven a great storm, with a vast quantity of rain and
hail, and the wind blew the rain in the face of the Canaanites, and so
darkened their eyes, that their arrows and slings were of no advantage
to them, nor would the coldness of the air permit the soldiers to make
use of their swords; while this storm did not so much incommode the
Israelites, because it came in their backs. They also took such courage,
upon the apprehension that God was assisting them, that they fell upon
the very midst of their enemies, and slew a great number of them; so
that some of them fell by the Israelites, some fell by their own horses,
which were put into disorder, and not a few were killed by their own
chariots. At last Sisera, as soon as he saw himself beaten, fled away,
and came to a woman whose name was Jael, a Kenite, who received him,
when he desired to be concealed; and when he asked for somewhat to
drink, she gave him sour milk, of which he drank so unmeasurably that he
fell asleep; but when he was asleep, Jael took an iron nail, and with a
hammer drove it through his temples into the floor; and when Barak came
a little afterward, she showed Sisera nailed to the ground: and thus
was this victory gained by a woman, as Deborah had foretold. Barak also
fought with Jabin at Hazor; and when he met with him, he slew him: and
when the general was fallen, Barak overthrew the city to the foundation,
and was the commander of the Israelites for forty years.



CHAPTER 6. How The Midianites And Other Nations Fought Against The
Israelites And Beat Them, And Afflicted Their Country For Seven Years,
How They Were Delivered By Gideon, Who Ruled Over The Multitude For
Forty Years.


1. Now when Barak and Deborah were dead, whose deaths happened about the
same time, afterwards the Midianites called the Amalekites and Arabians
to their assistance, and made war against the Israelites, and were too
hard for those that fought against them; and when they had burnt the
fruits of the earth, they carried off the prey. Now when they had done
this for three years, the multitude of the Israelites retired to the
mountains, and forsook the plain country. They also made themselves
hollows under ground, and caverns, and preserved therein whatsoever
had escaped their enemies; for the Midianites made expeditions in
harvest-time, but permitted them to plough the land in winter, that so,
when the others had taken the pains, they might have fruits for them to
carry away. Indeed, there ensued a famine and a scarcity of food; upon
which they betook themselves to their supplications to God, and besought
him to save them.

2. Gideon also, the son of Joash, one of the principal persons of the
tribe of Manasseh, brought his sheaves of corn privately, and thrashed
them at the wine-press; for he was too fearful of their enemies to
thrash them openly in the thrashing-floor. At this time somewhat
appeared to him in the shape of a young man, and told him that he was
a happy man, and beloved of God. To which he immediately replied, "A
mighty indication of God's favor to me, that I am forced to use this
wine-press instead of a thrashing-floor!" But the appearance exhorted
him to be of good courage, and to make an attempt for the recovery of
their liberty. He answered, that it was impossible for him to recover
it, because the tribe to which he belonged was by no means numerous;
and because he was but young himself, and too inconsiderable to think
of such great actions. But the other promised him, that God would supply
what he was defective in, and would afford the Israelites victory under
his conduct.

3. Now, therefore, as Gideon was relating this to some young men, they
believed him, and immediately there was an army of ten thousand men got
ready for fighting. But God stood by Gideon in his sleep, and told him
that mankind were too fond of themselves, and were enemies to such as
excelled in virtue. Now that they might not pass God over, but ascribe
the victory to him, and might not fancy it obtained by their own power,
because they were a great many, and able of themselves to fight their
enemies, but might confess that it was owing to his assistance, he
advised him to bring his army about noon, in the violence of the heat,
to the river, and to esteem those that bent down on their knees, and so
drank, to be men of courage; but for all those that drank tumultuously,
that he should esteem them to do it out of fear, and as in dread of
their enemies. And when Gideon had done as God had suggested to him,
there were found three hundred men that took water with their hands
tumultuously; so God bid him take these men, and attack the enemy.
Accordingly they pitched their camp at the river Jordan, as ready the
next day to pass over it.

4. But Gideon was in great fear, for God had told him beforehand that he
should set upon his enemies in the night-time; but God, being willing to
free him from his fear, bid him take one of his soldiers, and go near to
the Midianites' tents, for that he should from that very place have
his courage raised, and grow bold. So he obeyed, and went and took his
servant Phurah with him; and as he came near to one of the tents, he
discovered that those that were in it were awake, and that one of
them was telling to his fellow soldier a dream of his own, and that so
plainly that Gideon could hear him. The dream was this:--He thought he
saw a barley-cake, such a one as could hardly be eaten by men, it was so
vile, rolling through the camp, and overthrowing the royal tent, and the
tents of all the soldiers. Now the other soldier explained this vision
to mean the destruction of the army; and told them what his reason was
which made him so conjecture, viz. That the seed called barley was all
of it allowed to be of the vilest sort of seed, and that the Israelites
were known to be the vilest of all the people of Asia, agreeably to the
seed of barley, and that what seemed to look big among the Israelites
was this Gideon and the army that was with him; "and since thou sayest
thou didst see the cake overturning our tents, I am afraid lest God hath
granted the victory over us to Gideon."

5. When Gideon had heard this dream, good hope and courage came upon
him; and he commanded his soldiers to arm themselves, and told them of
this vision of their enemies. They also took courage at what was told
them, and were ready to perform what he should enjoin them. So Gideon
divided his army into three parts, and brought it out about the fourth
watch of the night, each part containing a hundred men: they all bare
empty pitchers and lighted lamps in their hands, that their onset might
not be discovered by their enemies. They had also each of them a ram's
horn in his right hand, which he used instead of a trumpet. The enemy's
camp took up a large space of ground, for it happened that they had a
great many camels; and as they were divided into different nations, so
they were all contained in one circle. Now when the Hebrews did as they
were ordered beforehand, upon their approach to their enemies, and,
on the signal given, sounded with their rams' horns, and brake their
pitchers, and set upon their enemies with their lamps, and a great
shout, and cried, "Victory to Gideon, by God's assistance," a disorder
and a fright seized upon the other men while they were half asleep,
for it was night-time, as God would have it; so that a few of them were
slain by their enemies, but the greatest part by their own soldiers, on
account of the diversity of their language; and when they were once put
into disorder, they killed all that they met with, as thinking them
to be enemies also. Thus there was a great slaughter made. And as the
report of Gideon's victory came to the Israelites, they took their
weapons and pursued their enemies, and overtook them in a certain valley
encompassed with torrents, a place which these could not get over; so
they encompassed them, and slew them all, with their kings, Oreb and
Zeeb. But the remaining captains led those soldiers that were left,
which were about eighteen thousand, and pitched their camp a great
way off the Israelites. However, Gideon did not grudge his pains, but
pursued them with all his army, and joining battle with them, cut off
the whole enemies' army, and took the other leaders, Zeba and Zalmuna,
and made them captives. Now there were slain in this battle of the
Midianites, and of their auxiliaries the Arabians, about a hundred and
twenty thousand; and the Hebrews took a great prey, gold, and silver,
and garments, and camels, and asses. And when Gideon was come to his own
country of Ophrah, he slew the kings of the Midianites.

6. However, the tribe of Ephraim was so displeased at the good success
of Gideon, that they resolved to make war against him, accusing him
because he did not tell them of his expedition against their enemies.
But Gideon, as a man of temper, and that excelled in every virtue,
pleaded, that it was not the result of his own authority or reasoning,
that made him attack the enemy without them; but that it was the command
of God, and still the victory belonged to them as well as those in the
army. And by this method of cooling their passions, he brought more
advantage to the Hebrews, than by the success he had against these
enemies, for he thereby delivered them from a sedition which was arising
among them; yet did this tribe afterwards suffer the punishment of this
their injurious treatment of Gideon, of which we will give an account in
due time.

7. Hereupon Gideon would have laid down the government, but was
over-persuaded to take it, which he enjoyed forty years, and distributed
justice to them, as the people came to him in their differences; and
what he determined was esteemed valid by all. And when he died, he was
buried in his own country of Ophrah.



CHAPTER 7. That The Judges Who Succeeded Gideon Made War With The
Adjoining Nations For A Long Time.


1. Now Gideon had seventy sons that were legitimate, for he had many
wives; but he had also one that was spurious, by his concubine Drumah,
whose name was Abimelech, who, after his father's death, retired to
Shechem to his mother's relations, for they were of that place: and when
he had got money of such of them as were eminent for many instances of
injustice, he came with them to his father's house, and slew all his
brethren, except Jotham, for he had the good fortune to escape and be
preserved; but Abimelech made the government tyrannical, and constituted
himself a lord, to do what he pleased, instead of obeying the laws; and
he acted most rigidly against those that were the patrons of justice.

2. Now when, on a certain time, there was a public festival at Shechem,
and all the multitude was there gathered together, Jotham his brother,
whose escape we before related, went up to Mount Gerizzim, which hangs
over the city Shechem, and cried out so as to be heard by the multitude,
who were attentive to him. He desired they would consider what he was
going to say to them: so when silence was made, he said, That when the
trees had a human voice, and there was an assembly of them gathered
together, they desired that the fig-tree would rule over them; but when
that tree refused so to do, because it was contented to enjoy that
honor which belonged peculiarly to the fruit it bare, and not that which
should be derived to it from abroad, the trees did not leave off their
intentions to have a ruler, so they thought proper to make the offer of
that honor to the vine; but when the vine was chosen, it made use of the
same words which the fig-tree had used before, and excused itself from
accepting the government: and when the olive-tree had done the same, the
brier, whom the trees had desired to take the kingdom, [it is a sort
of wood good for firing,] it promised to take the government, and to be
zealous in the exercise of it; but that then they must sit down under
its shadow, and if they should plot against it to destroy it, the
principle of fire that was in it should destroy them. He told them,
that what he had said was no laughing matter; for that when they had
experienced many blessings from Gideon, they overlooked Abimelech, when
he overruled all, and had joined with him in slaying his brethren; and
that he was no better than a fire himself. So when he had said this, he
went away, and lived privately in the mountains for three years, out of
fear of Abimelech.

3. A little while after this festival, the Shechemites, who had now
repented themselves of having slain the sons of Gideon, drove Abimelech
away, both from their city and their tribe; whereupon he contrived how
he might distress their city. Now at the season of vintage, the people
were afraid to go out and gather their fruits, for fear Abimelech should
do them some mischief. Now it happened that there had come to them a man
of authority, one Gaal, that sojourned with them, having his armed men
and his kinsmen with him; so the Shechemites desired that he would
allow them a guard during their vintage; whereupon he accepted of their
desires, and so the people went out, and Gaal with them at the head of
his soldiery. So they gathered their fruit with safety; and when
they were at supper in several companies, they then ventured to curse
Abimelech openly; and the magistrates laid ambushes in places about the
city, and caught many of Abimelech's followers, and destroyed them.

4. Now there was one Zebul, a magistrate of the Shechemites, that had
entertained Abimelech. He sent messengers, and informed him how much
Gaal had irritated the people against him, and excited him to lay
ambushes before the city, for that he would persuade Gaal to go out
against him, which would leave it in his power to be revenged on him;
and when that was once done, he would bring him to be reconciled to the
city. So Abimelech laid ambushes, and himself lay with them. Now Gaal
abode in the suburbs, taking little care of himself; and Zebul was with
him. Now as Gaal saw the armed men coming on, he said to Zebul, That
some armed men were coming; but the other replied, They were only
shadows of huge stones: and when they were come nearer, Gaal perceived
what was the reality, and said, They were not shadows, but men lying
in ambush. Then said Zebul, "Didst not thou reproach Abimelech for
cowardice? why dost thou not then show how very courageous thou art
thyself, and go and fight him?" So Gaal, being in disorder, joined
battle with Abimelech, and some of his men fell; whereupon he fled into
the city, and took his men with him. But Zebul managed his matters so in
the city, that he procured them to expel Gaal out of the city, and
this by accusing him of cowardice in this action with the soldiers of
Ahimelech. But Abimelech, when he had learned that the Shechemites were
again coming out to gather their grapes, placed ambushes before the
city, and when they were coming out, the third part of his army took
possession of the gates, to hinder the citizens from returning in again,
while the rest pursued those that were scattered abroad, and so there
was slaughter every where; and when he had overthrown the city to the
very foundations, for it was not able to bear a siege, and had sown its
ruins with salt, he proceeded on with his army till all the Shechemites
were slain. As for those that were scattered about the country, and so
escaped the danger, they were gathered together unto a certain strong
rock, and settled themselves upon it, and prepared to build a wall about
it: and when Abimelech knew their intentions, he prevented them, and
came upon them with his forces, and laid faggots of dry wood round the
place, he himself bringing some of them, and by his example encouraging
the soldiers to do the same. And when the rock was encompassed round
about with these faggots, they set them on fire, and threw in whatsoever
by nature caught fire the most easily: so a mighty flame was raised, and
nobody could fly away from the rock, but every man perished, with their
wives and children, in all about fifteen hundred men, and the rest
were a great number also. And such was the calamity which fell upon the
Shechemites; and men's grief on their account had been greater than it
was, had they not brought so much mischief on a person who had so
well deserved of them, and had they not themselves esteemed this as a
punishment for the same.

5. Now Abimelech, when he had aftrighted the Israelites with the
miseries he had brought upon the Shechemites, seemed openly to affect
greater authority than he now had, and appeared to set no bounds to his
violence, unless it were with the destruction of all. Accordingly he
marched to Thebes, and took the city on the sudden; and there being
a great tower therein, whereunto the whole multitude fled, he made
preparation to besiege it. Now as he was rushing with violence near the
gates, a woman threw a piece of a millstone upon his head, upon which
Abimelech fell down, and desired his armor-bearer to kill him lest his
death should be thought to be the work of a woman:--who did what he was
bid to do. So he underwent this death as a punishment for the wickedness
he had perpetrated against his brethren, and his insolent barbarity to
the Shechemites. Now the calamity that happened to those Shechemites was
according to the prediction of Jotham, However, the army that was with
Abimelech, upon his fall, was scattered abroad, and went to their own
homes.

6. Now it was that Jair the Gileadite, [16] of the tribe of Manasseh,
took the government. He was a man happy in other respects also, but
particularly in his children, who were of a good character. They were
thirty in number, and very skillful in riding on horses, and were
intrusted with the government of the cities of Gilead. He kept the
government twenty-two years, and died an old man; and he was buried in
Camon, a city of Gilead.

7. And now all the affairs of the Hebrews were managed uncertainly, and
tended to disorder, and to the contempt of God and of the laws. So
the Ammonites and Philistines had them in contempt, and laid waste the
country with a great army; and when they had taken all Perea, they were
so insolent as to attempt to gain the possession of all the rest. But
the Hebrews, being now amended by the calamities they had undergone,
betook themselves to supplications to God; and brought sacrifices to
him, beseeching him not to be too severe upon them, but to be moved by
their prayers to leave off his anger against them. So God became more
merciful to them, and was ready to assist them.

8. When the Ammonites had made an expedition into the land of Gilead,
the inhabitants of the country met them at a certain mountain, but
wanted a commander. Now there was one whose name was Jephtha, who, both
on account of his father's virtue, and on account of that army which
he maintained at his own expenses, was a potent man: the Israelites
therefore sent to him, and entreated him to come to their assistance,
and promised him the dominion over them all his lifetime. But he did not
admit of their entreaty; and accused them, that they did not come to his
assistance when he was unjustly treated, and this in an open manner by
his brethren; for they cast him off, as not having the same mother with
the rest, but born of a strange mother, that was introduced among them
by his father's fondness; and this they did out of a contempt of his
inability [to vindicate himself]. So he dwelt in the country of Gilead,
as it is called, and received all that came to him, let them come from
what place soever, and paid them wages. However, when they pressed him
to accept the dominion, and sware they would grant him the government
over them all his life, he led them to the war.

9. And when Jephtha had taken immediate care of their affairs, he placed
his army at the city Mizpeh, and sent a message to the Ammonite [king],
complaining of his unjust possession of their land. But that king sent a
contrary message; and complained of the exodus of the Israelites out of
Egypt, and desired him to go out of the land of the Amorites, and yield
it up to him, as at first his paternal inheritance. But Jephtha returned
this answer: That he did not justly complain of his ancestors about the
land of the Amorites, and ought rather to thank them that they left the
land of the Ammonites to them, since Moses could have taken it also; and
that neither would he recede from that land of their own, which God
had obtained for them, and they had now inhabited [above] three hundred
years, but would fight with them about it.

10. And when he had given them this answer, he sent the ambassadors
away. And when he had prayed for victory, and had vowed to perform
sacred offices, and if he came home in safety, to offer in sacrifice
what living creature soever should first meet him, [17] he joined battle
with the enemy, and gained a great victory, and in his pursuit slew the
enemies all along as far as the city of Minnith. He then passed over to
the land of the Ammonites, and overthrew many of their cities, and took
their prey, and freed his own people from that slavery which they
had undergone for eighteen years. But as he came back, he fell into a
calamity no way correspondent to the great actions he had done; for it
was his daughter that came to meet him; she was also an only child and
a virgin: upon this Jephtha heavily lamented the greatness of his
affliction, and blamed his daughter for being so forward in meeting him,
for he had vowed to sacrifice her to God. However, this action that
was to befall her was not ungrateful to her, since she should die
upon occasion of her father's victory, and the liberty of her fellow
citizens: she only desired her father to give her leave, for two months,
to bewail her youth with her fellow citizens; and then she agreed, that
at the forementioned thee he might do with her according to his vow.
Accordingly, when that time was over, he sacrificed his daughter as a
burnt-offering, offering such an oblation as was neither conformable to
the law nor acceptable to God, not weighing with himself what opinion
the hearers would have of such a practice.

11. Now the tribe of Ephraim fought against him, because he did not take
them along with him in his expedition against the Ammonites, but because
he alone had the prey, and the glory of what was done to himself. As to
which he said, first, that they were not ignorant how his kindred had
fought against him, and that when they were invited, they did not come
to his assistance, whereas they ought to have come quickly, even before
they were invited. And in the next place, that they were going to act
unjustly; for while they had not courage enough to fight their enemies,
they came hastily against their own kindred: and he threatened them
that, with God's assistance, he would inflict a punishment upon them,
unless they would grow wiser. But when he could not persuade them, he
fought with them with those forces which he sent for out of Gilead,
and he made a great slaughter among them; and when they were beaten, he
pursued them, and seized on the passages of Jordan by a part of his army
which he had sent before, and slew about forty-two thousand of them.

12. So when Jephtha had ruled six years, he died, and was buried in his
own country, Sebee, which is a place in the land of Gilead.

13. Now when Jephtha was dead, Ibzan took the government, being of the
tribe of Judah, and of the city of Bethlehem. He had sixty children,
thirty of them sons, and the rest daughters; all whom he left alive
behind him, giving the daughters in marriage to husbands, and
taking wives for his sons. He did nothing in the seven years of his
administration that was worth recording, or deserved a memorial. So he
died an old man, and was buried in his own country.

14. When Ibzan was dead after this manner, neither did Helon, who
succeeded him in the government, and kept it ten years, do any thing
remarkable: he was of the tribe of Zebulon.

15. Abdon also, the son of Hilel, of the tribe of Ephraim, and born at
the city Pyrathon, was ordained their supreme governor after Helon.
He is only recorded to have been happy in his children; for the public
affairs were then so peaceable, and in such security, that neither did
he perform any glorious action. He had forty sons, and by them left
thirty grandchildren; and he marched in state with these seventy, who
were all very skillful in riding horses; and he left them all alive
after him. He died an old man, and obtained a magnificent burial in
Pyrathon.



CHAPTER 8. Concerning The Fortitude Of Samson, And What Mischiefs He
Brought Upon The Philistines.


1. After Abdon was dead, the Philistines overcame the Israelites, and
received tribute of them for forty years; from which distress they were
delivered after this manner:--

2. There was one Manoah, a person of such great virtue, that he had few
men his equals, and without dispute the principal person of his
country. He had a wife celebrated for her beauty, and excelling her
contemporaries. He had no children; and, being uneasy at his want of
posterity, he entreated God to give them seed of their own bodies to
succeed them; and with that intent he came constantly into the suburbs
[18] together with his wife; which suburbs were in the Great Plain. Now
he was fond of his wife to a degree of madness, and on that account
was unmeasurably jealous of her. Now, when his wife was once alone,
an apparition was seen by her: it was an angel of God, and resembled
a young man beautiful and tall, and brought her the good news that she
should have a son, born by God's providence, that should be a goodly
child, of great strength; by whom, when he was grown up to man's estate,
the Philistines should be afflicted. He exhorted her also not to poll
his hair, and that he should avoid all other kinds of drink, [for so had
God commanded,] and be entirely contented with water. So the angel, when
he had delivered that message, went his way, his coming having been by
the will of God.

3. Now the wife informed her husband when he came home of what the angel
had said, who showed so great an admiration of the beauty and tallness
of the young man that had appeared to her, that her husband was
astonished, and out of himself for jealousy, and such suspicions as are
excited by that passion: but she was desirous of having her husband's
unreasonable sorrow taken away; accordingly she entreated God to send
the angel again, that he might be seen by her husband. So the angel came
again by the favor of God, while they were in the suburbs, and appeared
to her when she was alone without her husband. She desired the angel to
stay so long till she might bring her husband; and that request being
granted, she goes to call Manoah. When he saw the angel he was not yet
free from suspicion, and he desired him to inform him of all that he had
told his wife; but when he said it was sufficient that she alone knew
what he had said, he then requested of him to tell who he was, that when
the child was born they might return him thanks, and give him a present.
He replied that he did not want any present, for that he did not bring
them the good news of the birth of a son out of the want of any
thing. And when Manoah had entreated him to stay, and partake of his
hospitality, he did not give his consent. However he was persuaded, at
the earnest request of Manoah to stay so long as while he brought him
one mark of his hospitality; so he slew a kid of the goats, and bid
his wife boil it. When all was ready, the angel enjoined him to set the
loaves and the flesh, but without the vessels, upon the rock; which when
they had done, he touched the flesh with the rod which he had in his
hand, which, upon the breaking out of a flame, was consumed, together
with the loaves; and the angel ascended openly, in their sight, up to
heaven, by means of the smoke, as by a vehicle. Now Manoah was afraid
that some danger would come to them from this sight of God; but his wife
bade him be of good courage, for that God appeared to them for their
benefit.

4. So the woman proved with child, and was careful to observe the
injunctions that were given her; and they called the child, when he was
born, Samson, which name signifies one that is strong. So the child grew
apace; and it appeared evidently that he would be a prophet, [19] both
by the moderation of his diet, and the permission of his hair to grow.

5. Now when he once came with his parents to Timhath, a city of the
Philistines, when there was a great festival, he fell in love with a
maid of that country, and he desired of his parents that they would
procure him the damsel for his wife: but they refused so to do, because
she was not of the stock of Israel; yet because this marriage was
of God, who intended to convert it to the benefit of the Hebrews, he
over-persuaded them to procure her to be espoused to him. And as he
was continually coming to her parents, he met a lion, and though he was
naked, he received his onset, and strangled him with his hands, and cast
the wild beast into a woody piece of ground on the inside of the road.

6. And when he was going another time to the damsel, he lit upon a swarm
of bees making their combs in the breast of that lion; and taking three
honey-combs away, he gave them, together with the rest of his presents,
to the damsel. Now the people of Timhath, out of a dread of the young
man's strength, gave him during the time of the wedding-feast [for
he then feasted them all] thirty of the most stout of their youth, in
pretense to be his companions, but in reality to be a guard upon him,
that he might not attempt to give them any disturbance. Now as they were
drinking merrily and playing, Samson said, as was usual at such times,
"Come, if I propose you a riddle, and you can expound it in these seven
days' thee, I will give you every one a linen shirt and a garment, as
the reward of your wisdom." So they being very ambitious to obtain the
glory of wisdom, together with the gains, desired him to propose his
riddle. He, "That a devourer produced sweet food out of itself, though
itself were very disagreeable." And when they were not able, in three
days' time, to find out the meaning of the riddle, they desired the
damsel to discover it by the means of her husband, and tell it them;
and they threatened to burn her if she did not tell it them. So when the
damsel entreated Samson to tell it her, he at first refused to do it;
but when she lay hard at him, and fell into tears, and made his refusal
to tell it a sign of his unkindness to her, he informed her of his
slaughter of a lion, and how he found bees in his breast, and carried
away three honey-combs, and brought them to her. Thus he, suspecting
nothing of deceit, informed her of all, and she revealed it to those
that desired to know it. Then on the seventh day, whereon they were
to expound the riddle proposed to them, they met together before
sun-setting, and said, "Nothing is more disagreeable than a lion to
those that light on it, and nothing is sweeter than honey to those that
make use of it." To which Samson made this rejoinder: "Nothing is
more deceitful than a woman for such was the person that discovered my
interpretation to you." Accordingly he gave them the presents he had
promised them, making such Askelonites as met him upon the road his
prey, who were themselves Philistines also. But he divorced this his
wife; and the girl despised his anger, and was married to his companion,
who made the former match between them.

7. At this injurious treatment Samson was so provoked, that he resolved
to punish all the Philistines, as well as her: so it being then
summer-time, and the fruits of the land being almost ripe enough for
reaping, he caught three hundred foxes, and joining lighted torches to
their tails, he sent them into the fields of the Philistines, by which
means the fruits of the fields perished. Now when the Philistines knew
that this was Samson's doing, and knew also for what cause he did it,
they sent their rulers to Timhath, and burnt his former wife, and her
relations, who had been the occasion of their misfortunes.

8. Now when Samson had slain many of the Philistines in the plain
country, he dwelt at Etam, which is a strong rock of the tribe of Judah;
for the Philistines at that time made an expedition against that tribe:
but the people of Judah said that they did not act justly with them, in
inflicting punishments upon them while they paid their tribute, and this
only on account of Samson's offenses. They answered, that in case they
would not be blamed themselves, they must deliver up Samson, and put him
into their power. So they being desirous not to be blamed themselves,
came to the rock with three thousand armed men, and complained to Samson
of the bold insults he had made upon the Philistines, who were men able
to bring calamity upon the whole nation of the Hebrews; and they told
him they were come to take him, and to deliver him up to them, and
put him into their power; so they desired him to bear this willingly.
Accordingly, when he had received assurance from them upon oath, that
they would do him no other harm than only to deliver him into his
enemies' hands, he came down from the rock, and put himself into the
power of his countrymen. Then did they bind him with two cords, and lead
him on, in order to deliver him to the Philistines; and when they came
to a certain place, which is now called the Jaw-bone, on account of
the great action there performed by Samson, though of old it had no
particular name at all, the Philistines, who had pitched their camp not
far off, came to meet them with joy and shouting, as having done a great
thing, and gained what they desired; but Samson broke his bonds asunder,
and catching up the jaw-bone of an ass that lay down at his feet, fell
upon his enemies, and smiting them with his jaw-bone, slew a thousand of
them, and put the rest to flight and into great disorder.

9. Upon this slaughter Samson was too proud of what he had performed,
and said that this did not come to pass by the assistance of God, but
that his success was to be ascribed to his own courage; and vaunted
himself, that it was out of a dread of him that some of his enemies fell
and the rest ran away upon his use of the jaw-bone; but when a great
thirst came upon him, he considered that human courage is nothing, and
bare his testimony that all is to be ascribed to God, and besought him
that he would not be angry at any thing he had said, nor give him up
into the hands of his enemies, but afford him help under his affliction,
and deliver him from the misfortune he was under. Accordingly God was
moved with his entreaties, and raised him up a plentiful fountain of
sweet water at a certain rock whence it was that Samson called the place
the Jaw-bone, [20] and so it is called to this day.

10. After this fight Samson held the Philistines in contempt, and came
to Gaza, and took up his lodgings in a certain inn. When the rulers of
Gaza were informed of his coming thither, they seized upon the gates,
and placed men in ambush about them, that he might not escape without
being perceived; but Samson, who was acquainted with their contrivances
against him, arose about midnight, and ran by force upon the gates,
with their posts and beams, and the rest of their wooden furniture, and
carried them away on his shoulders, and bare them to the mountain that
is over Hebron, and there laid them down.

11. However, he at length [21] transgressed the laws of his country, and
altered his own regular way of living, and imitated the strange customs
of foreigners, which thing was the beginning of his miseries; for he
fell in love with a woman that was a harlot among the Philistines: her
name was Delilah, and he lived with her. So those that administered
the public affairs of the Philistines came to her, and, with promises,
induced her to get out of Samson what was the cause of that his
strength, by which he became unconquerable to his enemies. Accordingly,
when they were drinking, and had the like conversation together, she
pretended to admire the actions he had done, and contrived to get out of
him by subtlety, by what means he so much excelled others in strength.
Samson, in order to delude Delilah, for he had not yet lost his senses,
replied, that if he were bound with seven such green withs of a vine
as might still be wreathed, he should be weaker than any other man. The
woman said no more then, but told this to the rulers of the Philistines,
and hid certain of the soldiers in ambush within the house; and when he
was disordered in drink and asleep, she bound him as fast as possible
with the withs; and then upon her awakening him, she told him some of
the people were upon him; but he broke the withs, and endeavored to
defend himself, as though some of the people were upon him. Now this
woman, in the constant conversation Samson had with her, pretended
that she took it very ill that he had such little confidence in her
affections to him, that he would not tell her what she desired, as if
she would not conceal what she knew it was for his interest to have
concealed. However, he deluded her again, and told her, that if they
bound him with seven cords, he should lose his strength. And when, upon
doing this, she gained nothing, he told her the third thee, that his
hair should be woven into a web; but when, upon doing this, the truth
was not yet discovered, at length Samson, upon Delilah's prayer, [for
he was doomed to fall into some affliction,] was desirous to please
her, and told her that God took care of him, and that he was born by his
providence, and that "thence it is that I suffer my hair to grow, God
having charged me never to poll my head, and thence my strength is
according to the increase and continuance of my hair." When she had
learned thus much, and had deprived him of his hair, she delivered him
up to his enemies, when he was not strong enough to defend himself from
their attempts upon him; so they put out his eyes, and bound him, and
had him led about among them.

12. But in process of time Samson's hair grew again. And there was a
public festival among the Philistines, when the rulers, and those of the
most eminent character, were feasting together; [now the room wherein
they were had its roof supported by two pillars;] so they sent for
Samson, and he was brought to their feast, that they might insult him in
their cups. Hereupon he, thinking it one of the greatest misfortunes,
if he should not be able to revenge himself when he was thus insulted,
persuaded the boy that led him by the hand, that he was weary and wanted
to rest himself, and desired he would bring him near the pillars; and
as soon as he came to them, he rushed with force against them, and
overthrew the house, by overthrowing its pillars, with three thousand
men in it, who were all slain, and Samson with them. And such was the
end of this man, when he had ruled over the Israelites twenty years. And
indeed this man deserves to be admired for his courage and strength, and
magnanimity at his death, and that his wrath against his enemies went
so far as to die himself with them. But as for his being ensnared by
a woman, that is to be ascribed to human nature, which is too weak to
resist the temptations to that sin; but we ought to bear him witness,
that in all other respects he was one of extraordinary virtue. But his
kindred took away his body, and buried it in Sarasat his own country,
with the rest of his family.



CHAPTER 9. How Under Eli's Government Of The Israelites Booz Married
Ruth, From Whom Came Obed The Grandfather Of David.


1. Now after the death of Samson, Eli the high priest was governor of
the Israelites. Under him, when the country was afflicted with a famine,
Elimelech of Bethlehem, which is a city of the tribe of Judah, being not
able to support his family under so sore a distress, took with him Naomi
his wife, and the children that were born to him by her, Chillon and
Mahlon, and removed his habitation into the land of Moab; and upon the
happy prosperity of his affairs there, he took for his sons wives of the
Moabites, Orpah for Chillon, and Ruth for Mahlon. But in the compass of
ten years, both Elimelech, and a little while after him, the sons, died;
and Naomi being very uneasy at these accidents, and not being able to
bear her lonesome condition, now those that were dearest to her were
dead, on whose account it was that she had gone away from her own
country, she returned to it again, for she had been informed it was now
in a flourishing condition. However, her daughters-in-law were not able
to think of parting with her; and when they had a mind to go out of the
country with her, she could not dissuade them from it; but when they
insisted upon it, she wished them a more happy wedlock than they had
with her sons, and that they might have prosperity in other respects
also; and seeing her own affairs were so low, she exhorted them to stay
where they were, and not to think of leaving their own country, and
partaking with her of that uncertainty under which she must return.
Accordingly Orpah staid behind; but she took Ruth along with her, as not
to be persuaded to stay behind her, but would take her fortune with her,
whatsoever it should prove.

2. When Ruth was come with her mother-in-law to Bethlehem, Booz, who was
near of kin to Elimelech, entertained her; and when Naomi was so called
by her fellow citizens, according to her true name, she said, "You
might more truly call me Mara." Now Naomi signifies in the Hebrew tongue
happiness, and Mara, sorrow. It was now reaping thee; and Ruth, by the
leave of her mother-in-law, went out to glean, that they might get a
stock of corn for their food. Now it happened that she came into Booz's
field; and after some thee Booz came thither, and when he saw the
damsel, he inquired of his servant that was set over the reapers
concerning the girl. The servant had a little before inquired about all
her circumstances, and told them to his master, who kindly embraced
her, both on account of her affection to her mother-in-law, and her
remembrance of that son of hers to whom she had been married, and wished
that she might experience a prosperous condition; so he desired her not
to glean, but to reap what she was able, and gave her leave to carry
it home. He also gave it in charge to that servant who was over the
reapers, not to hinder her when she took it away, and bade him give her
her dinner, and make her drink when he did the like to the reapers. Now
what corn Ruth received of him she kept for her mother-in-law, and came
to her in the evening, and brought the ears of corn with her; and Naomi
had kept for her a part of such food as her neighbors had plentifully
bestowed upon her. Ruth also told her mother-in-law what Booz had said
to her; and when the other had informed her that he was near of kin to
them, and perhaps was so pious a man as to make some provision for them,
she went out again on the days following, to gather the gleanings with
Booz's maidservants.

3. It was not many days before Booz, after the barley was winnowed,
slept in his thrashing-floor. When Naomi was informed of this
circumstance she contrived it so that Ruth should lie down by him, for
she thought it might be for their advantage that he should discourse
with the girl. Accordingly she sent the damsel to sleep at his feet; who
went as she bade her, for she did not think it consistent with her duty
to contradict any command of her mother-in-law. And at first she lay
concealed from Booz, as he was fast asleep; but when he awaked about
midnight, and perceived a woman lying by him, he asked who she was;--and
when she told him her name, and desired that he whom she owned for her
lord would excuse her, he then said no more; but in the morning, before
the servants began to set about their work, he awaked her, and bid
her take as much barley as she was able to carry, and go to her
mother-in-law before any body there should see that she had lain down by
him, because it was but prudent to avoid any reproach that might arise
on that account, especially when there had been nothing done that was
ill. But as to the main point she aimed at, the matter should rest
here,--"He that is nearer of kin than I am, shall be asked whether he
wants to take thee to wife: if he says he does, thou shalt follow him;
but if he refuse it, I will marry thee, according to the law."

4. When she had informed her mother-in-law of this, they were very glad
of it, out of the hope they had that Booz would make provision for them.
Now about noon Booz went down into the city, and gathered the senate
together, and when he had sent for Ruth, he called for her kinsman also;
and when he was come, he said, "Dost not thou retain the inheritance of
Elimelech and his sons?" He confessed that he did retain it, and that he
did as he was permitted to do by the laws, because he was their nearest
kinsman. Then said Booz, "Thou must not remember the laws by halves, but
do every thing according to them; for the wife of Mahlon is come hither,
whom thou must marry, according to the law, in case thou wilt retain
their fields." So the man yielded up both the field and the wife to
Booz, who was himself of kin to those that were dead, as alleging that
he had a wife already, and children also; so Booz called the senate
to witness, and bid the woman to loose his shoe, and spit in his face,
according to the law; and when this was done, Booz married Ruth, and
they had a son within a year's time. Naomi was herself a nurse to this
child; and by the advice of the women, called him Obed, as being to be
brought up in order to be subservient to her in her old age, for Obed in
the Hebrew dialect signifies a servant. The son of Obed was Jesse, and
David was his son, who was king, and left his dominions to his sons
for one and twenty generations. I was therefore obliged to relate this
history of Ruth, because I had a mind to demonstrate the power of God,
who, without difficulty, can raise those that are of ordinary parentage
to dignity and splendor, to which he advanced David, though he were born
of such mean parents.



CHAPTER 10. Concerning The Birth Of Samuel; And How He Foretold The
Calamity That Befell The Sons Of Eli.


1. And now upon the ill state of the affairs of the Hebrews, they made
war again upon the Philistines. The occasion was this: Eli, the high
priest, had two sons, Hophni and Phineas. These sons of Eli were guilty
of injustice towards men, and of impiety towards God, and abstained
from no sort of wickedness. Some of their gifts they carried off, as
belonging to the honorable employment they had; others of them they took
away by violence. They also were guilty of impurity with the women that
came to worship God at the tabernacle, obliging some to submit to their
lust by force, and enticing others by bribes; nay, the whole course of
their lives was no better than tyranny. Their father therefore was angry
at them for such their wickedness, and expected that God would suddenly
inflict his punishments upon them for what they had done. The multitude
took it heinously also. And as soon as God had foretold what calamity
would befall Eli's sons, which he did both to Eli himself and to Samuel
the prophet, who was yet but a child, he openly showed his sorrow for
his sons' destruction.

2. I will first despatch what I have to say about the prophet Samuel,
and after that will proceed to speak of the sons of Eli, and the
miseries they brought on the whole people of the Hebrews. Elcanah, a
Levite, one of a middle condition among his fellow citizens, and one
that dwelt at Ramathaim, a city of the tribe of Ephraim, married two
wives, Hannah and Peninnah. He had children by the latter; but he loved
the other best, although she was barren. Now Elcanah came with his wives
to the city Shiloh to sacrifice, for there it was that the tabernacle
of God was fixed, as we have formerly said. Now when, after he had
sacrificed, he distributed at that festival portions of the flesh to
his wives and children, and when Hannah saw the other wife's children
sitting round about their mother, she fell into tears, and lamented
herself on account of her barrenness and lonesomeness; and suffering her
grief to prevail over her husband's consolations to her, she went to the
tabernacle to beseech God to give her seed, and to make her a mother;
and to vow to consecrate the first son she should bear to the service
of God, and this in such a way, that his manner of living should not be
like that of ordinary men. And as she continued at her prayers a long
time, Eli, the high priest, for he sat there before the tabernacle, bid
her go away, thinking she had been disordered with wine; but when she
said she had drank water, but was in sorrow for want of children, and
was beseeching God for them, he bid her be of good cheer, and told her
that God would send her children.

3. So she came to her husband full of hope, and ate her meal with
gladness. And when they had returned to their own country she found
herself with child, and they had a son born to them, to whom they gave
the name of Samuel, which may be styled one that was asked of God. They
therefore came to the tabernacle to offer sacrifice for the birth of the
child, and brought their tithes with them; but the woman remembered
the vows she had made concerning her son, and delivered him to Eli,
dedicating him to God, that he might become a prophet. Accordingly his
hair was suffered to grow long, and his drink was water. So Samuel dwelt
and was brought up in the temple. But Elcanah had other sons by Hannah,
and three daughters.

4. Now when Samuel was twelve years old, he began to prophesy: and once
when he was asleep, God called to him by his name; and he, supposing
he had been called by the high priest, came to him: but when the high
priest said he did not call him, God did so thrice. Eli was then so far
illuminated, that he said to him, "Indeed, Samuel, I was silent now as
well as before: it is God that calls thee; do thou therefore signify it
to him, and say, I am here ready." So when he heard God speak again, he
desired him to speak, and to deliver what oracles he pleased to him, for
he would not fail to perform any ministration whatsoever he should make
use of him in;--to which God replied, "Since thou art here ready, learn
what miseries are coming upon the Israelites,--such indeed as words
cannot declare, nor faith believe; for the sons of Eli shall die on one
day, and the priesthood shall be transferred into the family of Eleazar;
for Eli hath loved his sons more than he hath loved my worship, and to
such a degree as is not for their advantage." Which message Eli obliged
the prophet by oath to tell him, for otherwise he had no inclination to
afflict him by telling it. And now Eli had a far more sure expectation
of the perdition of his sons; but the glory of Samuel increased more and
more, it being found by experience that whatsoever he prophesied came to
pass accordingly. [22]



CHAPTER 11. Herein Is Declared What Befell The Sons Of Eli, The Ark, And
The People And How Eli Himself Died Miserably.


1. About this time it was that the Philistines made war against the
Israelites, and pitched their camp at the city Aphek. Now when the
Israelites had expected them a little while, the very next day they
joined battle, and the Philistines were conquerors, and slew above four
thousand of the Hebrews, and pursued the rest of their multitude to
their camp.

2. So the Hebrews being afraid of the worst, sent to the senate, and to
the high priest, and desired that they would bring the ark of God, that
by putting themselves in array, when it was present with them, they
might be too hard for their enemies, as not reflecting that he who had
condemned them to endure these calamities was greater than the ark, and
for whose sake it was that this ark came to be honored. So the ark came,
and the sons of the high priest with it, having received a charge from
their father, that if they pretended to survive the taking of the ark,
they should come no more into his presence, for Phineas officiated
already as high priest, his father having resigned his office to him,
by reason of his great age. So the Hebrews were full of courage, as
supposing that, by the coming of the ark, they should be too hard for
their enemies: their enemies also were greatly concerned, and were
afraid of the ark's coming to the Israelites: however, the upshot did
not prove agreeable to the expectation of both sides, but when the
battle was joined, that victory which the Hebrews expected was gained by
the Philistines, and that defeat the Philistines were afraid of fell
to the lot of the Israelites, and thereby they found that they had put
their trust in the ark in vain, for they were presently beaten as soon
as they came to a close fight with their enemies, and lost about thirty
thousand men, among whom were the sons of the high priest; but the ark
was carried away by the enemies.

3. When the news of this defeat came to Shiloh, with that of the
captivity of the ark, [for a certain young man, a Benjamite, who was
in the action, came as a messenger thither,] the whole city was full of
lamentations. And Eli, the high priest, who sat upon a high throne at
one of the gates, heard their mournful cries, and supposed that some
strange thing had befallen his family. So he sent for the young man;
and when he understood what had happened in the battle, he was not much
uneasy as to his sons, or what was told him withal about the army, as
having beforehand known by Divine revelation that those things would
happen, and having himself declared them beforehand,--for what sad
things come unexpectedly they distress men the most; but as soon as [he
heard] the ark was carried captive by their enemies, he was very much
grieved at it, because it fell out quite differently from what he
expected; so he fell down from his throne and died, having in all lived
ninety-eight years, and of them retained the government forty.

4. On the same day his son Phineas's wife died also, as not able
to survive the misfortune of her husband; for they told her of her
husband's death as she was in labor. However, she bare a son at seven
months, who lived, and to whom they gave the name of Icabod, which name
signifies disgrace,--and this because the army received a disgrace at
this thee.

5. Now Eli was the first of the family of Ithamar, the other son of
Aaron, that had the government; for the family of Eleazar officiated as
high priest at first, the son still receiving that honor from the father
which Eleazar bequeathed to his son Phineas; after whom Abiezer his son
took the honor, and delivered it to his son, whose name was Bukki,
from whom his son Ozi received it; after whom Eli, of whom we have been
speaking, had the priesthood, and so he and his posterity until the thee
of Solomon's reign; but then the posterity of Eleazar reassumed it.



BOOK VI. Containing The Interval Of Thirty-Two Years.

From The Death Of Eli To The Death Of Saul.

CHAPTER 1. The Destruction That Came Upon The Philistines, And Upon
Their Land, By The Wrath Of Go On Account Of Their Having Carried
The Ark Away Captive; And After What Manner They Sent It Back To The
Hebrews.


1. When the Philistines had taken the ark of the Hebrews captive, as I
said a little before, they carried it to the city of Ashdod, and put it
by their own god, who was called Dagon, [1] as one of their spoils; but
when they went into his temple the next morning to worship their god,
they found him paying the same worship to the ark, for he lay along, as
having fallen down from the basis whereon he had stood: so they took him
up, and set him on his basis again, and were much troubled at what had
happened; and as they frequently came to Dagon and found him still lying
along, in a posture of adoration to the ark, they were in very great
distress and confusion. At length God sent a very destructive disease
upon the city and country of Ashdod, for they died of the dysentery or
flux, a sore distemper, that brought death upon them very suddenly; for
before the soul could, as usual in easy deaths, be well loosed from
the body, they brought up their entrails, and vomited up what they had
eaten, and what was entirely corrupted by the disease. And as to the
fruits of their country, a great multitude of mice arose out of the
earth and hurt them, and spared neither the plants nor the fruits. Now
while the people of Ashdod were under these misfortunes, and were not
able to support themselves under their calamities, they perceived that
they suffered thus because of the ark, and that the victory they had
gotten, and their having taken the ark captive, had not happened for
their good; they therefore sent to the people of Askelon, and desired
that they would receive the ark among them. This desire of the people
of Ashdod was not disagreeable to those of Askelon, so they granted
them that favor. But when they had gotten the ark, they were in the same
miserable condition; for the ark carried along with it the disasters
that the people of Ashdod had suffered, to those who received it from
them. Those of Askelon also sent it away from themselves to others: nor
did it stay among those others neither; for since they were pursued by
the same disasters, they still sent it to the neighboring cities; so
that the ark went round, after this manner, to the five cities of the
Philistines, as though it exacted these disasters as a tribute to be
paid it for its coming among them.

2. When those that had experienced these miseries were tired out with
them, and when those that heard of them were taught thereby not to admit
the ark among them, since they paid so dear a tribute for it, at length
they sought for some contrivance and method how they might get free from
it: so the governors of the five cities, Gath, and Ekron, and Askelon,
as also of Gaza, and Ashclod, met together, and considered what was fit
to be done; and at first they thought proper to send the ark back to
its own people, as allowing that God had avenged its cause; that the
miseries they had undergone came along with it, and that these were sent
on their cities upon its account, and together with it. However, there
were those that said they should not do so, nor suffer themselves to
be deluded, as ascribing the cause of their miseries to it, because it
could not have such power and force upon them; for, had God had such a
regard to it, it would not have been delivered into the hands of men. So
they exhorted them to be quiet, and to take patiently what had befallen
them, and to suppose there was no other cause of it but nature, which,
at certain revolutions of time, produces such mutations in the bodies
of men, in the earth, in plants, and in all things that grow out of the
earth. But the counsel that prevailed over those already described, was
that of certain men, who were believed to have distinguished themselves
in former times for their understanding and prudence, and who, in their
present circumstances, seemed above all the rest to speak properly.
These men said it was not right either to send the ark away, or to
retain it, but to dedicate five golden images, one for every city, as
a thank-offering to God, on account of his having taken care of their
preservation, and having kept them alive when their lives were likely
to be taken away by such distempers as they were not able to bear up
against. They also would have them make five golden mice like to those
that devoured and destroyed their country [2] to put them in a bag, and
lay them upon the ark; to make them a new cart also for it, and to yoke
milch kine to it [3] but to shut up their calves, and keep them from
them, lest, by following after them, they should prove a hinderance to
their dams, and that the dams might return the faster out of a desire of
those calves; then to drive these milch kine that carried the ark, and
leave it at a place where three ways met, and So leave it to the kine
to go along which of those ways they pleased; that in case they went the
way to the Hebrews, and ascended to their country, they should suppose
that the ark was the cause of their misfortunes; but if they turned into
another road, they said, "We will pursue after it, and conclude that it
has no such force in it."

3. So they determined that these men spake well; and they immediately
confirmed their opinion by doing accordingly. And when they had done as
has been already described, they brought the cart to a place where three
ways met, and left it there and went their ways; but the kine went the
right way, and as if some persons had driven them, while the rulers
of the Philistines followed after them, as desirous to know where they
would stand still, and to whom they would go. Now there was a certain
village of the tribe of Judah, the name of which was Bethshemesh, and
to that village did the kine go; and though there was a great and good
plain before them to proceed in, they went no farther, but stopped the
cart there. This was a sight to those of that village, and they were
very glad; for it being then summer-time, and all the inhabitants being
then in the fields gathering in their fruits, they left off the labors
of their hands for joy, as soon as they saw the ark, and ran to the
cart, and taking the ark down, and the vessel that had the images in it,
and the mice, they set them upon a certain rock which was in the plain;
and when they had offered a splendid sacrifice to God, and feasted, they
offered the cart and the kine as a burnt-offering: and when the lords of
the Philistines saw this, they returned back.

4. But now it was that the wrath of God overtook them, and struck
seventy persons of the village of Bethshemesh dead, who, not being
priests, and so not worthy to touch the ark, had approached to it. Those
of that village wept for these that had thus suffered, and made such
a lamentation as was naturally to be expected on so great a misfortune
that was sent from God; and every one mourned for his own relation.
And since they acknowledged themselves unworthy of the ark's abode with
them, they sent to the public senate of the Israelites, and informed
them that the ark was restored by the Philistines; which when they knew,
they brought it away to Kirjathjearim, a city in the neighborhood of
Bethshemesh. In this city lived one Abinadab, by birth a Levite, and who
was greatly commended for his righteous and religious course of life; so
they brought the ark to his house, as to a place fit for God himself
to abide in, since therein did inhabit a righteous man. His sons also
ministered to the Divine service at the ark, and were the principal
curators of it for twenty years; for so many years it continued in
Kirjathjearim, having been but four months with the Philistines.



CHAPTER 2. The Expedition Of The Philistines Against The Hebrews And The
Hebrews' Victory Under The Conduct Of Samuel The Prophet, Who Was Their
General.


1. Now while the city of Kirjathjearim had the ark with them, the whole
body of the people betook themselves all that time to offer prayers and
sacrifices to God, and appeared greatly concerned and zealous about his
worship. So Samuel the prophet, seeing how ready they were to do their
duty, thought this a proper time to speak to them, while they were in
this good disposition, about the recovery of their liberty, and of the
blessings that accompanied the same. Accordingly he used such words to
them as he thought were most likely to excite that inclination, and to
persuade them to attempt it: "O you Israelites," said he, "to whom the
Philistines are still grievous enemies, but to whom God begins to be
gracious, it behooves you not only to be desirous of liberty, but to
take the proper methods to obtain it. Nor are you to be contented with
an inclination to get clear of your lords and masters, while you still
do what will procure your continuance under them. Be righteous then, and
cast wickedness out of your souls, and by your worship supplicate the
Divine Majesty with all your hearts, and persevere in the honor you
pay to him; for if you act thus, you will enjoy prosperity; you will
be freed from your slavery, and will get the victory over your enemies:
which blessings it is not possible you should attain, either by weapons
of war, or by the strength of your bodies, or by the multitude of your
assistants; for God has not promised to grant these blessings by those
means, but by being good and righteous men; and if you will be such,
I will be security to you for the performance of God's promises." When
Samuel had said thus, the multitude applauded his discourse, and were
pleased with his exhortation to them, and gave their consent to resign
themselves up to do what was pleasing to God. So Samuel gathered them
together to a certain city called Mizpeh, which, in the Hebrew tongue,
signifies a watch-tower; there they drew water, and poured it out to
God, and fasted all day, and betook themselves to their prayers.

2. This their assembly did not escape the notice of the Philistines:
so when they had learned that so large a company had met together, they
fell upon the Hebrews with a great army and mighty forces, as hoping to
assault them when they did not expect it, nor were prepared for it. This
thing affrighted the Hebrews, and put them into disorder and terror;
so they came running to Samuel, and said that their souls were sunk
by their fears, and by the former defeat they had received, and "that
thence it was that we lay still, lest we should excite the power of our
enemies against us. Now while thou hast brought us hither to offer up
our prayers and sacrifices, and take oaths [to be obedient], our enemies
are making an expedition against us, while we are naked and unarmed;
wherefore we have no other hope of deliverance but that by thy means,
and by the assistance God shall afford us upon thy prayers to him, we
shall obtain deliverance from the Philistines." Hereupon Samuel bade
them be of good cheer, and promised them that God would assist them; and
taking a sucking lamb, he sacrificed it for the multitude, and besought
God to hold his protecting hand over them when they should fight with
the Philistines, and not to overlook them, nor suffer them to come
under a second misfortune. Accordingly God hearkened to his prayers,
and accepting their sacrifice with a gracious intention, and such as was
disposed to assist them, he granted them victory and power over their
enemies. Now while the altar had the sacrifice of God upon it, and had
not yet consumed it wholly by its sacred fire, the enemy's army marched
out of their camp, and was put in order of battle, and this in hope that
they should be conquerors, since the Jews [5] were caught in distressed
circumstances, as neither having their weapons with them, nor being
assembled there in order to fight. But things so fell out, that they
would hardly have been credited though they had been foretold by
anybody: for, in the first place, God disturbed their enemies with an
earthquake, and moved the ground under them to such a degree, that
he caused it to tremble, and made them to shake, insomuch that by its
trembling, he made some unable to keep their feet, and made them fall
down, and by opening its chasms, he caused that others should be hurried
down into them; after which he caused such a noise of thunder to come
among them, and made fiery lightning shine so terribly round about them,
that it was ready to burn their faces; and he so suddenly shook their
weapons out of their hands, that he made them fly and return home naked.
So Samuel with the multitude pursued them to Bethcar, a place so called;
and there he set up a stone as a boundary of their victory and their
enemies' flight, and called it the Stone of Power, as a signal of that
power God had given them against their enemies.

3. So the Philistines, after this stroke, made no more expeditions
against the Israelites, but lay still out of fear, and out of
remembrance of what had befallen them; and what courage the Philistines
had formerly against the Hebrews, that, after this victory, was
transferred to the Hebrews. Samuel also made an expedition against the
Philistines, and slew many of them, and entirely humbled their proud
hearts, and took from them that country, which, when they were formerly
conquerors in battle, they had cut off from the Jews, which was the
country that extended from the borders of Gath to the city of Ekron: but
the remains of the Canaanites were at this time in friendship with the
Israelites.



CHAPTER 3. How Samuel When He Was So Infirm With Old Age That He Could
Not Take Care Of The Public Affairs Intrusted Them To His Sons; And How
Upon The Evil Administration Of The Government By Them The Multitude
Were So Angry, That They Required To Have A King To Govern Them,
Although Samuel Was Much Displeased Thereat.


1. But Samuel the prophet, when he had ordered the affairs of the people
after a convenient manner, and had appointed a city for every district
of them, he commanded them to come to such cities, to have the
controversies that they had one with another determined in them, he
himself going over those cities twice in a year, and doing them justice;
and by that means he kept them in very good order for a long time.

2. But afterwards he found himself oppressed with old age, and not able
to do what he used to do, so he committed the government and the care of
the multitude to his sons,--the elder of whom was called Joel, and the
name of the younger was Abiah. He also enjoined them to reside and judge
the people, the one at the city of Bethel, and the other at Beersheba,
and divided the people into districts that should be under the
jurisdiction of each of them. Now these men afford us an evident example
and demonstration how some children are not of the like dispositions
with their parents; but sometimes perhaps good and moderate, though born
of wicked parents; and sometimes showing themselves to be wicked, though
born of good parents: for these men turning aside from their father's
good courses, and taking a course that was contrary to them, perverted
justice for the 'filthy lucre of gifts and bribes, and made their
determinations not according to truth, but according to bribery, and
turned aside to luxury, and a costly way of living; so that as, in the
first place, they practiced what was contrary to the will of God, so did
they, in the second place, what was contrary to the will of the prophet
their father, who had taken a great deal of care, and made a very
careful provision that the multitude should be righteous.

3. But the people, upon these injuries offered to their former
constitution and government by the prophet's sons, were very uneasy at
their actions, and came running to the prophet, who then lived at the
city Ramah, and informed him of the transgressions of his sons; and
said, That as he was himself old already, and too infirm by that age of
his to oversee their affairs in the manner he used to do, so they begged
of him, and entreated him, to appoint some person to be king over them,
who might rule over the nation, and avenge them of the Philistines, who
ought to be punished for their former oppressions. These words greatly
afflicted Samuel, on account of his innate love of justice, and his
hatred to kingly government, for he was very fond of an aristocracy, as
what made the men that used it of a divine and happy disposition; nor
could he either think of eating or sleeping, out of his concern and
torment of mind at what they had said, but all the night long did he
continue awake and revolved these notions in his mind.

4. While he was thus disposed, God appeared to him, and comforted him,
saying, That he ought not to be uneasy at what the multitude desired,
because it was not he, but Himself whom they so insolently despised,
and would not have to be alone their king; that they had been contriving
these things from the very day that they came out of Egypt; that
however in no long time they would sorely repent of what they did, which
repentance yet could not undo what was thus done for futurity; that they
would be sufficiently rebuked for their contempt, and the ungrateful
conduct they have used towards me, and towards thy prophetic office. "So
I command thee to ordain them such a one as I shall name beforehand
to be their king, when thou hast first described what mischiefs kingly
government will bring upon them, and openly testified before them into
what a great change of affairs they are hasting."

5. When Samuel had heard this, he called the Jews early in the morning,
and confessed to them that he was to ordain them a king; but he said
that he was first to describe to them what would follow, what treatment
they would receive from their kings, and with how many mischiefs they
must struggle. "For know ye," said he, "that, in the first place, they
will take your sons away from you, and they will command some of them
to be drivers of their chariots, and some to be their horsemen, and the
guards of their body, and others of them to be runners before them, and
captains of thousands, and captains of hundreds; they will also
make them their artificers, makers of armor, and of chariots, and of
instruments; they will make them their husbandmen also, and the curators
of their own fields, and the diggers of their own vineyards; nor will
there be any thing which they will not do at their commands, as if they
were slaves bought with money. They will also appoint your daughters to
be confectioners, and cooks, and bakers; and these will be obliged to
do all sorts of work which women slaves, that are in fear of stripes
and torments, submit to. They will, besides this, take away your
possessions, and bestow them upon their eunuchs, and the guards of their
bodies, and will give the herds of your cattle to their own servants:
and to say briefly all at once, you, and all that is yours, will be
servants to your king, and will become no way superior to his slaves;
and when you suffer thus, you will thereby be put in mind of what I now
say. And when you repent of what you have done, you will beseech God
to have mercy upon you, and to grant you a quick deliverance from your
kings; but he will not accept your prayers, but will neglect you, and
permit you to suffer the punishment your evil conduct has deserved."

6. But the multitude was still so foolish as to be deaf to these
predictions of what would befall them; and too peevish to suffer a
determination which they had injudiciously once made, to be taken out
of their mind; for they could not be turned from their purpose, nor
did they regard the words of Samuel, but peremptorily insisted on their
resolution, and desired him to ordain them a king immediately, and not
trouble himself with fears of what would happen hereafter, for that it
was necessary they should have with them one to fight their battles,
and to avenge them of their enemies, and that it was no way absurd, when
their neighbors were under kingly government, that they should have the
same form of government also. So when Samuel saw that what he had
said had not diverted them from their purpose, but that they continued
resolute, he said, "Go you every one home for the present; when it is
fit I will send for you, as soon as I shall have learned from God who it
is that he will give you for your king."



CHAPTER 4. The Appointment Of A King Over The Israelites, Whose Name Was
Saul; And This By The Command Of God.


1. Ther was one of the tribe of Benjamin, a man of a good family, and of
a virtuous disposition; his name was Kish. He had a son, a young man of
a comely countenance, and of a tall body, but his understanding and his
mind were preferable to what was visible in him: they called him Saul.
Now this Kish had some fine she-asses that were wandered out of the
pasture wherein they fed, for he was more delighted with these than with
any other cattle he had; so he sent out his son, and one servant with
him, to search for the beasts; but when he had gone over his own tribe
in search after the asses, he went to other tribes, and when he found
them not there neither, he determined to go his way home, lest he should
occasion any concern to his father about himself. But when his servant
that followed him told him as they were near the city of Ramah, that
there was a true prophet in that city, and advised him to go to him, for
that by him they should know the upshot of the affair of their asses, he
replied, That if they should go to him, they had nothing to give him as
a reward for his prophecy, for their subsistence money was spent. The
servant answered, that he had still the fourth part of a shekel, and he
would present him with that; for they were mistaken out of ignorance, as
not knowing that the prophet received no such reward [6] So they went to
him; and when they were before the gates, they lit upon certain maidens
that were going to fetch water, and they asked them which was the
prophet's house. They showed them which it was; and bid them make haste
before he sat down to supper, for he had invited many guests to a feast,
and that he used to sit down before those that were invited. Now Samuel
had then gathered many together to feast with him on this very account;
for while he every day prayed to God to tell him beforehand whom he
would make king, he had informed him of this man the day before, for
that he would send him a certain young man out of the tribe of Benjamin
about this hour of the day; and he sat on the top of the house in
expectation of that time's being come. And when the time was completed,
he came down and went to supper; so he met with Saul, and God discovered
to him that this was he who should rule over them. Then Saul went up
to Samuel and saluted him, and desired him to inform him which was the
prophet's house; for he said he was a stranger and did not know it. When
Samuel had told him that he himself was the person, he led him in to
supper, and assured him that the asses were found which he had been
to seek, and that the greatest of good things were assured to him: he
replied, "I am too inconsiderable to hope for any such thing, and of
a tribe to small to have kings made out of it, and of a family smaller
than several other families; but thou tellest me this in jest, and
makest me an object of laughter, when thou discoursest with me of
greater matters than what I stand in need of." However, the prophet led
him in to the feast, and made him sit down, him and his servant that
followed him, above the other guests that were invited, which were
seventy in number [7] and he gave orders to the servants to set the
royal portion before Saul. And when the time of going to bed was come,
the rest rose up, and every one of them went home; but Saul staid with
the prophet, he and his servant, and slept with him.

2. Now as soon as it was day, Samuel raised up Saul out of his bed, and
conducted him homeward; and when he was out of the city, he desired him
to cause his servant to go before, but to stay behind himself, for that
he had somewhat to say to him when nobody else was present. Accordingly,
Saul sent away his servant that followed him; then did the prophet
take a vessel of oil, and poured it upon the head of the young man, and
kissed him, and said, "Be thou a king, by the ordination of God,
against the Philistines, and for avenging the Hebrews for what they have
suffered by them; of this thou shalt have a sign, which I would have
thee take notice of:--As soon as thou art departed hence, thou will find
three men upon the road, going to worship God at Bethel; the first of
whom thou wilt see carrying three loaves of bread, the second carrying
a kid of the goats, and the third will follow them carrying a bottle of
wine. These three men will salute thee, and speak kindly to thee, and
will give thee two of their loaves, which thou shalt accept of. And
thence thou shalt come to a place called Rachel's Monument, where thou
shalt meet with those that will tell thee thy asses are found; after
this, when thou comest to Gabatha, thou shalt overtake a company of
prophets, and thou shalt be seized with the Divine Spirit, [8] and
prophesy along with them, till every one that sees thee shall be
astonished, and wonder, and say, Whence is it that the son of Kish has
arrived at this degree of happiness? And when these signs have happened
to thee, know that God is with thee; then do thou salute thy father and
thy kindred. Thou shalt also come when I send for thee to Gilgal, that
we may offer thank-offerings to God for these blessings." When Samuel
had said this, and foretold these things, he sent the young man away.
Now all things fell out to Saul according to the prophecy of Samuel.

3. But as soon as Saul came into the house of his kinsman Abner, whom
indeed he loved better than the rest of his relations, he was asked by
him concerning his journey, and what accidents happened to him therein;
and he concealed none of the other things from him, no, not his coming
to Samuel the prophet, nor how he told him the asses were found; but he
said nothing to him about the kingdom, and what belonged thereto, which
he thought would procure him envy, and when such things are heard,
they are not easily believed; nor did he think it prudent to tell those
things to him, although he appeared very friendly to him, and one whom
he loved above the rest of his relations, considering, I suppose, what
human nature really is, that no one is a firm friend, neither among
our intimates, nor of our kindred; nor do they preserve that kind
disposition when God advances men to great prosperity, but they are
still ill-natured and envious at those that are in eminent stations.

4. Then Samuel called the people together to the city Mizpeh, and spake
to them in the words following, which he said he was to speak by the
command of God:--That when he had granted them a state of liberty, and
brought their enemies into subjection, they were become unmindful of
his benefits, and rejected God that he should not be their King, as not
considering that it would be most for their advantage to be presided
over by the best of beings, for God is the best of beings, and they
chose to have a man for their king; while kings will use their
subjects as beasts, according to the violence of their own wills and
inclinations, and other passions, as wholly carried away with the lust
of power, but will not endeavor so to preserve the race of mankind as
his own workmanship and creation, which, for that very reason, God would
take cake of. "But since you have come to a fixed resolution, and
this injurious treatment of God has quite prevailed over you, dispose
yourselves by your tribes and scepters, and cast lots."

5. When the Hebrews had so done, the lot fell upon the tribe of
Benjamin; and when the lot was cast for the families of this tribe,
that which was called Matri was taken; and when the lot was cast for
the single persons of that family, Saul, the son of Kish, was taken for
their king. When the young man knew this, he prevented [their sending
for him], and immediately went away and hid himself. I suppose that
it was because he would not have it thought that he willingly took
the government upon him; nay, he showed such a degree of command over
himself, and of modesty, that while the greatest part are not able
to contain their joy, even in the gaining of small advantages, but
presently show themselves publicly to all men, this man did not only
show nothing of that nature, when he was appointed to be the lord of so
many and so great tribes, but crept away and concealed himself out of
the sight of those he was to reign over, and made them seek him, and
that with a good deal of trouble. So when the people were at a loss, and
solicitous, because Saul disappeared, the prophet besought God to show
where the young man was, and to produce him before them. So when they
had learned of God the place where Saul was hidden, they sent men
to bring him; and when he was come, they set him in the midst of the
multitude. Now he was taller than any of them, and his stature was very
majestic.

6. Then said the prophet, "God gives you this man to be your king: see
how he is higher than any of the people, and worthy of this dominion."
So as soon as the people had made acclamation, God save the king, the
prophet wrote down what would come to pass in a book, and read it in the
hearing of the king, and laid up the book in the tabernacle of God,
to be a witness to future generations of what he had foretold. So when
Samuel had finished this matter, he dismissed the multitude, and came
himself to the city Rainah, for it was his own country. Saul also went
away to Gibeah, where he was born; and many good men there were who paid
him the respect that was due to him; but the greater part were ill
men, who despised him and derided the others, who neither did bring him
presents, nor did they in affection, or even in words, regard to please
him.



CHAPTER 5. Saul's Expedition Against The Nation Of The Ammonites And
Victory Over Them And The Spoils He Took From Them.


1. After one month, the war which Saul had with Nahash, the king of the
Ammonites, obtained him respect from all the people; for this Nahash had
done a great deal of mischief to the Jews that lived beyond Jordan by
the expedition he had made against them with a great and warlike army.
He also reduced their cities into slavery, and that not only by subduing
them for the present, which he did by force and violence, but by
weakening them by subtlety and cunning, that they might not be able
afterward to get clear of the slavery they were under to him; for he put
out the right eyes [9] of those that either delivered themselves to
him upon terms, or were taken by him in war; and this he did, that when
their left eyes were covered by their shields, they might be wholly
useless in war. Now when the king of the Ammonites had served those
beyond Jordan in this manner, he led his army against those that were
called Gileadites, and having pitched his camp at the metropolis of
his enemies, which was the city of Jabesh, he sent ambassadors to them,
commanding them either to deliver themselves up, on condition to have
their right eyes plucked out, or to undergo a siege, and to have their
cities overthrown. He gave them their choice, whether they would cut
off a small member of their body, or universally perish. However, the
Gileadites were so affrighted at these offers, that they had not courage
to say any thing to either of them, neither that they would deliver
themselves up, nor that they would fight him. But they desired that he
would give them seven days' respite, that they might send ambassadors
to their countrymen, and entreat their assistance; and if they came to
assist them, they would fight; but if that assistance were impossible
to be obtained from them, they said they would deliver themselves up to
suffer whatever he pleased to inflict upon them.

2. So Nabash, contemning the multitude of the Gileadites and the answer
they gave, allowed them a respite, and gave them leave to send to
whomsoever they pleased for assistance. So they immediately sent to the
Israelites, city by city, and informed them what Nabash had threatened
to do to them, and what great distress they were in. Now the people fell
into tears and grief at the hearing of what the ambassadors from Jabesh
said; and the terror they were in permitted them to do nothing more. But
when the messengers were come to the city of king Saul, and declared the
dangers in which the inhabitants of Jabesh were, the people were in
the same affliction as those in the other cities, for they lamented the
calamity of those related to them. And when Saul was returned from his
husbandry into the city, he found his fellow citizens weeping; and when,
upon inquiry, he had learned the cause of the confusion and sadness they
were in, he was seized with a divine fury, and sent away the ambassadors
from the inhabitants of Jabesh, and promised them to come to their
assistance on the third day, and to beat their enemies before
sun-rising, that the sun upon its rising might see that they had already
conquered, and were freed from the fears they were under: but he bid
some of them stay to conduct them the right way to Jabesh.

3. So being desirous to turn the people to this war against the
Ammonites by fear of the losses they should otherwise undergo, and that
they might the more suddenly be gathered together, he cut the sinews of
his oxen, and threatened to do the same to all such as did not come
with their armor to Jordan the next day, and follow him and Samuel the
prophet whithersoever they should lead them. So they came together, out
of fear of the losses they were threatened with, at the appointed time.
And the multitude were numbered at the city Bezek. And he found the
number of those that were gathered together, besides that of the tribe
of Judah, to be seven hundred thousand, while those of that tribe were
seventy thousand. So he passed over Jordan, and proceeded in marching
all that night, thirty furlongs, and came to Jabesh before sun-rising.
So he divided the army into three companies; and fell upon their enemies
on every side on the sudden, and when they expected no such thing; and
joining battle with them, they slew a great many of the Ammonites, as
also their king Nabash. This glorious action was done by Saul, and was
related with great commendation of him to all the Hebrews; and he thence
gained a wonderful reputation for his valor: for although there were
some of them that contemned him before, they now changed their minds,
and honored him, and esteemed him as the best of men: for he did not
content himself with having saved the inhabitants of Jabesh only, but
he made an expedition into the country of the Ammonites, and laid it all
waste, and took a large prey, and so returned to his own country most
gloriously. So the people were greatly pleased at these excellent
performances of Saul, and rejoiced that they had constituted him their
king. They also made a clamor against those that pretended he would be
of no advantage to their affairs; and they said, Where now are these
men?--let them be brought to punishment, with all the like things that
multitudes usually say when they are elevated with prosperity, against
those that lately had despised the authors of it. But Saul, although he
took the good-will and the affection of these men very kindly, yet did
he swear that he would not see any of his countrymen slain that day,
since it was absurd to mix this victory, which God had given them, with
the blood and slaughter of those that were of the same lineage with
themselves; and that it was more agreeable to be men of a friendly
disposition, and so to betake themselves to feasting.

4. And when Samuel had told them that he ought to confirm the kingdom to
Saul by a second ordination of him, they all came together to the city
of Gilgal, for thither did he command them to come. So the prophet
anointed Saul with the holy oil in the sight of the multitude, and
declared him to be king the second time. And so the government of the
Hebrews was changed into a regal government; for in the days of Moses,
and his disciple Joshua, who was their general, they continued under an
aristocracy; but after the death of Joshua, for eighteen years in all,
the multitude had no settled form of government, but were in an
anarchy; after which they returned to their former government, they then
permitting themselves to be judged by him who appeared to be the
best warrior and most courageous, whence it was that they called this
interval of their government the Judges.

5. Then did Samuel the prophet call another assembly also, and said
to them, "I solemnly adjure you by God Almighty, who brought those
excellent brethren, I mean Moses and Aaron, into the world, and
delivered our fathers from the Egyptians, and from the slavery they
endured under them, that you will not speak what you say to gratify me,
nor suppress any thing out of fear of me, nor be overborne by any other
passion, but say, What have I ever done that was cruel or unjust? or
what have I done out of lucre or covetousness, or to gratify others?
Bear witness against me, if I have taken an ox or a sheep, or any such
thing, which yet when they are taken to support men, it is esteemed
blameless; or have I taken an ass for mine own use of any one to his
grief?--lay some one such crime to my charge, now we are in your king's
presence." But they cried out, that no such thing had been done by him,
but that he had presided over the nation after a holy and righteous
manner.

6. Hereupon Samuel, when such a testimony had been given him by them
all, said, "Since you grant that you are not able to lay any ill thing
to my charge hitherto, come on now, and do you hearken while I speak
with great freedom to you. You have been guilty of great impiety
against God, in asking you a king. It behoves you to remember that our
grandfather Jacob came down into Egypt, by reason of a famine, with
seventy souls only of our family, and that their posterity multiplied
there to many ten thousands, whom the Egyptians brought into slavery and
hard oppression; that God himself, upon the prayers of our fathers, sent
Moses and Aaron, who were brethren, and gave them power to deliver the
multitude out of their distress, and this without a king. These brought
us into this very land which you now possess: and when you enjoyed
these advantages from God, you betrayed his worship and religion; nay,
moreover, when you were brought under the hands of your enemies, he
delivered you, first by rendering you superior to the Assyrians and
their forces, he then made you to overcome the Ammonites and the
Moabites, and last of all the Philistines; and these things have been
achieved under the conduct of Jephtha and Gideon. What madness therefore
possessed you to fly from God, and to desire to be under a king?--yet
have I ordained him for king whom he chose for you. However, that I may
make it plain to you that God is angry and displeased at your choice of
kingly government, I will so dispose him that he shall declare this very
plainly to you by strange signals; for what none of you ever saw here
before, I mean a winter storm in the midst of harvest, [10] I will
entreat of God, and will make it visible to you." Now, as soon as he had
said this, God gave such great signals by thunder and lightning, and the
descent of hail, as attested the truth of all that the prophet had said,
insomuch that they were amazed and terrified, and confessed they had
sinned, and had fallen into that sin through ignorance; and besought the
prophet, as one that was a tender and gentle father to them, to render
God so merciful as to forgive this their sin, which they had added to
those other offenses whereby they had affronted him and transgressed
against him. So he promised them that he would beseech God, and persuade
him to forgive them these their sins. However, he advised them to be
righteous, and to be good, and ever to remember the miseries that had
befallen them on account of their departure from virtue: as also to
remember the strange signs God had shown them, and the body of laws that
Moses had given them, if they had any desire of being preserved and made
happy with their king. But he said, that if they should grow careless
of these things, great judgments would come from God upon them, and
upon their king. And when Samuel had thus prophesied to the Hebrews, he
dismissed them to their own homes, having confirmed the kingdom to Saul
the second time.



CHAPTER 6. How The Philistines Made Another Expedition Against The
Hebrews And Were Beaten.


1. Now Saul chose out of the multitude about three thousand men, and he
took two thousand of them to be the guards of his own body, and abode in
the city Bethel, but he gave the rest of them to Jonathan his son, to
be the guards of his body; and sent him to Gibeah, where he besieged and
took a certain garrison of the Philistines, not far from Gilgal; for the
Philistines of Gibeah had beaten the Jews, and taken their weapons away,
and had put garrisons into the strongest places of the country, and had
forbidden them to carry any instrument of iron, or at all to make use of
any iron in any case whatsoever. And on account of this prohibition it
was that the husbandmen, if they had occasion to sharpen any of their
tools, whether it were the coulter or the spade, or any instrument of
husbandry, they came to the Philistines to do it. Now as soon as the
Philistines heard of this slaughter of their garrison, they were in
a rage about it, and, looking on this contempt as a terrible affront
offered them, they made war against the Jews, with three hundred
thousand footmen, and thirty thousand chariots, and six thousand horses;
and they pitched their camp at the city Michmash. When Saul, the king of
the Hebrews, was informed of this, he went down to the city Gilgal, and
made proclamation over all the country, that they should try to regain
their liberty; and called them to the war against the Philistines,
diminishing their forces, and despising them as not very considerable,
and as not so great but they might hazard a battle with them. But when
the people about Saul observed how numerous the Philistines were, they
were under a great consternation; and some of them hid themselves in
caves and in dens under ground, but the greater part fled into the land
beyond Jordan, which belonged to Gad and Reuben.

2. But Saul sent to the prophet, and called him to consult with him
about the war and the public affairs; so he commanded him to stay there
for him, and to prepare sacrifices, for he would come to him within
seven days, that they might offer sacrifices on the seventh day, and
might then join battle with their enemies. So he waited [11] as the
prophet sent to him to do; yet did not he, however, observe the command
that was given him, but when he saw that the prophet tarried longer
than he expected, and that he was deserted by the soldiers, he took the
sacrifices and offered them; and when he heard that Samuel was come,
he went out to meet him. But the prophet said he had not done well in
disobeying the injunctions he had sent to him, and had not staid till
his coming, which being appointed according to the will of God, he had
prevented him in offering up those prayers and those sacrifices that he
should have made for the multitude, and that he therefore had performed
Divine offices in an ill manner, and had been rash in performing them.
Hereupon Saul made an apology for himself, and said that he had waited
as many days as Samuel had appointed him; that he had been so quick in
offering his sacrifices, upon account of the necessity he was in, and
because his soldiers were departing from him, out of their fear of the
enemy's camp at Michmash, the report being gone abroad that they
were coming down upon him of Gilgal. To which Samuel replied, "Nay,
certainly, if thou hadst been a righteous man, [12] and hadst not
disobeyed me, nor slighted the commands which God suggested to me
concerning the present state of affairs, and hadst not acted more
hastily than the present circumstances required, thou wouldst have
been permitted to reign a long time, and thy posterity after thee." So
Samuel, being grieved at what happened, returned home; but Saul came to
the city Gibeah, with his son Jonathan, having only six hundred men
with him; and of these the greater part had no weapons, because of the
scarcity of iron in that country, as well as of those that could make
such weapons; for, as we showed a little before, the Philistines had
not suffered them to have such iron or such workmen. Now the Philistines
divided their army into three companies, and took as many roads, and
laid waste the country of the Hebrews, while king Saul and his son
Jonathan saw what was done, but were not able to defend the land, having
no more than six hundred men with them. But as he, and his son, and
Abiah the high priest, who was of the posterity of Eli the high priest,
were sitting upon a pretty high hill, and seeing the land laid waste,
they were mightily disturbed at it. Now Saul's son agreed with his
armor-bearer, that they would go privately to the enemy's camp, and make
a tumult and a disturbance among them. And when the armor-bearer had
readily promised to follow him whithersoever he should lead him, though
he should be obliged to die in the attempt, Jonathan made use of the
young man's assistance, and descended from the hill, and went to their
enemies. Now the enemy's camp was upon a precipice which had three tops,
that ended in a small but sharp and long extremity, while there was a
rock that surrounded them, like lines made to prevent the attacks of
an enemy. There it so happened, that the out-guards of the camp were
neglected, because of the security that here arose from the situation of
the place, and because they thought it altogether impossible, not only
to ascend up to the camp on that quarter, but so much as to come near
it. As soon, therefore, as they came to the camp, Jonathan encouraged
his armor-bearer, and said to him, "Let us attack our enemies; and if,
when they see us, they bid us come up to them, take that for a signal of
victory; but if they say nothing, as not intending to invite us to come
up, let us return back again." So when they were approaching to the
enemy's camp, just after break of day, and the Philistines saw them,
they said one to another, "The Hebrews come out of their dens and
caves:" and they said to Jonathan and to his armor-bearer, "Come on,
ascend up to us, that we may inflict a just punishment upon you, for
your rash attempt upon us." So Saul's son accepted of that invitation,
as what signified to him victory, and he immediately came out of the
place whence they were seen by their enemies: so he changed his place,
and came to the rock, which had none to guard it, because of its own
strength; from thence they crept up with great labor and difficulty, and
so far overcame by force the nature of the place, till they were able
to fight with their enemies. So they fell upon them as they were asleep,
and slew about twenty of them, and thereby filled them with disorder and
surprise, insomuch that some of them threw away their entire armor and
fled; but the greatest part, not knowing one another, because they were
of different nations, suspected one another to be enemies, [for they
did not imagine there were only two of the Hebrews that came up,] and
so they fought one against another; and some of them died in the battle,
and some, as they were flying away, were thrown down from the rock
headlong.

3. Now Saul's watchmen told the king that the camp of the Philistines
was in confusion; then he inquired whether any body was gone away from
the army; and when he heard that his son, and with him his armor-bearer,
were absent, he bade the high priest take the garments of his high
priesthood, and prophesy to him what success they should have; who said
that they should get the victory, and prevail against their enemies.
So he went out after the Philistines, and set upon them as they were
slaying one another. Those also who had fled to dens and caves, upon
hearing that Saul was gaining a victory, came running to him. When,
therefore, the number of the Hebrews that came to Saul amounted to about
ten thousand, he pursued the enemy, who were scattered all over the
country; but then he fell into an action, which was a very unhappy one,
and liable to be very much blamed; for, whether out of ignorance or
whether out of joy for a victory gained so strangely, [for it frequently
happens that persons so fortunate are not then able to use their reason
consistently,] as he was desirous to avenge himself, and to exact a
due punishment of the Philistines, he denounced a curse [13] upon the
Hebrews: That if any one put a stop to his slaughter of the enemy, and
fell on eating, and left off the slaughter or the pursuit before the
night came on, and obliged them so to do, he should be accursed. Now
after Saul had denounced this curse, since they were now in a wood
belonging to the tribe of Ephraim, which was thick and full of bees,
Saul's son, who did not hear his father denounce that curse, nor hear
of the approbation the multitude gave to it, broke off a piece of a
honey-comb, and ate part of it. But, in the mean time, he was informed
with what a curse his father had forbidden them to taste any thing
before sun-setting: so he left off eating, and said his father had not
done well in this prohibition, because, had they taken some food, they
had pursued the enemy with greater rigor and alacrity, and had both
taken and slain many more of their enemies.

4. When, therefore, they had slain many ten thousands of the
Philistines, they fell upon spoiling the camp of the Philistines, but
not till late in the evening. They also took a great deal of prey and
cattle, and killed them, and ate them with their blood. This was told to
the king by the scribes, that the multitude were sinning against God as
they sacrificed, and were eating before the blood was well washed away,
and the flesh was made clean. Then did Saul give order that a great
stone should be rolled into the midst of them, and he made proclamation
that they should kill their sacrifices upon it, and not feed upon the
flesh with the blood, for that was not acceptable to God. And when all
the people did as the king commanded them, Saul erected an altar there,
and offered burnt-offerings upon it to God [14] This was the first altar
that Saul built.

5. So when Saul was desirous of leading his men to the enemy's camp
before it was day, in order to plunder it, and when the soldiers were
not unwilling to follow him, but indeed showed great readiness to do as
he commanded them, the king called Ahitub the high priest, and enjoined
him to know of God whether he would grant them the favor and permission
to go against the enemy's camp, in order to destroy those that were
in it. And when the priest said that God did not give any answer, Saul
replied, "And not without some cause does God refuse to answer what we
inquire of him, while yet a little while ago he declared to us all that
we desired beforehand, and even prevented us in his answer. To be sure
there is some sin against him that is concealed from us, which is the
occasion of his silence. Now I swear by him himself, that though he that
hath committed this sin should prove to be my own son Jonathan, I will
slay him, and by that means will appease the anger of God against us,
and that in the very same manner as if I were to punish a stranger,
and one not at all related to me, for the same offense." So when the
multitude cried out to him so to do, he presently set all the rest on
one side, and he and his son stood on the other side, and he sought to
discover the offender by lot. Now the lot appeared to fall upon Jonathan
himself. So when he was asked by his father what sin he had been guilty
of, and what he was conscious of in the course of his life that might
be esteemed instances of guilt or profaneness, his answer was this, "O
father, I have done nothing more than that yesterday, without knowing of
the curse and oath thou hadst denounced, while I was in pursuit of the
enemy, I tasted of a honey-comb." But Saul sware that he would slay him,
and prefer the observation of his oath before all the ties of birth and
of nature. And Jonathan was not dismayed at this threatening of death,
but, offering himself to it generously and undauntedly, he said, "Nor do
I desire you, father, to spare me: death will be to me very acceptable,
when it proceeds from thy piety, and after a glorious victory; for it is
the greatest consolation to me that I leave the Hebrews victorious over
the Philistines." Hereupon all the people were very sorry, and greatly
afflicted for Jonathan; and they sware that they would not overlook
Jonathan, and see him die, who was the author of their victory. By which
means they snatched him out of the danger he was in from his father's
curse, while they made their prayers to God also for the young man, that
he would remit his sin.

6. So Saul, having slain about sixty thousand of the enemy, returned
home to his own city, and reigned happily: and he also fought against
the neighboring nations, and subdued the Ammonites, and Moabites, and
Philistines, and Edomites, and Amalekites, as also the king of Zobah. He
had three male children, Jonathan, and Isui, and Melchishua; with Merab
and Michal his daughters. He had also Abner, his uncle's son, for the
captain of his host: that uncle's name was Ner. Now Ner, and Kish the
father of Saul, were brothers. Saul had also a great many chariots and
horsemen, and against whomsoever he made war he returned conqueror, and
advanced the affairs of the Hebrews to a great degree of success and
prosperity, and made them superior to other nations; and he made such of
the young men as were remarkable for tallness and comeliness the guards
of his body.



CHAPTER 7. Saul's War With The Amalekites, And Conquest Of Them.


1. Now Samuel came unto Saul, and said to him, that he was sent by God
to put him in mind that God had preferred him before all others, and
ordained him king; that he therefore ought to be obedient to him, and to
submit to his authority, as considering, that though he had the dominion
over the other tribes, yet that God had the dominion over him, and
over all things. That accordingly God said to him, that "because the
Amalekites did the Hebrews a great deal of mischief while they were
in the wilderness, and when, upon their coming out of Egypt, they were
making their way to that country which is now their own, I enjoin thee
to punish the Amalekites, by making war upon them; and when thou hast
subdued them, to leave none of them alive, but to pursue them through
every age, and to slay them, beginning with the women and the infants,
and to require this as a punishment to be inflicted upon them for the
mischief they did to our forefathers; to spare nothing, neither asses
nor other beasts, nor to reserve any of them for your own advantage and
possession, but to devote them universally to God, and, in obedience to
the commands of Moses, to blot out the name of Amalek entirely." [15]

2. So Saul promised to do what he was commanded; and supposing that
his obedience to God would be shown, not only in making war against
the Amalekites, but more fully in the readiness and quickness of his
proceedings, he made no delay, but immediately gathered together all
his forces; and when he had numbered them in Gilgal, he found them to
be about four hundred thousand of the Israelites, besides the tribe of
Judah, for that tribe contained by itself thirty thousand. Accordingly,
Saul made an irruption into the country of the Amalekites, and set many
men in several parties in ambush at the river, that so he might not
only do them a mischief by open fighting, but might fall upon them
unexpectedly in the ways, and might thereby compass them round about,
and kill them. And when he had joined battle with the enemy, he beat
them; and pursuing them as they fled, he destroyed them all. And when
that undertaking had succeeded, according as God had foretold, he set
upon the cities of the Amalekites; he besieged them, and took them by
force, partly by warlike machines, partly by mines dug under ground,
and partly by building walls on the outsides. Some they starved out with
famine, and some they gained by other methods; and after all, he betook
himself to slay the women and the children, and thought he did not
act therein either barbarously or inhumanly; first, because they were
enemies whom he thus treated, and, in the next place, because it was
done by the command of God, whom it was dangerous not to obey. He also
took Agag, the enemies' king, captive,--the beauty and tallness of whose
body he admired so much, that he thought him worthy of preservation. Yet
was not this done however according to the will of God, but by giving
way to human passions, and suffering himself to be moved with an
unseasonable commiseration, in a point where it was not safe for him to
indulge it; for God hated the nation of the Amalekites to such a degree,
that he commanded Saul to have no pity on even those infants which we by
nature chiefly compassionate; but Saul preserved their king and governor
from the miseries which the Hebrews brought on the people, as if he
preferred the fine appearance of the enemy to the memory of what God had
sent him about. The multitude were also guilty, together with Saul; for
they spared the herds and the flocks, and took them for a prey, when
God had commanded they should not spare them. They also carried off with
them the rest of their wealth and riches; but if there were any thing
that was not worthy of regard, that they destroyed.

3. But when Saul had conquered all these Amalekites that reached from
Pelusium of Egypt to the Red Sea, he laid waste all the rest of the
enemy's country: but for the nation of the Shechemites, he did not touch
them, although they dwelt in the very middle of the country of Midian;
for before the battle, Saul had sent to them, and charged them to depart
thence, lest they should be partakers of the miseries of the Amalekites;
for he had a just occasion for saving them, since they were of the
kindred of Raguel, Moses's father-in-law.

4. Hereupon Saul returned home with joy, for the glorious things he
had done, and for the conquest of his enemies, as though he had not
neglected any thing which the prophet had enjoined him to do when he
was going to make war with the Amalekites, and as though he had exactly
observed all that he ought to have done. But God was grieved that the
king of the Amalekites was preserved alive, and that the multitude had
seized on the cattle for a prey, because these things were done without
his permission; for he thought it an intolerable thing that they should
conquer and overcome their enemies by that power which he gave them,
and then that he himself should be so grossly despised and disobeyed by
them, that a mere man that was a king would not bear it. He therefore
told Samuel the prophet, that he repented that he had made Saul king,
while he did nothing that he had commanded him, but indulged his own
inclinations. When Samuel heard that, he was in confusion, and began to
beseech God all that night to be reconciled to Saul, and not to be
angry with him; but he did not grant that forgiveness to Saul which the
prophet asked for, as not deeming it a fit thing to grant forgiveness of
[such] sins at his entreaties, since injuries do not otherwise grow so
great as by the easy tempers of those that are injured; or while they
hunt after the glory of being thought gentle and good-natured, before
they are aware they produce other sins. As soon therefore as God had
rejected the intercession of the prophet, and it plainly appeared
he would not change his mind, at break of day Samuel came to Saul at
Gilgal. When the king saw him, he ran to him, and embraced him, and
said, "I return thanks to God, who hath given me the victory, for I
have performed every thing that he hath commanded me." To which Samuel
replied, "How is it then that I hear the bleating of the sheep and the
lowing of the greater cattle in the camp?" Saul made answer, That the
people had reserved them for sacrifices; but that, as to the nation
of the Amalekites, it was entirely destroyed, as he had received it in
command to see done, and that no one man was left; but that he had saved
alive the king alone, and brought him to him, concerning whom, he
said, they would advise together what should be done with him. But the
prophet said, "God is not delighted with sacrifices, but with good and
with righteous men, who are such as follow his will and his laws, and
never think that any thing is well done by them but when they do it as
God had commanded them; that he then looks upon himself as affronted,
not when any one does not sacrifice, but when any one appears to be
disobedient to him. But that from those who do not obey him, nor pay him
that duty which is the alone true and acceptable worship, he will not
kindly accept their oblations, be those they offer ever so many and so
fat, and be the presents they make him ever so ornamental, nay, though
they were made of gold and silver themselves, but he will reject them,
and esteem them instances of wickedness, and not of piety. And that he
is delighted with those that still bear in mind this one thing, and this
only, how to do that, whatsoever it be, which God pronounces or commands
for them to do, and to choose rather to die than to transgress any of
those commands; nor does he require so much as a sacrifice from them.
And when these do sacrifice, though it be a mean oblation, he better
accepts of it as the honor of poverty, than such oblations as come from
the richest men that offer them to him. Wherefore take notice, that thou
art under the wrath of God, for thou hast despised and neglected what
he commanded thee. How dost thou then suppose that he will respect a
sacrifice out of such things as he hath doomed to destruction? unless
perhaps thou dost imagine that it is almost all one to offer it in
sacrifice to God as to destroy it. Do thou therefore expect that thy
kingdom will be taken from thee, and that authority which thou hast
abused by such insolent behavior, as to neglect that God who bestowed
it upon thee." Then did Saul confess that he had acted unjustly, and did
not deny that he had sinned, because he had transgressed the injunctions
of the prophet; but he said that it was out of a dread and fear of the
soldiers, that he did not prohibit and restrain them when they seized on
the prey. "But forgive me," said he, "and be merciful to me, for I will
be cautious how I offend for the time to come." He also entreated the
prophet to go back with him, that he might offer his thank-offerings
to God; but Samuel went home, because he saw that God would not be
reconciled to him.

5. But then Saul was so desirous to retain Samuel, that he took hold
of his cloak, and because the vehemence of Samuel's departure made the
motion to be violent, the cloak was rent. Upon which the prophet said,
that after the same manner should the kingdom be rent from him, and that
a good and a just man should take it; that God persevered in what he
had decreed about him; that to be mutable and changeable in what is
determined, is agreeable to human passions only, but is not agreeable to
the Divine Power. Hereupon Saul said that he had been wicked, but that
what was done could not be undone: he therefore desired him to honor
him so far, that the multitude might see that he would accompany him in
worshipping God. So Samuel granted him that favor, and went with him and
worshipped God. Agag also, the king of the Amalekites, was brought to
him; and when the king asked, How bitter death was? Samuel said, "As
thou hast made many of the Hebrew mothers to lament and bewail the loss
of their children, so shalt thou, by thy death, cause thy mother to
lament thee also." Accordingly, he gave order to slay him immediately at
Gilgal, and then went away to the city Ramah.



CHAPTER 8. How, Upon Saul's Transgression Of The Prophet's Commands,
Samuel Ordained Another Person To Be King Privately, Whose Name Was
David, As God Commanded Him.


1. Now Saul being sensible of the miserable condition he had brought
himself into, and that he had made God to be his enemy, he went up to
his royal palace at Gibeah, which name denotes a hill, and after that
day he came no more into the presence of the prophet. And when Samuel
mourned for him, God bid him leave off his concern for him, and to take
the holy oil, and go to Bethlehem, to Jesse the son of Obed, and to
anoint such of his sons as he should show him for their future king. But
Samuel said, he was afraid lest Saul, when he came to know of it, should
kill him, either by some private method or even openly. But upon
God's suggesting to him a safe way of going thither, he came to the
forementioned city; and when they all saluted him, and asked what was
the occasion of his coming, he told them he came to sacrifice to God.
When, therefore, he had gotten the sacrifice ready, he called Jesse and
his sons to partake of those sacrifices; and when he saw his eldest son
to be a tall and handsome man, he guessed by his comeliness that he
was the person who was to be their future king. But he was mistaken in
judging about God's providence; for when Samuel inquired of God whether
he should anoint this youth, whom he so admired, and esteemed worthy of
the kingdom, God said, "Men do not see as God seeth. Thou indeed hast
respect to the fine appearance of this youth, and thence esteemest him
worthy of the kingdom, while I propose the kingdom as a reward, not of
the beauty of bodies, but of the virtue of souls, and I inquire
after one that is perfectly comely in that respect; I mean one who is
beautiful in piety, and righteousness, and fortitude, and obedience, for
in them consists the comeliness of the soul." When God had said this,
Samuel bade Jesse to show him all his sons. So he made five others of
his sons to come to him; of all of whom Eliab was the eldest, Aminadab
the second, Shammall the third, Nathaniel the fourth, Rael the fifth,
and Asam the sixth. And when the prophet saw that these were no way
inferior to the eldest in their countenances, he inquired of God which
of them it was whom he chose for their king. And when God said it was
none of them, he asked Jesse whether he had not some other sons besides
these; and when he said that he had one more, named David, but that he
was a shepherd, and took care of the flocks, Samuel bade them call him
immediately, for that till he was come they could not possibly sit down
to the feast. Now, as soon as his father had sent for David, and he was
come, he appeared to be of a yellow complexion, of a sharp sight, and a
comely person in other respects also. This is he, said Samuel privately
to himself, whom it pleases God to make our king. So he sat down to the
feast, and placed the youth under him, and Jesse also, with his other
sons; after which he took oil in the presence of David, and anointed
him, and whispered him in the ear, and acquainted him that God chose him
to be their king; and exhorted him to be righteous, and obedient to his
commands, for that by this means his kingdom would continue for a long
time, and that his house should be of great splendor, and celebrated in
the world; that he should overthrow the Philistines; and that against
what nations soever he should make war, he should be the conqueror, and
survive the fight; and that while he lived he should enjoy a glorious
name, and leave such a name to his posterity also.

2. So Samuel, when he had given him these admonitions, went away. But
the Divine Power departed from Saul, and removed to David; who, upon
this removal of the Divine Spirit to him, began to prophesy. But as for
Saul, some strange and demoniacal disorders came upon him, and brought
upon him such suffocations as were ready to choke him; for which the
physicians could find no other remedy but this, That if any person could
charm those passions by singing, and playing upon the harp, they advised
them to inquire for such a one, and to observe when these demons came
upon him and disturbed him, and to take care that such a person might
stand over him, and play upon the harp, and recite hymns to him. [16]
Accordingly Saul did not delay, but commanded them to seek out such a
man. And when a certain stander-by said that he had seen in the city of
Bethlehem a son of Jesse, who was yet no more than a child in age, but
comely and beautiful, and in other respects one that was deserving of
great regard, who was skillful in playing on the harp, and in singing of
hymns, [and an excellent soldier in war,] he sent to Jesse, and desired
him to take David away from the flocks, and send him to him, for he
had a mind to see him, as having heard an advantageous character of his
comeliness and his valor. So Jesse sent his son, and gave him presents
to carry to Saul. And when he was come, Saul was pleased with him, and
made him his armor-bearer, and had him in very great esteem; for he
charmed his passion, and was the only physician against the trouble he
had from the demons, whensoever it was that it came upon him, and this
by reciting of hymns, and playing upon the harp, and bringing Saul
to his right mind again. However, he sent to Jesse, the father of the
child, and desired him to permit David to stay with him, for that he
was delighted with his sight and company; which stay, that he might not
contradict Saul, he granted.



CHAPTER 9. How The Philistines Made Another Expedition Against The
Hebrews Under The Reign Of Saul; And How They Were Overcome By David's
Slaying Goliath In Single Combat.


1. Now the Philistines gathered themselves together again no very long
time afterward; and having gotten together a great army, they made war
against the Israelites; and having seized a place between Shochoh and
Azekah, they there pitched their camp. Saul also drew out his army to
oppose them; and by pitching his own camp on a certain hill, he forced
the Philistines to leave their former camp, and to encamp themselves
upon such another hill, over-against that on which Saul's army lay,
so that a valley, which was between the two hills on which they lay,
divided their camps asunder. Now there came down a man out of the camp
of the Philistines, whose name was Goliath, of the city of Gath, a man
of vast bulk, for he was of four cubits and a span in tallness, and had
about him weapons suitable to the largeness of his body, for he had a
breastplate on that weighed five thousand shekels: he had also a helmet
and greaves of brass, as large as you would naturally suppose might
cover the limbs of so vast a body. His spear was also such as was not
carried like a light thing in his right hand, but he carried it as lying
on his shoulders. He had also a lance of six hundred shekels; and many
followed him to carry his armor. Wherefore this Goliath stood between
the two armies, as they were in battle array, and sent out aloud voice,
and said to Saul and the Hebrews, "I will free you from fighting and
from dangers; for what necessity is there that your army should fall and
be afflicted? Give me a man of you that will fight with me, and he that
conquers shall have the reward of the conqueror and determine the war;
for these shall serve those others to whom the conqueror shall belong;
and certainly it is much better, and more prudent, to gain what you
desire by the hazard of one man than of all." When he had said this, he
retired to his own camp; but the next day he came again, and used the
same words, and did not leave off for forty days together, to challenge
the enemy in the same words, till Saul and his army were therewith
terrified, while they put themselves in array as if they would fight,
but did not come to a close battle.

2. Now while this war between the Hebrews and the Philistines was going
on, Saul sent away David to his father Jesse, and contented himself with
those three sons of his whom he had sent to his assistance, and to be
partners in the dangers of the war: and at first David returned to feed
his sheep and his flocks; but after no long time he came to the camp of
the Hebrews, as sent by his father, to carry provisions to his brethren,
and to know what they were doing. While Goliath came again, and
challenged them, and reproached them, that they had no man of valor
among them that durst come down to fight him; and as David was talking
with his brethren about the business for which his father had sent
him, he heard the Philistine reproaching and abusing the army, and had
indignation at it, and said to his brethren, "I am ready to fight a
single combat with this adversary." Whereupon Eliab, his eldest brother,
reproved him, and said that he spoke too rashly and improperly for one
of his age, and bid him go to his flocks, and to his father. So he was
abashed at his brother's words, and went away, but still he spake
to some of the soldiers that he was willing to fight with him that
challenged them. And when they had informed Saul what was the resolution
of the young man, the king sent for him to come to him: and when the
king asked what he had to say, he replied, "O king, be not cast down,
nor afraid, for I will depress the insolence of this adversary, and will
go down and fight with him, and will bring him under me, as tall and as
great as he is, till he shall be sufficiently laughed at, and thy army
shall get great glory, when he shall be slain by one that is not yet of
man's estate, neither fit for fighting, nor capable of being intrusted
with the marshalling an army, or ordering a battle, but by one that
looks like a child, and is really no elder in age than a child."

3. Now Saul wondered at the boldness and alacrity of David, but durst
not presume on his ability, by reason of his age; but said he must on
that account be too weak to fight with one that was skilled in the art
of war. "I undertake this enterprise," said David, "in dependence
on God's being with me, for I have had experience already of his
assistance; for I once pursued after and caught a lion that assaulted my
flocks, and took away a lamb from them; and I snatched the lamb out of
the wild beast's mouth, and when he leaped upon me with violence, I took
him by the tail, and dashed him against the ground. In the same manner
did I avenge myself on a bear also; and let this adversary of ours
be esteemed like one of these wild beasts, since he has a long while
reproached our army, and blasphemed our God, who yet will reduce him
under my power."

4. However, Saul prayed that the end might be, by God's assistance, not
disagreeable to the alacrity and boldness of the child; and said, "Go
thy way to the fight." So he put about him his breastplate, and girded
on his sword, and fitted the helmet to his head, and sent him away. But
David was burdened with his armor, for he had not been exercised to
it, nor had he learned to walk with it; so he said, "Let this armor be
thine, O king, who art able to bear it; but give me leave to fight as
thy servant, and as I myself desire." Accordingly he laid by the armor,
and taking his staff with him, and putting five stones out of the brook
into a shepherd's bag, and having a sling in his right hand, he went
towards Goliath. But the adversary seeing him come in such a manner,
disdained him, and jested upon him, as if he had not such weapons with
him as are usual when one man fights against another, but such as are
used in driving away and avoiding of dogs; and said, "Dost thou take me
not for a man, but a dog?" To which he replied, "No, not for a dog, but
for a creature worse than a dog." This provoked Goliath to anger, who
thereupon cursed him by the name of God, and threatened to give his
flesh to the beasts of the earth, and to the fowls of the air, to be
torn in pieces by them. To whom David answered, "Thou comest to me with
a sword, and with a spear, and with a breastplate; but I have God for my
armor in coming against thee, who will destroy thee and all thy army by
my hands for I will this day cut off thy head, and cast the other
parts of thy body to the dogs, and all men shall learn that God is the
protector of the Hebrews, and that our armor and our strength is in
his providence; and that without God's assistance, all other warlike
preparations and power are useless." So the Philistine being retarded by
the weight of his armor, when he attempted to meet David in haste, came
on but slowly, as despising him, and depending upon it that he should
slay him, who was both unarmed and a child also, without any trouble at
all.

5. But the youth met his antagonist, being accompanied with an invisible
assistant, who was no other than God himself. And taking one of the
stones that he had out of the brook, and had put into his shepherd's
bag, and fitting it to his sling, he slang it against the Philistine.
This stone fell upon his forehead, and sank into his brain, insomuch
that Goliath was stunned, and fell upon his face. So David ran, and
stood upon his adversary as he lay down, and cut off his head with his
own sword; for he had no sword himself. And upon the fall of Goliath
the Philistines were beaten, and fled; for when they saw their champion
prostrate on the ground, they were afraid of the entire issue of their
affairs, and resolved not to stay any longer, but committed themselves
to an ignominious and indecent flight, and thereby endeavored to save
themselves from the dangers they were in. But Saul and the entire army
of the Hebrews made a shout, and rushed upon them, and slew a great
number of them, and pursued the rest to the borders of Garb, and to
the gates of Ekron; so that there were slain of the Philistines thirty
thousand, and twice as many wounded. But Saul returned to their camp,
and pulled their fortification to pieces, and burnt it; but David
carried the head of Goliath into his own tent, but dedicated his sword
to God [at the tabernacle].



CHAPTER 10. Saul Envies David For His Glorious Success, And Takes An
Occasion Of Entrapping Him, From The Promise He Made Him Of Giving Him
His Daughter In Marriage; But This Upon Condition Of His Bringing Him
Six Hundred Heads Of The Philistines.


1. Now the women were an occasion of Saul's envy and hatred to David;
for they came to meet their victorious army with cymbals, and drums, and
all demonstrations of joy, and sang thus: The wives said, that "Saul had
slain his many thousands of the Philistines." The virgins replied,
that "David had slain his ten thousands." Now, when the king heard
them singing thus, and that he had himself the smallest share in their
commendations, and the greater number, the ten thousands, were ascribed
to the young man; and when he considered with himself that there was
nothing more wanting to David, after such a mighty applause, but the
kingdom; he began to be afraid and suspicious of David. Accordingly
he removed him from the station he was in before, for he was his
armor-bearer, which, out of fear, seemed to him much too near a station
for him; and so he made him captain over a thousand, and bestowed on
him a post better indeed in itself, but, as he thought, more for his
own security; for he had a mind to send him against the enemy, and into
battles, as hoping he would be slain in such dangerous conflicts.

2. But David had God going along with him whithersoever he went, and
accordingly he greatly prospered in his undertakings, and it was visible
that he had mighty success, insomuch that Saul's daughter, who was still
a virgin, fell in love with him; and her affection so far prevailed over
her, that it could not be concealed, and her father became acquainted
with it. Now Saul heard this gladly, as intending to make use of it for
a snare against David, and he hoped that it would prove the cause of
destruction and of hazard to him; so he told those that informed him of
his daughter's affection, that he would willingly give David the virgin
in marriage, and said, "I engage myself to marry my daughter to him if
he will bring me six hundred heads of my enemies [17] supposing that
when a reward so ample was proposed to him, and when he should aim to
get him great glory, by undertaking a thing so dangerous and incredible,
he would immediately set about it, and so perish by the Philistines;
and my designs about him will succeed finely to my mind, for I shall be
freed from him, and get him slain, not by myself, but by another man."
So he gave order to his servants to try how David would relish this
proposal of marrying the damsel. Accordingly, they began to speak thus
to him: That king Saul loved him, as well as did all the people, and
that he was desirous of his affinity by the marriage of this damsel. To
which he gave this answer:--"Seemeth it to you a light thing to be made
the king's son-in-law? It does not seem so to me, especially when I am
one of a family that is low, and without any glory or honor." Now
when Saul was informed by his servants what answer David had made, he
said,--"Tell him that I do not want any money nor dowry from him, which
would be rather to set my daughter to sale than to give her in marriage;
but I desire only such a son-in-law as hath in him fortitude, and all
other kinds of virtue," of which he saw David was possessed, and
that his desire was to receive of him, on account of his marrying his
daughter, neither gold nor silver, nor that he should bring such wealth
out of his father's house, but only some revenge on the Philistines, and
indeed six hundred of their heads, than which a more desirable or a more
glorious present could not be brought him, and that he had much rather
obtain this, than any of the accustomed dowries for his daughter, viz.
that she should be married to a man of that character, and to one who
had a testimony as having conquered his enemies.

3. When these words of Saul were brought to David, he was pleased with
them, and supposed that Saul was really desirous of this affinity with
him; so that without bearing to deliberate any longer, or casting about
in his mind whether what was proposed was possible, or was difficult
or not, he and his companions immediately set upon the enemy, and
went about doing what was proposed as the condition of the marriage.
Accordingly, because it was God who made all things easy and possible to
David, he slew many [of the Philistines], and cut off the heads of six
hundred of them, and came to the king, and by showing him these heads of
the Philistines, required that he might have his daughter in marriage.
Accordingly, Saul having no way of getting off his engagements, as
thinking it a base thing either to seem a liar when he promised him this
marriage, or to appear to have acted treacherously by him, in putting
him upon what was in a manner impossible, in order to have him slain, he
gave him his daughter in marriage: her name was Michal.



CHAPTER 11. How David, Upon Saul's Laying Snares For Him, Did Yet Escape
The Dangers He Was In By The Affection And Care Of Jonathan And The
Contrivances Of His Wife Michal: And How He Came To Samuel The Prophet.


1. However, Saul was not disposed to persevere long in the state wherein
he was, for when he saw that David was in great esteem, both with God
and with the multitude, he was afraid; and being not able to conceal
his fear as concerning great things, his kingdom and his life, to be
deprived of either of which was a very great calamity, he resolved to
have David slain, and commanded his son Jonathan and his most faithful
servants to kill him: but Jonathan wondered at his father's change with
relation to David, that it should be made to so great a degree, from
showing him no small good-will, to contrive how to have him killed. Now,
because he loved the young man, and reverenced him for his virtue, he
informed him of the secret charge his father had given, and what his
intentions were concerning him. However, he advised him to take care and
be absent the next day, for that he would salute his father, and, if he
met with a favorable opportunity, he would discourse with him about him,
and learn the cause of his disgust, and show how little ground there was
for it, and that for it he ought not to kill a man that had done so many
good things to the multitude, and had been a benefactor to himself, on
account of which he ought in reason to obtain pardon, had he been guilty
of the greatest crimes; and "I will then inform thee of my father's
resolution." Accordingly David complied with such an advantageous
advice, and kept himself then out of the king's sight.

2. On the next day Jonathan came to Saul, as soon as he saw him in a
cheerful and joyful disposition, and began to introduce a discourse
about David: "What unjust action, O father, either little or great, hast
thou found so exceptionable in David, as to induce thee to order us to
slay a man who hath been of great advantage to thy own preservation, and
of still greater to the punishment of the Philistines? A man who hath
delivered the people of the Hebrews from reproach and derision, which
they underwent for forty days together, when he alone had courage enough
to sustain the challenge of the adversary, and after that brought as
many heads of our enemies as he was appointed to bring, and had, as
a reward for the same, my sister in marriage; insomuch that his death
would be very sorrowful to us, not only on account of his virtue, but
on account of the nearness of our relation; for thy daughter must
be injured at the same time that he is slain, and must be obliged to
experience widowhood, before she can come to enjoy any advantage from
their mutual conversation. Consider these things, and change your mind
to a more merciful temper, and do no mischief to a man, who, in the
first place, hath done us the greatest kindness of preserving thee; for
when an evil spirit and demons had seized upon thee, he cast them out,
and procured rest to thy soul from their incursions: and, in the second
place, hath avenged us of our enemies; for it is a base thing to forget
such benefits." So Saul was pacified with these words, and sware to his
son that he would do David no harm, for a righteous discourse proved
too hard for the king's anger and fear. So Jonathan sent for David, and
brought him good news from his father, that he was to be preserved. He
also brought him to his father; and David continued with the king as
formerly.

3. About this time it was that, upon the Philistines making a new
expedition against the Hebrews, Saul sent David with an army to fight
with them; and joining battle with them he slew many of them, and after
his victory he returned to the king. But his reception by Saul was not
as he expected upon such success, for he was grieved at his prosperity,
because he thought he would be more dangerous to him by having acted so
gloriously: but when the demoniacal spirit came upon him, and put
him into disorder, and disturbed him, he called for David into his
bed-chamber wherein he lay, and having a spear in his hand, he ordered
him to charm him with playing on his harp, and with singing hymns; which
when David did at his command, he with great force threw the spear at
him; but David was aware of it before it came, and avoided it, and fled
to his own house, and abode there all that day.

4. But at night the king sent officers, and commanded that he should be
watched till the morning, lest he should get quite away, that he might
come into the judgment-hall, and so might be delivered up, and
condemned and slain. But when Michal, David's wife, the king's daughter,
understood what her father designed, she came to her husband, as having
small hopes of his deliverance, and as greatly concerned about her own
life also, for she could not bear to live in case she were deprived of
him; and she said, "Let not the sun find thee here when it rises, for if
it do, that will be the last time it will see thee: fly away then while
the night may afford thee opportunity, and may God lengthen it for thy
sake; for know this, that if my father find thee, thou art a dead man."
So she let him down by a cord out of the window, and saved him: and
after she had done so, she fitted up a bed for him as if he were sick,
and put under the bed-clothes a goat's liver [18] and when her father,
as soon as it was day, sent to seize David, she said to those that were
there, That he had not been well that night, and showed them the bed
covered, and made them believe, by the leaping of the liver, which
caused the bed-clothes to move also, that David breathed like one that
was asthmatic. So when those that were sent told Saul that David had not
been well in the night he ordered him to be brought in that condition,
for he intended to kill him. Now when they came and uncovered the bed,
and found out the woman's contrivance, they told it to the king; and
when her father complained of her that she had saved his enemy, and
had put a trick upon himself, she invented this plausible defense for
herself, and said, That when he had threatened to kill her, she lent
him her assistance for his preservation, out of fear; for which her
assistance she ought to be forgiven, because it was not done of her own
free choice, but out of necessity: "For," said she, "I do not suppose
that thou wast so zealous to kill thy enemy, as thou wast that I should
be saved." Accordingly Saul forgave the damsel; but David, when he had
escaped this danger, came to the prophet Samuel to Ramah, and told him
what snares the king had laid for him, and how he was very near to death
by Saul's throwing a spear at him, although he had been no way guilty
with relation to him, nor had he been cowardly in his battles with his
enemies, but had succeeded well in them all, by God's assistance; which
thing was indeed the cause of Saul's hatred to David.

5. When the prophet was made acquainted with the unjust proceedings of
the king, he left the city Ramah, and took David with him, to a certain
place called Naioth, and there he abode with him. But when it was told
Saul that David was with the prophet, he sent soldiers to him, and
ordered them to take him, and bring him to him: and when they came
to Samuel, and found there a congregation of prophets, they became
partakers of the Divine Spirit, and began to prophesy; which when Saul
heard of, he sent others to David, who prophesying in like manner as did
the first, he again sent others; which third sort prophesying also, at
last he was angry, and went thither in great haste himself; and when
he was just by the place, Samuel, before he saw him, made him prophesy
also. And when Saul came to him, he was disordered in mind [19] and
under the vehement agitation of a spirit; and, putting off his garments,
[20] he fell down, and lay on the ground all that day and night, in the
presence of Samuel and David.

6. And David went thence, and came to Jonathan, the son of Saul, and
lamented to him what snares were laid for him by his father; and said,
that though he had been guilty of no evil, nor had offended against him,
yet he was very zealous to get him killed. Hereupon Jonathan exhorted
him not to give credit to such his own suspicions, nor to the calumnies
of those that raised those reports, if there were any that did so, but
to depend on him, and take courage; for that his father had no such
intention, since he would have acquainted him with that matter, and
have taken his advice, had it been so, as he used to consult with him in
common when he acted in other affairs. But David sware to him that so
it was; and he desired him rather to believe him, and to provide for his
safety, than to despise what he, with great sincerity, told him: that
he would believe what he said, when he should either see him killed
himself, or learn it upon inquiry from others: and that the reason why
his father did not tell him of these things, was this, that he knew of
the friendship and affection that he bore towards him.

7. Hereupon, when Jonathan found that this intention of Saul was so well
attested, he asked him what he would have him do for him. To which David
replied, "I am sensible that thou art willing to gratify me in every
thing, and procure me what I desire. Now tomorrow is the new moon, and I
was accustomed to sit down then with the king at supper: now, if it seem
good to thee, I will go out of the city, and conceal myself privately
there; and if Saul inquire why I am absent, tell him that I am gone to
my own city Bethlehem, to keep a festival with my own tribe; and add
this also, that thou gavest me leave so to do. And if he say, as is
usually said in the case of friends that are gone abroad, It is well
that he went, then assure thyself that no latent mischief or enmity may
be feared at his hand; but if he answer otherwise, that will be a sure
sign that he hath some designs against me, Accordingly thou shalt inform
me of thy father's inclinations; and that out of pity to my case and
out of thy friendship for me, as instances of which friendship thou hast
vouchsafed to accept of the assurances of my love to thee, and to give
the like assurances to me, that is, those of a master to his servant;
but if thou discoverest any wickedness in me, do thou prevent thy
father, and kill me thyself."

8. But Jonathan heard these last words with indignation, and promised
to do what he desired of him, and to inform him if his father's answers
implied any thing of a melancholy nature, and any enmity against him.
And that he might the more firmly depend upon him, he took him out
into the open field, into the pure air, and sware that he would neglect
nothing that might tend to the preservation of David; and he said, "I
appeal to that God, who, as thou seest, is diffused every where, and
knoweth this intention of mine, before I explain it in words, as the
witness of this my covenant with thee, that I will not leave off to make
frequent trims of the purpose of my father till I learn whether there be
any lurking distemper in the most secret parts of his soul; and when I
have learnt it, I will not conceal it from thee, but will discover it to
thee, whether he be gently or peevishly disposed; for this God himself
knows, that I pray he may always be with thee, for he is with thee now,
and will not forsake thee, and will make thee superior to thine enemies,
whether my father be one of them, or whether I myself be such. Do thou
only remember what we now do; and if it fall out that I die, preserve
my children alive, and requite what kindness thou hast now received to
them." When he had thus sworn, he dismissed David, bidding him go to a
certain place of that plain wherein he used to perform his exercises;
for that, as soon as he knew the mind of his father, he would come
thither to him, with one servant only; "and if," says he, "I shoot three
darts at the mark, and then bid my servant to carry these three darts
away, for they are before him, know thou that there is no mischief to be
feared from my father; but if thou hearest me say the contrary, expect
the contrary from the king. However, thou shalt gain security by my
means, and shalt by no means suffer any harm; but see thou dost not
forget what I have desired of thee in the time of thy prosperity, and
be serviceable to my children." Now David, when he had received these
assurances from Jonathan, went his way to the place appointed.

9. But on the next day, which was the new moon, the king, when he had
purified himself, as the custom was, came to supper; and when there sat
by him his son Jonathan on his right hand, and Abner, the captain of
his host, on the other hand, he saw David's seat was empty, but said
nothing, supposing that he had not purified himself since he had
accompanied with his wife, and so could not be present; but when he saw
that he was not there the second day of the month neither, he inquired
of his son Jonathan why the son of Jesse did not come to the supper and
the feast, neither the day before nor that day. So Jonathan said, That
he was gone, according to the agreement between them, to his own city,
where his tribe kept a festival, and that by his permission: that he
also invited him to come to their sacrifice; "and," says Jonathan,
"if thou wilt give me leave, I Will go thither, for thou knowest the
good-will that I bear him." And then it was that Jonathan understood his
father's hatred to David, and plainly saw his entire disposition; for
Saul could not restrain his anger, but reproached Jonathan, and called
him the son of a runagate, and an enemy; and said he was a partner with
David, and his assistant, and that by his behavior he showed he had
no regard to himself, or to his mother, and would not be persuaded of
this,--that while David is alive, their kingdom was not secure to them;
yet did he bid him send for him, that he might be punished. And when
Jonathan said, in answer, "What hath he done that thou wilt punish him?"
Saul no longer contented himself to express his anger in bare words,
but snatched up his spear, and leaped upon him, and was desirous to kill
him. He did not indeed do what he intended, because he was hindered by
his friends; but it appeared plainly to his son that he hated David, and
greatly desired to despatch him, insomuch that he had almost slain his
son with his own hands on his account.

10. And then it was that the king's son rose hastily from supper; and
being unable to admit any thing into his mouth for grief, he wept all
night, both because he had himself been near destruction, and because
the death of David was determined: but as soon as it was day, he went
out into the plain that was before the city, as going to perform his
exercises, but in reality to inform his friend what disposition his
father was in towards him, as he had agreed with him to do; and when
Jonathan had done what had been thus agreed, he dismissed his servant
that followed him, to return to the city; but he himself went into the
desert, and came into his presence, and communed with him. So David
appeared and fell at Jonathan's feet, and bowed down to him, and called
him the preserver of his soul; but he lifted him up from the earth, and
they mutually embraced one another, and made a long greeting, and that
not without tears. They also lamented their age, and that familiarity
which envy would deprive them of, and that separation which must now
be expected, which seemed to them no better than death itself. So
recollecting themselves at length from their lamentation, and exhorting
one another to be mindful of the oaths they had sworn to each other,
they parted asunder.



CHAPTER 12. How David Fled To Ahimelech And Afterwards To The Kings Of
The Philistines And Of The Moabites, And How Saul Slew Ahimelech And His
Family.


1. But David fled from the king, and that death he was in danger of by
him, and came to the city Nob, to Ahimelech the priest, who, when he saw
him coming all alone, and neither a friend nor a servant with him, he
wondered at it, and desired to learn of him the cause why there was
nobody with him. To which David answered, That the king had commanded
him to do a certain thing that was to be kept secret, to which, if he
had a mind to know so much, he had no occasion for any one to accompany
him; "however, I have ordered my servants to meet me at such and such a
place." So he desired him to let him have somewhat to eat; and that
in case he would supply him, he would act the part of a friend, and be
assisting to the business he was now about: and when he had obtained
what he desired, he also asked him whether he had any weapons with him,
either sword or spear. Now there was at Nob a servant of Saul, by birth
a Syrian, whose name was Doeg, one that kept the king's mules. The high
priest said that he had no such weapons; but, he added, "Here is the
sword of Goliath, which, when thou hadst slain the Philistine, thou
didst dedicate to God."

2. When David had received the sword, he fled out of the country of the
Hebrews into that of the Philistines, over which Achish reigned; and
when the king's servants knew him, and he was made known to the king
himself, the servants informing him that he was that David who had
killed many ten thousands of the Philistines, David was afraid lest the
king should put him to death, and that he should experience that
danger from him which he had escaped from Saul; so he pretended to be
distracted and mad, so that his spittle ran out of his mouth; and he
did other the like actions before the king of Gath, which might make him
believe that they proceeded from such a distemper. Accordingly the king
was very angry at his servants that they had brought him a madman, and
he gave orders that they should eject David immediately [out of the
city].

3. So when David had escaped in this manner out of Gath, he came to the
tribe of Judah, and abode in a cave by the city of Adullam. Then it was
that he sent to his brethren, and informed them where he was, who then
came to him with all their kindred, and as many others as were either
in want or in fear of king Saul, came and made a body together, and
told him they were ready to obey his orders; they were in all about four
hundred. Whereupon he took courage, now such a force and assistance was
come to him; so he removed thence and came to the king of the Moabites,
and desired him to entertain his parents in his country, while the issue
of his affairs were in such an uncertain condition. The king granted him
this favor, and paid great respect to David's parents all the time they
were with him.

4. As for himself, upon the prophet's commanding him to leave the
desert, and to go into the portion of the tribe of Judah, and abide
there, he complied therewith; and coming to the city Hareth, which was
in that tribe, he remained there. Now when Saul heard that David had
been seen with a multitude about him, he fell into no small disturbance
and trouble; but as he knew that David was a bold and courageous man,
he suspected that somewhat extraordinary would appear from him, and that
openly also, which would make him weep and put him into distress; so he
called together to him his friends, and his commanders, and the tribe
from which he was himself derived, to the hill where his palace was;
and sitting upon a place called Aroura, his courtiers that were in
dignities, and the guards of his body, being with him, he spake thus to
them:--"You that are men of my own tribe, I conclude that you remember
the benefits that I have bestowed upon you, and that I have made some of
you owners of land, and made you commanders, and bestowed posts of honor
upon you, and set some of you over the common people, and others over
the soldiers; I ask you, therefore, whether you expect greater and more
donations from the son of Jesse? for I know that you are all inclinable
to him; [even my own son Jonathan himself is of that opinion, and
persuades you to be of the same]; for I am not unacquainted with
the oaths and the covenants that are between him and David, and that
Jonathan is a counselor and an assistant to those that conspire against
me, and none of you are concerned about these things, but you keep
silence and watch, to see what will be the upshot of these things." When
the king had made this speech, not one of the rest of those that were
present made any answer; but Doeg the Syrian, who fed his mules, said,
that he saw David when he came to the city Nob to Ahimelech the high
priest, and that he learned future events by his prophesying; that he
received food from him, and the sword of Goliath, and was conducted by
him with security to such as he desired to go to.

5. Saul therefore sent for the high priest, and for all his kindred;
and said to them, "What terrible or ungrateful tiring hast thou suffered
from me, that thou hast received the son of Jesse, and hast bestowed on
him both food and weapons, when he was contriving to get the kingdom?
And further, why didst thou deliver oracles to him concerning
futurities? For thou couldst not be unacquainted that he was fled away
from me, and that he hated my family." But the high priest did not
betake himself to deny what he had done, but confessed boldly that
he had supplied him with these things, not to gratify David, but Saul
himself: and he said, "I did not know that he was thy adversary, but a
servant of thine, who was very faithful to thee, and a captain over a
thousand of thy soldiers, and, what is more than these, thy son-in-law,
and kinsman. Men do not choose to confer such favors on their
adversaries, but on those who are esteemed to bear the highest good-will
and respect to them. Nor is this the first time that I prophesied for
him, but I have done it often, and at other times as well as now. And
when he told me that he was sent by thee in great haste to do somewhat,
if I had furnished him with nothing that he desired I should have
thought that it was rather in contradiction to thee than to him;
wherefore do not thou entertain any ill opinion of me, nor do thou have
a suspicion of what I then thought an act of humanity, from what is now
told thee of David's attempts against thee, for I did then to him as
to thy friend and son-in-law, and captain of a thousand, and not as to
thine adversary."

6. When the high priest had spoken thus, he did not persuade Saul, his
fear was so prevalent, that he could not give credit to an apology that
was very just. So he commanded his armed men that stood about him to
kill him, and all his kindred; but as they durst not touch the high
priest, but were more afraid of disobeying God than the king, he ordered
Doeg the Syrian to kill them. Accordingly, he took to his assistance
such wicked men as were like himself, and slew Ahimelech and all his
family, who were in all three hundred and eighty-five. Saul also sent to
Nob, [21] the city of the priests, and slew all that were there, without
sparing either women or children, or any other age, and burnt it; only
there was one son of Ahimelech, whose name was Abiathar, who escaped.
However, these things came to pass as God had foretold to Eli the high
priest, when he said that his posterity should be destroyed, on account
of the transgression of his two sons.

7. [22] Now this king Saul, by perpetrating so barbarous a crime, and
murdering the whole family of the high-priestly dignity, by having no
pity of the infants, nor reverence for the aged, and by overthrowing the
city which God had chosen for the property, and for the support of the
priests and prophets which were there, and had ordained as the only
city allotted for the education of such men, gives all to understand and
consider the disposition of men, that while they are private persons,
and in a low condition, because it is not in their power to indulge
nature, nor to venture upon what they wish for, they are equitable and
moderate, and pursue nothing but what is just, and bend their whole
minds and labors that way; then it is that they have this belief about
God, that he is present to all the actions of their lives, and that he
does not only see the actions that are done, but clearly knows those
their thoughts also, whence those actions do arise. But when once
they are advanced into power and authority, then they put off all such
notions, and, as if they were no other than actors upon a theater,
they lay aside their disguised parts and manners, and take up boldness,
insolence, and a contempt of both human and Divine laws, and this at
a time when they especially stand in need of piety and righteousness,
because they are then most of all exposed to envy, and all they think,
and all they say, are in the view of all men; then it is that they
become so insolent in their actions, as though God saw them no longer,
or were afraid of them because of their power: and whatsoever it is
that they either are afraid of by the rumors they hear, or they hate
by inclination, or they love without reason, these seem to them to be
authentic, and firm, and true, and pleasing both to men and to God; but
as to what will come hereafter, they have not the least regard to it.
They raise those to honor indeed who have been at a great deal of
pains for them, and after that honor they envy them; and when they have
brought them into high dignity, they do not only deprive them of what
they had obtained, but also, on that very account, of their lives
also, and that on wicked accusations, and such as on account of their
extravagant nature, are incredible. They also punish men for their
actions, not such as deserve condemnation, but from calumnies and
accusations without examination; and this extends not only to such as
deserve to be punished, but to as many as they are able to kill. This
reflection is openly confirmed to us from the example of Saul, the son
of Kish, who was the first king who reigned after our aristocracy and
government under the judges were over; and that by his slaughter of
three hundred priests and prophets, on occasion of his suspicion about
Ahimelech, and by the additional wickedness of the overthrow of their
city, and this is as he were endeavoring in some sort to render the
temple [tabernacle] destitute both of priests and prophets, which
endeavor he showed by slaying so many of them, and not suffering the
very city belonging to them to remain, that so others might succeed
them.

8. But Abiathar, the son of Ahimelech, who alone could be saved out of
the family of priests slain by Saul, fled to David, and informed him of
the calamity that had befallen their family, and of the slaughter of his
father; who hereupon said, He was not unapprised of what would follow
with relation to them when he saw Doeg there; for he had then a
suspicion that the high priest would be falsely accused by him to the
king, and he blamed himself as having been the cause of this misfortune.
But he desired him to stay there, and abide with him, as in a place
where he might be better concealed than any where else.



CHAPTER 13. How David, When He Had Twice The Opportunity Of Killing Saul
Did Not Kill Him. Also Concerning The Death Of Samuel And Nabal.


1. About this time it was that David heard how the Philistines had
made an inroad into the country of Keilah, and robbed it; so he offered
himself to fight against them, if God, when he should be consulted by
the prophet, would grant him the victory. And when the prophet said
that God gave a signal of victory, he made a sudden onset upon the
Philistines with his companions, and he shed a great deal of their
blood, and carried off their prey, and staid with the inhabitants of
Keilah till they had securely gathered in their corn and their fruits.
However, it was told Saul the king that David was with the men of
Keilah; for what had been done and the great success that had attended
him, were not confined among the people where the things were done, but
the fame of it went all abroad, and came to the hearing of others, and
both the fact as it stood, and the author of the fact, were carried to
the king's ears. Then was Saul glad when he heard David was in Keilah;
and he said, "God hath now put him into my hands, since he hath obliged
him to come into a city that hath walls, and gates, and bars." So he
commanded all the people suddenly, and when they had besieged and taken
it to kill David. But when David perceived this, and learned of God that
if he staid there the men of Keilah would deliver him up to Saul,
he took his four hundred men and retired into a desert that was over
against a city called Engedi. So that when the king heard he was fled
away from the men of Keilah, he left off his expedition against him.

2. Then David removed thence, and came to a certain place called the New
Place, belonging to Ziph; where Jonathan, the son of Saul, came to him,
and saluted him, and exhorted him to be of good courage, and to hope
well as to his condition hereafter, and not to despond at his present
circumstances, for that he should be king, and have all the forces of
the Hebrews under him: he told him that such happiness uses to come with
great labor and pains: they also took oaths, that they would, all their
lives long, continue in good-will and fidelity one to another; and he
called God to witness, as to what execrations he had made upon himself
if he should transgress his covenant, and should change to a contrary
behavior. So Jonathan left him there, having rendered his cares and
fears somewhat lighter, and returned home. Now the men of Ziph, to
gratify Saul, informed him that David abode with them, and [assured him]
that if he would come to them, they would deliver him up, for that if
the king would seize on the Straits of Ziph, David would not escape to
any other people. So the king commended them, and confessed that he
had reason to thank them, because they had given him information of his
enemy; and he promised them, that it should not be long ere he would
requite their kindness. He also sent men to seek for David, and to
search the wilderness wherein he was; and he promised that he himself
would follow them. Accordingly they went before the king, to hunt for
and to catch David, and used endeavors, not only to show their good-will
to Saul, by informing him where his enemy was, but to evidence the same
more plainly by delivering him up into his power. But these men failed
of those their unjust and wicked desires, who, while they underwent no
hazard by not discovering such an ambition of revealing this to Saul,
yet did they falsely accuse and promise to deliver up a man beloved of
God, and one that was unjustly sought after to be put to death, and one
that might otherwise have lain concealed, and this out of flattery, and
expectation of gain from the king; for when David was apprized of the
malignant intentions of the men of Ziph, and the approach of Saul, he
left the Straits of that country, and fled to the great rock that was in
the wilderness of Maon.

3. Hereupon Saul made haste to pursue him thither; for, as he was
marching, he learned that David was gone away from the Straits of Ziph,
and Saul removed to the other side of the rock. But the report that the
Philistines had again made an incursion into the country of the Hebrews,
called Saul another way from the pursuit of David, when he was ready to
be caught; for he returned back again to oppose those Philistines, who
were naturally their enemies, as judging it more necessary to avenge
himself of them, than to take a great deal of pains to catch an enemy of
his own, and to overlook the ravage that was made in the land.

4. And by this means David unexpectedly escaped out of the danger he
was in, and came to the Straits of Engedi; and when Saul had driven the
Philistines out of the land, there came some messengers, who told him
that David abode within the bounds of Engedi: so he took three thousand
chosen men that were armed, and made haste to him; and when he was not
far from those places, he saw a deep and hollow cave by the way-side; it
was open to a great length and breadth, and there it was that David with
his four hundred men were concealed. When therefore he had occasion to
ease nature, he entered into it by himself alone; and being seen by one
of David's companions, and he that saw him saying to him, that he had
now, by God's providence, an opportunity of avenging himself of his
adversary; and advising him to cut off his head, and so deliver himself
out of that tedious, wandering condition, and the distress he was in; he
rose up, and only cut off the skirt of that garment which Saul had on:
but he soon repented of what he had done; and said it was not right to
kill him that was his master, and one whom God had thought worthy of the
kingdom; "for that although he were wickedly disposed towards us, yet
does it not behoove me to be so disposed towards him." But when Saul had
left the cave, David came near and cried out aloud, and desired Saul to
hear him; whereupon the king turned his face back, and David, according
to custom, fell down on his face before the king, and bowed to him; and
said, "O king, thou oughtest not to hearken to wicked men, nor to such
as forge calumnies, nor to gratify them so far as to believe what they
say, nor to entertain suspicions of such as are your best friends, but
to judge of the dispositions of all men by their actions; for calumny
deludes men, but men's own actions are a clear demonstration of their
kindness. Words indeed, in their own nature, may be either true or
false, but men's actions expose their intentions nakedly to our view. By
these, therefore it will be well for thee to believe me, as to my regard
to thee and to thy house, and not to believe those that frame such
accusations against me as never came into my mind, nor are possible to
be executed, and do this further by pursuing after my life, and have no
concern either day or night, but how to compass my life and to murder
me, which thing I think thou dost unjustly prosecute; for how comes it
about, that thou hast embraced this false opinion about me, as if I had
a desire to kill thee? Or how canst thou escape the crime of impiety
towards God, when thou wishest thou couldst kill, and deemest thine
adversary, a man who had it in his power this day to avenge himself,
and to punish thee, but would not do it? nor make use of such an
opportunity, which, if it had fallen out to thee against me, thou hadst
not let it slip, for when I cut off the skirt of thy garment, I could
have done the same to thy head." So he showed him the piece of his
garment, and thereby made him agree to what he said to be true; and
added, "I, for certain, have abstained from taking a just revenge upon
thee, yet art thou not ashamed to prosecute me with unjust hatred. [23]
May God do justice, and determine about each of our dispositions."--But
Saul was amazed at the strange delivery he had received; and being
greatly affected with the moderation and the disposition of the young
man, he groaned; and when David had done the same, the king answered
that he had the justest occasion to groan, "for thou hast been the
author of good to me, as I have been the author of calamity to thee; and
thou hast demonstrated this day, that thou possessest the righteousness
of the ancients, who determined that men ought to save their enemies,
though they caught them in a desert place. I am now persuaded that God
reserves the kingdom for thee, and that thou wilt obtain the dominion
over all the Hebrews. Give me then assurances upon oath, That thou wilt
not root out my family, nor, out of remembrance of what evil I have done
thee, destroy my posterity, but save and preserve my house." So David
sware as he desired, and sent back Saul to his own kingdom; but he, and
those that were with him, went up the Straits of Mastheroth.

5. About this time Samuel the prophet died. He was a man whom the
Hebrews honored in an extraordinary degree: for that lamentation which
the people made for him, and this during a long time, manifested his
virtue, and the affection which the people bore for him; as also did
the solemnity and concern that appeared about his funeral, and about the
complete observation of all his funeral rites. They buried him in his
own city of Ramah; and wept for him a very great number of days, not
looking on it as a sorrow for the death of another man, but as that in
which they were every one themselves concerned. He was a righteous man,
and gentle in his nature; and on that account he was very dear to God.
Now he governed and presided over the people alone, after the death of
Eli the high priest, twelve years, and eighteen years together with Saul
the king. And thus we have finished the history of Samuel.

6. There was a man that was a Ziphite, of the city of Maon, who was
rich, and had a vast number of cattle; for he fed a flock of three
thousand sheep, and another flock of a thousand goats. Now David had
charged his associates to keep these flocks without hurt and without
damage, and to do them no mischief, neither out of covetousness, nor
because they were in want, nor because they were in the wilderness, and
so could not easily be discovered, but to esteem freedom from injustice
above all other motives, and to look upon the touching of what belonged
to another man as a horrible crime, and contrary to the will of God.
These were the instructions he gave, thinking that the favors he granted
this man were granted to a good man, and one that deserved to have such
care taken of his affairs. This man was Nabal, for that was his name,--a
harsh man, and of a very wicked life, being like a cynic in the course
of his behavior, but still had obtained for his wife a woman of a good
character, wise and handsome. To this Nabal, therefore, David sent ten
men of his attendants at the time when he sheared his sheep, and by them
saluted him; and also wished he might do what he now did for many years
to come, but desired him to make him a present of what he was able to
give him, since he had, to be sure, learned from his shepherds that
we had done them no injury, but had been their guardians a long time
together, while we continued in the wilderness; and he assured him he
should never repent of giving any thing to David. When the messengers
had carried this message to Nabal, he accosted them after an inhuman and
rough manner; for he asked them who David was? and when he heard that
he was the son of Jesse, he said, "Now is the time that fugitives grow
insolent, and make a figure, and leave their masters." When they told
David this, he was wroth, and commanded four hundred armed men to follow
him, and left two hundred to take care of the stuff, [for he had already
six hundred, [24]] and went against Nabal: he also swore that he would
that night utterly destroy the whole house and possessions of Nabal;
for that he was grieved, not only that he had proved ungrateful to them,
without making any return for the humanity they had shown him, but that
he had also reproached them, and used ill language to them, when he had
received no cause of disgust from them.

7. Hereupon one of those that kept the flocks of Nabal, said to his
mistress, Nabal's wife, that when David sent to her husband he had
received no civil answer at all from him; but that her husband had
moreover added very reproachful language, while yet David had taken
extraordinary care to keep his flocks from harm, and that what had
passed would prove very pernicious to his master. When the servant had
said this, Abigail, for that was his wife's name, saddled her asses, and
loaded them with all sorts of presents; and, without telling her husband
any thing of what she was about, [for he was not sensible on account of
his drunkenness,] she went to David. She was then met by David as she
was descending a hill, who was coming against Nabal with four hundred
men. When the woman saw David, she leaped down from her ass, and fell on
her face, and bowed down to the ground; and entreated him not to bear in
mind the words of Nabal, since he knew that he resembled his name. Now
Nabal, in the Hebrew tongue, signifies folly. So she made her apology,
that she did not see the messengers whom he sent. "Forgive me,
therefore," said she, "and thank God, who hath hindered thee from
shedding human blood; for so long as thou keepest thyself innocent, he
will avenge thee of wicked men, [25] for what miseries await Nabal, they
will fall upon the heads of thine enemies. Be thou gracious to me, and
think me so far worthy as to accept of these presents from me; and, out
of regard to me, remit that wrath and that anger which thou hast
against my husband and his house, for mildness and humanity become thee,
especially as thou art to be our king." Accordingly, David accepted her
presents, and said, "Nay, but, O woman, it was no other than God's mercy
which brought thee to us today, for, otherwise, thou hadst never seen
another day, I having sworn to destroy Nabal's house this very night,
and to leave alive not one of you who belonged to a man that was wicked
and ungrateful to me and my companions; but now hast thou prevented me,
and seasonably mollified my anger, as being thyself under the care of
God's providence: but as for Nabal, although for thy sake he now escape
punishment, he will not always avoid justice; for his evil conduct, on
some other occasion, will be his ruin."

8. When David had said this, he dismissed the woman. But when she came
home and found her husband feasting with a great company, and oppressed
with wine, she said nothing to him then about what had happened; but on
the next day, when he was sober, she told him all the particulars, and
made his whole body to appear like that of a dead man by her words, and
by that grief which arose from them; so Nabal survived ten days, and no
more, and then died. And when David heard of his death, he said that God
had justly avenged him of this man, for that Nabal had died by his own
wickedness, and had suffered punishment on his account, while he had
kept his own hands clean. At which time he understood that the wicked
are prosecuted by God; that he does not overlook any man, but bestows on
the good what is suitable to them, and inflicts a deserved punishment on
the wicked. So he sent to Nabal's wife, and invited her to come to him,
to live with him, and to be his wife. Whereupon she replied to those
that came, that she was not worthy to touch his feet; however, she came,
with all her servants, and became his wife, having received that honor
on account of her wise and righteous course of life. She also obtained
the same honor partly on account of her beauty. Now David had a wife
before, whom he married from the city Abesar; for as to Michal, the
daughter of king Saul, who had been David's wife, her father had given
her in marriage to Phalti, the son of Laish, who was of the city of
Gallim.

9. After this came certain of the Ziphites, and told Saul that David
was come again into their country, and if he would afford them his
assistance, they could catch him. So he came to them with three thousand
armed men; and upon the approach of night, he pitched his camp at a
certain place called Hachilah. But when David heard that Saul was coming
against him, he sent spies, and bid them let him know to what place of
the country Saul was already come; and when they told him that he was at
Hachilah, he concealed his going away from his companions, and came to
Saul's camp, having taken with him Abishai, his sister Zeruiah's son,
and Ahimelech the Hittite. Now Saul was asleep, and the armed men, with
Abner their commander, lay round about him in a circle. Hereupon David
entered into the king's tent; but he did neither kill Saul, though he
knew where he lay, by the spear that was stuck down by him, nor did he
give leave to Abishai, who would have killed him, and was earnestly bent
upon it so to do; for he said it was a horrid crime to kill one that was
ordained king by God, although he was a wicked man; for that he who
gave him the dominion would in time inflict punishment upon him. So he
restrained his eagerness; but that it might appear to have been in his
power to have killed him when he refrained from it, he took his spear,
and the cruse of water which stood by Saul as he lay asleep, without
being perceived by any in the camp, who were all asleep, and went
securely away, having performed every thing among the king's attendants
that the opportunity afforded, and his boldness encouraged him to do. So
when he had passed over a brook, and was gotten up to the top of a
hill, whence he might be sufficiently heard, he cried aloud to Saul's
soldiers, and to Abner their commander, and awaked them out of their
sleep, and called both to him and to the people. Hereupon the commander
heard him, and asked who it was that called him. To whom David replied,
"It is I, the son of Jesse, whom you make a vagabond. But what is the
matter? Dost thou, that art a man of so great dignity, and of the first
rank in the king's court, take so little care of thy master's body? and
is sleep of more consequence to thee than his preservation, and thy care
of him? This negligence of yours deserves death, and punishment to be
inflicted on you, who never perceived when, a little while ago, some of
us entered into your camp, nay, as far as to the king himself, and to
all the rest of you. If thou look for the king's spear and his cruse of
water, thou wilt learn what a mighty misfortune was ready to overtake
you in your very camp without your knowing it." Now when Saul knew
David's voice, and understood that when he had him in his power while he
was asleep, and his guards took no care of him, yet did not he kill him,
but spared him, when he might justly have cut him off, he said that he
owed him thanks for his preservation; and exhorted him to be of good
courage, and not be afraid of suffering any mischief from him any more,
and to return to his own home, for he was now persuaded that he did not
love himself so well as he was loved by him: that he had driven away him
that could guard him, and had given many demonstrations of his good-will
to him: that he had forced him to live so long in a state of banishment,
and in great fears of his life, destitute of his friends and his
kindred, while still he was often saved by him, and frequently received
his life again when it was evidently in danger of perishing. So David
bade them send for the spear and the cruse of water, and take them
back; adding this withal, That God would be the judge of both their
dispositions, and of the actions that flowed from the same, "who knows
that then it was this day in my power to have killed thee I abstained
from it."

10. Thus Saul having escaped the hands of David twice, he went his way
to his royal palace, and his own city: but David was afraid, that if he
staid there he should be caught by Saul; so he thought it better to go
up into the land of the Philistines, and abide there. Accordingly, he
came with the six hundred men that were with him to Achish, the king of
Gath, which was one of their five cities. Now the king received both him
and his men, and gave them a place to inhabit in. He had with him also
his two wives, Ahinoam and Abigail, and he dwelt in Gath. But when Saul
heard this, he took no further care about sending to him, or going after
him, because he had been twice, in a manner, caught by him, while he was
himself endeavoring to catch him. However, David had no mind to continue
in the city of Gath, but desired the king, that since he had received
him with such humanity, that he would grant him another favor, and
bestow upon him some place of that country for his habitation, for he
was ashamed, by living in the city, to be grievous and burdensome to
him. So Achish gave him a certain village called Ziklag; which place
David and his sons were fond of when he was king, and reckoned it to be
their peculiar inheritance. But about those matters we shall give the
reader further information elsewhere. Now the time that David dwelt in
Ziklag, in the land of the Philistines, was four months and twenty days.
And now he privately attacked those Geshurites and Amalekites that were
neighbors to the Philistines, and laid waste their country, and took
much prey of their beasts and camels, and then returned home; but David
abstained from the men, as fearing they should discover him to king
Achish; yet did he send part of the prey to him as a free gift. And
when the king inquired whom they had attacked when they brought away the
prey, he said, those that lay to the south of the Jews, and inhabited in
the plain; whereby he persuaded Achish to approve of what he had done,
for he hoped that David had fought against his own nation, and that now
he should have him for his servant all his life long, and that he would
stay in his country.



CHAPTER 14. Now Saul Upon God's Not Answering Him Concerning The Fight
With The Philistines Desired A Necromantic Woman To Raise Up The Soul Of
Samuel To Him; And How He Died, With His Sons Upon The Overthrow Of The
Hebrews In Battle.


1. About the same time the Philistines resolved to make war against the
Israelites, and sent to all their confederates that they would go along
with them to the war to Reggan, [near the city Shunem,] whence they
might gather themselves together, and suddenly attack the Hebrews. Then
did Achish, the king of Gath, desire David to assist them with his armed
men against the Hebrews. This he readily promised; and said that the
time was now come wherein he might requite him for his kindness and
hospitality. So the king promised to make him the keeper of his body,
after the victory, supposing that the battle with the enemy succeeded to
their mind; which promise of honor and confidence he made on purpose to
increase his zeal for his service.

2. Now Saul, the king of the Hebrews, had cast out of the country the
fortune-tellers, and the necromancers, and all such as exercised
the like arts, excepting the prophets. But when he heard that the
Philistines were already come, and had pitched their camp near the city
Shunem, situate in the plain, he made haste to oppose them with his
forces; and when he was come to a certain mountain called Gilboa, he
pitched his camp over-against the enemy; but when he saw the enemy's
army he was greatly troubled, because it appeared to him to be numerous,
and superior to his own; and he inquired of God by the prophets
concerning the battle, that he might know beforehand what would be the
event of it. And when God did not answer him, Saul was under a still
greater dread, and his courage fell, foreseeing, as was but reasonable
to suppose, that mischief would befall him, now God was not there to
assist him; yet did he bid his servants to inquire out for him some
woman that was a necromancer and called up the souls of the dead, that
So he might know whether his affairs would succeed to his mind; for this
sort of necromantic women that bring up the souls of the dead, do by
them foretell future events to such as desire them. And one of his
servants told him that there was such a woman in the city Endor, but was
known to nobody in the camp; hereupon Saul put off his royal apparel,
and took two of those his servants with him, whom he knew to be most
faithful to him, and came to Endor to the woman, and entreated her to
act the part of a fortune-teller, and to bring up such a soul to him as
he should name to her. But when the woman opposed his motion, and
said she did not despise the king, who had banished this sort of
fortune-tellers, and that he did not do well himself, when she had done
him no harm, to endeavor to lay a snare for her, and to discover that
she exercised a forbidden art, in order to procure her to be punished,
he sware that nobody should know what she did; and that he would not
tell any one else what she foretold, but that she should incur no
danger. As soon as he had induced her by this oath to fear no harm, he
bid her bring up to him the soul of Samuel. She, not knowing who Samuel
was, called him out of Hades. When he appeared, and the woman saw one
that was venerable, and of a divine form, she was in disorder; and being
astonished at the sight, she said, "Art not thou king Saul?" for Samuel
had informed her who he was. When he had owned that to be true, and had
asked her whence her disorder arose, she said that she saw a certain
person ascend, who in his form was like to a god. And when he bid her
tell him what he resembled, in what habit he appeared, and of what
age he was, she told him he was an old man already, and of a glorious
personage, and had on a sacerdotal mantle. So the king discovered by
these signs that he was Samuel; and he fell down upon the ground, and
saluted and worshipped him. And when the soul of Samuel asked him why
he had disturbed him, and caused him to be brought up, he lamented the
necessity he was under; for he said, that his enemies pressed
heavily upon him; that he was in distress what to do in his present
circumstances; that he was forsaken of God, and could obtain no
prediction of what was coming, neither by prophets nor by dreams; and
that "these were the reasons why I have recourse to time, who always
took great care of me." But [27] Samuel, seeing that the end of Saul's
life was come, said, "It is in vain for thee to desire to learn of me
any thing future, when God hath forsaken thee: however, hear what I say,
that David is to be king, and to finish this war with good success; and
thou art to lose thy dominion and thy life, because thou didst not obey
God in the war with the Amalekites, and hast not kept his commandments,
as I foretold thee while I was alive. Know, therefore, that the people
shall be made subject to their enemies, and that thou, with thy sons,
shall fall in the battle tomorrow, and thou shalt then be with me [in
Hades]."

3. When Saul heard this, he could not speak for grief, and fell down on
the floor, whether it were from the sorrow that arose upon what Samuel
had said, or from his emptiness, for he had taken no food the foregoing
day nor night, he easily fell quite down: and when with difficulty he
had recovered himself, the woman would force him to eat, begging this of
him as a favor on account of her concern in that dangerous instance of
fortune-telling, which it was not lawful for her to have done, because
of the fear she was under of the king, while she knew not who he was,
yet did she undertake it, and go through with it; on which account she
entreated him to admit that a table and food might be set before him,
that he might recover his strength, and so get safe to his own camp. And
when he opposed her motion, and entirely rejected it, by reason of his
anxiety, she forced him, and at last persuaded him to it. Now she had
one calf that she was very fond of, and one that she took a great deal
of care of, and fed it herself; for she was a woman that got her living
by the labor of her own hands, and had no other possession but that one
calf; this she killed, and made ready its flesh, and set it before his
servants and himself. So Saul came to the camp while it was yet night.

4. Now it is but just to recommend the generosity of this woman, [28]
because when the king had forbidden her to use that art whence her
circumstances were bettered and improved, and when she had never seen
the king before, she still did not remember to his disadvantage that
he had condemned her sort of learning, and did not refuse him as a
stranger, and one that she had had no acquaintance with; but she had
compassion upon him, and comforted him, and exhorted him to do what he
was greatly averse to, and offered him the only creature she had, as a
poor woman, and that earnestly, and with great humanity, while she had
no requital made her for her kindness, nor hunted after any future favor
from him, for she knew he was to die; whereas men are naturally either
ambitious to please those that bestow benefits upon them, or are very
ready to serve those from whom they may receive some advantage. It would
be well therefore to imitate the example and to do kindnesses to all
such as are in want and to think that nothing is better, nor more
becoming mankind, than such a general beneficence, nor what will sooner
render God favorable, and ready to bestow good things upon us. And so
far may suffice to have spoken concerning this woman. But I shall speak
further upon another subject, which will afford me all opportunity of
discoursing on what is for the advantage of cities, and people, and
nations, and suited to the taste of good men, and will encourage them
all in the prosecution of virtue; and is capable of showing them the of
acquiring glory, and an everlasting fame; and of imprinting in the kings
of nations, and the rulers of cities, great inclination and diligence of
doing well; as also of encouraging them to undergo dangers, and to die
for their countries, and of instructing them how to despise all the most
terrible adversities: and I have a fair occasion offered me to enter on
such a discourse by Saul the king of the Hebrews; for although he knew
what was coming upon him, and that he was to die immediately, by the
prediction of the prophet, he did not resolve to fly from death, nor
so far to indulge the love of life as to betray his own people to
the enemy, or to bring a disgrace on his royal dignity; but exposing
himself, as well as all his family and children, to dangers, he thought
it a brave thing to fall together with them, as he was fighting for his
subjects, and that it was better his sons should die thus, showing their
courage, than to leave them to their uncertain conduct afterward, while,
instead of succession and posterity, they gained commendation and a
lasting name. Such a one alone seems to me to be a just, a courageous,
and a prudent man; and when any one has arrived at these dispositions,
or shall hereafter arrive at them, he is the man that ought to be by all
honored with the testimony of a virtuous or courageous man: for as to
those that go out to war with hopes of success, and that they shall
return safe, supposing they should have performed some glorious action,
I think those do not do well who call these valiant men, as so many
historians and other writers who treat of them are wont to do, although
I confess those do justly deserve some commendation also; but those only
may be styled courageous and bold in great undertakings, and despisers
of adversities, who imitate Saul: for as for those that do not know what
the event of war will be as to themselves, and though they do not faint
in it, but deliver themselves up to uncertain futurity, and are tossed
this way and that way, this is not so very eminent an instance of a
generous mind, although they happen to perform many great exploits; but
when men's minds expect no good event, but they know beforehand they
must die, and that they must undergo that death in the battle also,
after this neither to be aftrighted, nor to be astonished at the
terrible fate that is coming, but to go directly upon it, when they know
it beforehand, this it is that I esteem the character of a man truly
courageous. Accordingly this Saul did, and thereby demonstrated that all
men who desire fame after they are dead are so to act as they may obtain
the same: this especially concerns kings, who ought not to think it
enough in their high stations that they are not wicked in the government
of their subjects, but to be no more than moderately good to them.
I could say more than this about Saul and his courage, the subject
affording matter sufficient; but that I may not appear to run out
improperly in his commendation, I return again to that history from
which I made this digression.

5. Now when the Philistines, as I said before, had pitched their camp,
and had taken an account of their forces, according to their nations,
and kingdoms, and governments, king Achish came last of all with his own
army; after whom came David with his six hundred armed men. And when the
commanders of the Philistines saw him, they asked the king whence these
Hebrews came, and at whose invitation. He answered that it was David,
who was fled away from his master Saul, and that he had entertained
him when he came to him, and that now he was willing to make him this
requital for his favors, and to avenge himself upon Saul, and so was
become his confederate. The commanders complained of this, that he had
taken him for a confederate who was an enemy; and gave him counsel to
send him away, lest he should unawares do his friends a great deal of
mischief by entertaining him, for that he afforded him an opportunity
of being reconciled to his master by doing a mischief to our army. They
thereupon desired him, out of a prudent foresight of this, to send him
away, with his six hundred armed men, to the place he had given him for
his habitation; for that this was that David whom the virgins
celebrated in their hymns, as having destroyed many ten thousands of
the Philistines. When the king of Gath heard this, he thought they spake
well; so he called David, and said to him, "As for myself, I can bear
witness that thou hast shown great diligence and kindness about me, and
on that account it was that I took thee for my confederate; however,
what I have done does not please the commanders of the Philistines; go
therefore within a day's time to the place I have given thee, without
suspecting any harm, and there keep my country, lest any of our enemies
should make an incursion upon it, which will be one part of that
assistance which I expect from thee." So David came to Ziklag, as the
king of Gath bade him; but it happened, that while he was gone to the
assistance of the Philistines, the Amalekites had made an incursion, and
taken Ziklag before, and had burnt it; and when they had taken a great
deal of other prey out of that place, and out of the other parts of the
Philistines' country, they departed.

6. Now when David found that Ziklag was laid waste, and that it was all
spoiled, and that as well his own wives, who were two, as the wives of
his companions, with their children, were made captives, he presently
rent his clothes, weeping and lamenting, together with his friends; and
indeed he was so cast down with these misfortunes, that at length tears
themselves failed him. He was also in danger of being stoned to death
by his companions, who were greatly afflicted at the captivity of
their wives and children, for they laid the blame upon him of what had
happened. But when he had recovered himself out of his grief, and had
raised up his mind to God, he desired the high priest Abiathar to put on
his sacerdotal garments, and to inquire of God, and to prophesy to him,
whether God would grant; that if he pursued after the Amalekites, he
should overtake them, and save their wives and their children, and
avenge himself on the enemies. And when the high priest bade him to
pursue after them, he marched apace, with his four hundred men, after
the enemy; and when he was come to a certain brook called Besor, and had
lighted upon one that was wandering about, an Egyptian by birth, who was
almost dead with want and famine, [for he had continued wandering about
without food in the wilderness three days,] he first of all gave him
sustenance, both meat and drink, and thereby refreshed him. He then
asked him to whom he belonged, and whence he came. Whereupon the man
told him he was an Egyptian by birth, and was left behind by his master,
because he was so sick and weak that he could not follow him. He also
informed him that he was one of those who had burnt and plundered, not
only other parts of Judea, but Ziklag itself also. So David made use
of him as a guide to find oat the Amalekites; and when he had overtaken
them, as they lay scattered about on the ground, some at dinner, some
disordered, and entirely drunk with wine, and in the fruition of their
spoils and their prey, he fell upon them on the sudden, and made a great
slaughter among them; for they were naked, and expected no such thing,
but had betaken themselves to drinking and feasting; and so they were
all easily destroyed. Now some of them that were overtaken as they lay
at the table were slain in that posture, and their blood brought up with
it their meat and their drink. They slew others of them as they were
drinking to one another in their cups, and some of them when their full
bellies had made them fall asleep; and for so many as had time to put on
their armor, they slew them with the sword, with no less case than
they did those that were naked; and for the partisans of David, they
continued also the slaughter from the first hour of the day to the
evening, so that there were, not above four hundred of the Amalekites
left; and they only escaped by getting upon their dromedaries and
camels. Accordingly David recovered not only all the other spoils which
the enemy had carried away, but his wives also, and the wives of his
companions. But when they were come to the place where they had left the
two hundred men, which were not able to follow them, but were left to
take care of the stuff, the four hundred men did not think fit to divide
among them any other parts of what they had gotten, or of the prey,
since they did not accompany them, but pretended to be feeble, and
did not follow them in pursuit of the enemy, but said they should be
contented to have safely recovered their wives; yet did David pronounce
that this opinion of theirs was evil and unjust, and that when God had
granted them such a favor, that they had avenged themselves on their
enemies, and had recovered all that belonged to themselves, they should
make an equal distribution of what they had gotten to all, because the
rest had tarried behind to guard their stuff; and from that time this
law obtained among them, that those who guarded the stuff, should
receive an equal share with those that fought in the battle. Now when
David was come to Ziklag, he sent portions of the spoils to all that had
been familiar with him, and to his friends in the tribe of Judah. And
thus ended the affairs of the plundering of Ziklag, and of the slaughter
of the Amalekites.

7. Now upon the Philistines joining battle, there followed a sharp
engagement, and the Philistine, became the conquerors, and slew a great
number of their enemies; but Saul the king of Israel, and his sons,
fought courageously, and with the utmost alacrity, as knowing that
their entire glory lay in nothing else but dying honorably, and exposing
themselves to the utmost danger from the enemy [for they had nothing
else to hope for]; so they brought upon themselves the whole power of
the enemy, till they were encompassed round and slain, but not before
they had killed many of the Philistines Now the sons of Saul were
Jonathan, and Abinadab, and Malchisua; and when these were slain the
multitude of the Hebrews were put to flight, and all was disorder, and
confusion, and slaughter, upon the Philistines pressing in upon them.
But Saul himself fled, having a strong body of soldiers about him; and
upon the Philistines sending after them those that threw javelins and
shot arrows, he lost all his company except a few. As for himself, he
fought with great bravery; and when he had received so many wounds, that
he was not able to bear up nor to oppose any longer, and yet was not
able to kill himself, he bade his armor-bearer draw his sword, and
run him through, before the enemy should take him alive. But his
armor-bearer not daring to kill his master, he drew his own sword, and
placing himself over against its point, he threw himself upon it; and
when he could neither run it through him, nor, by leaning against
it, make the sword pass through him, he turned him round, and asked a
certain young man that stood by who he was; and when he understood that
he was an Amalekite, he desired him to force the sword through him,
because he was not able to do it with his own hands, and thereby
to procure him such a death as he desired. This the young man did
accordingly; and he took the golden bracelet that was on Saul's arm,
and his royal crown that was on his head, and ran away. And when Saul's
armor-bearer saw that he was slain, he killed himself; nor did any of
the king's guards escape, but they all fell upon the mountain called
Gilboa. But when those Hebrews that dwelt in the valley beyond Jordan,
and those who had their cities in the plain, heard that Saul and his
sons were fallen, and that the multitude about them were destroyed, they
left their own cities, and fled to such as were the best fortified and
fenced; and the Philistines, finding those cities deserted, came and
dwelt in them.

8. On the next day, when the Philistines came to strip their enemies
that were slain, they got the bodies of Saul and of his sons, and
stripped them, and cut off their heads; and they sent messengers all
about their country, to acquaint them that their enemies were fallen;
and they dedicated their armor in the temple of Astarte, but hung their
bodies on crosses at the walls of the city Bethshun, which is now called
Scythepolls. But when the inhabitants of Jabesh-Gilead heard that they
had dismembered the dead bodies of Saul and of his sons, they deemed it
so horrid a thing to overlook this barbarity, and to suffer them to be
without funeral rites, that the most courageous and hardy among them
[and indeed that city had in it men that were very stout both in body
and mind] journeyed all night, and came to Bethshun, and approached to
the enemy's wall, and taking down the bodies of Saul and of his sons,
they carried them to Jabesh, while the enemy were not able enough nor
bold enough to hinder them, because of their great courage. So the
people of Jabesh wept all in general, and buried their bodies in the
best place of their country, which was named Areurn; and they observed
a public mourning for them seven days, with their wives and children,
beating their breasts, and lamenting the king and his sons, without
either tasting meat or drink [29] [till the evening.]

9. To this his end did Saul come, according to the prophecy of Samuel,
because he disobeyed the commands of God about the Amalekites, and on
the account of his destroying the family of Ahimelech the high priest,
with Ahimelech himself, and the city of the high priests. Now Saul,
when he had reigned eighteen years while Samuel was alive, and after his
death two [and twenty], ended his life in this manner.



BOOK VII. Containing The Interval Of Forty Years.

From The Death Of Saul To The Death Of David.

CHAPTER 1. How David Reigned Over One Tribe At Hebron While The Son Of
Saul Reigned Over The Rest Of The Multitude; And How, In The Civil War
Which Then Arose Asahel And Abner Were Slain.


1. This fight proved to be on the same day whereon David was come back
to Ziklag, after he had overcome the Amalekites. Now when he had been
already two days at Ziklag, there came to him the man who slew Saul,
which was the third day after the fight. He had escaped out of the
battle which the Israelites had with the Philistines, and had his
clothes rent, and ashes upon his head. And when he made his obeisance to
David, he inquired of him whence he came. He replied, from the battle of
the Israelites; and he informed him that the end of it was unfortunate,
many ten thousands of the Israelites having been cut off, and Saul,
together with his sons, slain. He also said that he could well give him
this information, because he was present at the victory gained over the
Hebrews, and was with the king when he fled. Nor did he deny that he had
himself slain the king, when he was ready to be taken by the enemy, and
he himself exhorted him to do it, because, when he was fallen on his
sword, his great wounds had made him so weak that he was not able to
kill himself. He also produced demonstrations that the king was slain,
which were the golden bracelets that had been on the king's arms,
and his crown, which he had taken away from Saul's dead body, and had
brought them to him. So David having no longer any room to call in
question the truth of what he said, but seeing most evident marks that
Saul was dead, he rent his garments, and continued all that day with his
companions in weeping and lamentation. This grief was augmented by
the consideration of Jonathan; the son of Saul, who had been his most
faithful friend, and the occasion of his own deliverance. He also
demonstrated himself to have such great virtue, and such great kindness
for Saul, as not only to take his death to heart, though he had been
frequently in danger of losing his life by his means, but to punish him
that slew him; for when David had said to him that he was become his
own accuser, as the very man who had slain the king, and when he had
understood that he was the son of an Amalekite, he commanded him to
be slain. He also committed to writing some lamentations and funeral
commendations of Saul and Jonathan, which have continued to my own age.

2. Now when David had paid these honors to the king, he left off his
mourning, and inquired of God by the prophet which of the cities of the
tribe of Judah he would bestow upon him to dwell in; who answered that
he bestowed upon him Hebron. So he left Ziklag, and came to Hebron,
and took with him his wives, who were in number two, and his armed men;
whereupon all the people of the forementioned tribe came to him, and
ordained him their king. But when he heard that the inhabitants of
Jabesh-gilead had buried Saul and his sons [honorably], he sent to them
and commended them, and took what they had done kindly, and promised to
make them amends for their care of those that were dead; and at the same
time he informed them that the tribe of Judah had chosen him for their
king.

3. But as soon as Abner, the son of Ner, who was general of Saul's
army, and a very active man, and good-natured, knew that the king, and
Jonathan, and his two other sons, were fallen in the battle, he made
haste into the camp; and taking away with him the remaining son of Saul,
whose name was Ishbosheth, he passed over to the land beyond Jordan,
and ordained him the king of the whole multitude, excepting the tribe
of Judah; and made his royal seat in a place called in our own language
Mahanaim, but in the language of the Grecians, The Camps; from whence
Abner made haste with a select body of soldiers, to fight with such of
the tribe of Judah as were disposed to it, for he was angry that this
tribe had set up David for their king. But Joab, whose father was Suri,
and his mother Zeruiah, David's sister, who was general of David's army,
met him, according to David's appointment. He had with him his brethren,
Abistiai and Asahel, as also all David's armed men. Now when he met
Abner at a certain fountain, in the city of Gibeon, he prepared to
fight. And when Abner said to him, that he had a mind to know which
of them had the more valiant soldiers, it was agreed between them that
twelve soldiers of each side should fight together. So those that were
chosen out by both the generals for this fight came between the two
armies, and throwing their lances one against the other, they drew their
swords, and catching one another by the head, they held one another
fast, and ran each other's swords into their sides and groins, until
they all, as it were by mutual agreement, perished together. When these
were fallen down dead, the rest of the army came to a sore battle, and
Abner's men were beaten; and when they were beaten, Joab did not leave
off pursuing them, but he pressed upon them, and excited the soldiers to
follow them close, and not to grow weary of killing them. His brethren
also pursued them with great alacrity, especially the younger, Asahel,
who was the most eminent of them. He was very famous for his swiftness
of foot, for he could not only be too hard for men, but is reported to
have overrun a horse, when they had a race together. This Asahel ran
violently after Abner, and would not turn in the least out of the
straight way, either to the one side or to the other. Hereupon Abner
turned back, and attempted artfully to avoid his violence. Sometimes
he bade him leave off the pursuit, and take the armor of one of his
soldiers; and sometimes, when he could not persuade him so to do, he
exhorted him to restrain himself, and not to pursue him any longer, lest
he should force him to kill him, and he should then not be able to
look his brother in the face: but when Asahel would not admit of any
persuasions, but still continued to pursue him, Abner smote him with his
spear, as he held it in his flight, and that by a back-stroke, and gave
him a deadly wound, so that he died immediately; but those that were
with him pursuing Abner, when they came to the place where Asahel lay,
they stood round about the dead body, and left off the pursuit of the
enemy. However, both Joab [1] himself, and his brother Abishai, ran
past the dead corpse, and making their anger at the death of Asahel an
occasion of greater zeal against Abner, they went on with incredible
haste and alacrity, and pursued Abner to a certain place called Ammah:
it was about sun-set. Then did Joab ascend a certain hill, as he stood
at that place, having the tribe of Benjamin with him, whence he took a
view of them, and of Abner also. Hereupon Abner cried aloud, and said
that it was not fit that they should irritate men of the same nation to
fight so bitterly one against another; that as for Asahel his brother,
he was himself in the wrong, when he would not be advised by him not
to pursue him any farther, which was the occasion of his wounding and
death. So Joab consented to what he said, and accepted these his words
as an excuse [about Asahel], and called the soldiers back with the sound
of the trumpet, as a signal for their retreat, and thereby put a stop to
any further pursuit. After which Joab pitched his camp there that night;
but Abner marched all that night, and passed over the river Jordan,
and came to Ishbosheth, Saul's son, to Mahanaim. On the next day Joab
counted the dead men, and took care of all their funerals. Now there
were slain of Abner's soldiers about three hundred and sixty; but of
those of David nineteen, and Asahel, whose body Joab and Abishai carried
to Bethlehem; and when they had buried him in the sepulcher of their
fathers, they came to David to Hebron. From this time therefore there
began an intestine war, which lasted a great while, in which the
followers of David grew stronger in the dangers they underwent, and the
servants and subjects of Saul's sons did almost every day become weaker.

4. About this time David was become the father of six sons, born of as
many mothers. The eldest was by Ahinoam, and he was called Arenon;
the second was Daniel, by his wife Abigail; the name of the third was
Absalom, by Maacah, the daughter of Talmai, king of Geshur; the fourth
he named Adonijah, by his wife Haggith; the fifth was Shephatiah, by
Abital; the sixth he called Ithream, by Eglah. Now while this intestine
war went on, and the subjects of the two kings came frequently to action
and to fighting, it was Abner, the general of the host of Saul's son,
who, by his prudence, and the great interest he had among the multitude,
made them all continue with Ishbosheth; and indeed it was a considerable
time that they continued of his party; but afterwards Abner was blamed,
and an accusation was laid against him, that he went in unto Saul's
concubine: her name was Rispah, the daughter of Aiah. So when he was
complained of by Ishbosheth, he was very uneasy and angry at it, because
he had not justice done him by Ishbosheth, to whom he had shown the
greatest kindness; whereupon he threatened to transfer the kingdom
to David, and demonstrate that he did not rule over the people beyond
Jordan by his own abilities and wisdom, but by his warlike conduct and
fidelity in leading his army. So he sent ambassadors to Hebron to David,
and desired that he would give him security upon oath that he would
esteem him his companion and his friend, upon condition that he should
persuade the people to leave Saul's son, and choose him king of the
whole country; and when David had made that league with Abner, for he
was pleased with his message to him, he desired that he would give this
as the first mark of performance of the present league, that he might
have his wife Michal restored to him, as her whom he had purchased with
great hazards, and with those six hundred heads of the Philistines which
he had brought to Saul her father. So Abner took Michal from Phaltiel,
who was then her husband, and sent her to David, Ishbosheth himself
affording him his assistance, for David had written to him that of
right he ought to have this his wife restored to him. Abner also called
together the elders of the multitude, the commanders and captains of
thousands, and spake thus to them: That he had formerly dissuaded them
from their own resolution, when they were ready to forsake Ishbosheth,
and to join themselves to David; that, however, he now gave them leave
so to do, if they had a mind to it, for they knew that God had appointed
David to be king of all the Hebrews by Samuel the prophet; and had
foretold that he should punish the Philistines, and overcome them,
and bring them under. Now when the elders and rulers heard this, and
understood that Abner was come over to those sentiments about the public
affairs which they were of before, they changed their measures, and came
in to David. When these men had agreed to Abner's proposal, he called
together the tribe of Benjamin, for all of that tribe were the guards of
Ishbosheth's body, and he spake to them to the same purpose. And when
he saw that they did not in the least oppose what he said, but resigned
themselves up to his opinion, he took about twenty of his friends and
came to David, in order to receive himself security upon oath from him;
for we may justly esteem those things to be firmer which every one of us
do by ourselves, than those which we do by another. He also gave him
an account of what he had said to the rulers, and to the whole tribe of
Benjamin; and when David had received him in a courteous manner, and
had treated him with great hospitality for many days, Abner, when he was
dismissed, desired him to bring the multitude with him, that he might
deliver up the government to him, when David himself was present, and a
spectator of what was done.

5. When David had sent Abner away, Joab, the of his army, came
immediately to Hebron; he had understood that Abner had been with David,
and had parted with him a little before under leagues and agreements
that the government should be delivered up to David, he feared lest
David should place Abner, who had assisted him to gain the kingdom, in
the first rank of dignity, especially since he was a shrewd man in other
respects, in understanding affairs, and in managing them artfully, as
proper seasons should require, and that he should himself be put lower,
and be deprived of the command of the army; so he took a knavish and a
wicked course. In the first place, he endeavored to calumniate Abner to
the king, exhorting him to have a care of him, and not to give attention
to what he had engaged to do for him, because all he did tended to
confirm the government to Saul's son; that he came to him deceitfully
and with guile, and was gone away in hopes of gaining his purpose by
this management: but when he could not thus persuade David, nor saw
him at all exasperated, he betook himself to a project bolder than the
former:--he determined to kill Abner; and in order thereto, he sent some
messengers after him, to whom he gave in charge, that when they should
overtake him they should recall him in David's name, and tell him
that he had somewhat to say to him about his affairs, which he had not
remembered to speak of when he was with him. Now when Abner heard what
the messengers said, [for they overtook him in a certain place called
Besira, which was distant from Hebron twenty furlongs,] he suspected
none of the mischief which was befalling him, and came back. Hereupon
Joab met him in the gate, and received him in the kindest manner, as
if he were Abner's most benevolent acquaintance and friend; for such as
undertake the vilest actions, in order to prevent the suspicion of any
private mischief intended, do frequently make the greatest pretenses
to what really good men sincerely do. So he took him aside from his own
followers, as if he would speak with him in private, and brought him
into a void place of the gate, having himself nobody with him but his
brother Abishai; then he drew his sword, and smote him in the groin;
upon which Abner died by this treachery of Joab, which, as he said
himself, was in the way of punishment for his brother Asahel, whom Abner
smote and slew as he was pursuing after him in the battle of Hebron, but
as the truth was, out of his fear of losing his command of the army,
and his dignity with the king, and lest he should be deprived of those
advantages, and Abner should obtain the first rank in David's court.
By these examples any one may learn how many and how great instances
of wickedness men will venture upon for the sake of getting money and
authority, and that they may not fail of either of them; for as when
they are desirous of obtaining the same, they acquire them by ten
thousand evil practices; so when they are afraid of losing them, they
get them confirmed to them by practices much worse than the former, as
if no other calamity so terrible could befall them as the failure of
acquiring so exalted an authority; and when they have acquired it, and
by long custom found the sweetness of it, the losing it again: and since
this last would be the heaviest of all afflictions they all of them
contrive and venture upon the most difficult actions, out of the fear
of losing the same. But let it suffice that I have made these short
reflections upon that subject.

6. When David heard that Abner was slain, it grieved his soul; and he
called all men to witness, with stretching out his hands to God, and
crying out that he was not a partaker in the murder of Abner, and that
his death was not procured by his command or approbation. He also wished
the heaviest curses might light upon him that slew him and upon his
whole house; and he devoted those that had assisted him in this murder
to the same penalties on its account; for he took care not to appear
to have had any hand in this murder, contrary to the assurances he had
given and the oaths he had taken to Abner. However, he commanded all the
people to weep and lament this man, and to honor his dead body with the
usual solemnities; that is, by rending their garments, and putting on
sackcloth, and that things should be the habit in which they should go
before the bier; after which he followed it himself, with the elders and
those that were rulers, lamenting Abner, and by his tears demonstrating
his good-will to him while he was alive, and his sorrow for him now he
was dead, and that he was not taken off with his consent. So he buried
him at Hebron in a magnificent manner, and indited funeral elegies for
him; he also stood first over the monument weeping, and caused others
to do the same; nay, so deeply did the death of Abner disorder him,
that his companions could by no means force him to take any food, but he
affirmed with an oath that he would taste nothing till the sun was set.
This procedure gained him the good-will of the multitude; for such as
had an affection for Abner were mightily satisfied with the respect
he paid him when he was dead, and the observation of that faith he had
plighted to him, which was shown in his vouchsafing him all the usual
ceremonies, as if he had been his kinsman and his friend, and not
suffering him to be neglected and injured with a dishonorable burial,
as if he had been his enemy; insomuch that the entire nation rejoiced at
the king's gentleness and mildness of disposition, every one being ready
to suppose that the king would have taken the same care of them in the
like circumstances, which they saw be showed in the burial of the dead
body of Abner. And indeed David principally intended to gain a good
reputation, and therefore he took care to do what was proper in this
case, whence none had any suspicion that he was the author of Abner's
death. He also said this to the multitude, that he was greatly troubled
at the death of so good a man; and that the affairs of the Hebrews had
suffered great detriment by being deprived of him, who was of so great
abilities to preserve them by his excellent advice, and by the strength
of his hands in war. But he added, that "God, who hath a regard to all
men's actions, will not suffer this man [Joab] to go off unrevenged; but
know ye, that I am not able to do any thing to these sons of Zeruiah,
Joab and Abishai, who have more power than I have; but God will requite
their insolent attempts upon their own heads." And this was the fatal
conclusion of the life of Abner.



CHAPTER 2. That Upon The Slaughter Of Ishbosheth By The Treachery Of His
Friends, David Received The Whole Kingdom.


1. When Ishbosheth, the son of Saul, had heard of the death of Abner,
he took it to heart to be deprived of a man that was of his kindred, and
had indeed given him the kingdom, but was greatly afflicted, and Abner's
death very much troubled him; nor did he himself outlive any long time,
but was treacherously set upon by the sons of Rimmon, [Baanah and Rechab
were their names,] and was slain by them; for these being of a family of
the Benjamites, and of the first rank among them, thought that if they
should slay Ishbosheth, they should obtain large presents from David,
and be made commanders by him, or, however, should have some other trust
committed to them. So when they once found him alone, and asleep at
noon, in an upper room, when none of his guards were there, and when the
woman that kept the door was not watching, but was fallen asleep also,
partly on account of the labor she had undergone, and partly on
account of the heat of the day, these men went into the room in which
Ishbosheth, Saul's son, lay asleep, and slew him; they also cut off
his head, and took their journey all that night, and the next day, as
supposing themselves flying away from those they had injured, to one
that would accept of this action as a favor, and would afford them
security. So they came to Hebron, and showed David the head of
Ishbosheth, and presented themselves to him as his well-wishers, and
such as had killed one that was his enemy and antagonist. Yet David did
not relish what they had done as they expected, but said to them, "You
vile wretches, you shall immediately receive the punishment you deserve.
Did not you know what vengeance I executed on him that murdered Saul,
and brought me his crown of gold, and this while he who made this
slaughter did it as a favor to him, that he might not be caught by his
enemies? Or do you imagine that I am altered in my disposition, and
suppose that I am not the same man I then was, but am pleased with men
that are wicked doers, and esteem your vile actions, when you are become
murderers of your master, as grateful to me, when you have slain a
righteous man upon his bed, who never did evil to any body, and treated
you with great good-will and respect? Wherefore you shall suffer the
punishment due on his account, and the vengeance I ought to inflict upon
you for killing Ishbosheth, and for supposing that I should take his
death kindly at your hands; for you could not lay a greater blot on my
honor, than by making such a supposal." When David had said this, he
tormented them with all sorts of torments, and then put them to death;
and he bestowed all accustomed rites on the burial of the head of
Ishbosheth, and laid it in the grave of Abner.

2. When these things were brought to this conclusion, all the principal
men of the Hebrew people came to David to Hebron, with the heads of
thousands, and other rulers, and delivered themselves up to him, putting
him in mind of the good-will they had borne to him in Saul's lifetime,
and the respect they then had not ceased to pay him when he was captain
of a thousand, as also that he was chosen of God by Samuel the prophet,
he and his sons; [2] and declaring besides, how God had given him
power to save the land of the Hebrews, and to overcome the Philistines.
Whereupon he received kindly this their alacrity on his account; and
exhorted them to continue in it, for that they should have no reason to
repent of being thus disposed to him. So when he had feasted them, and
treated them kindly, he sent them out to bring all the people to him;
upon which came to him about six thousand and eight hundred armed men of
the tribe of Judah, who bare shields and spears for their weapons, for
these had [till now] continued with Saul's son, when the rest of the
tribe of Judah had ordained David for their king. There came also seven
thousand and one hundred out of the tribe of Simeon. Out of the tribe
of Levi came four thousand and seven hundred, having Jehoiada for their
leader. After these came Zadok the high priest, with twenty-two captains
of his kindred. Out of the tribe of Benjamin the armed men were four
thousand; but the rest of the tribe continued, still expecting that some
one of the house of Saul should reign over them. Those of the tribe of
Ephraim were twenty thousand and eight hundred, and these mighty men of
valor, and eminent for their strength. Out of the half tribe of Manasseh
came eighteen thousand, of the most potent men. Out of the tribe of
Issachar came two hundred, who foreknew what was to come hereafter, [3]
but of armed men twenty thousand. Of the tribe of Zebulon fifty thousand
chosen men. This was the only tribe that came universally in to David,
and all these had the same weapons with the tribe of Gad. Out of the
tribe of Naphtali the eminent men and rulers were one thousand, whose
weapons were shields and spears, and the tribe itself followed after,
being [in a manner] innumerable [thirty-seven thousand]. Out of the
tribe of Dan there were of chosen men twenty-seven thousand and six
hundred. Out of the tribe of Asher were forty thousand. Out of the two
tribes that were beyond Jordan, and the rest of the tribe of Manasseh,
such as used shields, and spears, and head-pieces, and swords, were a
hundred and twenty thousand. The rest of the tribes also made use of
swords. This multitude came together to Hebron to David, with a great
quantity of corn, and wine, and all other sorts of food, and established
David in his kingdom with one consent. And when the people had rejoiced
for three days in Hebron, David and all the people removed and came to
Jerusalem.



CHAPTER 3. How David Laid Siege To Jerusalem; And When He Had Taken
The City, He Cast The Canaanites Out Of It, And Brought In The Jews To
Inhabit Therein.


1. Now the Jebusites, who were the inhabitants of Jerusalem, and were by
extraction Canaanites, shut their gates, and placed the blind, and the
lame, and all their maimed persons, upon the wall, in way of derision
of the king, and said that the very lame themselves would hinder his
entrance into it. This they did out of contempt of his power, and as
depending on the strength of their walls. David was hereby enraged,
and began the siege of Jerusalem, and employed his utmost diligence
and alacrity therein, as intending by the taking of this place to
demonstrate his power, and to intimidate all others that might be of the
like [evil] disposition towards him. So he took the lower city by force,
but the citadel held out still; [4] whence it was that the king, knowing
that the proposal of dignities and rewards would encourage the soldiers
to greater actions, promised that he who should first go over the
ditches that were beneath the citadel, and should ascend to the citadel
itself and take it, should have the command of the entire people
conferred upon him. So they all were ambitious to ascend, and thought no
pains too great in order to ascend thither, out of their desire of the
chief command. However, Joab, the son of Zeruiah, prevented the rest;
and as soon as he was got up to the citadel, cried out to the king, and
claimed the chief command.

2. When David had cast the Jebusites out of the citadel, he also rebuilt
Jerusalem, and named it The City of David, and abode there all the time
of his reign; but for the time that he reigned over the tribe of Judah
only in Hebron, it was seven years and six months. Now when he had
chosen Jerusalem to be his royal city, his affairs did more and more
prosper, by the providence of God, who took care that they should
improve and be augmented. Hiram also, the king of the Tyrians,
sent ambassadors to him, and made a league of mutual friendship and
assistance with him. He also sent him presents, cedar-trees, and
mechanics, and men skillful in building and architecture, that they
might build him a royal palace at Jerusalem. Now David made buildings
round about the lower city: he also joined the citadel to it, and made
it one body; and when he had encompassed all with walls, he appointed
Joab to take care of them. It was David, therefore, who first cast the
Jebusites out of Jerusalem, and called it by his own name, The City
of David: for under our forefather Abraham it was called [Salem, or]
Solyma; [5] but after that time, some say that Homer mentions it by that
name of Solyma, [for he named the temple Solyma, according to the Hebrew
language, which denotes security.] Now the whole time from the warfare
under Joshua our general against the Canaanites, and from that war in
which he overcame them, and distributed the land among the Hebrews, [nor
could the Israelites ever cast the Canaanites out of Jerusalem until
this time, when David took it by siege,] this whole time was five
hundred and fifteen years.

3. I shall now make mention of Araunah, who was a wealthy man among the
Jebusites, but was not slain by David in the siege of Jerusalem, because
of the good-will he bore to the Hebrews, and a particular benignity and
affection which he had to the king himself; which I shall take a more
seasonable opportunity to speak of a little afterwards. Now David
married other wives over and above those which he had before: he had
also concubines. The sons whom he had were in number eleven, whose
names were Amnon, Emnos, Eban, Nathan, Solomon, Jeban, Elien, Phalna,
Ennaphen, Jenae, Eliphale; and a daughter, Tamar. Nine of these were
born of legitimate wives, but the two last-named of concubines; and
Tamar had the same mother with Absalom.



CHAPTER 4. That When David Had Conquered The Philistines Who Made War
Against Him At Jerusalem, He Removed The Ark To Jerusalem And Had A Mind
To Build A Temple.


1. When the Philistines understood that David was made king of the
Hebrews, they made war against him at Jerusalem; and when they had
seized upon that valley which is called The Valley of the Giants, and is
a place not far from the city, they pitched their camp therein; but the
king of the Jews, who never permitted himself to do any thing without
prophecy, [6] and the command of God and without depending on him as a
security for the time to come, bade the high priest to foretell to him
what was the will of God, and what would be the event of this battle.
And when he foretold that he should gain the victory and the dominion,
he led out his army against the Philistines; and when the battle was
joined, he came himself behind, and fell upon the enemy on the sudden,
and slew some of them, and put the rest to flight. And let no one
suppose that it was a small army of the Philistines that came against
the Hebrews, as guessing so from the suddenness of their defeat,
and from their having performed no great action, or that was worth
recording, from the slowness of their march, and want of courage; but
let him know that all Syria and Phoenicia, with many other nations
besides them, and those warlike nations also, came to their assistance,
and had a share in this war, which thing was the only cause why, when
they had been so often conquered, and had lost so many ten thousands of
their men, they still came upon the Hebrews with greater armies; nay,
indeed, when they had so often failed of their purpose in these battles,
they came upon David with an army three times as numerous as before,
and pitched their camp on the same spot of ground as before. The king
of Israel therefore inquired of God again concerning the event of the
battle; and the high priest prophesied to him, that he should keep his
army in the groves, called the Groves of Weeping, which were not far
from the enemy's camp, and that he should not move, nor begin to fight,
till the trees of the grove should be in motion without the wind's
blowing; but as soon as these trees moved, and the time foretold to him
by God was come, he should, without delay, go out to gain what was
an already prepared and evident victory; for the several ranks of the
enemy's army did not sustain him, but retreated at the first onset, whom
he closely followed, and slew them as he went along, and pursued them
to the city Gaza [which is the limit of their country]: after this he
spoiled their camp, in which he found great riches; and he destroyed
their gods.

2. When this had proved the event of the battle, David thought it
proper, upon a consultation with the elders, and rulers, and captains of
thousands, to send for those that were in the flower of their age out
of all his countrymen, and out of the whole land, and withal for the
priests and the Levites, in order to their going to Kirjathjearim, to
bring up the ark of God out of that city, and to carry it to Jerusalem,
and there to keep it, and offer before it those sacrifices and those
other honors with which God used to be well-pleased; for had they done
thus in the reign of Saul, they had not undergone any great misfortunes
at all. So when the whole body of the people were come together, as they
had resolved to do, the king came to the ark, which the priest brought
out of the house of Aminadab, and laid it upon a new cart, and permitted
their brethren and their children to draw it, together with the oxen.
Before it went the king, and the whole multitude of the people with him,
singing hymns to God, and making use of all sorts of songs usual among
them, with variety of the sounds of musical instruments, and with
dancing and singing of psalms, as also with the sounds of trumpets and
of cymbals, and so brought the ark to Jerusalem. But as they were come
to the threshing-floor of Chidon, a place so called, Uzzah was slain by
the anger of God; for as the oxen shook the ark, he stretched out his
hand, and would needs take hold of it. Now, because he was not a priest
[7] and yet touched the ark, God struck him dead. Hereupon both the
king and the people were displeased at the death of Uzzah; and the place
where he died is still called the Breach of Uzzah unto this day. So
David was afraid; and supposing that if he received the ark to himself
into the city, he might suffer in the like manner as Uzzah had suffered,
who, upon his bare putting out his hand to the ark, died in the manner
already mentioned, he did not receive it to himself into the city, but
he took it aside unto a certain place belonging to a righteous man,
whose name was Obededom, who was by his family a Levite, and deposited
the ark with him; and it remained there three entire months. This
augmented the house of Obededom, and conferred many blessings upon it.
And when the king heard what had befallen Obededom, how he was become,
of a poor man in a low estate, exceeding happy, and the object of envy
to all those that saw or inquired after his house, he took courage, and,
hoping that he should meet with no misfortune thereby, he transferred
the ark to his own house; the priests carrying it, while seven companies
of singers, who were set in that order by the king, went before it,
and while he himself played upon the harp, and joined in the music,
insomuch, that when his wife Michel, the daughter of Saul, who was our
first king, saw him so doing, she laughed at him. But when they had
brought in the ark, they placed it under the tabernacle which David had
pitched for it, and he offered costly sacrifices and peace-offerings,
and treated the whole multitude, and dealt both to the women, and the
men, and the infants a loaf of bread and a cake, and another cake baked
in a pan, with the portion of the sacrifice. So when he had thus feasted
the people, he sent them away, and he himself returned to his own house.

3. But when Michal his wife, the daughter of Saul, came and stood by
him, she wished him all other happiness, and entreated that whatsoever
he should further desire, to the utmost possibility, might be given him
by God, and that he might be favorable to him; yet did she blame him,
that so great a king as he was should dance after an unseemly manner,
and in his dancing, uncover himself among the servants and the
handmaidens. But he replied, that he was not ashamed to do what was
acceptable to God, who had preferred him before her father, and before
all others; that he would play frequently, and dance, without any regard
to what the handmaidens and she herself thought of it. So this Michal,
who was David's wife, had no children; however, when she was afterward
married to him to whom Saul her father had given her, [for at this time
David had taken her away from him, and had her himself,] she bare five
children. But concerning those matters I shall discourse in a proper
place.

4. Now when the king saw that his affairs grew better almost every
day, by the will of God, he thought he should offend him, if, while
he himself continued in houses made of cedar, such as were of a great
height, and had the most curious works of architecture in them, he
should overlook the ark while it was laid in a tabernacle, and was
desirous to build a temple to God, as Moses had predicted such a temple
should be built. [8] And when he had discoursed with Nathan the prophet
about these things, and had been encouraged by him to do whatsoever he
had a mind to do, as having God with him, and his helper in all things,
he was thereupon the more ready to set about that building. But God
appeared to Nathan that very night, and commanded him to say to David,
[9] that he took his purpose and his desires kindly, since nobody had
before now taken it into their head to build him a temple, although
upon his having such a notion he would not permit him to build him
that temple, because he had made many wars, and was defiled with the
slaughter of his enemies; that, however, after his death, in his old
age, and when he had lived a long life, there should be a temple built
by a son of his, who should take the kingdom after him, and should be
called Solomon, whom he promised to provide for, as a father provides
for his son, by preserving the kingdom for his son's posterity, and
delivering it to them; but that he would still punish him, if he sinned,
with diseases and barrenness of land. When David understood this
from the prophet, and was overjoyful at this knowledge of the sure
continuance of the dominion to his posterity, and that his house should
be splendid, and very famous, he came to the ark, and fell down on his
face, and began to adore God, and to return thanks to him for all his
benefits, as well for those that he had already bestowed upon him in
raising him from a low state, and from the employment of a shepherd, to
so great dignity of dominion and glory; as for those also which he had
promised to his posterity; and besides, for that providence which he had
exercised over the Hebrews in procuring them the liberty they enjoyed.
And when he had said thus, and had sung a hymn of praise to God, he went
his way.



CHAPTER 5. How David Brought Under The Philistines, And The Moabites,
And The Kings Of Sophene And Of Damascus, And Of The Syrians As Also The
Idumeans, In War; And How He Made A League With The King Of Hamath; And
Was Mindful Of The Friendship That Jonathan, The Son Of Saul, Had Borne
Him.


1. A Litlle while after this, he considered that he ought to make
war against the Philistines, and not to see any idleness or laziness
permitted in his management, that so it might prove, as God had foretold
to him, that when he had overthrown his enemies, he should leave his
posterity to reign in peace afterward: so he called together his army
again, and when he had charged them to be ready and prepared for war,
and when he thought that all things in his army were in a good state,
he removed from Jerusalem, and came against the Philistines; and when
he had overcome them in battle, and had cut off a great part of their
country, and adjoined it to the country of the Hebrews, he transferred
the war to the Moabites; and when he had overcome two parts of their
army in battle, he took the remaining part captive, and imposed tribute
upon them, to be paid annually. He then made war against Iadadezer, the
son of Rehob, king of Sophene; [10] and when he had joined battle
with him at 'the river Euphrates, he destroyed twenty thousand of
his footmen, and about seven thousand of his horsemen. He also took a
thousand of his chariots, and destroyed the greatest part of them, and
ordered that no more than one hundred should be kept. [11]

2. Now when Hadad, king of Damascus and of Syria, heard that David
fought against Hadadezer, who was his friend, he came to his assistance
with a powerful army, in hopes to rescue him; and when he had joined
battle with David at the river Euphrates, he failed of his purpose, and
lost in the battle a great number of his soldiers; for there were slain
of the army of Hadad twenty thousand, and all the rest fled. Nicelens
also [of Damascus] makes mention of this king in the fourth book of his
histories; where he speaks thus: "A great while after these things had
happened, there was one of that country whose name was Hadad, who was
become very potent; he reigned over Damascus, and, the other parts
of Syria, excepting Phoenicia. He made war against David, the king of
Judea, and tried his fortune in many battles, and particularly in the
last battle at Euphrates, wherein he was beaten. He seemed to have been
the most excellent of all their kings in strength and manhood," Nay,
besides this, he says of his posterity, that "they succeeded one another
in his kingdom, and in his name;" where he thus speaks: "When Hadad was
dead, his posterity reigned for ten generations, each of his successors
receiving from his father that his dominion, and this his name; as did
the Ptolemies in Egypt. But the third was the most powerful of them all,
and was willing to avenge the defeat his forefather had received; so he
made an expedition against the Jews, and laid waste the city which is
now called Samaria." Nor did he err from the truth; for this is that
Hadad who made the expedition against Samaria, in the reign of Ahab,
king of Israel, concerning whom we shall speak in due place hereafter.

3. Now when David had made an expedition against Damascus, and the other
parts of Syria, and had brought it all into subjection, and had placed
garrisons in the country, and appointed that they should pay tribute, he
returned home. He also dedicated to God at Jerusalem the golden quivers,
the entire armor which the guards of Hadad used to wear; which Shishak,
the king of Egypt, took away when he fought with David's grandson,
Rehoboam, with a great deal of other wealth which he carried out of
Jerusalem. However, these things will come to be explained in their
proper places hereafter. Now as for the king of the Hebrews, he was
assisted by God, who gave him great success in his wars, and he made all
expedition against the best cities of Hadadezer, Betah and Machen; so he
took them by force, and laid them waste. Therein was found a very great
quantity of gold and silver, besides that sort of brass which is said
to be more valuable than gold; of which brass Solomon made that large
vessel which was called The [Brazen] Sea, and those most curious lavers,
when he built the temple for God.

4. But when the king of Hamath was informed of the ill success of
Hadadezer, and had heard of the ruin of his army, he was afraid on his
own account, and resolved to make a league of friendship and fidelity
with David before he should come against him; so he sent to him his
son Joram, and professed that he owed him thanks for fighting against
Hadadezer, who was his enemy, and made a league with him of mutual
assistance and friendship. He also sent him presents, vessels of ancient
workmanship, both of gold, of silver, and of brass. So when David had
made this league of mutual assistance with Toi, [for that was the name
of the king of Hamath,] and had received the presents he sent him, he
dismissed his son with that respect which was due on both sides; but
then David brought those presents that were sent by him, as also the
rest of the gold and silver which he had taken of the cities whom he
had conquered, and dedicated them to God. Nor did God give victory and
success to him only when he went to the battle himself, and led his own
army, but he gave victory to Abishai, the brother of Joab, general of
his forces, over the Idumeans, [12] and by him to David, when he sent
him with an army into Idumea: for Abishai destroyed eighteen thousand
of them in the battle; whereupon the king [of Israel] placed garrisons
through all Idumea, and received the tribute of the country, and of
every head among them. Now David was in his nature just, and made his
determination with regard to truth. He had for the general of his whole
army Joab; and he made Jehoshaphat, the son of Ahilud, recorder. He also
appointed Zadok, of the family of Phinehas, to be high priest, together
with Abiathar, for he was his friend. He also made Seisan the scribe,
and committed the command over the guards of his body to Benaiah; the
son of Jehoiada. His elder sons were near his body, and had the care of
it also.

5. He also called to mind the covenants and the oaths he had made with
Jonathan, the son of Saul, and the friendship and affection Jonathan had
for him; for besides all the rest of his excellent qualities with which
he was endowed, he was also exceeding mindful of such as had at other
times bestowed benefits upon him. He therefore gave order that inquiry
should be made, whether any of Jonathan's lineage were living, to whom
he might make return of that familiar acquaintance which Jonathan had
had with him, and for which he was still debtor. And when one of Saul's
freed men was brought to him, who was acquainted with those of his
family that were still living, he asked him whether he could tell him
of any one belonging to Jonathan that was now alive, and capable of a
requital of the benefits which he had received from Jonathan. And he
said, that a son of his was remaining, whose name was Mephibosheth, but
that he was lame of his feet; for that when his nurse heard that the
father and grandfather of the child were fallen in the battle, she
snatched him up, and fled away, and let him fall from her shoulders,
and his feet were lamed. So when he had learned where and by whom he was
brought up, he sent messengers to Machir, to the city of Lodebar, for
with him was the son of Jonathan brought up, and sent for him to come
to him. So when Mephibosheth came to the king, he fell on his face and
worshipped him; but David encouraged him, bade him be of good cheer,
and expect better times. So he gave him his father's house, and all the
estate which his grandfather Saul was in possession of, and bade him
come and diet with him at his own table, and never to be absent one day
from that table. And when the youth had worshipped him on account of his
words and gifts given to him, he called for Ziba, and told him that he
had given the youth his father's house, and all Saul's estate. He also
ordered that Ziba should cultivate his land, and take care of it, and
bring him the profits of all to Jerusalem. Accordingly, David brought
him to his table every day, and bestowed upon the youth, Ziba and his
sons, who were in number fifteen, and his servants, who were in
number twenty. When the king had made these appointments, and Ziba had
worshipped him, and promised to do all that he had bidden him, he went
his way; so that this son of Jonathan dwelt at Jerusalem, and dieted at
the king's table, and had the same care that a son could claim taken of
him. He also had himself a son, whom he named Micha.



CHAPTER 6. How The War Was Waged Against The Ammonites And Happily
Concluded.


1. This were the honors that such as were left of Saul's and Jonathan's
lineage received from David. About this time died Nahash, the king
of the Ammonites, who was a friend of David's; and when his son had
succeeded his father in the kingdom, David sent ambassadors to him to
comfort him; and exhorted him to take his father's death patiently, and
to expect that he would continue the same kindness to himself which
he had shown to his father. But the princes of the Ammonites took this
message in evil part, and not as David's kind dispositions gave reason
to take it; and they excited the king to resent it; and said that David
had sent men to spy out the country, and what strength it had, under the
pretense of humanity and kindness. They further advised him to have a
care, and not to give heed to David's words, lest he should be deluded
by him, and so fall into an inconsolable calamity. Accordingly Nahash's
[son], the king of the Ammonites, thought these princes spake what was
more probable than the truth would admit, and so abused the ambassadors
after a very harsh manner; for he shaved the one half of their beards,
and cut off one half of their garments, and sent his answer, not
in words, but in deeds. When the king of Israel saw this, he had
indignation at it, and showed openly that he would not overlook this
injurious and contumelious treatment, but would make war with the
Ammonites, and would avenge this wicked treatment of his ambassadors
on their king. So that king's intimate friends and commanders,
understanding that they had violated their league, and were liable to
be punished for the same, made preparations for war; they also sent a
thousand talents to the Syrian king of Mesopotamia, and endeavored to
prevail with him to assist them for that pay, and Shobach. Now these
kings had twenty thousand footmen. They also hired the king of the
country called Maacah, and a fourth king, by name Ishtob; which last had
twelve thousand armed men.

2. But David was under no consternation at this confederacy, nor at the
forces of the Ammonites; and putting his trust in God, because he was
going to war in a just cause, on account of the injurious treatment he
had met with, he immediately sent Joab, the captain of his host, against
them, and gave him the flower of his army, who pitched his camp by
Rabbah, the metropolis of the Ammonites; whereupon the enemy came
out, and set themselves in array, not all of them together, but in
two bodies; for the auxiliaries were set in array in the plain by
themselves, but the army of the Ammonites at the gates over against the
Hebrews. When Joab saw this, he opposed one stratagem against another,
and chose out the most hardy part of his men, and set them in opposition
to the king of Syria, and the kings that were with him, and gave the
other part to his brother Abishai, and bid him set them in opposition
to the Ammonites; and said to him, that in case he should see that the
Syrians distressed him, and were too hard for him, he should order his
troops to turn about and assist him; and he said that he himself
would do the same to him, if he saw him in the like distress from the
Ammonites. So he sent his brother before, and encouraged him to do
every thing courageously and with alacrity, which would teach them to
be afraid of disgrace, and to fight manfully; and so he dismissed him
to fight with the Ammonites, while he fell upon the Syrians. And though
they made a strong opposition for a while, Joab slew many of them,
but compelled the rest to betake themselves to flight; which, when the
Ammonites saw, and were withal afraid of Abishai and his army, they
staid no longer, but imitated their auxiliaries, and fled to the city.
So Joab, when he had thus overcome the enemy, returned with great joy to
Jerusalem to the king.

3. This defeat did not still induce the Ammonites to be quiet, nor to
own those that were superior to them to be so, and be still, but they
sent to Chalaman, the king of the Syrians, beyond Euphrates, and hired
him for an auxiliary. He had Shobach for the captain of his host, with
eighty thousand footmen, and ten thousand horsemen. Now when the king of
the Hebrews understood that the Ammonites had again gathered so great
an army together, he determined to make war with them no longer by his
generals, but he passed over the river Jordan himself with all his army;
and when he met them he joined battle with them, and overcame them,
and slew forty thousand of their footmen, and seven thousand of their
horsemen. He also wounded Shobach, the general of Chalaman's forces,
who died of that stroke; but the people of Mesopotamia, upon such a
conclusion of the battle, delivered themselves up to David, and sent him
presents, who at winter time returned to Jerusalem. But at the beginning
of the spring he sent Joab, the captain of his host, to fight against
the Ammonites, who overran all their country, and laid it waste, and
shut them up in their metropolis Rabbah, and besieged them therein.



CHAPTER 7. How David Fell In Love With Bathsheba, And Slew Her Husband
Uriah, For Which He Is Reproved By Nathan.


1. But David fell now into a very grievous sin, though he were otherwise
naturally a righteous and a religious man, and one that firmly observed
the laws of our fathers; for when late in an evening he took a view
round him from the roof of his royal palace, where he used to walk at
that hour, he saw a woman washing herself in her own house: she was one
of extraordinary beauty, and therein surpassed all other women; her name
was Bathsheba. So he was overcome by that woman's beauty, and was
not able to restrain his desires, but sent for her, and lay with her.
Hereupon she conceived with child, and sent to the king, that he should
contrive some way for concealing her sin [for, according to the laws of
their fathers, she who had been guilty of adultery ought to be put to
death]. So the king sent for Joab's armor-bearer from the siege, who was
the woman's husband, and his name was Uriah. And when he was come, the
king inquired of him about the army, and about the siege; and when he
had made answer that all their affairs went according to their wishes,
the king took some portions of meat from his supper, and gave them to
him, and bade him go home to his wife, and take his rest with her.
Uriah did not do so, but slept near the king with the rest of his
armor-bearers. When the king was informed of this, he asked him why he
did not go home to his house, and to his wife, after so long an absence;
which is the natural custom of all men, when they come from a long
journey. He replied, that it was not right, while his fellow soldiers,
and the general of the army, slept upon the ground, in the camp, and
in an enemy's country, that he should go and take his rest, and solace
himself with his wife. So when he had thus replied, the king ordered him
to stay there that night, that he might dismiss him the next day to the
general. So the king invited Uriah to supper, and after a cunning and
dexterous manlier plied him with drink at supper, till he was thereby
disordered; yet did he nevertheless sleep at the king's gates without
any inclination to go to his wife. Upon this the king was very angry at
him; and wrote to Joab, and commanded him to punish Uriah, for he told
him that he had offended him; and he suggested to him the manner in
which he would have him punished, that it might not be discovered that
he was himself the author of this his punishment; for he charged him
to set him over against that part of the enemy's army where the attack
would be most hazardous, and where he might be deserted, and be in the
greatest jeopardy, for he bade him order his fellow soldiers to retire
out of the fight. When he had written thus to him, and sealed the letter
with his own seal, he gave it to Uriah to carry to Joab. When Joab had
received it, and upon reading it understood the king's purpose, he set
Uriah in that place where he knew the enemy would be most troublesome
to them; and gave him for his partners some of the best soldiers in
the army; and said that he would also come to their assistance with
the whole army, that if possible they might break down some part of
the wall, and enter the city. And he desired him to be glad of the
opportunity of exposing himself to such great pains, and not to be
displeased at it, since he was a valiant soldier, and had a great
reputation for his valor, both with the king and with his countrymen.
And when Uriah undertook the work he was set upon with alacrity, he gave
private orders to those who were to be his companions, that when they
saw the enemy make a sally, they should leave him. When, therefore, the
Hebrews made an attack upon the city, the Ammonites were afraid that the
enemy might prevent them, and get up into the city, and this at the very
place whither Uriah was ordered; so they exposed their best soldiers to
be in the forefront, and opened their gates suddenly, and fell upon the
enemy with great vehemence, and ran violently upon them. When those
that were with Uriah saw this, they all retreated backward, as Joab had
directed them beforehand; but Uriah, as ashamed to run away and leave
his post, sustained the enemy, and receiving the violence of their
onset, he slew many of them; but being encompassed round, and caught in
the midst of them, he was slain, and some other of his companions were
slain with him.

2. When this was done, Joab sent messengers to the king, and ordered
them to tell him that he did what he could to take the city soon; but
that, as they made an assault on the wall, they had been forced to
retire with great loss; and bade them, if they saw the king was angry at
it, to add this, that Uriah was slain also. When the king had heard this
of the messengers, he took it heinously, and said that they did wrong
when they assaulted the wall, whereas they ought, by undermining and
other stratagems of war, to endeavor the taking of rite city, especially
when they had before their eyes the example of Abimelech, the son of
Gideon, who would needs take the tower in Thebes by force, and was
killed by a large stone thrown at him by an old woman; and although
he was a man of great prowess, he died ignominiously by the dangerous
manner of his assault: that they should remember this accident, and not
come near the enemy's wall, for that the best method of making war with
success was to call to mind the accidents of former wars, and what good
or bad success had attended them in the like dangerous cases, that so
they might imitate the one, and avoid the other. But when the king was
in this disposition, the messenger told him that Uriah was slain also;
whereupon he was pacified. So he bade the messenger go back to Joab
and tell him that this misfortune is no other than what is common among
mankind, and that such is the nature, and such the accidents of war,
insomuch that sometimes the enemy will have success therein, and
sometimes others; but that he ordered him to go on still in his care
about the siege, that no ill accident might befall him in it hereafter;
that they should raise bulwarks and use machines in besieging the city;
and when they have gotten it, to overturn its very foundations, and to
destroy all those that are in it. Accordingly the messenger carried the
king's message with which he was charged, and made haste to Joab. But
Bathsheba, the wife of Uriah, when she was informed of the death of
her husband, mourned for his death many days; and when her mourning was
over, and the tears which she shed for Uriah were dried up, the king
took her to wife presently; and a son was born to him by her.

3. With this marriage God was not well pleased, but was thereupon
angry at David; and he appeared to Nathan the prophet in his sleep,
and complained of the king. Now Nathan was a fair and prudent man; and
considering that kings, when they fall into a passion, are guided more
by that passion than they are by justice, he resolved to conceal the
threatenings that proceeded from God, and made a good-natured discourse
to him, and this after the manner following:--He desired that the king
would give him his opinion in the following case:--"There were," said he,
"two men inhabiting the same city, the one of them was rich, and [the
other poor]. The rich man had a great many flocks of cattle, of sheep,
and of kine; but the poor man had but one ewe lamb. This he brought up
with his children, and let her eat her food with them; and he had the
same natural affection for her which any one might have for a daughter.
Now upon the coming of a stranger to the rich man, he would not
vouchsafe to kill any of his own flocks, and thence feast his friend;
but he sent for the poor man's lamb, and took her away from him,
and made her ready for food, and thence feasted the stranger." This
discourse troubled the king exceedingly; and he denounced to Nathan,
that "this man was a wicked man who could dare to do such a thing; and
that it was but just that he should restore the lamb fourfold, and be
punished with death for it also." Upon this Nathan immediately said that
he was himself the man who ought to suffer those punishments, and that
by his own sentence; and that it was he who had perpetrated this 'great
and horrid crime.' He also revealed to him, and laid before him, the
anger of God against him, who had made him king over the army of the
Hebrews, and lord of all the nations, and those many and great nations
round about him; who had formerly delivered him out of the hands of
Saul, and had given him such wives as he had justly and legally married;
and now this God was despised by him, and affronted by his impiety, when
he had married, and now had, another man's wife; and by exposing her
husband to the enemy, had really slain him; that God would inflict
punishments upon him on account of those instances of wickedness; that
his own wives should be forced by one of his sons; and that he should
be treacherously supplanted by the same son; and that although he had
perpetrated his wickedness secretly, yet should that punishment which
he was to undergo be inflicted publicly upon him; "that, moreover," said
he, "the child which was born to thee of her shall soon die." When the
king was troubled at these messages, and sufficiently confounded, and
said with tears and sorrow that he had sinned, [for he was without
controversy a pious man, and guilty of no sin at all in his whole life,
excepting those in the matter of Uriah,] God had compassion on him, and
was reconciled to him, and promised that he would preserve to him both
his life and his kingdom; for he said that, seeing he repented of the
things he had done, he was no longer displeased with him. So Nathan,
when he had delivered this prophecy to the king, returned home.

4. However, God sent a dangerous distemper upon the child that was born
to David of the wife of Uriah, at which the king was troubled, and did
not take any food for seven days, although his servants almost forced
him to take it; but he clothed himself in a black garment, and fell
down, and lay upon the ground in sackcloth, entrusting God for the
recovery of the child, for he vehemently loved the child's mother; but
when, on the seventh day, the child was dead, the king's servants durst
not tell him of it, as supposing that when he knew it, he would still
less admit of food, and other care of himself, by reason of his grief at
the death of his son, since when the child was only sick, he so greatly
afflicted himself, and grieved for him: but when the king perceived that
his servants were in disorder, and seemed to be affected, as those who
are very desirous to conceal something, he understood that the child was
dead; and when he had called one of his servants to him, and discovered
that so it was, he arose up and washed himself, and took a white
garment, and came into the tabernacle of God. He also commanded them
to set supper before him, and thereby greatly surprised his kindred and
servants, while he did nothing of this when the child was sick, but did
it all when he was dead. Whereupon having first begged leave to ask
him a question, they besought him to tell them the reason of this his
conduct; he then called them unskillful people, and instructed them
how he had hopes of the recovery of the child while it was alive, and
accordingly did all that was proper for him to do, as thinking by such
means to render God propitious to him; but that when the child was
dead, there was no longer any occasion for grief, which was then to no
purpose. When he had said this, they commended the king's wisdom
and understanding. He then went in unto Bathsheba his wife, and she
conceived and bare a son; and by the command of Nathan the prophet
called his name Solomon.

5. But Joab sorely distressed the Ammonites in the siege, by cutting
off their waters, and depriving them of other means of subsistence, till
they were in the greatest want of meat and drink, for they depended only
on one small well of water, and this they durst not drink of too freely,
lest the fountain should entirely fail them. So he wrote to the king,
and informed him thereof; and persuaded him to come himself to take the
city, that he might have the honor of the victory. Upon this letter of
Joab's, the king accepted of his good-will and fidelity, and took with
him his army, and came to the destruction of Rabbah; and when he had
taken it by force, he gave it to his soldiers to plunder it; but he
himself took the king of the Ammonites' crown, whose weight was a
talent of gold; [13] and it had in its middle a precious stone called
a sardonyx; which crown David ever after wore on his own head. He also
found many other vessels in the city, and those both splendid and
of great price; but as for the men, he tormented them, [14] and then
destroyed them; and when he had taken the other cities of the Ammonites
by force, he treated them after the same manner.



CHAPTER 8. How Absalom Murdered Amnon, Who Had Forced His Own Sister;
And How He Was Banished And Afterwards Recalled By David.


1. When the king was returned to Jerusalem, a sad misfortune befell
his house, on the occasion following: He had a daughter, who was yet
a virgin, and very handsome, insomuch that she surpassed all the most
beautiful women; her name was Tamar; she had the same mother with
Absalom. Now Amnon, David's eldest son, fell in love with her, and being
not able to obtain his desires, on account of her virginity, and the
custody she was under, was so much out of order, nay, his grief so eat
up his body, that he grew lean, and his color was changed. Now there
was one Jenadab, a kinsman and friend of his, who discovered this his
passion, for he was an extraordinary wise man, and of great sagacity of
mind. When, therefore, he saw that every morning Amnon was not in body
as he ought to be, he came to him, and desired him to tell him what was
the cause of it: however, he said that he guessed that it arose from the
passion of love. Amnon confessed his passion, that he was in love with
a sister of his, who had the same father with himself. So Jenadab
suggested to him by what method and contrivance he might obtain his
desires; for he persuaded him to pretend sickness, and bade him, when
his father should come to him, to beg of him that his sister might come
and minister to him; for if that were done, he should be better, and
should quickly recover from his distemper. So Amnon lay down on his
bed, and pretended to be sick, as Jonadab had suggested. When his father
came, and inquired how he did, he begged of him to send his sister to
him. Accordingly, he presently ordered her to be brought to him; and
when she was come, Amnon bade her make cakes for him, and fry them in
a pan, and do it all with her own hands, because he should take them
better from her hand [than from any one's else]. So she kneaded the
flour in the sight of her brother, and made him cakes, and baked them
in a pan, and brought them to him; but at that time he would not taste
them, but gave order to his servants to send all that were there out of
his chamber, because he had a mind to repose himself, free from tumult
and disturbance. As soon as what he had commanded was done, he desired
his sister to bring his supper to him into the inner parlor; which, when
the damsel had done, he took hold of her, and endeavored to persuade
her to lie with him. Whereupon the damsel cried out, and said, "Nay,
brother, do not force me, nor be so wicked as to transgress the laws,
and bring upon thyself the utmost confusion. Curb this thy unrighteous
and impure lust, from which our house will get nothing but reproach
and disgrace." She also advised him to speak to his father about this
affair; for he would permit him [to marry her]. This she said, as
desirous to avoid her brother's violent passion at present. But he would
not yield to her; but, inflamed with love and blinded with the vehemency
of his passion, he forced his sister: but as soon as Amnon had satisfied
his lust, he hated her immediately, and giving her reproachful words,
bade her rise up and be gone. And when she said that this was a more
injurious treatment than the former, if, now he had forced her, he would
not let her stay with him till the evening, but bid her go away in the
day-time, and while it was light, that she might meet with people that
would be witnesses of her shame,--he commanded his servant to turn her
out of his house. Whereupon she was sorely grieved at the injury and
violence that had been offered to her, and rent her loose coat, [for
the virgins of old time wore such loose coats tied at the hands, and
let down to the ankles, that the inner coats might not be seen,] and
sprinkled ashes on her head; and went up the middle of the city, crying
out and lamenting for the violence that had been offered her. Now
Absalom, her brother, happened to meet her, and asked her what sad thing
had befallen her, that she was in that plight; and when she had told him
what injury had been offered her, he comforted her, and desired her to
be quiet, and take all patiently, and not to esteem her being corrupted
by her brother as an injury. So she yielded to his advice, and left off
her crying out, and discovering the force offered her to the multitude;
and she continued as a widow with her brother Absalom a long time.

2. When David his father knew this, he was grieved at the actions of
Amnon; but because he had an extraordinary affection for him, for he was
his eldest son, he was compelled not to afflict him; but Absalom
watched for a fit opportunity of revenging this crime upon him, for he
thoroughly hated him. Now the second year after this wicked affair about
his sister was over, and Absalom was about to go to shear his own sheep
at Baalhazor, which is a city in the portion of Ephraim, he besought his
father, as well as his brethren, to come and feast with him: but when
David excused himself, as not being willing to be burdensome to him,
Absalom desired he would however send his brethren; whom he did send
accordingly. Then Absalom charged his own servants, that when they
should see Amnon disordered and drowsy with wine, and he should give
them a signal, they should fear nobody, but kill him.

3. When they had done as they were commanded, the rest of his brethren
were astonished and disturbed, and were afraid for themselves, so
they immediately got on horseback, and rode away to their father; but
somebody there was who prevented them, and told their father they were
all slain by Absalom; whereupon he was overcome with sorrow, as for so
many of his sons that were destroyed at once, and that by their brother
also; and by this consideration, that it was their brother that appeared
to have slain them, he aggravated his sorrow for them. So he neither
inquired what was the cause of this slaughter, nor staid to hear any
thing else, which yet it was but reasonable to have done, when so very
great, and by that greatness so incredible, a misfortune was related to
him: he rent his clothes and threw himself upon the ground, and there
lay lamenting the loss of all his sons, both those who, as he was
informed, were slain, and of him who slew them. But Jonadab, the son of
his brother Shemeah, entreated him not to indulge his sorrow so far, for
as to the rest of his sons he did not believe that they were slain, for
he found no cause for such a suspicion; but he said it might deserve
inquiry as to Amnon, for it was not unlikely that Absalom might venture
to kill him on account of the injury he had offered to Tamar. In the
mean time, a great noise of horses, and a tumult of some people that
were coming, turned their attention to them; they were the king's sons,
who were fled away from the feast. So their father met them as they were
in their grief, and he himself grieved with them; but it was more than
he expected to see those his sons again, whom he had a little before
heard to have perished. However, their were tears on both sides; they
lamenting their brother who was killed, and the king lamenting his son,
who was killed also; but Absalom fled to Geshur, to his grandfather by
his mother's side, who was king of that country, and he remained with
him three whole years.

4. Now David had a design to send to Absalom, not that he should come to
be punished, but that he might be with him, for the effects of his anger
were abated by length of time. It was Joab, the captain of his host,
that chiefly persuaded him so to do; for he suborned an ordinary woman,
that was stricken in age, to go to the king in mourning apparel, who
said thus to him:--That two of her sons, in a coarse way, had some
difference between them, and that in the progress of that difference
they came to an open quarrel, and that one was smitten by the other, and
was dead; and she desired him to interpose in this case, and to do her
the favor to save this her son from her kindred, who were very zealous
to have him that had slain his brother put to death, that so she might
not be further deprived of the hopes she had of being taken care of in
her old age by him; and that if he would hinder this slaughter of her
son by those that wished for it, he would do her a great favor, because
the kindred would not be restrained from their purpose by any thing else
than by the fear of him. And when the king had given his consent to what
the woman had begged of him, she made this reply to him:--"I owe thee
thanks for thy benignity to me in pitying my old age, and preventing the
loss of my only remaining child; but in order to assure me of this thy
kindness, be first reconciled to thine own son, and cease to be angry
with him; for how shall I persuade myself that thou hast really bestowed
this favor upon me, while thou thyself continuest after the like
manner in thy wrath to thine own son? for it is a foolish thing to add
willfully another to thy dead son, while the death of the other was
brought about without thy consent." And now the king perceived that
this pretended story was a subornation derived from Joab, and was of his
contrivance; and when, upon inquiry of the old woman, he understood it
to be so in reality, he called for Joab, and told him he had obtained
what he requested according to his own mind; and he bid him bring
Absalom back, for he was not now displeased, but had already ceased to
be angry with him. So Joab bowed himself down to the king, and took his
words kindly, and went immediately to Geshur, and took Absalom with him,
and came to Jerusalem.

5. However, the king sent a message to his son beforehand, as he was
coming, and commanded him to retire to his own house, for he was not
yet in such a disposition as to think fit at present to see him.
Accordingly, upon the father's command, he avoided coming into his
presence, and contented himself with the respects paid him by his own
family only. Now his beauty was not impaired, either by the grief he had
been under, or by the want of such care as was proper to be taken of a
king's son, for he still surpassed and excelled all men in the tallness
of his body, and was more eminent [in a fine appearance] than those that
dieted the most luxuriously; and indeed such was the thickness of the
hair of his head, that it was with difficulty that he was polled every
eighth day; and his hair weighed two hundred shekels [15] which are five
pounds. However, he dwelt in Jerusalem two years, and became the father
of three sons, and one daughter; which daughter was of very great
beauty, and which Rehoboam, the son of Solomon, took to wife afterward,
and had by her a son named Abijah. But Absalom sent to Joab, and desired
him to pacify his father entirely towards him; and to beseech him to
give him leave to come to him to see him, and speak with him. But when
Joab neglected so to do, he sent some of his own servants, and set fire
to the field adjoining to him; which, when Joab understood, he came to
Absalom, and accused him of what he had done; and asked him the reason
why he did so. To which Absalom replied, that "I have found out this
stratagem that might bring thee to us, while thou hast taken no care to
perform the injunction I laid upon thee, which was this, to reconcile my
father to me; and I really beg it of thee, now thou art here, to pacify
my father as to me, since I esteem my coming hither to be more grievous
than my banishment, while my father's wrath against me continues."
Hereby Joab was persuaded, and pitied the distress that Absalom was
in, and became an intercessor with the king for him. And when he
had discoursed with his father, he soon brought him to that amicable
disposition towards Absalom, that he presently sent for him to come to
him; and when he had cast himself down upon the ground, and had begged
for the forgiveness of his offenses, the king raised him up, and
promised him to forget what he had formerly done.



CHAPTER 9. Concerning The Insurrection Of Absalom Against David And
Concerning Ahithophel And Hushai; And Concerning Ziba And Shimei; And
How Ahithophel Hanged Himself.


1. Now Absalom, upon this his success with the king, procured to himself
a great many horses, and many chariots, and that in a little time also.
He had moreover fifty armor-bearers that were about him; and he came
early every day to the king's palace, and spake what was agreeable to
such as came for justice and lost their causes, as if that happened for
want of good counselors about the king, or perhaps because the judges
mistook in that unjust sentence they gave; whereby he gained the
good-will of them all. He told them, that had he but such authority
committed to him, he would distribute justice to them in a most
equitable manner. When he had made himself so popular among the
multitude, he thought he had already the good-will of the people
secured to him; but when four years [16] had passed since his father's
reconciliation to him, he came to him, and besought him to give him
leave to go to Hebron, and pay a sacrifice to God, because he vowed it
to him when he fled out of the country. So when David had granted his
request, he went thither, and great multitudes came running together to
him, for he had sent to a great number so to do.

2. Among them came Ahithophel the Gilonite, a counsellor of David's, and
two hundred men out of Jerusalem itself, who knew not his intentions,
but were sent for as to a sacrifice. So he was appointed king by all
of them, which he obtained by this stratagem. As soon as this news was
brought to David, and he was informed of what he did not expect from
his son, he was aftrighted at this his impious and bold undertaking, and
wondered that he was so far from remembering how his offense had been
so lately forgiven him, that he undertook much worse and more wicked
enterprises; first, to deprive him of that kingdom which was given him
of God; and secondly, to take away his own father's life. He therefore
resolved to fly to the parts beyond Jordan: so he called his most
intimate friends together, and communicated to them all that he had
heard of his son's madness. He committed himself to God, to judge
between them about all their actions; and left the care of his royal
palace to his ten concubines, and went away from Jerusalem, being
willingly accompanied by the rest of the multitude, who went hastily
away with him, and particularly by those six hundred armed men, who
had been with him from his first flight in the days of Saul. But he
persuaded Abiathar and Zadok, the high priests, who had determined to go
away with him, as also all the Levites, who were with the ark, to stay
behind, as hoping that God would deliver him without its removal; but
he charged them to let him know privately how all things went on; and
he had their sons, Ahimmaz the son of Zadok, and Jonathan the son of
Abiathar, for faithful ministers in all things; but Ittai the Gitrite
went out with him whether David would let him or not, for he would have
persuaded him to stay, and on that account he appeared the more friendly
to him. But as he was ascending the Mount of Olives barefooted, and
all his company were in tears, it was told him that Ahithophel was with
Absalom, and was of his side. This hearing augmented his grief; and he
besought God earnestly to alienate the mind of Absalom from Ahithophel,
for he was afraid that he should persuade him to follow his pernicious
counsel, for he was a prudent man, and very sharp in seeing what was
advantageous. When David was gotten upon the top of the mountain, he
took a view of the city; and prayed to God with abundance of tears, as
having already lost his kingdom; and here it was that a faithful friend
of his, whose name was Hushai, met him. When David saw him with his
clothes rent, and having ashes all over his head, and in lamentation for
the great change of affairs, he comforted him, and exhorted him to leave
off grieving; nay, at length he besought him to go back to Absalom, and
appear as one of his party, and to fish out the secretest counsels of
his mind, and to contradict the counsels of Ahithophel, for that he
could not do him so much good by being with him as he might by being
with Absalom. So he was prevailed on by David, and left him, and came to
Jerusalem, whither Absalom himself came also a little while afterward.

3. When David was gone a little farther, there met him Ziba, the servant
of Mephibosheth, [whom he had sent to take care of the possessions which
had been given him, as the son of Jonathan, the son of Saul,] with a
couple of asses, loaden with provisions, and desired him to take as
much of them as he and his followers stood in need of. And when the king
asked him where he had left Mephibosheth, he said he had left him in
Jerusalem, expecting to be chosen king in the present confusions, in
remembrance of the benefits Saul had conferred upon them. At this the
king had great indignation, and gave to Ziba all that he had formerly
bestowed on Mephibosheth; for he determined that it was much fitter that
he should have them than the other; at which Ziba greatly rejoiced.

4. When David was at Bahurim, a place so called, there came out a
kinsman of Saul's, whose name was Shimei, and threw stones at him, and
gave him reproachful words; and as his friends stood about the king and
protected him, he persevered still more in his reproaches, and called
him a bloody man, and the author of all sorts of mischief. He bade him
also go out of the land as an impure and accursed wretch; and he thanked
God for depriving him of his kingdom, and causing him to be punished for
what injuries he had done to his master [Saul], and this by the means of
his own son. Now when they were all provoked against him, and angry at
him, and particularly Abishai, who had a mind to kill Shimei, David
restrained his anger. "Let us not," said he, "bring upon ourselves
another fresh misfortune to those we have already, for truly I have not
the least regard nor concern for this dog that raves at me: I submit
myself to God, by whose permission this man treats me in such a wild
manner; nor is it any wonder that I am obliged to undergo these abuses
from him, while I experience the like from an impious son of my own; but
perhaps God will have some commiseration upon us; if it be his will we
shall overcome them." So he went on his way without troubling himself
with Shimei, who ran along the other side of the mountain, and threw out
his abusive language plentifully. But when David was come to Jordan, he
allowed those that were with him to refresh themselves; for they were
weary.

5. But when Absalom, and Ahithophel his counselor, were come to
Jerusalem, with all the people, David's friend, Hushai, came to them;
and when he had worshipped Absalom, he withal wished that his kingdom
might last a long time, and continue for all ages. But when Absalom
said to him, "How comes this, that he who was so intimate a friend of
my father's, and appeared faithful to him in all things, is not with
him now, but hath left him, and is come over to me?" Hushai's answer was
very pertinent and prudent; for he said, "We ought to follow God and the
multitude of the people; while these, therefore, my lord and master, are
with thee, it is fit that I should follow them, for thou hast received
the kingdom from God. I will therefore, if thou believest me to be thy
friend, show the same fidelity and kindness to thee, which thou knowest
I have shown to thy father; nor is there any reason to be in the least
dissatisfied with the present state of affairs, for the kingdom is not
transferred into another, but remains still in the same family, by the
son's receiving it after his father." This speech persuaded Absalom,
who before suspected Hushai. And now he called Ahithophel, and consulted
with him what he ought to do: he persuaded him to go in unto his
father's concubines; for he said that "by this action the people would
believe that thy difference with thy father is irreconcilable, and will
thence fight with great alacrity against thy father, for hitherto they
are afraid of taking up open enmity against him, out of an expectation
that you will be reconciled again." Accordingly, Absalom was prevailed
on by this advice, and commanded his servants to pitch him a tent upon
the top of the royal palace, in the sight of the multitude; and he went
in and lay with his father's concubines. Now this came to pass according
to the prediction of Nathan, when he prophesied and signified to him
that his son would rise up in rebellion against him.

6. And when Absalom had done what he was advised to by Ahithophel,
he desired his advice, in the second place, about the war against his
father. Now Ahithophel only asked him to let him have ten thousand
chosen men, and he promised he would slay his father, and bring the
soldiers back again in safety; and he said that then the kingdom would
be firm to him when David was dead [but not otherwise]. Absalom was
pleased with this advice, and called for Hushai, David's friend [for so
did he style him]; and informing him of the opinion of Ahithophel, he
asked, further, what was his opinion concerning that matter. Now he was
sensible that if Ahithophel's counsel were followed, David would be in
danger of being seized on, and slain; so he attempted to introduce a
contrary opinion, and said, "Thou art not unacquainted, O king, with the
valor of thy father, and of those that are now with him; that he hath
made many wars, and hath always come off with victory, though probably
he now abides in the camp, for he is very skillful in stratagems, and
in foreseeing the deceitful tricks of his enemies; yet will he leave
his own soldiers in the evening, and will either hide himself in some
valley, or will place an ambush at some rock; so that when our army
joins battle with him, his soldiers will retire for a little while, but
will come upon us again, as encouraged by the king's being near them;
and in the mean time your father will show himself suddenly in the time
of the battle, and will infuse courage into his own people when they
are in danger, but bring consternation to thine. Consider, therefore, my
advice, and reason upon it, and if thou canst not but acknowledge it
to be the best, reject the opinion of Ahithophel. Send to the entire
country of the Hebrews, and order them to come and fight with thy
father; and do thou thyself take the army, and be thine own general in
this war, and do not trust its management to another; then expect to
conquer him with ease, when thou overtakest him openly with his few
partisans, but hast thyself many ten thousands, who will be desirous
to demonstrate to thee their diligence and alacrity. And if thy father
shall shut himself up in some city, and bear a siege, we will overthrow
that city with machines of war, and by undermining it." When Hushai had
said this, he obtained his point against Ahithophel, for his opinion was
preferred by Absalom before the other's: however, it was no other than
God [17] who made the counsel of Hushai appear best to the mind of
Absalom.

7. So Hushai made haste to the high priests, Zadok and Abiathar,
and told them the opinion of Ahithophel, and his own, and that the
resolution was taken to follow this latter advice. He therefore bade
them send to David, and tell him of it, and to inform him of the
counsels that had been taken; and to desire him further to pass quickly
over Jordan, lest his son should change his mind, and make haste to
pursue him, and so prevent him, and seize upon him before he be in
safety. Now the high priests had their sons concealed in a proper
place out of the city, that they might carry news to David of what
was transacted. Accordingly, they sent a maid-servant, whom they could
trust, to them, to carry the news of Absalom's counsels, and ordered
them to signify the same to David with all speed. So they made no
excuse nor delay, but taking along with them their fathers' injunctions,
because pious and faithful ministers, and judging that quickness and
suddenness was the best mark of faithful service, they made haste
to meet with David. But certain horsemen saw them when they were two
furlongs from the city, and informed Absalom of them, who immediately
sent some to take them; but when the sons of the high priest perceived
this, they went out of the road, and betook themselves to a certain
village; that village was called Bahurim; there they desired a certain
woman to hide them, and afford them security. Accordingly she let the
young men down by a rope into a well, and laid fleeces of wool over
them; and when those that pursued them came to her, and asked her
whether she saw them, she did not deny that she had seen them, for that
they staid with her some time, but she said they then went their ways;
and she foretold that, however, if they would follow them directly, they
would catch them; but when after a long pursuit they could not catch
them, they came back again; and when the woman saw those men were
returned, and that there was no longer any fear of the young men's being
caught by them, she drew them up by the rope, and bade them go on their
journey accordingly, they used great diligence in the prosecution of
that journey, and came to David, and informed him accurately of all the
counsels of Absalom. So he commanded those that were with him to pass
over Jordan while it was night, and not to delay at all on that account.

8. But Ahithophel, on rejection of his advice, got upon his ass, and
rode away to his own country, Gilon; and, calling his family together,
he told them distinctly what advice he had given Absalom; and since he
had not been persuaded by it, he said he would evidently perish, and
this in no long time, and that David would overcome him, and return to
his kingdom again; so he said it was better that he should take his
own life away with freedom and magnanimity, than expose himself to
be punished by David, in opposition to whom he had acted entirely for
Absalom. When he had discoursed thus to them, he went into the inmost
room of his house, and hanged himself; and thus was the death of
Ahithophel, who was self-condemned; and when his relations had taken him
down from the halter, they took care of his funeral. Now, as for David,
he passed over Jordan, as we have said already, and came to Mahanaim,
every fine and very strong city; and all the chief men of the country
received him with great pleasure, both out of the shame they had that he
should be forced to flee away [from Jerusalem], and out of the respect
they bare him while he was in his former prosperity. These were
Barzillai the Gileadite, and Siphar the ruler among the Ammonites,
and Machir the principal man of Gilead; and these furnished him with
plentiful provisions for himself and his followers, insomuch that they
wanted no beds nor blankets for them, nor loaves of bread, nor wine;
nay, they brought them a great many cattle for slaughter, and afforded
them what furniture they wanted for their refreshment when they were
weary, and for food, with plenty of other necessaries.



CHAPTER 10. How, When Absalom Was Beaten, He Was Caught In A Tree By His
Hair And Was Slain


1. And this was the state of David and his followers: but Absalom got
together a vast army of the Hebrews to oppose his father, and passed
therewith over the river Jordan, and sat down not far off Mahanaim, in
the country of Gilead. He appointed Amasa to be captain of all his
host, instead of Joab his kinsman: his father was Ithra and his mother
Abigail: now she and Zeruiah, the mother of Joab, were David's sisters.
But when David had numbered his followers, and found them to be about
four thousand, he resolved not to tarry till Absalom attacked him, but
set over his men captains of thousands, and captains of hundreds, and
divided his army into three parts; the one part he committed to Joab,
the next to Abishai, Joab's brother, and the third to Ittai, David's
companion and friend, but one that came from the city Gath; and when he
was desirous of fighting himself among them, his friends would not let
him: and this refusal of theirs was founded upon very wise reasons:
"For," said they, "if we be conquered when he is with us, we have lost
all good hopes of recovering ourselves; but if we should be beaten in
one part of our army, the other parts may retire to him, and may thereby
prepare a greater force, while the enemy will naturally suppose that
he hath another army with him." So David was pleased with this their
advice, and resolved himself to tarry at Mahanaim; and as he sent
his friends and commanders to the battle, he desired them to show all
possible alacrity and fidelity, and to bear in mind what advantages they
had received from him, which, though they had not been very great, yet
had they not been quite inconsiderable; and he begged of them to spare
the young man Absalom, lest some mischief should befall himself, if he
should be killed; and thus did he send out his army to the battle, and
wished them victory therein.

2. Then did Joab put his army in battle-array over against the enemy in
the Great Plain, where he had a wood behind him. Absalom also brought
his army into the field to oppose him. Upon the joining of the battle,
both sides showed great actions with their hands and their boldness; the
one side exposing themselves to the greatest hazards, and using their
utmost alacrity, that David might recover his kingdom; and the other
being no way deficient, either in doing or suffering, that Absalom might
not be deprived of that kingdom, and be brought to punishment by his
father for his impudent attempt against him. Those also that were the
most numerous were solicitous that they might not be conquered by those
few that were with Joab, and with the other commanders, because that
would be the greater disgrace to them; while David's soldiers strove
greatly to overcome so many ten thousands as the enemy had with them.
Now David's men were conquerors, as superior in strength and skill in
war; so they followed the others as they fled away through the forests
and valleys; some they took prisoners, and many they slew, and more in
the flight than in the battle for there fell about twenty thousand that
day. But all David's men ran violently upon Absalom, for he was easily
known by his beauty and tallness. He was himself also afraid lest his
enemies should seize on him, so he got upon the king's mule, and fled;
but as he was carried with violence, and noise, and a great motion, as
being himself light, he entangled his hair greatly in the large boughs
of a knotty tree that spread a great way, and there he hung, after a
surprising manner; and as for the beast, it went on farther, and that
swiftly, as if his master had been still upon his back; but he, hanging
in the air upon the boughs, was taken by his enemies. Now when one of
David's soldiers saw this, he informed Joab of it; and when the general
said, that if he had shot at and killed Absalom, he would have given him
fifty shekels,--he replied, "I would not have killed my master's son
if thou wouldst have given me a thousand shekels, especially when he
desired that the young man might be spared in the hearing of us all."
But Joab bade him show him where it was that he saw Absalom hang;
whereupon he shot him to the heart, and slew him, and Joab's
armor-bearers stood round the tree, and pulled down his dead body, and
cast it into a great chasm that was out of sight, and laid a heap
of stones upon him, till the cavity was filled up, and had both the
appearance and the bigness of a grave. Then Joab sounded a retreat, and
recalled his own soldiers from pursuing the enemy's army, in order to
spare their countrymen.

3. Now Absalom had erected for himself a marble pillar in the king's
dale, two furlongs distant from Jerusalem, which he named Absalom's
Hand, saying, that if his children were killed, his name would remain by
that pillar; for he had three sons and one daughter, named Tamar, as
we said before, who when she was married to David's grandson, Rehoboam,
bare a son, Abijah by name, who succeeded his father in the kingdom;
but of these we shall speak in a part of our history which will be more
proper. After the death of Absalom, they returned every one to their own
homes respectively.

4. But now Ahimaaz, the son of Zadok the high priest, went to Joab, and
desired he would permit him to go and tell David of this victory, and
to bring him the good news that God had afforded his assistance and his
providence to him. However, he did not grant his request, but said to
him, "Wilt thou, who hast always been the messenger of good news, now
go and acquaint the king that his son is dead?" So he desired him to
desist. He then called Cushi, and committed the business to him, that
he should tell the king what he had seen. But when Ahimaaz again desired
him to let him go as a messenger, and assured him that he would only
relate what concerned the victory, but not concerning the death of
Absalom, he gave him leave to go to David. Now he took a nearer road
than the former did, for nobody knew it but himself, and he came before
Cushi. Now as David was sitting between the gates, [18] and waiting to
see when somebody would come to him from the battle, and tell him how
it went, one of the watchmen saw Ahimaaz running, and before he could
discern who he was, he told David that he saw somebody coming to him,
who said he was a good messenger. A little while after, he informed him
that another messenger followed him; whereupon the king said that he
also was a good messenger: but when the watchman saw Ahimaaz, and that
he was already very near, he gave the king notice that it was the son of
Zadok the high priest who came running. So David was very glad, and said
he was a messenger of good tidings, and brought him some such news from
the battle as he desired to hear.

5. While the king was saying thus, Ahimaaz appeared, and worshipped the
king. And when the king inquired of him about the battle, he said he
brought him the good news of victory and dominion. And when he inquired
what he had to say concerning his son, he said that he came away on
the sudden as soon as the enemy was defeated, but that he heard a great
noise of those that pursued Absalom, and that he could learn no more,
because of the haste he made when Joab sent him to inform him of the
victory. But when Cushi was come, and had worshipped him, and informed
him of the victory, he asked him about his son, who replied, "May the
like misfortune befall thine enemies as hath befallen Absalom." That
word did not permit either himself or his soldiers to rejoice for
the victory, though it was a very great one; but David went up to
the highest part of the city, [19] and wept for his son, and beat his
breast, tearing [the hair of] his head, tormenting himself all manner
of ways, and crying out, "O my son! I wish that I had died myself, and
ended my days with thee!" for he was of a tender natural affection, and
had extraordinary compassion for this son in particular. But when the
army and Joab heard that the king mourned for his son, they were ashamed
to enter the city in the habit of conquerors, but they all came in as
cast down, and in tears, as if they had been beaten. Now while the king
covered himself, and grievously lamented his son, Joab went in to him,
and comforted him, and said, "O my lord the king, thou art not aware
that thou layest a blot on thyself by what thou now doest; for thou
seemest to hate those that love thee, and undergo dangers for thee nay,
to hate thyself and thy family, and to love those that are thy bitter
enemies, and to desire the company of those that are no more, and who
have been justly slain; for had Absalom gotten the victory, and firmly
settled himself in the kingdom, there had been none of us left alive,
but all of us, beginning with thyself and thy children, had miserably
perished, while our enemies had not wept for his, but rejoiced over us,
and punished even those that pitied us in our misfortunes; and thou
art not ashamed to do this in the case of one that has been thy bitter
enemy, who, while he was thine own son hath proved so wicked to thee.
Leave off, therefore, thy unreasonable grief, and come abroad and be
seen of thy soldiers, and return them thanks for the alacrity they
showed in the fight; for I myself will this day persuade the people to
leave thee, and to give the kingdom to another, if thou continuest to
do thus; and then I shall make thee to grieve bitterly and in earnest."
Upon Joab's speaking thus to him, he made the king leave off his sorrow,
and brought him to the consideration of his affairs. So David changed
his habit, and exposed himself in a manner fit to be seen by the
multitude, and sat at the gates; whereupon all the people heard of it,
and ran together to him, and saluted him. And this was the present state
of David's affairs.



CHAPTER 11. How David, When He Had Recovered His Kingdom, Was Reconciled
To Shimei, And To Ziba; And Showed A Great Affection To Barzillai; And
How, Upon The Rise Of A Sedition, He Made Amasa Captain Of His Host, In
Order To Pursue Seba; Which Amasa Was Slain By Joab.


1. Now those Hebrews that had been With Absalom, and had retired out of
the battle, when they were all returned home, sent messengers to every
city to put them in mind of what benefits David had bestowed upon them,
and of that liberty which he had procured them, by delivering them from
many and great wars. But they complained, that whereas they had ejected
him out of his kingdom, and committed it to another governor, which
other governor, whom they had set up, was already dead, they did not now
beseech David to leave off his anger at them, and to become friends with
them, and, as he used to do, to resume the care of their affairs,
and take the kingdom again. This was often told to David. And, this
notwithstanding, David sent to Zadok and Abiathar the high priests, that
they should speak to the rulers of the tribe of Judah after the manner
following: That it would be a reproach upon them to permit the other
tribes to choose David for their king before their tribe, "and this,"
said he, "while you are akin to him, and of the same common blood."
He commanded them also to say the same to Amasa the captain of their
forces, That whereas he was his sister's son, he had not persuaded the
multitude to restore the kingdom to David; that he might expect from
him not only a reconciliation, for that was already granted, but that
supreme command of the army also which Absalom had bestowed upon him.
Accordingly the high priests, when they had discoursed with the rulers
of the tribe, and said what the king had ordered them, persuaded Amasa
to undertake the care of his affairs. So he persuaded that tribe to
send immediately ambassadors to him, to beseech him to return to his
own kingdom. The same did all the Israelites, at the like persuasion of
Amasa.

2. When the ambassadors came to him, he came to Jerusalem; and the tribe
of Judah was the first that came to meet the king at the river Jordan.
And Shimei, the son of Gera, came with a thousand men, which he brought
with him out of the tribe of Benjamin; and Ziba, the freed-man of Saul,
with his sons, fifteen in number, and with his twenty servants. All
these, as well as the tribe of Judah, laid a bridge [of boats] over the
river, that the king, and those that were with him, might with ease
pass over it. Now as soon as he was come to Jordan, the tribe of Judah
saluted him. Shimei also came upon the bridge, and took hold of his
feet, and prayed him to forgive him what he had offended, and not to be
too bitter against him, nor to think fit to make him the first example
of severity under his new authority; but to consider that he had
repented of his failure of duty, and had taken care to come first of
all to him. While he was thus entreating the king, and moving him to
compassion, Abishai, Joab's brother, said, "And shall not this man die
for this, that he hath cursed that king whom God hath appointed to reign
over us?" But David turned himself to him, and said, "Will you never
leave off, ye sons of Zeruiah? Do not you, I pray, raise new troubles
and seditions among us, now the former are over; for I would not have
you ignorant that I this day begin my reign, and therefore swear to
remit to all offenders their punishments, and not to animadvert on any
one that has sinned. Be thou, therefore," said he, "O Shimei, of good
courage, and do not at all fear being put to death." So he worshipped
him, and went on before him.

3. Mephibosheth also, Saul's grandson, met David, clothed in a sordid
garment, and having his hair thick and neglected; for after David was
fled away, he was in such grief that he had not polled his head, nor had
he washed his clothes, as dooming himself to undergo such hardships upon
occasion of the change-of the king's affairs. Now he had been unjustly
calumniated to the king by Ziba, his steward. When he had saluted the
king, and worshipped him, the king began to ask him why he did not
go out of Jerusalem with him, and accompany him during his flight. He
replied, that this piece of injustice was owing to Ziba; because, when
he was ordered to get things ready for his going out with him, he took
no care of it, but regarded him no more than if he had been a slave;
"and, indeed, had I had my feet sound and strong, I had not deserted
thee, for I could then have made use of them in my flight: but this is
not all the injury that Ziba has done me, as to my duty to thee, my lord
and master, but he hath calumniated me besides, and told lies about
me of his own invention; but I know thy mind will not admit of such
calumnies, but is righteously disposed, and a lover of truth, which
it is also the will of God should prevail. For when thou wast in the
greatest danger of suffering by my grandfather, and when, on that
account, our whole family might justly have been destroyed, thou wast
moderate and merciful, and didst then especially forget all those
injuries, when, if thou hadst remembered them, thou hadst the power of
punishing us for them; but thou hast judged me to be thy friend, and
hast set me every day at thine own table; nor have I wanted any thing
which one of thine own kinsmen, of greatest esteem with thee, could
have expected." When he had said this, David resolved neither to punish
Mephibosheth, nor to condemn Ziba, as having belied his master; but said
to him, that as he had [before] granted all his estate to Ziba, because
he did not come along with him, so he [now] promised to forgive him, and
ordered that the one half of his estate should be restored to him. [20]
Whereupon Mephibosheth said, "Nay, let Ziba take all; it suffices me
that thou hast recovered thy kingdom."

4. But David desired Barzillai the Gileadite, that great and good man,
and one that had made a plentiful provision for him at Mahanaim, and had
conducted him as far as Jordan, to accompany him to Jerusalem, for he
promised to treat him in his old age with all manner of respect--to take
care of him, and provide for him. But Barzillai was so desirous to live
at home, that he entreated him to excuse him from attendance on him;
and said that his age was too great to enjoy the pleasures [of a court,]
since he was fourscore years old, and was therefore making provision for
his death and burial: so he desired him to gratify him in this request,
and dismiss him; for he had no relish of his meat, or his drink, by
reason of his age; and that his ears were too much shut up to hear the
sound of pipes, or the melody of other musical instruments, such as all
those that live with kings delight in. When he entreated for this so
earnestly, the king said, "I dismiss thee, but thou shalt grant me thy
son Chimham, and upon him I will bestow all sorts of good things." So
Barzillai left his son with him, and worshipped the king, and wished him
a prosperous conclusion of all his affairs according to his own mind,
and then returned home; but David came to Gilgal, having about him half
the people [of Israel], and the [whole] tribe of Judah.

5. Now the principal men of the country came to Gilgal to him with a
great multitude, and complained of the tribe of Judah, that they had
come to him in a private manner; whereas they ought all conjointly, and
with one and the same intention, to have given him the meeting. But the
rulers of the tribe of Judah desired them not to be displeased, if they
had been prevented by them; for, said they, "We are David's kinsmen, and
on that account we the rather took care of him, and loved him, and so
came first to him;" yet had they not, by their early coming, received
any gifts from him, which might give them who came last any uneasiness.
When the rulers of the tribe of Judah had said this, the rulers of the
other tribes were not quiet, but said further, "O brethren, we cannot
but wonder at you when you call the king your kinsman alone, whereas he
that hath received from God the power over all of us in common ought to
be esteemed a kinsman to us all; for which reason the whole people have
eleven parts in him, and you but one part [21] we are also elder than
you; wherefore you have not done justly in coming to the king in this
private and concealed manner."

6. While these rulers were thus disputing one with another, a certain
wicked man, who took a pleasure in seditious practices, [his name was
Sheba, the son of Bichri, of the tribe of Benjamin,] stood up in the
midst of the multitude, and cried aloud, and spake thus to them: "We
have no part in David, nor inheritance in the son of Jesse." And when he
had used those words, he blew with a trumpet, and declared war against
the king; and they all left David, and followed him; the tribe of Judah
alone staid with him, and settled him in his royal palace at Jerusalem.
But as for his concubines, with whom Absalom his son had accompanied,
truly he removed them to another house, and ordered those that had the
care of them to make a plentiful provision for them, but he came not
near them any more. He also appointed Amass for the captain of his
forces, and gave him the same high office which Joab before had; and he
commanded him to gather together, out of the tribe of Judah, as great
an army as he could, and come to him within three days, that he might
deliver to him his entire army, and might send him to fight against
[Sheba] the son of Bichri. Now while Amass was gone out, and made some
delay in gathering the army together, and so was not yet returned, on
the third day the king said to Joab, "It is not fit we should make any
delay in this affair of Sheba, lest he get a numerous army about him,
and be the occasion of greater mischief, and hurt our affairs more than
did Absalom himself; do not thou therefore wait any longer, but take
such forces as thou hast at hand, and that [old] body of six hundred
men, and thy brother Abishai, with thee, and pursue after our enemy, and
endeavor to fight him wheresoever thou canst overtake him. Make haste to
prevent him, lest he seize upon some fenced cities, and cause us great
labor and pains before we take him."

7. So Joab resolved to make no delay, but taking with him his brother,
and those six hundred men, and giving orders that the rest of the army
which was at Jerusalem should follow him, he marched with great speed
against Sheba; and when he was come to Gibeon, which is a village forty
furlongs distant from Jerusalem, Amasa brought a great army with him,
and met Joab. Now Joab was girded with a sword, and his breastplate on;
and when Amasa came near him to salute him, he took particular care that
his sword should fall out, as it were, of its own accord: so he took
it up from the ground, and while he approached Amasa, who was then near
him, as though he would kiss him, he took hold of Amasa's beard with his
other hand, and he smote him in his belly when he did not foresee it,
and slew him. This impious and altogether profane action Joab did to a
good young man, and his kinsman, and one that had done him no injury,
and this out of jealousy that he would obtain the chief command of the
army, and be in equal dignity with himself about the king; and for the
same cause it was that he killed Abner. But as to that former wicked
action, the death of his brother Asahel, which he seemed to revenge,
afforded him a decent pretense, and made that crime a pardonable one;
but in this murder of Amasa there was no such covering for it. Now when
Joab had killed this general, he pursued after Sheba, having left a man
with the dead body, who was ordered to proclaim aloud to the army, that
Amasa was justly slain, and deservedly punished. "But," said he, "if you
be for the king, follow Joab his general, and Abishai, Joab's brother:"
but because the body lay on the road, and all the multitude came running
to it, and, as is usual with the multitude, stood wondering a great
while at it, he that guarded it removed it thence, and carried it to a
certain place that was very remote from the road, and there laid it, and
covered it with his garment. When this was done, all the people followed
Joab. Now as he pursued Sheba through all the country of Israel, one
told him that he was in a strong city, called Abelbeth-maachah. Hereupon
Joab went thither, and set about it with his army, and cast up a bank
round it, and ordered his soldiers to undermine the walls, and to
overthrow them; and since the people in the city did not admit him, he
was greatly displeased at them.

8. Now there was a woman of small account, and yet both wise and
intelligent, who seeing her native city lying at the last extremity,
ascended upon the wall, and, by means of the armed men, called for Joab;
and when he came to her, she began to say, That "God ordained kings and
generals of armies, that they might cut off the enemies of the Hebrews,
and introduce a universal peace among them; but thou art endeavoring to
overthrow and depopulate a metropolis of the Israelites, which hath been
guilty of no offense." But he replied, "God continue to be merciful
unto me: I am disposed to avoid killing any one of the people, much
less would I destroy such a city as this; and if they will deliver me
up Sheba, the son of Bichri, who hath rebelled against the king, I will
leave off the siege, and withdraw the army from the place." Now as soon
as the woman heard what Joab said, she desired him to intermit the siege
for a little while, for that he should have the head of his enemy thrown
out to him presently. So she went down to the citizens, and said to
them, "Will you be so wicked as to perish miserably, with your children
and wives, for the sake of a vile fellow, and one whom nobody knows who
he is? And will you have him for your king instead of David, who hath
been so great a benefactor to you, and oppose your city alone to such
a mighty and strong army?" So she prevailed with them, and they cut off
the head of Sheba, and threw it into Joab's army. When this was done,
the king's general sounded a retreat, and raised the siege. And when he
was come to Jerusalem, he was again appointed to be general of all the
people. The king also constituted Benaiah captain of the guards, and of
the six hundred men. He also set Adoram over the tribute, and Sabathes
and Achilaus over the records. He made Sheva the scribe, and appointed
Zadok and Abiathar the high priests.



CHAPTER 12. How The Hebrews Were Delivered From A Famine When The
Gibeonites Had Caused Punishment To Be Inflicted For Those Of Them That
Had Been Slain: As Also, What Great Actions Were Performed Against The
Philistines By David, And The Men Of Valor About Him.


1. After this, when the country was greatly afflicted with a famine,
David besought God to have mercy on the people, and to discover to
him what was the cause of it, and how a remedy might be found for that
distemper. And when the prophets answered, that God would have the
Gibeonites avenged whom Saul the king was so wicked as to betray to
slaughter, and had not observed the oath which Joshua the general and
the senate had sworn to them: If, therefore, said God, the king would
permit such vengeance to be taken for those that were slain as the
Gibeonites should desire, he promised that he would be reconciled to
them, and free the multitude from their miseries. As soon therefore as
the king understood that this it was which God sought, he sent for the
Gibeonites, and asked them what it was they should have; and when they
desired to have seven sons of Saul delivered to them to be punished, he
delivered them up, but spared Mephibosheth the son of Jonathan. So when
the Gibeonites had received the men, they punished them as they pleased;
upon which God began to send rain, and to recover the earth to bring
forth its fruits as usual, and to free it from the foregoing drought, so
that the country of the Hebrews flourished again. A little afterward
the king made war against the Philistines; and when he had joined battle
with them, and put them to flight, he was left alone, as he was in
pursuit of them; and when he was quite tired down, he was seen by one of
the enemy, his name was Achmon, the son of Araph, he was one of the sons
of the giants. He had a spear, the handle of which weighed three hundred
shekels, and a breastplate of chain-work, and a sword. He turned back,
and ran violently to slay [David] their enemy's king, for he was quite
tired out with labor; but Abishai, Joab's brother, appeared on the
sudden, and protected the king with his shield, as he lay down, and slew
the enemy. Now the multitude were very uneasy at these dangers of the
king, and that he was very near to be slain; and the rulers made him
swear that he would no more go out with them to battle, lest he should
come to some great misfortune by his courage and boldness, and thereby
deprive the people of the benefits they now enjoyed by his means, and
of those that they might hereafter enjoy by his living a long time among
them.

2. When the king heard that the Philistines were gathered together
at the city Gazara, he sent an army against them, when Sibbechai the
Hittite, one of David's most courageous men, behaved himself so as to
deserve great commendation, for he slew many of those that bragged they
were the posterity of the giants, and vaunted themselves highly on that
account, and thereby was the occasion of victory to the Hebrews. After
which defeat, the Philistines made war again; and when David had sent an
army against them, Nephan his kinsman fought in a single combat with
the stoutest of all the Philistines, and slew him, and put the rest to
flight. Many of them also were slain in the fight. Now a little while
after this, the Philistines pitched their camp at a city which lay not
far off the bounds of the country of the Hebrews. They had a man who was
six cubits tall, and had on each of his feet and hands one more toe and
finger than men naturally have. Now the person who was sent against them
by David out of his army was Jonathan, the son of Shimea, who fought
this man in a single combat, and slew him; and as he was the person
who gave the turn to the battle, he gained the greatest reputation for
courage therein. This man also vaunted himself to be of the sons of the
giants. But after this fight the Philistines made war no more against
the Israelites.

3. And now David being freed from wars and dangers, and enjoying for the
future a profound peace, [22] composed songs and hymns to God of several
sorts of metre; some of those which he made were trimeters, and some
were pentameters. He also made instruments of music, and taught the
Levites to sing hymns to God, both on that called the sabbath day, and
on other festivals. Now the construction of the instruments was thus:
The viol was an instrument of ten strings, it was played upon with a
bow; the psaltery had twelve musical notes, and was played upon by the
fingers; the cymbals were broad and large instruments, and were made
of brass. And so much shall suffice to be spoken by us about these
instruments, that the readers may not be wholly unacquainted with their
nature.

4. Now all the men that were about David were men of courage. Those
that were most illustrious and famous of them for their actions were
thirty-eight; of five of whom I will only relate the performances, for
these will suffice to make manifest the virtues of the others also;
for these were powerful enough to subdue countries, and conquer
great nations. First, therefore, was Jessai, the son of Achimaas, who
frequently leaped upon the troops of the enemy, and did not leave off
fighting till he overthrew nine hundred of them. After him was Eleazar,
the son of Dodo, who was with the king at Arasam. This man, when once
the Israelites were under a consternation at the multitude of the
Philistines, and were running away, stood alone, and fell upon the
enemy, and slew many of them, till his sword clung to his hand by the
blood he had shed, and till the Israelites, seeing the Philistines
retire by his means, came down from the mountains and pursued them, and
at that time won a surprising and a famous victory, while Eleazar slew
the men, and the multitude followed and spoiled their dead bodies.
The third was Sheba, the son of Ilus. Now this man, when, in the wars
against the Philistines, they pitched their camp at a place called Lehi,
and when the Hebrews were again afraid of their army, and did not stay,
he stood still alone, as an army and a body of men; and some of them he
overthrew, and some who were not able to abide his strength and force he
pursued. These are the works of the hands, and of fighting, which these
three performed. Now at the time when the king was once at Jerusalem,
and the army of the Philistines came upon him to fight him, David went
up to the top of the citadel, as we have already said, to inquire of
God concerning the battle, while the enemy's camp lay in the valley that
extends to the city Bethlehem, which is twenty furlongs distant from
Jerusalem. Now David said to his companions, "We have excellent water
in my own city, especially that which is in the pit near the gate,"
wondering if any one would bring him some of it to drink; but he said
that he would rather have it than a great deal of money. When these
three men heard what he said, they ran away immediately, and burst
through the midst of their enemy's camp, and came to Bethlehem; and when
they had drawn the water, they returned again through the enemy's camp
to the king, insomuch that the Philistines were so surprised at their
boldness and alacrity, that they were quiet, and did nothing against
them, as if they despised their small number. But when the water was
brought to the king, he would not drink it, saying, that it was brought
by the danger and the blood of men, and that it was not proper on that
account to drink it. But he poured it out to God, and gave him thanks
for the salvation of the men. Next to these was Abishai, Joab's brother;
for he in one day slew six hundred. The fifth of these was Benaiah,
by lineage a priest; for being challenged by [two] eminent men in the
country of Moab, he overcame them by his valor, Moreover, there was a
man, by nation an Egyptian, who was of a vast bulk, and challenged him,
yet did he, when he was unarmed, kill him with his own spear, which
he threw at him; for he caught him by force, and took away his weapons
while he was alive and fighting, and slew him with his own weapons. One
may also add this to the forementioned actions of the same man, either
as the principal of them in alacrity, or as resembling the rest. When
God sent a snow, there was a lion who slipped and fell into a certain
pit, and because the pit's mouth was narrow it was evident he would
perish, being enclosed with the snow; so when he saw no way to get out
and save himself, he roared. When Benaiah heard the wild beast, he went
towards him, and coming at the noise he made, he went down into the
mouth of the pit and smote him, as he struggled, with a stake that lay
there, and immediately slew him. The other thirty-three were like these
in valor also.



CHAPTER 13. That When David Had Numbered the People, They Were Punished;
and How the Divine Compassion Restrained That Punishment.


1. Now king David was desirous to know how many ten thousands there
were of the people, but forgot the commands of Moses, [23] who told them
beforehand, that if the multitude were numbered, they should pay half a
shekel to God for every head. Accordingly the king commanded Joab, the
captain of his host, to go and number the whole multitude; but when he
said there was no necessity for such a numeration, he was not persuaded
[to countermand it], but he enjoined him to make no delay, but to go
about the numbering of the Hebrews immediately. So Joab took with him
the heads of the tribes, and the scribes, and went over the country of
the Israelites, and took notice how numerous the multitude were, and
returned to Jerusalem to the king, after nine months and twenty days;
and he gave in to the king the number of the people, without the tribe
of Benjamin, for he had not yet numbered that tribe, no more than the
tribe of Levi, for the king repented of his having sinned against God.
Now the number of the rest of the Israelites was nine hundred thousand
men, who were able to bear arms and go to war; but the tribe of Judah,
by itself, was four hundred thousand men.

2. Now when the prophets had signified to David that God was angry at
him, he began to entreat him, and to desire he would be merciful to him,
and forgive his sin. But God sent Nathan the prophet to him, to propose
to him the election of three things, that he might choose which he
liked best: Whether he would have famine come upon the country for seven
years, or would have a war, and be subdued three months by his enemies?
or, whether God should send a pestilence and a distemper upon the
Hebrews for three days? But as he was fallen to a fatal choice of great
miseries, he was in trouble, and sorely confounded; and when the prophet
had said that he must of necessity make his choice, and had ordered him
to answer quickly, that he might declare what he had chosen to God, the
king reasoned with himself, that in case he should ask for famine, he
would appear to do it for others, and without danger to himself, since
he had a great deal of corn hoarded up, but to the harm of others;
that in case he should choose to be overcome [by his enemies] for three
months, he would appear to have chosen war, because he had valiant
men about him, and strong holds, and that therefore he feared nothing
therefrom: so he chose that affliction which is common to kings and to
their subjects, and in which the fear was equal on all sides; and said
this beforehand, that it was much better to fall into the hands of God,
than into those of his enemies.

3. When the prophet had heard this, he declared it to God; who thereupon
sent a pestilence and a mortality upon the Hebrews; nor did they die
after one and the same manner, nor so that it was easy to know what the
distemper was. Now the miserable disease was one indeed, but it carried
them off by ten thousand causes and occasions, which those that were
afflicted could not understand; for one died upon the neck of another,
and the terrible malady seized them before they were aware, and brought
them to their end suddenly, some giving up the ghost immediately with
very great pains and bitter grief, and some were worn away by their
distempers, and had nothing remaining to be buried, but as soon as
ever they fell were entirely macerated; some were choked, and greatly
lamented their case, as being also stricken with a sudden darkness; some
there were who, as they were burying a relation, fell down dead, without
finishing the rites of the funeral. Now there perished of this disease,
which began with the morning, and lasted till the hour of dinner,
seventy thousand. Nay, the angel stretched out his hand over Jerusalem,
as sending this terrible judgment upon it. But David had put on
sackcloth, and lay upon the ground, entreating God, and begging that
the distemper might now cease, and that he would be satisfied with those
that had already perished. And when the king looked up into the air,
and saw the angel carried along thereby into Jerusalem, with his sword
drawn, he said to God, that he might justly be punished, who was their
shepherd, but that the sheep ought to be preserved, as not having sinned
at all; and he implored God that he would send his wrath upon him, and
upon all his family, but spare the people.

4. When God heard his supplication, he caused the pestilence to cease,
and sent Gad the prophet to him, and commanded him to go up immediately
to the thrashing-floor of Araunah the Jebusite, and build an altar there
to God, and offer sacrifices. When David heard that, he did not neglect
his duty, but made haste to the place appointed him. Now Araunah was
thrashing wheat; and when he saw the king and all his servants coming
to him, he ran before, and came to him and worshipped him: he was by
his lineage a Jebusite, but a particular friend of David's; and for that
cause it was that, when he overthrew the city, he did him no harm, as we
informed the reader a little before. Now Araunah inquired, "Wherefore
is my lord come to his servant?" He answered, to buy of him the
thrashing-floor, that he might therein build an altar to God, and
offer a sacrifice. He replied, that he freely gave him both the
thrashing-floor and the ploughs and the oxen for a burnt-offering; and
he besought God graciously to accept his sacrifice. But the king made
answer, that he took his generosity and magnanimity loudly, and accepted
his good-will, but he desired him to take the price of them all, for
that it was not just to offer a sacrifice that cost nothing. And when
Araunah said he would do as he pleased, he bought the thrashing-floor
of him for fifty shekels. And when he had built an altar, he
performed Divine service, and brought a burnt-offering, and offered
peace-offerings also. With these God was pacified, and became gracious
to them again. Now it happened that Abraham [24]came and offered his son
Isaac for a burnt-offering at that very place; and when the youth was
ready to have his throat cut, a ram appeared on a sudden, standing by
the altar, which Abraham sacrificed in the stead of his son, as we have
before related. Now when king David saw that God had heard his prayer,
and had graciously accepted of his sacrifice, he resolved to call that
entire place The Altar of all the People, and to build a temple to God
there; which words he uttered very appositely to what was to be done
afterward; for God sent the prophet to him, and told him that there
should his son build him an altar, that son who was to take the kingdom
after him.



CHAPTER 14. That David Made Great Preparations For The House Of God; And
That, Upon Adonijah's Attempt To Gain The Kingdom, He Appointed Solomon
To Reign.


1. After the delivery of this prophecy, the king commanded the strangers
to be numbered; and they were found to be one hundred and eighty
thousand; of these he appointed fourscore thousand to be hewers of
stone, and the rest of the multitude to carry the stones, and of them he
set over the workmen three thousand and five hundred. He also prepared
a great quantity of iron and brass for the work, with many [and those
exceeding large] cedar trees; the Tyrians and Sidonians sending them to
him, for he had sent to them for a supply of those trees. And he told
his friends that these things were now prepared, that he might leave
materials ready for the building of the temple to his son, who was to
reign after him, and that he might not have them to seek then, when he
was very young, and by reason of his age unskillful in such matters, but
might have them lying by him, and so might the more readily complete the
work.

2. So David called his son Solomon, and charged him, when he had
received the kingdom, to build a temple to God, and said, "I was willing
to build God a temple myself, but he prohibited me, because I was
polluted with blood and wars; but he hath foretold that Solomon, my
youngest son, should build him a temple, and should be called by that
name; over whom he hath promised to take the like care as a father takes
over his son; and that he would make the country of the Hebrews happy
under him, and that, not only in other respects, but by giving it
peace and freedom from wars, and from internal seditions, which are
the greatest of all blessings. Since, therefore," says he, "thou wast
ordained king by God himself before thou wast born, endeavor to render
thyself worthy of this his providence, as in other instances, so
particularly in being religious, and righteous, and courageous. Keep
thou also his commands and his laws, which he hath given us by Moses,
and do not permit others to break them. Be zealous also to dedicate to
God a temple, which he hath chosen to be built under thy reign; nor
be thou aftrighted by the vastness of the work, nor set about it
timorously, for I will make all things ready before I die: and take
notice, that there are already ten thousand talents of gold, and a
hundred thousand talents of silver [25] collected together. I have also
laid together brass and iron without number, and an immense quantity
of timber and of stones. Moreover, thou hast many ten thousand
stone-cutters and carpenters; and if thou shalt want any thing further,
do thou add somewhat of thine own. Wherefore, if thou performest this
work, thou wilt be acceptable to God, and have him for thy patron."
David also further exhorted the rulers of the people to assist his son
in this building, and to attend to the Divine service, when they should
be free from all their misfortunes, for that they by this means should
enjoy, instead of them, peace and a happy settlement, with which
blessings God rewards such men as are religious and righteous. He also
gave orders, that when the temple should be once built, they should put
the ark therein, with the holy vessels; and he assured them that they
ought to have had a temple long ago, if their fathers had not been
negligent of God's commands, who had given it in charge, that when they
had got the possession of this land, they should build him a temple.
Thus did David discourse to the governors, and to his son.

3. David was now in years, and his body, by length of time, was become
cold, and benumbed, insomuch that he could get no heat by covering
himself with many clothes; and when the physicians came together, they
agreed to this advice, that a beautiful virgin, chosen out of the whole
country, should sleep by the king's side, and that this damsel would
communicate heat to him, and be a remedy against his numbness. Now
there was found in the city one woman, of a superior beauty to all other
women, [her name was Abishag,] who, sleeping with the king, did no more
than communicate warmth to him, for he was so old that he could not know
her as a husband knows his wife. But of this woman we shall speak more
presently.

4. Now the fourth son of David was a beautiful young man, and tall,
born to him of Haggith his wife. He was named Adonijah, and was in his
disposition like to Absalom; and exalted himself as hoping to be king,
and told his friends that he ought to take the government upon him. He
also prepared many chariots and horses, and fifty men to run before him.
When his father saw this, he did not reprove him, nor restrain him from
his purpose, nor did he go so far as to ask wherefore he did so. Now
Adonijah had for his assistants Joab the captain of the army, and
Abiathar the high priest; and the only persons that opposed him were
Zadok the high priest, and the prophet Nathan, and Benaiah, who was
captain of the guards, and Shimei, David's friend, with all the other
most mighty men. Now Adonijah had prepared a supper out of the city,
near the fountain that was in the king's paradise, and had invited all
his brethren except Solomon, and had taken with him Joab the captain of
the army, and: Abiathar, and the rulers of the tribe of Judah, but had
not invited to this feast either Zadok the high priest, or Nathan the
prophet, or Benaiah the captain of the guards, nor any of those of the
contrary party. This matter was told by Nathan the prophet to Bathsheba,
Solomon's mother, that Adonijah was king, and that David knew nothing of
it; and he advised her to save herself and her son Solomon, and to go by
herself to David, and say to him, that he had indeed sworn that Solomon
should reign after him, but that in the mean time Adonijah had already
taken the kingdom. He said that he, the prophet himself, would come
after her, and when she had spoken thus to the king, would confirm what
she had said. Accordingly Bathsheba agreed with Nathan, and went in to
the king and worshipped him, and when she had desired leave to speak
with him, she told him all things in the manner that Nathan had
suggested to her; and related what a supper Adonijah had made, and who
they were whom he had invited; Abiathar the and Joab the general, and
David's sons, excepting Solomon and his intimate friends. She also
said that all the people had their eyes upon him, to know whom he would
choose for their king. She desired him also to consider how, after
his departure, Adonijah, if he were king, would slay her and her son
Solomon.

5. Now, as Bathsheba was speaking, the keeper of the king's chambers
told him that Nathan desired to see him. And when the king had commanded
that he should be admitted, he came in, and asked him whether he had
ordained Adonijah to be king, and delivered the government to him, or
not; for that he had made a splendid supper, and invited all his sons,
except Solomon; as also that he had invited Joab, the captain of his
host, [and Abiathar the high priest,] who are feasting with applauses,
and many joyful sounds of instruments, and wish that his kingdom may
last for ever; but he hath not invited me, nor Zadok the high priest,
nor Benaiah the captain of the guards; and it is but fit that all should
know whether this be done by thy approbation or not. When Nathan had
said thus, the king commanded that they should call Bathsheba to
him, for she had gone out of the room when the prophet came. And when
Bathsheba was come, David said, "I swear by Almighty God, that thy son
Solomon shall certainly he king, as I formerly swore; and that he
shall sit upon my throne, and that this very day also." So Bathsheba
worshipped him, and wished him a long life; and the king sent for Zadok
the high priest, and Benaiah the captain of the guards; and when they
were come, he ordered them to take with them Nathan the prophet, and
all the armed men about the palace, and to set his son Solomon upon the
king's mule, and to carry him out of the city to the fountain called
Gihon, and to anoint him there with the holy oil, and to make him king.
This he charged Zadok the high priest, and Nathan the prophet, to do,
and commanded them to follow Solomon through the midst of the city, and
to sound the trumpets, and wish aloud that Solomon the king may sit upon
the royal throne for ever, that so all the people may know that he is
ordained king by his father. He also gave Solomon a charge concerning
his government, to rule the whole nation of the Hebrews, and
particularly the tribe of Judah, religiously and righteously. And when
Benaiah had prayed to God to be favorable to Solomon, without any delay
they set Solomon upon the mule, and brought him out of the city to
the fountain, and anointed him with oil, and brought him into the city
again, with acclamations and wishes that his kingdom might continue a
long time: and when they had introduced him into the king's house, they
set him upon the throne; whereupon all the people betook themselves
to make merry, and to celebrate a festival, dancing and delighting
themselves with musical pipes, till both the earth and the air echoed
with the multitude of the instruments of music.

6. Now when Adonijah and his guests perceived this noise, they were in
disorder; and Joab the captain of the host said he was not pleased with
these echoes, and the sound of these trumpets. And when supper was set
before them, nobody tasted of it, but they were all very thoughtful what
would be the matter. Then Jonathan, the son of Abiathar the high priest,
came running to them; and when Adonijah saw the young man gladly, and
said to him that he was a good messenger, he declared to them the whole
matter about Solomon, and the determination of king David: hereupon both
Adonijah and all the guests rose hastily from the feast, and every one
fled to their own homes. Adonijah also, as afraid of the king for what
he had done, became a supplicant to God, and took hold of the horns of
the altar, which were prominent. It was also told Solomon that he had so
done; and that he desired to receive assurances from him that he
would not remember the injury he had done, and not inflict any severe
punishment for it. Solomon answered very mildly and prudently, that he
forgave him this his offense; but said withal, that if he were found out
in any attempt for new innovations, that he would be the author of his
own punishment. So he sent to him, and raised him up from the place of
his supplication. And when he was come to the king, and had worshipped
him, the king bid him go away to his own house, and have no suspicion
of any harm; and desired him to show himself a worthy man, as what would
tend to his own advantage.

7. But David, being desirous of ordaining his son king of all the
people, called together their rulers to Jerusalem, with the priests and
the Levites; and having first numbered the Levites, he found them to be
thirty-eight thousand, from thirty years old to fifty; out of which
he appointed twenty-three thousand to take care of the building of the
temple, and out of the same, six thousand to be judges of the people and
scribes, four thousand for porters to the house of God, and as many for
singers, to sing to the instruments which David had prepared, as we
have said already. He divided them also into courses: and when he had
separated the priests from them, he found of these priests twenty-four
courses, sixteen of the house of Eleazar, and eight of that of Ithamar;
and he ordained that one course should minister to God eight days, from
sabbath to sabbath. And thus were the courses distributed by lot, in the
presence of David, and Zadok and Abiathar the high priests, and of all
the rulers; and that course which came up first was written down as the
first, and accordingly the second, and so on to the twenty-fourth; and
this partition hath remained to this day. He also made twenty-four parts
of the tribe of Levi; and when they cast lots, they came up in the same
manner for their courses of eight days. He also honored the posterity
of Moses, and made them the keepers of the treasures of God, and of the
donations which the kings dedicated. He also ordained that all the tribe
of Levi, as well as the priests, should serve God night and day, as
Moses had enjoined them.

8. After this he parted the entire army into twelve parts, with their
leaders [and captains of hundreds] and commanders. Now every part had
twenty-four thousand, which were ordered to wait on Solomon, by thirty
days at a time, from the first day till the last, with the captains of
thousands and captains of hundreds. He also set rulers over every part,
such as he knew to be good and righteous men. He set others also to take
charge of the treasures, and of the villages, and of the fields, and
of the beasts, whose names I do not think it necessary to mention. When
David had ordered all these officers after the manner before mentioned,
he called the rulers of the Hebrews, and their heads of tribes, and the
officers over the several divisions, and those that were appointed over
every work, and every possession; and standing upon a high pulpit, he
said to the multitude as follows: "My brethren and my people, I would
have you know that I intended to build a house for God, and prepared a
large quantity of gold, and a hundred thousand talents of silver; but
God prohibited me by the prophet Nathan, because of the wars I had on
your account, and because my right hand was polluted with the slaughter
of our enemies; but he commanded that my son, who was to succeed me in
the kingdom, should build a temple for him. Now therefore, since you
know that of the twelve sons whom Jacob our forefather had Judah was
appointed to be king, and that I was preferred before my six brethren,
and received the government from God, and that none of them were uneasy
at it, so do I also desire that my sons be not seditious one against
another, now Solomon has received the kingdom, but to bear him
cheerfully for their lord, as knowing that God hath chosen him; for it
is not a grievous thing to obey even a foreigner as a ruler, if it be
God's will, but it is fit to rejoice when a brother hath obtained that
dignity, since the rest partake of it with him. And I pray that the
promises of God may be fulfilled; and that this happiness which he hath
promised to bestow upon king Solomon, over all the country, may continue
therein for all time to come. And these promises O son, will be firm,
and come to a happy end, if thou showest thyself to be a religious and
a righteous man, and an observer of the laws of thy country; but if not,
expect adversity upon thy disobedience to them."

9. Now when the king had said this, he left off; but gave the
description and pattern of the building of the temple in the sight of
them all to Solomon: of the foundations and of the chambers, inferior
and superior; how many they were to be, and how large in height and
in breadth; as also he determined the weight of the golden and silver
vessels: moreover, he earnestly excited them with his words to use
the utmost alacrity about the work; he exhorted the rulers also, and
particularly the tribe of Levi, to assist him, both because of his
youth, and because God had chosen him to take care of the building of
the temple, and of the government of the kingdom. He also declared
to them that the work would be easy, and not very laborious to them,
because he had prepared for it many talents of gold, and more of silver,
with timber, and a great many carpenters and stone-cutters, and a large
quantity of emeralds, and all sorts of precious stones; and he said,
that even now he would give of the proper goods of his own dominion two
hundred talents, and three hundred other talents of pure gold, for the
most holy place, and for the chariot of God, the cherubim, which are to
stand over and cover the ark. Now when David had done speaking, there
appeared great alacrity among the rulers, and the priests, and the
Levites, who now contributed and made great and splendid promises for a
future Contribution; for they undertook to bring of gold five thousand
talents, and ten thousand drams, and of silver ten thousand talents, and
many ten thousand talents of iron; and if any one had a precious stone
he brought it, and bequeathed it to be put among the treasures; of which
Jachiel, one of the posterity of Moses, had the care.

10. Upon this occasion all the people rejoiced, as in particular did
David, when he saw the zeal and forward ambition of the rulers, and
the priests, and of all the rest; and he began to bless God with a loud
voice, calling him the Father and Parent of the universe, and the Author
of human and divine things, with which he had adorned Solomon, the
patron and guardian of the Hebrew nation, and of its happiness, and of
that kingdom which he hath given his son. Besides this, he prayed for
happiness to all the people; and to Solomon his son, a sound and a
righteous mind, and confirmed in all sorts of virtue; and then he
commanded the multitude to bless God; upon which they all fell down
upon the ground and worshipped him. They also gave thanks to David, on
account of all the blessings which they had received ever since he had
taken the kingdom. On the next day he presented sacrifices to God,
a thousand bullocks, and as many lambs, which they offered for
burnt-offerings. They also offered peace-offerings, and slew many ten
thousand sacrifices; and the king feasted all day, together with all
the people; and they anointed Solomon a second time with the oil, and
appointed him to be king, and Zadok to be the high priest of the whole
multitude. And when they had brought Solomon to the royal palace, and
had set him upon his father's throne, they were obedient to him from
that day.



CHAPTER 15. What Charge David Gave Tohis Son Solomon At The Approach
Of His Death, And How Many Things He Left Him For The Building Of The
Temple.


1. A Little afterward David also fell into a distemper, by reason of
his age; and perceiving that he was near to death, he called his son
Solomon, and discoursed to him thus: "I am now, O my son, going to my
grave, and to my fathers, which is the common way which all men that
now are, or shall be hereafter, must go; from which way it is no longer
possible to return, and to know any thing that is done in this world. On
which account I exhort thee, while I am still alive, though already very
near to death, in the same manner as I have formerly said in my advice
to thee, to be righteous towards thy subjects, and religious towards
God, that hath given thee thy kingdom; to observe his commands and his
laws, which he hath sent us by Moses; and neither do thou out of favor
nor flattery allow any lust or other passion to weigh with thee to
disregard them; for if thou transgressest his laws, thou wilt lose the
favor of God, and thou wilt turn away his providence from thee in all
things; but if thou behave thyself so as it behooves thee, and as I
exhort thee, thou wilt preserve our kingdom to our family, and no other
house will bear rule over the Hebrews but we ourselves for all ages. Be
thou also mindful of the transgressions of Joab, [26] the captain of the
host, who hath slain two generals out of envy, and those righteous and
good men, Abner the son of Ner, and Amasa the son of Jether; whose death
do thou avenge as shall seem good to thee, since Joab hath been too
hard for me, and more potent than myself, and so hath escaped punishment
hitherto. I also commit to thee the son of Barzillai the Gileadite,
whom, in order to gratify me, thou shalt have in great honor, and take
great care of; for we have not done good to him first, but we only repay
that debt which we owe to his father for what he did to me in my flight.
There is also Shimei the son of Gera, of the tribe of Benjamin, who,
after he had cast many reproaches upon me, when, in my flight, I was
going to Mahanaim, met me at Jordan, and received assurances that he
should then suffer nothing. Do thou now seek out for some just occasion,
and punish him."

2. When David had given these admonitions to his son about public
affairs, and about his friends, and about those whom he knew to deserve
punishment, he died, having lived seventy years, and reigned seven years
and six months in Hebron over the tribe of Judah, and thirty-three
years in Jerusalem over all the country. This man was of an excellent
character, and was endowed with all virtues that were desirable in a
king, and in one that had the preservation of so many tribes committed
to him; for he was a man of valor in a very extraordinary degree, and
went readily and first of all into dangers, when he was to fight for
his subjects, as exciting the soldiers to action by his own labors, and
fighting for them, and not by commanding them in a despotic way. He
was also of very great abilities in understanding, and apprehension of
present and future circumstances, when he was to manage any affairs. He
was prudent and moderate, and kind to such as were under any calamities;
he was righteous and humane, which are good qualities, peculiarly fit
for kings; nor was he guilty of any offense in the exercise of so great
an authority, but in the business of the wife of Uriah. He also left
behind him greater wealth than any other king, either of the Hebrews or,
of other nations, ever did.

3. He was buried by his son Solomon, in Jerusalem, with great
magnificence, and with all the other funeral pomp which kings used to be
buried with; moreover, he had great and immense wealth buried with him,
the vastness of which may be easily conjectured at by what I shall now
say; for a thousand and three hundred years afterward Hyrcanus the high
priest, when he was besieged by Antiochus, that was called the Pious,
the son of Demetrius, and was desirous of giving him money to get him
to raise the siege and draw off his army, and having no other method of
compassing the money, opened one room of David's sepulcher, and took out
three thousand talents, and gave part of that sum to Antiochus; and by
this means caused the siege to be raised, as we have informed the reader
elsewhere. Nay, after him, and that many years, Herod the king opened
another room, and took away a great deal of money, and yet neither of
them came at the coffins of the kings themselves, for their bodies were
buried under the earth so artfully, that they did not appear to even
those that entered into their monuments. But so much shall suffice us to
have said concerning these matters.



BOOK VIII. Containing The Interval Of One Hundred And Sixty-Three Years.

From The Death Of David To The Death Of Ahab.

CHAPTER 1. How Solomon, When He Had Received The Kingdom Took Off His
Enemies.


1. We have already treated of David, and his virtue, and of the benefits
he was the author of to his countrymen; of his wars also and battles,
which he managed with success, and then died an old man, in the
foregoing book. And when Solomon his son, who was but a youth in age,
had taken the kingdom, and whom David had declared, while he was alive,
the lord of that people, according to God's will; when he sat upon the
throne, the whole body of the people made joyful acclamations to him,
as is usual at the beginning of a reign; and wished that all his affairs
might come to a blessed conclusion; and that he might arrive at a great
age, and at the most happy state of affairs possible.

2. But Adonijah, who, while his father was living, attempted to gain
possession of the government, came to the king's mother Bathsheba, and
saluted her with great civility; and when she asked him, whether he came
to her as desiring her assistance in any thing or not, and bade him tell
her if that were the case, for that she would cheerfully afford it him;
he began to say, that she knew herself that the kingdom was his, both on
account of his elder age, and of the disposition of the multitude, and
that yet it was transferred to Solomon her son, according to the will of
God. He also said that he was contented to be a servant under him, and
was pleased with the present settlement; but he desired her to be a
means of obtaining a favor from his brother to him, and to persuade
him to bestow on him in marriage Abishag, who had indeed slept by his
father, but, because his father was too old, he did not lie with her,
and she was still a virgin. So Bathsheba promised him to afford him her
assistance very earnestly, and to bring this marriage about, because the
king would be willing to gratify him in such a thing, and because she
would press it to him very earnestly. Accordingly he went away in hopes
of succeeding in this match. So Solomon's mother went presently to
her son, to speak to him about what she had promised, upon Adonijah's
supplication to her. And when her son came forward to meet her, and
embraced her, and when he had brought her into the house where his royal
throne was set, he sat thereon, and bid them set another throne on the
right hand for his mother. When Bathsheba was set down, she said, "O my
son, grant me one request that I desire of thee, and do not any thing
to me that is disagreeable or ungrateful, which thou wilt do if thou
deniest me." And when Solomon bid her to lay her commands upon him,
because it was agreeable to his duty to grant her every thing she should
ask, and complained that she did not at first begin her discourse with
a firm expectation of obtaining what she desired, but had some suspicion
of a denial, she entreated him to grant that his brother Adonijah might
marry Abishag.

3. But the king was greatly offended at these words, and sent away
his mother, and said that Adonijah aimed at great things; and that he
wondered that she did not desire him to yield up the kingdom to him, as
to his elder brother, since she desired that he might marry Abishag; and
that he had potent friends, Joab the captain of the host, and Abiathar
the priest. So he called for Benaiah, the captain of the guards, and
ordered him to slay his brother Adonijah. He also called for Abiathar
the priest, and said to him, "I will not put thee to death because
of those other hardships which thou hast endured with my father, and
because of the ark which thou hast borne along with him; but I inflict
this following punishment upon thee, because thou wast among Adonijah's
followers, and wast of his party. Do not thou continue here, nor come
any more into my sight, but go to thine own town, and live on thy own
fields, and there abide all thy life; for thou hast offended so greatly,
that it is not just that thou shouldst retain thy dignity any longer."
For the forementioned cause, therefore, it was that the house of Ithamar
was deprived of the sacerdotal dignity, as God had foretold to Eli, the
grandfather of Abiathar. So it was transferred to the family of Phineas,
to Zadok. Now those that were of the family of Phineas, but lived
privately during the time that the high priesthood was transferred to
the house of Ithamar, [of which family Eli was the first that received
it,]were these that follow: Bukki, the son of Abishua the high priest;
his son was Joatham; Joatham's son was Meraioth; Meraioth's son was
Arophseus; Aropheus's son was Ahitub; and Ahitub's son was Zadok, who
was first made high priest in the reign of David.

4. Now when Joab the captain of the host heard of the slaughter of
Adonijah, he was greatly afraid, for he was a greater friend to him than
to Solomon; and suspecting, not without reason, that he was in danger,
on account of his favor to Adonijah, he fled to the altar, and supposed
he might procure safety thereby to himself, because of the king's piety
towards God. But when some told the king what Joab's supposal was, he
sent Benaiah, and commanded him to raise him up from the altar, and
bring him to the judgment-seat, in order to make his defense. However,
Joab said he would not leave the altar, but would die there rather than
in another place. And when Benaiah had reported his answer to the king,
Solomon commanded him to cut off his head there [1] and let him take
that as a punishment for those two captains of the host whom he had
wickedly slain, and to bury his body, that his sins might never leave
his family, but that himself and his father, by Joab's death, might be
guiltless. And when Benaiah had done what he was commanded to do, he was
himself appointed to be captain of the whole army. The king also made
Zadok to be alone the high priest, in the room of Abiathar, whom he had
removed.

5. But as to Shimei, Solomon commanded that he should build him a
house, and stay at Jerusalem, and attend upon him, and should not have
authority to go over the brook Cedron; and that if he disobeyed that
command, death should be his punishment. He also threatened him so
terribly, that he compelled him to take all oath that he would obey.
Accordingly Shimei said that he had reason to thank Solomon for giving
him such an injunction; and added an oath, that he would do as he bade
him; and leaving his own country, he made his abode in Jerusalem. But
three years afterwards, when he heard that two of his servants were run
away from him, and were in Gath, he went for his servants in haste; and
when he was come back with them, the king perceived it, and was much
displeased that he had contemned his commands, and, what was more, had
no regard to the oaths he had sworn to God; so he called him, and said
to him, "Didst not thou swear never to leave me, nor to go out of this
city to another? Thou shalt not therefore escape punishment for thy
perjury, but I will punish thee, thou wicked wretch, both for this
crime, and for those wherewith thou didst abuse my father when he was in
his flight, that thou mayst know that wicked men gain nothing at last,
although they be not punished immediately upon their unjust practices;
but that in all the time wherein they think themselves secure, because
they have yet suffered nothing, their punishment increases, and is
heavier upon them, and that to a greater degree than if they had been
punished immediately upon the commission of their crimes." So Benaiah,
on the king's command, slew Shimei.



CHAPTER 2. Concerning The Wife Of Solomon; Concerning His Wisdom And
Riches; And Concerning What He Obtained Of Hiram For The Building Of The
Temple.


1. Solomon having already settled himself firmly in his kingdom, and
having brought his enemies to punishment, he married the daughter of
Pharaoh king of Egypt, and built the walls of Jerusalem much larger
and stronger than those that had been before, [2] and thenceforward he
managed public affairs very peaceably. Nor was his youth any hinderance
in the exercise of justice, or in the observation of the laws, or in the
remembrance of what charges his father had given him at his death;
but he discharged every duty with great accuracy, that might have been
expected from such as are aged, and of the greatest prudence. He now
resolved to go to Hebron, and sacrifice to God upon the brazen altar
that was built by Moses. Accordingly he offered there burnt-offerings,
in number a thousand; and when he had done this, he thought he had paid
great honor to God; for as he was asleep that very night God appeared
to him, and commanded him to ask of him some gifts which he was ready
to give him as a reward for his piety. So Solomon asked of God what
was most excellent, and of the greatest worth in itself, what God would
bestow with the greatest joy, and what it was most profitable for man to
receive; for he did not desire to have bestowed upon him either gold or
silver, or any other riches, as a man and a youth might naturally have
done, for these are the things that generally are esteemed by most men,
as alone of the greatest worth, and the best gifts of God; but, said he,
"Give me, O Lord, a sound mind, and a good understanding, whereby I may
speak and judge the people according to truth and righteousness." With
these petitions God was well pleased; and promised to give him all those
things that he had not mentioned in his option, riches, glory, victory
over his enemies; and, in the first place, understanding and wisdom, and
this in such a degree as no other mortal man, neither kings nor ordinary
persons, ever had. He also promised to preserve the kingdom to his
posterity for a very long time, if he continued righteous and obedient
to him, and imitated his father in those things wherein he excelled.
When Solomon heard this from God, he presently leaped out of his bed;
and when he had worshipped him, he returned to Jerusalem; and after he
had offered great sacrifices before the tabernacle, he feasted all his
own family.

2. In these days a hard cause came before him in judgment, which it was
very difficult to find any end of; and I think it necessary to explain
the fact about which the contest was, that such as light upon my
writings may know what a difficult cause Solomon was to determine, and
those that are concerned in such matters may take this sagacity of the
king for a pattern, that they may the more easily give sentence about
such questions. There were two women, who were harlots in the course
of their lives, that came to him; of whom she that seemed to be injured
began to speak first, and said, "O king, I and this other woman dwell
together in one room. Now it came to pass that we both bore a son at the
same hour of the same day; and on the third day this woman overlaid her
son, and killed it, and then took my son out of my bosom, and removed
him to herself, and as I was asleep she laid her dead son in my arms.
Now, when in the morning I was desirous to give the breast to the child,
I did not find my own, but saw the woman's dead child lying by me; for
I considered it exactly, and found it so to be. Hence it was that I
demanded my son, and when I could not obtain him, I have recourse, my
lord, to thy assistance; for since we were alone, and there was nobody
there that could convict her, she cares for nothing, but perseveres in
the stout denial of the fact." When this woman had told this her story,
the king asked the other woman what she had to say in contradiction to
that story. But when she denied that she had done what was charged upon
her, and said that it was her child that was living, and that it was
her antagonist's child that was dead, and when no one could devise
what judgment could be given, and the whole court were blind in their
understanding, and could not tell how to find out this riddle, the king
alone invented the following way how to discover it. He bade them bring
in both the dead child and the living child; and sent one of his guards,
and commanded him to fetch a sword, and draw it, and to cut both the
children into two pieces, that each of the women might have half the
living and half the dead child. Hereupon all the people privately
laughed at the king, as no more than a youth. But, in the mean time, she
that was the real mother of the living child cried out that he should
not do so, but deliver that child to the other woman as her own, for she
would be satisfied with the life of the child, and with the sight of
it, although it were esteemed the other's child; but the other woman
was ready to see the child divided, and was desirous, moreover, that
the first woman should be tormented. When the king understood that both
their words proceeded from the truth of their passions, he adjudged the
child to her that cried out to save it, for that she was the real mother
of it; and he condemned the other as a wicked woman, who had not only
killed her own child, but was endeavoring to see her friend's child
destroyed also. Now the multitude looked on this determination as a
great sign and demonstration of the king's sagacity and wisdom, and
after that day attended to him as to one that had a divine mind.

3. Now the captains of his armies, and officers appointed over the whole
country, were these: over the lot of Ephraim was Ures; over the toparchy
of Bethlehem was Dioclerus; Abinadab, who married Solomon's daughter,
had the region of Dora and the sea-coast under him; the Great Plain was
under Benaiah, the son of Achilus; he also governed all the country as
far as Jordan; Gabaris ruled over Gilead and Gaulanitis, and had under
him the sixty great and fenced cities [of Og]; Achinadab managed the
affairs of all Galilee as far as Sidon, and had himself also married a
daughter of Solomon's, whose name was Basima; Banacates had the seacoast
about Arce; as had Shaphat Mount Tabor, and Carmel, and [the Lower]
Galilee, as far as the river Jordan; one man was appointed over all this
country; Shimei was intrusted with the lot of Benjamin; and Gabares
had the country beyond Jordan, over whom there was again one governor
appointed. Now the people of the Hebrews, and particularly the tribe
of Judah, received a wonderful increase when they betook themselves to
husbandry, and the cultivation of their grounds; for as they enjoyed
peace, and were not distracted with wars and troubles, and having,
besides, an abundant fruition of the most desirable liberty, every one
was busy in augmenting the product of their own lands, and making them
worth more than they had formerly been.

4. The king had also other rulers, who were over the land of Syria and
of the Philistines, which reached from the river Euphrates to Egypt, and
these collected his tributes of the nations. Now these contributed to
the king's table, and to his supper every day [3] thirty cori of fine
flour, and sixty of meal; as also ten fat oxen, and twenty oxen out of
the pastures, and a hundred fat lambs; all these were besides what were
taken by hunting harts and buffaloes, and birds and fishes, which were
brought to the king by foreigners day by day. Solomon had also so great
a number of chariots, that the stalls of his horses for those chariots
were forty thousand; and besides these he had twelve thousand horsemen,
the one half of which waited upon the king in Jerusalem, and the rest
were dispersed abroad, and dwelt in the royal villages; but the same
officer who provided for the king's expenses supplied also the fodder
for the horses, and still carried it to the place where the king abode
at that time.

5. Now the sagacity and wisdom which God had bestowed on Solomon was
so great, that he exceeded the ancients; insomuch that he was no way
inferior to the Egyptians, who are said to have been beyond all men in
understanding; nay, indeed, it is evident that their sagacity was very
much inferior to that of the king's. He also excelled and distinguished
himself in wisdom above those who were most eminent among the Hebrews
at that time for shrewdness; those I mean were Ethan, and Heman, and
Chalcol, and Darda, the sons of Mahol. He also composed books of
odes and songs a thousand and five, of parables and similitudes three
thousand; for he spake a parable upon every sort of tree, from the
hyssop to the cedar; and in like manner also about beasts, about all
sorts of living creatures, whether upon the earth, or in the seas, or
in the air; for he was not unacquainted with any of their natures, nor
omitted inquiries about them, but described them all like a philosopher,
and demonstrated his exquisite knowledge of their several properties.
God also enabled him to learn that skill which expels demons, [4] which
is a science useful and sanative to men. He composed such incantations
also by which distempers are alleviated. And he left behind him the
manner of using exorcisms, by which they drive away demons, so that they
never return; and this method of cure is of great force unto this day;
for I have seen a certain man of my own country, whose name was Eleazar,
releasing people that were demoniacal in the presence of Vespasian, and
his sons, and his captains, and the whole multitude of his soldiers.
The manner of the cure was this: He put a ring that had a Foot of one of
those sorts mentioned by Solomon to the nostrils of the demoniac, after
which he drew out the demon through his nostrils; and when the man fell
down immediately, he abjured him to return into him no more, making
still mention of Solomon, and reciting the incantations which he
composed. And when Eleazar would persuade and demonstrate to the
spectators that he had such a power, he set a little way off a cup or
basin full of water, and commanded the demon, as he went out of the man,
to overturn it, and thereby to let the spectators know that he had left
the man; and when this was done, the skill and wisdom of Solomon was
shown very manifestly: for which reason it is, that all men may know the
vastness of Solomon's abilities, and how he was beloved of God, and that
the extraordinary virtues of every kind with which this king was endowed
may not be unknown to any people under the sun for this reason, I say,
it is that we have proceeded to speak so largely of these matters.

6. Moreover Hiram, king of Tyre, when he had heard that Solonion
succeeded to his father's kingdom, was very glad of it, for he was a
friend of David's. So he sent ambassadors to him, and saluted him, and
congratulated him on the present happy state of his affairs. Upon which
Solomon sent him an epistle, the contents of which here follow:

Solomon To King Hiram.

"[5]Know thou that my father would have built a temple to God, but was
hindered by wars, and continual expeditions; for he did not leave off
to overthrow his enemies till he made them all subject to tribute. But I
give thanks to God for the peace I at present enjoy, and on that account
I am at leisure, and design to build a house to God, for God foretold
to my father that such a house should be built by me; wherefore I desire
thee to send some of thy subjects with mine to Mount Lebanon to cut down
timber, for the Sidonians are more skillful than our people in cutting
of wood. As for wages to the hewers of wood, I will pay whatsoever price
thou shalt determine."

7. When Hiram had read this epistle, he was pleased with it; and wrote
back this answer to Solomon.

Hiram To King Solomon.

"It is fit to bless God that he hath committed thy father's government
to thee, who art a wise man, and endowed with all virtues. As for
myself, I rejoice at the condition thou art in, and will be subservient
to thee in all that thou sendest to me about; for when by my subjects
I have cut down many and large trees of cedar and cypress wood, I will
send them to sea, and will order my subjects to make floats of them, and
to sail to what place soever of thy country thou shalt desire, and leave
them there, after which thy subjects may carry them to Jerusalem. But
do thou take care to procure us corn for this timber, which we stand in
need of, because we inhabit in an island."

8. The copies of these epistles remain at this day, and are preserved
not only in our books, but among the Tyrians also; insomuch that if any
one would know the certainty about them, he may desire of the keepers
of the public records of Tyre to show him them, and he will find what is
there set down to agree with what we have said. I have said so much
out of a desire that my readers may know that we speak nothing but the
truth, and do not compose a history out of some plausible relations,
which deceive men and please them at the same time, nor attempt to avoid
examination, nor desire men to believe us immediately; nor are we at
liberty to depart from speaking truth, which is the proper commendation
of an historian, and yet be blameless: but we insist upon no
admission of what we say, unless we be able to manifest its truth by
demonstration, and the strongest vouchers.

9. Now king Solomon, as soon as this epistle of the king of Tyre was
brought him, commended the readiness and good-will he declared therein,
and repaid him in what he desired, and sent him yearly twenty thousand
cori of wheat, and as many baths of oil: now the bath is able to contain
seventy-two sextaries. He also sent him the same measure of wine. So the
friendship between Hiram and Solomon hereby increased more and more; and
they swore to continue it for ever. And the king appointed a tribute to
be laid on all the people, of thirty thousand laborers, whose work he
rendered easy to them by prudently dividing it among them; for he made
ten thousand cut timber in Mount Lebanon for one month; and then to come
home, and rest two months, until the time when the other twenty thousand
had finished their task at the appointed time; and so afterward it came
to pass that the first ten thousand returned to their work every fourth
month: and it was Adoram who was over this tribute. There were also of
the strangers who were left by David, who were to carry the stones and
other materials, seventy thousand; and of those that cut the stones,
eighty thousand. Of these three thousand and three hundred were rulers
over the rest. He also enjoined them to cut out large stones for the
foundations of the temple, and that they should fit them and unite them
together in the mountain, and so bring them to the city. This was done
not only by our own country workmen, but by those workmen whom Hiram
sent also.



CHAPTER 3. Of The Building Of This Temple


1. Solomon began to build the temple in the fourth year of his reign, on
the second month, which the Macedonians call Artemisius, and the Hebrews
Jur, five hundred and ninety-two years after the Exodus out of
Egypt; but one thousand and twenty years from Abraham's coming out of
Mesopotamia into Canaan, and after the deluge one thousand four hundred
and forty years; and from Adam, the first man who was created, until
Solomon built the temple, there had passed in all three thousand one
hundred and two years. Now that year on which the temple began to be
built was already the eleventh year of the reign of Hiram; but from the
building of Tyre to the building of the temple, there had passed two
hundred and forty years.

2. Now, therefore, the king laid the foundations of the temple very deep
in the ground, and the materials were strong stones, and such as would
resist the force of time; these were to unite themselves with the earth,
and become a basis and a sure foundation for that superstructure which
was to be erected over it; they were to be so strong, in order to
sustain with ease those vast superstructures and precious ornaments,
whose own weight was to be not less than the weight of those other high
and heavy buildings which the king designed to be very ornamental and
magnificent. They erected its entire body, quite up to the roof, of
white stone; its height was sixty cubits, and its length was the same,
and its breadth twenty. There was another building erected over it,
equal to it in its measures; so that the entire altitude of the temple
was a hundred and twenty cubits. Its front was to the east. As to the
porch, they built it before the temple; its length was twenty cubits,
and it was so ordered that it might agree with the breadth of the house;
and it had twelve cubits in latitude, and its height was raised as high
as a hundred and twenty cubits. He also built round about the temple
thirty small rooms, which might include the whole temple, by their
closeness one to another, and by their number and outward position round
it. He also made passages through them, that they might come into on
through another. Every one of these rooms had five cubits in breadth,
[7] and the same in length, but in height twenty. Above these there were
other rooms, and others above them, equal, both in their measures and
number; so that these reached to a height equal to the lower part of the
house; for the upper part had no buildings about it. The roof that was
over the house was of cedar; and truly every one of these rooms had a
roof of their own, that was not connected with the other rooms; but for
the other parts, there was a covered roof common to them all, and built
with very long beams, that passed through the rest, and rough the whole
building, that so the middle walls, being strengthened by the same beams
of timber, might be thereby made firmer: but as for that part of the
roof that was under the beams, it was made of the same materials, and
was all made smooth, and had ornaments proper for roofs, and plates
of gold nailed upon them. And as he enclosed the walls with boards of
cedar, so he fixed on them plates of gold, which had sculptures upon
them; so that the whole temple shined, and dazzled the eyes of such as
entered, by the splendor of the gold that was on every side of them, Now
the whole structure of the temple was made with great skill of polished
stones, and those laid together so very harmoniously and smoothly,
that there appeared to the spectators no sign of any hammer, or other
instrument of architecture; but as if, without any use of them, the
entire materials had naturally united themselves together, that the
agreement of one part with another seemed rather to have been natural,
than to have arisen from the force of tools upon them. The king also had
a fine contrivance for an ascent to the upper room over the temple, and
that was by steps in the thickness of its wall; for it had no large door
on the east end, as the lower house had, but the entrances were by
the sides, through very small doors. He also overlaid the temple, both
within and without, with boards of cedar, that were kept close together
by thick chains, so that this contrivance was in the nature of a support
and a strength to the building.

3. Now when the king had divided the temple into two parts, he made the
inner house of twenty cubits [every way], to be the most secret chamber,
but he appointed that of forty cubits to be the sanctuary; and when he
had cut a door-place out of the wall, he put therein doors of Cedar, and
overlaid them with a great deal of gold, that had sculptures upon it. He
also had veils of blue, and purple, and scarlet, and the brightest and
softest linen, with the most curious flowers wrought upon them, which
were to be drawn before those doors. He also dedicated for the most
secret place, whose breadth was twenty cubits, and length the same, two
cherubims of solid gold; the height of each of them was five cubits [8]
they had each of them two wings stretched out as far as five cubits;
wherefore Solomon set them up not far from each other, that with one
wing they might touch the southern wall of the secret place, and with
another the northern: their other wings, which joined to each other,
were a covering to the ark, which was set between them; but nobody can
tell, or even conjecture, what was the shape of these cherubims. He also
laid the floor of the temple with plates of gold; and he added doors to
the gate of the temple, agreeable to the measure of the height of the
wall, but in breadth twenty cubits, and on them he glued gold plates.
And, to say all in one word, he left no part of the temple, neither
internal nor external, but what was covered with gold. He also had
curtains drawn over these doors in like manner as they were drawn over
the inner doors of the most holy place; but the porch of the temple had
nothing of that sort.

4. Now Solomon sent for an artificer out of Tyre, whose name was Hiram;
he was by birth of the tribe of Naphtali, on the mother's side, [for
she was of that tribe,] but his father was Ur, of the stock of the
Israelites. This man was skillful in all sorts of work; but his chief
skill lay in working in gold, and silver, and brass; by whom were made
all the mechanical works about the temple, according to the will of
Solomon. Moreover, this Hiram made two [hollow] pillars, whose outsides
were of brass, and the thickness of the brass was four fingers'
breadth, and the height of the pillars was eighteen cubits and their
circumference twelve cubits; but there was cast with each of their
chapiters lily-work that stood upon the pillar, and it was elevated
five cubits, round about which there was net-work interwoven with small
palms, made of brass, and covered the lily-work. To this also were hung
two hundred pomegranates, in two rows. The one of these pillars he set
at the entrance of the porch on the right hand, and called it Jachin [9]
and the other at the left hand, and called it Booz.

5. Solomon also cast a brazen sea, whose figure was that of a
hemisphere. This brazen vessel was called a sea for its largeness, for
the laver was ten feet in diameter, and cast of the thickness of a palm.
Its middle part rested on a short pillar that had ten spirals round it,
and that pillar was ten cubits in diameter. There stood round about
it twelve oxen, that looked to the four winds of heaven, three to each
wind, having their hinder parts depressed, that so the hemispherical
vessel might rest upon them, which itself was also depressed round about
inwardly. Now this sea contained three thousand baths.

6. He also made ten brazen bases for so many quadrangular lavers; the
length of every one of these bases was five cubits, and the breadth four
cubits, and the height six cubits. This vessel was partly turned, and
was thus contrived: There were four small quadrangular pillars that
stood one at each corner; these had the sides of the base fitted to them
on each quarter; they were parted into three parts; every interval had
a border fitted to support [the laver]; upon which was engraven, in
one place a lion, and in another place a bull, and an eagle. The small
pillars had the same animals engraven that were engraven on the sides.
The whole work was elevated, and stood upon four wheels, which were also
cast, which had also naves and felloes, and were a foot and a half in
diameter. Any one who saw the spokes of the wheels, how exactly they
were turned, and united to the sides of the bases, and with what
harmony they agreed to the felloes, would wonder at them. However, their
structure was this: Certain shoulders of hands stretched out held the
corners above, upon which rested a short spiral pillar, that lay under
the hollow part of the laver, resting upon the fore part of the eagle
and the lion, which were adapted to them, insomuch that those who viewed
them would think they were of one piece: between these were engravings
of palm trees. This was the construction of the ten bases. He also made
ten large round brass vessels, which were the lavers themselves, each of
which contained forty baths; [10] for it had its height four cubits,
and its edges were as much distant from each other. He also placed these
lavers upon the ten bases that were called Mechonoth; and he set five
of the lavers on the left side of the temple [11] which was that side
towards the north wind, and as many on the right side, towards the
south, but looking towards the east; the same [eastern] way he also set
the sea Now he appointed the sea to be for washing the hands and the
feet of the priests, when they entered into the temple and were to
ascend the altar, but the lavers to cleanse the entrails of the beasts
that were to be burnt-offerings, with their feet also.

7. He also made a brazen altar, whose length was twenty cubits, and its
breadth the same, and its height ten, for the burnt-offerings. He
also made all its vessels of brass, the pots, and the shovels, and the
basons; and besides these, the snuffers and the tongs, and all its other
vessels, he made of brass, and such brass as was in splendor and beauty
like gold. The king also dedicated a great number of tables, but one
that was large and made of gold, upon which they set the loaves of God;
and he made ten thousand more that resembled them, but were done after
another manner, upon which lay the vials and the cups; those of gold
were twenty thousand, those of silver were forty thousand. He also made
ten thousand candlesticks, according to the command of Moses, one of
which he dedicated for the temple, that it might burn in the day time,
according to the law; and one table with loaves upon it, on the north
side of the temple, over against the candlestick; for this he set on the
south side, but the golden altar stood between them. All these vessels
were contained in that part of the holy house, which was forty cubits
long, and were before the veil of that most secret place wherein the ark
was to be set.

8. The king also made pouring vessels, in number eighty thousand, and a
hundred thousand golden vials, and twice as many silver vials: of golden
dishes, in order therein to offer kneaded fine flour at the altar, there
were eighty thousand, and twice as many of silver. Of large basons also,
wherein they mixed fine flour with oil, sixty thousand of gold, and
twice as many of silver. Of the measures like those which Moses called
the Hin and the Assaron, [a tenth deal,] there were twenty thousand of
gold, and twice as many of silver. The golden censers, in which they
carried the incense to the altar, were twenty thousand; the other
censers, in which they carried fire from the great altar to the little
altar, within the temple, were fifty thousand. The sacerdotal garments
which belonged to the high priest, with the long robes, and the oracle,
and the precious stones, were a thousand. But the crown upon which Moses
wrote [the name of God],]was only one, and hath remained to this very
day. He also made ten thousand sacerdotal garments of fine linen, with
purple girdles for every priest; and two hundred thousand trumpets,
according to the command of Moses; also two hundred thousand garments
of fine linen for the singers, that were Levites. And he made musical
instruments, and such as were invented for singing of hymns, called
Nablee and Cindree, [psalteries and harps,] which were made of electrum,
[the finest brass,] forty thousand.

9. Solomon made all these things for the honor of God, with great
variety and magnificence, sparing no cost, but using all possible
liberality in adorning the temple; and these things he dedicated to the
treasures of God. He also placed a partition round about the temple,
which in our tongue we call Gison, but it is called Thrigcos by the
Greeks, and he raised it up to the height of three cubits; and it was
for the exclusion of the multitude from coming into the temple, and
showing that it was a place that was free and open only for the priests.
He also built beyond this court a temple, whose figure was that of
a quadrangle, and erected for it great and broad cloisters; this was
entered into by very high gates, each of which had its front exposed to
one of the [four] winds, and were shut by golden doors. Into this temple
all the people entered that were distinguished from the rest by being
pure and observant of the laws. But he made that temple which was beyond
this a wonderful one indeed, and such as exceeds all description in
words; nay, if I may so say, is hardly believed upon sight; for when
he had filled up great valleys with earth, which, on account of their
immense depth, could not be looked on, when you bended down to see them,
without pain, and had elevated the ground four hundred cubits, he made
it to be on a level with the top of the mountain, on which the temple
was built, and by this means the outmost temple, which was exposed to
the air, was even with the temple itself. He encompassed this also
with a building of a double row of cloisters, which stood on high
upon pillars of native stone, while the roofs were of cedar, and were
polished in a manner proper for such high roofs; but he made all the
doors of this temple of silver.



CHAPTER 4. How Solomon Removed The Ark Into The Temple How He Made
Supplication To God, And Offered Public Sacrifices To Him.


1. When king Solomon had finished these works, these large and beautiful
buildings, and had laid up his donations in the temple, and all this in
the interval of seven years, and had given a demonstration of his
riches and alacrity therein, insomuch that any one who saw it would
have thought it must have been an immense time ere it could have been
finished; and would be surprised that so much should be finished in so
short a time; short, I mean, if compared with the greatness of the work:
he also wrote to the rulers and elders of the Hebrews, and ordered all
the people to gather themselves together to Jerusalem, both to see the
temple which he had built, and to remove the ark of God into it;
and when this invitation of the whole body of the people to come to
Jerusalem was every where carried abroad, it was the seventh month
before they came together; which month is by our countrymen called
Thisri, but by the Macedonians Hyperberetoets. The feast of tabernacles
happened to fall at the same time, which was celebrated by the Hebrews
as a most holy and most eminent feast. So they carried the ark and the
tabernacle which Moses had pitched, and all the vessels that were for
ministration, to the sacrifices of God, and removed them to the temple.
[13] The king himself, and all the people and the Levites, went before,
rendering the ground moist with sacrifices, and drink-offerings, and the
blood of a great number of oblations, and burning an immense quantity of
incense, and this till the very air itself every where round about was
so full of these odors, that it met, in a most agreeable manner, persons
at a great distance, and was an indication of God's presence; and, as
men's opinion was, of his habitation with them in this newly built and
consecrated place, for they did not grow weary, either of singing hymns
or of dancing, until they came to the temple; and in this manner did
they carry the ark. But when they should transfer it into the most
secret place, the rest of the multitude went away, and only those
priests that carried it set it between the two cherubims, which
embracing it with their wings, [for so were they framed by the
artificer,] they covered it, as under a tent, or a cupola. Now the ark
contained nothing else but those two tables of stone that preserved the
ten commandments, which God spake to Moses in Mount Sinai, and which
were engraved upon them; but they set the candlestick, and the table,
and the golden altar in the temple, before the most secret place, in the
very same places wherein they stood till that time in the tabernacle. So
they offered up the daily sacrifices; but for the brazen altar, Solomon
set it before the temple, over against the door, that when the door was
opened, it might be exposed to sight, and the sacred solemnities, and
the richness of the sacrifices, might be thence seen; and all the rest
of the vessels they gathered together, and put them within the temple.

2. Now as soon as the priests had put all things in order about the ark,
and were gone out, there cane down a thick cloud, and stood there, and
spread itself, after a gentle manner, into the temple; such a cloud it
was as was diffused and temperate, not such a rough one as we see full
of rain in the winter season. This cloud so darkened the place, that one
priest could not discern another, but it afforded to the minds of all
a visible image and glorious appearance of God's having descended into
this temple, and of his having gladly pitched his tabernacle therein.
So these men were intent upon this thought. But Solomon rose up, [for he
was sitting before,] and used such words to God as he thought agreeable
to the Divine nature to receive, and fit for him to give; for he said,
"Thou hast an eternal house, O Lord, and such a one as thou hast created
for thyself out of thine own works; we know it to be the heaven, and
the air, and the earth, and the sea, which thou pervadest, nor art thou
contained within their limits. I have indeed built this temple to thee,
and thy name, that from thence, when we sacrifice, and perform sacred
operations, we may send our prayers up into the air, and may constantly
believe that thou art present, and art not remote from what is thine
own; for neither when thou seest all things, and hearest all things, nor
now, when it pleases thee to dwell here, dost thou leave the care of all
men, but rather thou art very near to them all, but especially thou art
present to those that address themselves to thee, whether by night or by
day." When he had thus solemnly addressed himself to God, he converted
his discourse to the multitude, and strongly represented the power and
providence of God to them;--how he had shown all things that were come
to pass to David his father, as many of those things had already come
to pass, and the rest would certainly come to pass hereafter; and how
he had given him his name, and told to David what he should be called
before he was born; and foretold, that when he should be king after
his father's death, he should build him a temple, which since they saw
accomplished, according to his prediction, he required them to bless
God, and by believing him, from the sight of what they had seen
accomplished, never to despair of any thing that he had promised for the
future, in order to their happiness, or suspect that it would not come
to pass.

3. When the king had thus discoursed to the multitude, he looked again
towards the temple, and lifting up his right hand to the multitude, he
said, "It is not possible by what men can do to return sufficient thanks
to God for his benefits bestowed upon them, for the Deity stands in need
of nothing, and is above any such requital; but so far as we have been
made superior, O Lord, to other animals by thee, it becomes us to bless
thy Majesty, and it is necessary for us to return thee thanks for what
thou hast bestowed upon our house, and on the Hebrew people; for with
what other instrument can we better appease thee when thou art angry at
us, or more properly preserve thy favor, than with our voice? which,
as we have it from the air, so do we know that by that air it ascends
upwards [towards thee]. I therefore ought myself to return thee thanks
thereby, in the first place, concerning my father, whom thou hast raised
from obscurity unto so great joy; and, in the next place, concerning
myself, since thou hast performed all that thou hast promised unto
this very day. And I beseech thee for the time to come to afford us
whatsoever thou, O God, hast power to bestow on such as thou dost
esteem; and to augment our house for all ages, as thou hast promised to
David my father to do, both in his lifetime and at his death, that
our kingdom shall continue, and that his posterity should successively
receive it to ten thousand generations. Do not thou therefore fail to
give us these blessings, and to bestow on my children that virtue in
which thou delightest. And besides all this, I humbly beseech thee that
thou wilt let some portion of thy Spirit come down and inhabit in this
temple, that thou mayst appear to be with us upon earth. As to thyself,
the entire heavens, and the immensity of the things that are therein,
are but a small habitation for thee, much more is this poor temple so;
but I entreat thee to keep it as thine own house, from being destroyed
by our enemies for ever, and to take care of it as thine own possession:
but if this people be found to have sinned, and be thereupon afflicted
by thee with any plague, because of their sin, as with dearth or
pestilence, or any other affliction which thou usest to inflict on those
that transgress any of thy holy laws, and if they fly all of them to
this temple, beseeching thee, and begging of time to deliver them, then
do thou hear their prayers, as being within thine house, and have mercy
upon them, and deliver them from their afflictions. Nay, moreover, this
help is what I implore of thee, not for the Hebrews only, when they are
in distress, but when any shall come hither from any ends of the world
whatsoever, and shall return from their sins and implore thy pardon, do
thou then pardon them, and hear their prayer. For hereby all shall learn
that thou thyself wast pleased with the building of this house for
thee; and that we are not ourselves of an unsociable nature, nor behave
ourselves like enemies to such as are not of our own people; but are
willing that thy assistance should be communicated by thee to all men
in common, and that they may have the enjoyment of thy benefits bestowed
upon them."

4. When Solomon had said this, and had cast himself upon the ground, and
worshipped a long time, he rose up, and brought sacrifices to the altar;
and when he had filled it with unblemished victims, he most evidently
discovered that God had with pleasure accepted of all that he had
sacrificed to him, for there came a fire running out of the air, and
rushed with violence upon the altar, in the sight of all, and caught
hold of and consumed the sacrifices. Now when this Divine appearance was
seen, the people supposed it to be a demonstration of God's abode in
the temple, and were pleased with it, and fell down upon the ground and
worshipped. Upon which the king began to bless God, and exhorted the
multitude to do the same, as now having sufficient indications of God's
favorable disposition to them; and to pray that they might always have
the like indications from him, and that he would preserve in them a mind
pure from all wickedness, in righteousness and religious worship, and
that they might continue in the observation of those precepts which God
had given them by Moses, because by that means the Hebrew nation would
be happy, and indeed the most blessed of all nations among all mankind.
He exhorted them also to be mindful, that by what methods they had
attained their present good things, by the same they must preserve them
sure to themselves, and make them greater and more than they were at
present; for that it was not sufficient for them to suppose they had
received them on account of their piety and righteousness, but that they
had no other way of preserving them for the time to come; for that it is
not so great a thing for men to acquire somewhat which they want, as to
preserve what they have acquired, and to be guilty of no sin whereby it
may be hurt.

5. So when the king had spoken thus to the multitude, he dissolved the
congregation, but not till he had completed his oblations, both for
himself and for the Hebrews, insomuch that he sacrificed twenty and two
thousand oxen, and a hundred and twenty thousand sheep; for then it
was that the temple did first of all taste of the victims, and all the
Hebrews, with their wives and children, feasted therein: nay, besides
this, the king then observed splendidly and magnificently the feast
which is called the Feast of Tabernacles, before the temple, for twice
seven days; and he then feasted together with all the people.

6. When all these solemnities were abundantly satisfied, and nothing was
omitted that concerned the Divine worship, the king dismissed them; and
they every one went to their own homes, giving thanks to the king for
the care he had taken of them, and the works he had done for them; and
praying to God to preserve Solomon to be their king for a long time.
They also took their journey home with rejoicing, and making merry, and
singing hymns to God. And indeed the pleasure they enjoyed took away
the sense of the pains they all underwent in their journey home. So when
they had brought the ark into the temple, and had seen its greatness,
and how fine it was, and had been partakers of the many sacrifices that
had been offered, and of the festivals that had been solemnized, they
every one returned to their own cities. But a dream that appeared to the
king in his sleep informed him that God had heard his prayers; and that
he would not only preserve the temple, but would always abide in
it; that is, in case his posterity and the whole multitude would be
righteous. And for himself, it said, that if he continued according to
the admonitions of his father, he would advance him to an immense degree
of dignity and happiness, and that then his posterity should be kings
of that country, of the tribe of Judah, for ever; but that still, if
he should be found a betrayer of the ordinances of the law, and forget
them, and turn away to the worship of strange gods, he would cut him off
by the roots, and would neither suffer any remainder of his family to
continue, nor would overlook the people of Israel, or preserve them
any longer from afflictions, but would utterly destroy them with ten
thousand wars and misfortunes; would cast them out of the land which he
had given their fathers, and make them sojourners in strange lands; and
deliver that temple which was now built to be burnt and spoiled by their
enemies, and that city to be utterly overthrown by the hands of their
enemies; and make their miseries deserve to be a proverb, and such as
should very hardly be credited for their stupendous magnitude, till
their neighbors, when they should hear of them, should wonder at
their calamities, and very earnestly inquire for the occasion, why the
Hebrews, who had been so far advanced by God to such glory and wealth,
should be then so hated by him? and that the answer that should be made
by the remainder of the people should be, by confessing their sins, and
their transgression of the laws of their country. Accordingly we have it
transmitted to us in writing, that thus did God speak to Solomon in his
sleep.



CHAPTER 5. How Solomon Built Himself A Royal Palace, Very Costly And
Splendid; And How He Solved The Riddles Which Were Sent Him By Hiram.


1. After the building of the temple, which, as we have before said, was
finished in seven years, the king laid the foundation of his palace,
which he did not finish under thirteen years, for he was not equally
zealous in the building of this palace as he had been about the temple;
for as to that, though it was a great work, and required wonderful
and surprising application, yet God, for whom it was made, so far
co-operated therewith, that it was finished in the forementioned number
of years: but the palace, which was a building much inferior in dignity
to the temple, both on account that its materials had not been so long
beforehand gotten ready, nor had been so zealously prepared, and on
account that this was only a habitation for kings, and not for God,
it was longer in finishing. However, this building was raised so
magnificently, as suited the happy state of the Hebrews, and of the king
thereof. But it is necessary that I describe the entire structure and
disposition of the parts, that so those that light upon this book may
thereby make a conjecture, and, as it were, have a prospect of its
magnitude.

2. This house was a large and curious building, and was supported by
many pillars, which Solomon built to contain a multitnde for hearing
causes, and taking cognizance of suits. It was sufficiently capacious
to contain a great body of men, who would come together to have their
causes determined. It was a hundred cubits long, and fifty broad, and
thirty high, supported by quadrangular pillars, which were all of cedar;
but its roof was according to the Corinthian order, [14] with folding
doors, and their adjoining pillars of equal magnitude, each fluted with
three cavities; which building as at once firm, and very ornamental.
There was also another house so ordered, that its entire breadth was
placed in the middle; it was quadrangular, and its breadth was thirty
cubits, having a temple over against it, raised upon massy pillars; in
which temple there was a large and very glorious room, wherein the king
sat in judgment. To this was joined another house that was built for his
queen. There were other smaller edifices for diet, and for sleep, after
public matters were over; and these were all floored with boards of
cedar. Some of these Solomon built with stones of ten cubits, and
wainscoted the walls with other stones that were sawed, and were of
great value, such as are dug out of the earth for the ornaments of
temples, and to make fine prospects in royal palaces, and which make
the mines whence they are dug famous. Now the contexture of the curious
workmanship of these stones was in three rows, but the fourth row would
make one admire its sculptures, whereby were represented trees, and all
sorts of plants; with the shades that arose from their branches, and
leaves that hung down from them. Those trees anti plants covered the
stone that was beneath them, and their leaves were wrought so prodigious
thin and subtile, that you would think they were in motion; but
the other part up to the roof, was plastered over, and, as it were,
embroidered with colors and pictures. He, moreover, built other edifices
for pleasure; as also very long cloisters, and those situate in an
agreeable place of the palace; and among them a most glorious dining
room, for feastings and compotations, and full of gold, and such other
furniture as so fine a room ought to have for the conveniency of the
guests, and where all the vessels were made of gold. Now it is very hard
to reckon up the magnitude and the variety of the royal apartments;
how many rooms there were of the largest sort, how many of a bigness
inferior to those, and how many that were subterraneous and invisible;
the curiosity of those that enjoyed the fresh air; and the groves for
the most delightful prospect, for the avoiding the heat, and covering of
their bodies. And, to say all in brief, Solomon made the whole building
entirely of white stone, and cedar wood, and gold, and silver. He also
adorned the roofs and walls with stones set in gold, and beautified them
thereby in the same manner as he had beautified the temple of God with
the like stones. He also made himself a throne of prodigious bigness, of
ivory, constructed as a seat of justice, and having six steps to it; on
every one of which stood, on each end of the step two lions, two other
lions standing above also; but at the sitting place of the throne hands
came out and received the king; and when he sat backward, he rested on
half a bullock, that looked towards his back; but still all was fastened
together with gold.

3. When Solomon had completed all this in twenty years' time, because
Hiram king of Tyre had contributed a great deal of gold, and more silver
to these buildings, as also cedar wood and pine wood, he also rewarded
Hiram with rich presents; corn he sent him also year by year, and wine
and oil, which were the principal things that he stood in need of,
because he inhabited an island, as we have already said. And besides
these, he granted him certain cities of Galilee, twenty in number, that
lay not far from Tyre; which, when Hiram went to, and viewed, and did
not like the gift, he sent word to Solomon that he did not want such
cities as they were; and after that time these cities were called
the land of Cabul; which name, if it be interpreted according to the
language of the Phoenicians, denotes what does not please. Moreover,
the king of Tyre sent sophisms and enigmatical sayings to Solomon, and
desired he would solve them, and free them from the ambiguity that was
in them. Now so sagacious and understanding was Solomon, that none of
these problems were too hard for him; but he conquered them all by
his reasonings, and discovered their hidden meaning, and brought it to
light. Menander also, one who translated the Tyrian archives out of the
dialect of the Phoenicians into the Greek language, makes mention of
these two kings, where he says thus: "When Abibalus was dead, his son
Hiram received the kingdom from him, who, when he had lived fifty-three
years, reigned thirty-four. He raised a bank in the large place, and
dedicated the golden pillar which is in Jupiter's temple. He also went
and cut down materials of timber out of the mountain called Libanus, for
the roof of temples; and when he had pulled down the ancient temples, he
both built the temple of Hercules and that of Astarte; and he first
set up the temple of Hercules in the month Peritius; he also made an
expedition against the Euchii, or Titii, who did not pay their tribute,
and when he had subdued them to himself he returned. Under this king
there was Abdemon, a very youth in age, who always conquered the
difficult problems which Solomon, king of Jerusalem, commanded him
to explain. Dius also makes mention of him, where he says thus: 'When
Abibalus was dead, his son Hiram reigned. He raised the eastern parts
of the city higher, and made the city itself larger. He also joined the
temple of Jupiter, which before stood by itself, to the city, by raising
a bank in the middle between them; and he adorned it with donations of
gold. Moreover, he went up to Mount Libanus, and cut down materials of
wood for the building of the temples.' He says also, that Solomon,
who was then king of Jerusalem, sent riddles to Hiram, and desired to
receive the like from him, but that he who could not solve them should
pay money to them that did solve them, and that Hiram accepted the
conditions; and when he was not able to solve the riddles proposed
by Solomon, he paid a great deal of money for his fine; but that he
afterward did solve the proposed riddles by means of Abdemon, a man of
Tyre; and that Hiram proposed other riddles, which, when Solomon could
not solve, he paid back a great deal of money to Hiram." This it is
which Dius wrote.



CHAPTER 6. How Solomon Fortified The City Of Jerusalem, And Built Great
Cities; And How He Brought Some Of The Canaanites Into Subjection, And
Entertained The Queen Of Egypt And Of Ethiopia.


1. Now when the king saw that the walls of Jerusalem stood in need of
being better secured, and made stronger, [for he thought the wails that
encompassed Jerusalem ought to correspond to the dignity of the city,]
he both repaired them, and made them higher, with great towers upon
them; he also built cities which might be counted among the strongest,
Hazor and Megiddo, and the third Gezer, which had indeed belonged to
the Philistines; but Pharaoh, the king of Egypt, had made an expedition
against it, and besieged it, and taken it by force; and when he had
slain all its inhabitants, he utterly overthrew it, and gave it as a
present to his daughter, who had been married to Solomon; for which
reason the king rebuilt it, as a city that was naturally strong, and
might be useful in wars, and the mutations of affairs that sometimes
happen. Moreover, he built two other cities not far from it, Beth-horon
was the name of one of them, and Baalath of the other. He also built
other cities that lay conveniently for these, in order to the enjoyment
of pleasures and delicacies in them, such as were naturally of a good
temperature of the air, and agreeable for fruits ripe in their proper
seasons, and well watered with springs. Nay, Solomon went as far as the
desert above Syria, and possessed himself of it, and built there a very
great city, which was distant two days' journey from Upper Syria,
and one day's journey from Euphrates, and six long days' journey from
Babylon the Great. Now the reason why this city lay so remote from the
parts of Syria that are inhabited is this, that below there is no water
to be had, and that it is in that place only that there are springs and
pits of water. When he had therefore built this city, and encompassed it
with very strong walls, he gave it the name of Tadmor, and that is the
name it is still called by at this day among the Syrians, but the Greeks
name it Palmyra.

2. Now Solomon the king was at this time engaged in building these
cities. But if any inquire why all the kings of Egypt from Menes, who
built Memphis, and was many years earlier than our forefather Abraham,
until Solomon, where the interval was more than one thousand three
hundred years, were called Pharaohs, and took it from one Pharaoh that
lived after the kings of that interval, I think it necessary to inform
them of it, and this in order to cure their ignorance, and to make
the occasion of that name manifest. Pharaoh, in the Egyptian tongue,
signifies a king [15] but I suppose they made use of other names from
their childhood; but when they were made kings, they changed them into
the name which in their own tongue denoted their authority; for thus it
was also that the kings of Alexandria, who were called formerly by other
names, when they took the kingdom, were named Ptolemies, from their
first king. The Roman emperors also were from their nativity called
by other names, but are styled Caesars, their empire and their dignity
imposing that name upon them, and not suffering them to continue in
those names which their fathers gave them. I suppose also that Herodotus
of Halicarnassus, when he said there were three hundred and thirty kings
of Egypt after Menes, who built Memphis, did therefore not tell us their
names, because they were in common called Pharaohs; for when after their
death there was a queen reigned, he calls her by her name Nicaule, as
thereby declaring, that while the kings were of the male line, and so
admitted of the same nature, while a woman did not admit the same, he
did therefore set down that her name, which she could not naturally
have. As for myself, I have discovered from our own books, that after
Pharaoh, the father-in-law of Solomon, no other king of Egypt did any
longer use that name; and that it was after that time when the forenamed
queen of Egypt and Ethiopia came to Solomon, concerning whom we shall
inform the reader presently; but I have now made mention of these
things, that I may prove that our books and those of the Egyptians agree
together in many things.

3. But king Solomon subdued to himself the remnant of the Canaanites
that had not before submitted to him; those I mean that dwelt in Mount
Lebanon, and as far as the city Hamath; and ordered them to pay tribute.
He also chose out of them every year such as were to serve him in the
meanest offices, and to do his domestic works, and to follow husbandry;
for none of the Hebrews were servants [in such low employments]: nor
was it reasonable, that when God had brought so many nations under their
power, they should depress their own people to such mean offices of
life, rather than those nations; while all the Israelites were concerned
in warlike affairs, and were in armor; and were set over the chariots
and the horses, rather than leading the life of slaves. He appointed
also five hundred and fifty rulers over those Canaanites who were
reduced to such domestic slavery, who received the entire care of
them from the king, and instructed them in those labors and operations
wherein he wanted their assistance.

4. Moreover, the king built many ships in the Egyptian Bay of the Red
Sea, in a certain place called Ezion-geber: it is now called Berenice,
and is not far from the city Eloth. This country belonged formerly to
the Jews, and became useful for shipping from the donations of Hiram
king of Tyre; for he sent a sufficient number of men thither for pilots,
and such as were skillful in navigation, to whom Solomon gave this
command: That they should go along with his own stewards to the land
that was of old called Ophir, but now the Aurea Chersonesus, which
belongs to India, to fetch him gold. And when they had gathered four
hundred talents together, they returned to the king again.

5. There was then a woman queen of Egypt and Ethiopia; [16] she was
inquisitive into philosophy, and one that on other accounts also was to
be admired. When this queen heard of the virtue and prudence of Solomon,
she had a great mind to see him; and the reports that went every day
abroad induced her to come to him, she being desirous to be satisfied by
her own experience, and not by a bare hearing; [for reports thus heard
are likely enough to comply with a false opinion, while they wholly
depend on the credit of the relators;] so she resolved to come to him,
and that especially in order to have a trial of his wisdom, while she
proposed questions of very great difficulty, and entreated that he would
solve their hidden meaning. Accordingly she came to Jerusalem with great
splendor and rich furniture; for she brought with her camels laden with
gold, with several sorts of sweet spices, and with precious stones. Now,
upon the king's kind reception of her, he both showed a great desire
to please her, and easily comprehending in his mind the meaning of the
curious questions she propounded to him, he resolved them sooner
than any body could have expected. So she was amazed at the wisdom of
Solomon, and discovered that it was more excellent upon trial than what
she had heard by report beforehand; and especially she was surprised at
the fineness and largeness of his royal palace, and not less so at the
good order of the apartments, for she observed that the king had therein
shown great wisdom; but she was beyond measure astonished at the house
which was called the Forest of Lebanon, as also at the magnificence
of his daily table, and the circumstances of its preparation and
ministration, with the apparel of his servants that waited, and the
skillful and decent management of their attendance: nor was she less
affected with those daily sacrifices which were offered to God, and the
careful management which the priests and Levites used about them.
When she saw this done every day, she was in the greatest admiration
imaginable, insomuch that she was not able to contain the surprise she
was in, but openly confessed how wonderfully she was affected; for she
proceeded to discourse with the king, and thereby owned that she was
overcome with admiration at the things before related; and said, "All
things indeed, O king, that came to our knowledge by report, came with
uncertainty as to our belief of them; but as to those good things that
to thee appertain, both such as thou thyself possessest, I mean wisdom
and prudence, and the happiness thou hast from thy kingdom, certainly
the same that came to us was no falsity; it was not only a true report,
but it related thy happiness after a much lower manner than I now see
it to be before my eyes. For as for the report, it only attempted to
persuade our hearing, but did not so make known the dignity of the
things themselves as does the sight of them, and being present among
them. I indeed, who did not believe what was reported, by reason of the
multitude and grandeur of the things I inquired about, do see them to be
much more numerous than they were reported to be. Accordingly I esteem
the Hebrew people, as well as thy servants and friends, to be happy, who
enjoy thy presence and hear thy wisdom every day continually. One would
therefore bless God, who hath so loved this country, and those that
inhabit therein, as to make thee king over them."

6. Now when the queen had thus demonstrated in words how deeply the king
had affected her, her disposition was known by certain presents, for she
gave him twenty talents of gold, and an immense quantity of spices and
precious stones. [They say also that we possess the root of that balsam
which our country still bears by this woman's gift.] [17] Solomon also
repaid her with many good things, and principally by bestowing upon her
what she chose of her own inclination, for there was nothing that she
desired which he denied her; and as he was very generous and liberal in
his own temper, so did he show the greatness of his soul in bestowing on
her what she herself desired of him. So when this queen of Ethiopia
had obtained what we have already given an account of, and had again
communicated to the king what she brought with her, she returned to her
own kingdom.



CHAPTER 7. How Solomon Grew Rich, And Fell Desperately In Love With
Women And How God, Being Incensed At It, Raised Up Ader And Jeroboam
Against Him. Concerning The Death Of Solomon.


1. About the same time there were brought to the king from the Aurea
Chersonesus, a country so called, precious stones, and pine trees, and
these trees he made use of for supporting the temple and the palace,
as also for the materials of musical instruments, the harps and the
psalteries, that the Levites might make use of them in their hymns to
God. The wood which was brought to him at this time was larger and finer
than any that had ever been brought before; but let no one imagine that
these pine trees were like those which are now so named, and which take
that their denomination from the merchants, who so call them, that they
may procure them to be admired by those that purchase them; for those
we speak of were to the sight like the wood of the fig tree, but were
whiter, and more shining. Now we have said thus much, that nobody may be
ignorant of the difference between these sorts of wood, nor unacquainted
with the nature of the genuine pine tree; and we thought it both a
seasonable and humane thing, when we mentioned it, and the uses the king
made of it, to explain this difference so far as we have done.

2. Now the weight of gold that was brought him was six hundred and
sixty-six talents, not including in that sum what was brought by
the merchants, nor what the toparchs and kings of Arabia gave him
in presents. He also cast two hundred targets of gold, each of them
weighing six hundred shekels. He also made three hundred shields, every
one weighing three pounds of gold, and he had them carried and put into
that house which was called The Forest of Lebanon. He also made cups of
gold, and of [precious] stones, for the entertainment of his guests, and
had them adorned in the most artificial manner; and he contrived that
all his other furniture of vessels should be of gold, for there was
nothing then to be sold or bought for silver; for the king had many
ships which lay upon the sea of Tarsus, these he commanded to carry out
all sorts of merchandise unto the remotest nations, by the sale of which
silver and gold were brought to the king, and a great quantity of ivory,
and Ethiopians, and apes; and they finished their voyage, going and
returning, in three years' time.

3. Accordingly there went a great fame all around the neighboring
countries, which proclaimed the virtue and wisdom of Solomon, insomuch
that all the kings every where were desirous to see him, as not giving
credit to what was reported, on account of its being almost incredible:
they also demonstrated the regard they had for him by the presents they
made him; for they sent him vessels of gold, and silver, and purple
garments, and many sorts of spices, and horses, and chariots, and as
many mules for his carriages as they could find proper to please the
king's eyes, by their strength and beauty. This addition that he made to
those chariots and horses which he had before from those that were sent
him, augmented the number of his chariots by above four hundred, for
he had a thousand before, and augmented the number of his horses by two
thousand, for he had twenty thousand before. These horses also were so
much exercised, in order to their making a fine appearance, and running
swiftly, that no others could, upon the comparison, appear either finer
or swifter; but they were at once the most beautiful of all others, and
their swiftness was incomparable also. Their riders also were a further
ornament to them, being, in the first place, young men in the most
delightful flower of their age, and being eminent for their largeness,
and far taller than other men. They had also very long heads of hair
hanging down, and were clothed in garments of Tyrian purple. They had
also dust of gold every day sprinkled on their hair, so that their heads
sparkled with the reflection of the sun-beams from the gold. The king
himself rode upon a chariot in the midst of these men, who were still in
armor, and had their bows fitted to them. He had on a white garment, and
used to take his progress out of the city in the morning. There was
a certain place about fifty furlongs distant from Jerusalem, which is
called Etham, very pleasant it is in fine gardens, and abounding in
rivulets of water; [18] thither did he use to go out in the morning,
sitting on high [in his chariot.]

4. Now Solomon had a divine sagacity in all things, and was very
diligent and studious to have things done after an elegant manner; so
he did not neglect the care of the ways, but he laid a causeway of black
stone along the roads that led to Jerusalem, which was the royal city,
both to render them easy for travelers, and to manifest the grandeur of
his riches and government. He also parted his chariots, and set them in
a regular order, that a certain number of them should be in every city,
still keeping a few about him; and those cities he called the cities
of his chariots. And the king made silver as plentiful in Jerusalem as
stones in the street; and so multiplied cedar trees in the plains
of Judea, which did not grow there before, that they were like the
multitude of common sycamore trees. He also ordained the Egyptian
merchants that brought him their merchandise to sell him a chariot, with
a pair of horses, for six hundred drachmae of silver, and he sent them
to the kings of Syria, and to those kings that were beyond Euphrates.

5. But although Solomon was become the most glorious of kings, and the
best beloved by God, and had exceeded in wisdom and riches those that
had been rulers of the Hebrews before him, yet did not he persevere in
this happy state till he died. Nay, he forsook the observation of the
laws of his fathers, and came to an end no way suitable to our foregoing
history of him. He grew mad in his love of women, and laid no restraint
on himself in his lusts; nor was he satisfied with the women of his
country alone, but he married many wives out of foreign nations;
Sidontans, and Tyrians, and Ammonites, and Edomites; and he transgressed
the laws of Moses, which forbade Jews to marry any but those that were
of their own people. He also began to worship their gods, which he did
in order to the gratification of his wives, and out of his affection
for them. This very thing our legislator suspected, and so admonished us
beforehand, that we should not marry women of other countries, lest we
should be entangled with foreign customs, and apostatize from our own;
lest we should leave off to honor our own God, and should worship their
gods. But Solomon was Gllen headlong into unreasonable pleasures, and
regarded not those admonitions; for when he had married seven hundred
wives, [19] the daughters of princes and of eminent persons, and three
hundred concubines, and those besides the king of Egypt's daughter, he
soon was governed by them, till he came to imitate their practices. He
was forced to give them this demonstration of his kindness and affection
to them, to live according to the laws of their countries. And as he
grew into years, and his reason became weaker by length of time, it
was not sufficient to recall to his mind the institutions of his own
country; so he still more and more contemned his own God, and continued
to regard the gods that his marriages had introduced nay, before this
happened, he sinned, and fell into an error about the observation of the
laws, when he made the images of brazen oxen that supported the brazen
sea, [20] and the images of lions about his own throne; for these he
made, although it was not agreeable to piety so to do; and this he did,
notwithstanding that he had his father as a most excellent and domestic
pattern of virtue, and knew what a glorious character he had left
behind him, because of his piety towards God. Nor did he imitate David,
although God had twice appeared to him in his sleep, and exhorted him
to imitate his father. So he died ingloriously. There came therefore
a prophet to him, who was sent by God, and told him that his wicked
actions were not concealed from God; and threatened him that he should
not long rejoice in what he had done; that, indeed, the kingdom should
not be taken from him while he was alive, because God had promised to
his father David that he would make him his successor, but that he would
take care that this should befall his son when he was dead; not that
he would withdraw all the people from him, but that he would give
ten tribes to a servant of his, and leave only two tribes to David's
grandson for his sake, because he loved God, and for the sake of the
city of Jerusalem, wherein he should have a temple.

6. When Solomon heard this he was grieved, and greatly confounded,
upon this change of almost all that happiness which had made him to be
admired, into so bad a state; nor had there much time passed after
the prophet had foretold what was coming before God raised up an enemy
against him, whose name was Ader, who took the following occasion of his
enmity to him. He was a child of the stock of the Edomites, and of the
blood royal; and when Joab, the captain of David's host, laid waste the
land of Edom, and destroyed all that were men grown, and able to bear
arms, for six months' time, this Hadad fled away, and came to Pharaoh
the king of Egypt, who received him kindly, and assigned him a house to
dwell in, and a country to supply him with food; and when he was grown
up he loved him exceedingly, insomuch that he gave him his wife's
sister, whose name was Tahpenes, to wife, by whom he had a son; who was
brought up with the king's children. When Hadad heard in Egypt that both
David and Joab were dead, he came to Pharaoh, and desired that he would
permit him to go to his own country; upon which the king asked what it
was that he wanted, and what hardship he had met with, that he was so
desirous to leave him. And when he was often troublesome to him, and
entreated him to dismiss him, he did not then do it; but at the
time when Solomon's affairs began to grow worse, on account of his
forementioned transgressions [21] and God's anger against him for the
same, Hadad, by Pharaoh's permission, came to Edom; and when he was not
able to make the people forsake Solomon, for it was kept under by many
garrisons, and an innovation was not to be made with safety, he removed
thence, and came into Syria; there he lighted upon one Rezon, who had
run away from Hadadezer, king of Zobah, his master, and was become a
robber in that country, and joined friendship with him, who had already
a band of robbers about him. So he went up, and seized upon that part of
Syria, and was made king thereof. He also made incursions into the land
of Israel, and did it no small mischief, and spoiled it, and that in
the lifetime of Solomon. And this was the calamity which the Hebrews
suffered by Hadad.

7. There was also one of Solomon's own nation that made an attempt
against him, Jeroboam the son of Nebat, who had an expectation of
rising, from a prophecy that had been made to him long before. He was
left a child by his father, and brought up by his mother; and when
Solomon saw that he was of an active and bold disposition, he made him
the curator of the walls which he built round about Jerusalem; and he
took such care of those works, that the king approved of his behavior,
and gave him, as a reward for the same, the charge of the tribe
of Joseph. And when about that time Jeroboam was once going out of
Jerusalem, a prophet of the city Shilo, whose name was Ahijah, met him
and saluted him; and when he had taken him a little aside to a place out
of the way, where there was not one other person present, he rent the
garment he had on into twelve pieces, and bid Jeroboam take ten of them;
and told him beforehand, that "this is the will of God; he will part the
dominion of Solomon, and give one tribe, with that which is next it, to
his son, because of the promise made to David for his succession, and
will have ten tribes to thee, because Solomon hath sinned against him,
and delivered up himself to women, and to their gods. Seeing therefore
thou knowest the cause for which God hath changed his mind, and is
alienated from Solomon, be thou...."

8. So Jeroboam was elevated by these words of the prophet; and being a
young man, [22] of a warm temper, and ambitious of greatness, he could
not be quiet; and when he had so great a charge in the government, and
called to mind what had been revealed to him by Ahijah, he endeavored
to persuade the people to forsake Solomon, to make a disturbance, and
to bring the government over to himself. But when Solomon understood
his intention and treachery, he sought to catch him and kill him; but
Jeroboam was informed of it beforehand, and fled to Shishak, the king
of Egypt, and there abode till the death of Solomon; by which means he
gained these two advantages to suffer no harm from Solomon, and to be
preserved for the kingdom. So Solomon died when he was already an old
man, having reigned eighty years, and lived ninety-four. He was buried
in Jerusalem, having been superior to all other kings in happiness, and
riches, and wisdom, excepting that when he was growing into years he
was deluded by women, and transgressed the law; concerning which
transgressions, and the miseries which befell the Hebrews thereby, I
think proper to discourse at another opportunity.



CHAPTER 8. How, Upon The Death Of Solomon The People Forsook His Son
Rehoboam, And Ordained Jeroboam King Over The Ten Tribes.


1. Now when Solomon was dead, and his son Rehoboam [who was born of an
Amntonite wife; whose name was Naamah] had succeeded him in the kingdom,
the rulers of the multitude sent immediately into Egypt, and called back
Jeroboam; and when he was come to them, to the city Shethem, Rehoboam
came to it also, for he had resolved to declare himself king to the
Israelites while they were there gathered together. So the rulers of
the people, as well as Jeroboam, came to him, and besought him, and
said that he ought to relax, and to be gentler than his father, in the
servitude he had imposed on them, because they had borne a heavy
yoke, and that then they should be better affected to him, and be well
contented to serve him under his moderate government, and should do it
more out of love than fear. But Rehoboam told them they should come to
him again in three days' time, when he would give an answer to their
request. This delay gave occasion to a present suspicion, since he had
not given them a favorable answer to their mind immediately; for
they thought that he should have given them a humane answer off-hand,
especially since he was but young. However, they thought that this
consultation about it, and that he did not presently give them a denial,
afforded them some good hope of success.

2. Rehoboam now called his father's friends, and advised with them what
sort of answer he ought to give to the multitude; upon which they gave
him the advice which became friends, and those that knew the temper of
such a multitude. They advised him to speak in a way more popular than
suited the grandeur of a king, because he would thereby oblige them to
submit to him with goodwill, it being most agreeable to subjects that
their kings should be almost upon the level with them. But Rehoboam
rejected this so good, and in general so profitable, advice, [it was
such, at least, at that time when he was to be made king,] God himself,
I suppose, causing what was most advantageous to be condemned by him. So
he called for the young men who were brought up with him, and told them
what advice the elders had given him, and bade them speak what they
thought he ought to do. They advised him to give the following answer
to the people [for neither their youth nor God himself suffered them to
discern what was best]: That his little finger should be thicker than
his father's loins; and if they had met with hard usage from his father,
they should experience much rougher treatment from him; and if his
father had chastised them with whips, they must expect that he would
do it with scorpions. [23] The king was pleased with this advice, and
thought it agreeable to the dignity of his government to give them such
an answer. Accordingly, when the multitude was come together to hear his
answer on the third day, all the people were in great expectation, and
very intent to hear what the king would say to them, and supposed they
should hear somewhat of a kind nature; but he passed by his friends,
and answered as the young men had given him counsel. Now this was done
according to the will of God, that what Ahijah had foretold might come
to pass.

3. By these words the people were struck as it were by all iron hammer,
and were so grieved at the words, as if they had already felt the
effects of them; and they had great indignation at the king; and all
cried out aloud, and said, "We will have no longer any relation to David
or his posterity after this day." And they said further, "We only leave
to Rehoboam the temple which his father built;" and they threatened to
forsake him. Nay, they were so bitter, and retained their wrath so long,
that when he sent Adoram, which was over the tribute, that he might
pacify them, and render them milder, and persuade them to forgive him,
if he had said any thing that was rash or grievous to them in his youth,
they would not hear it, but threw stones at him, and killed him. When
Rehoboam saw this, he thought himself aimed at by those stones with
which they had killed his servant, and feared lest he should undergo the
last of punishments in earnest; so he got immediately into his chariot,
and fled to Jerusalem, where the tribe of Judah and that of Benjamin
ordained him king; but the rest of the multitude forsook the sons of
David from that day, and appointed Jeroboam to be the ruler of their
public affairs. Upon this Rehoboam, Solomon's son, assembled a great
congregation of those two tribes that submitted to him, and was ready to
take a hundred and eighty thousand chosen men out of the army, to make
an expedition against Jeroboam and his people, that he might force them
by war to be his servants; but he was forbidden of God by the prophet
[Shemaiah] to go to war, for that it was not just that brethren of the
same country should fight one against another. He also said that this
defection of the multitude was according to the purpose of God. So he
did not proceed in this expedition. And now I will relate first the
actions of Jeroboam the king of Israel, after which we will relate what
are therewith connected, the actions of Rehoboam, the king of the two
tribes; by this means we shall preserve the good order of the history
entire.

4. When therefore Jeroboam had built him a palace in the city Shechem,
he dwelt there. He also built him another at Penuel, a city so called.
And now the feast of tabernacles was approaching in a little time,
Jeroboam considered, that if he should permit the multitude to go to
worship God at Jerusalem, and there to celebrate the festival, they
would probably repent of what they had done, and be enticed by the
temple, and by the worship of God there performed, and would leave him,
and return to their first kings; and if so, he should run the risk of
losing his own life; so he invented this contrivance; He made two golden
heifers, and built two little temples for them, the one in the city
Bethel, and the other in Dan, which last was at the fountains of the
Lesser Jordan [24] and he put the heifers into both the little temples,
in the forementioned cities. And when he had called those ten tribes
together over whom he ruled, he made a speech to the people in these
words: "I suppose, my countrymen, that you know this, that every place
hath God in it; nor is there any one determinate place in which he
is, but he every where hears and sees those that worship him; on which
account I do not think it right for you to go so long a journey to
Jerusalem, which is an enemy's city, to worship him. It was a man that
built the temple: I have also made two golden heifers, dedicated to the
same God; and the one of them I have consecrated in the city Bethel, and
the other in Dan, to the end that those of you that dwell nearest those
cities may go to them, and worship God there; and I will ordain for you
certain priests and Levites from among yourselves, that you may have no
want of the tribe of Levi, or of the sons of Aaron; but let him that is
desirous among you of being a priest, bring to God a bullock and a ram,
which they say Aaron the first priest brought also." When Jeroboam
had said this, he deluded the people, and made them to revolt from the
worship of their forefathers, and to transgress their laws. This was
the beginning of miseries to the Hebrews, and the cause why they were
overcome in war by foreigners, and so fell into captivity. But we shall
relate those things in their proper places hereafter.

5. When the feast [of tabernacles] was just approaching, Jeroboam
was desirous to celebrate it himself in Bethel, as did the two tribes
celebrate it in Jerusalem. Accordingly he built an altar before the
heifer, and undertook to be high priest himself. So he went up to the
altar, with his own priests about him; but when he was going to offer
the sacrifices and the burnt-offerings, in the sight of all the people,
a prophet, whose name was Jadon, was sent by God, and came to him from
Jerusalem, who stood in the midst of the multitude, and in the 'hearing
of' the king, and directing his discourse to the altar, said thus: "God
foretells that there shall be a certain man of the family of David,
Josiah by name, who shall slay upon thee those false priests that shall
live at that time, and upon thee shall burn the bones of those deceivers
of the people, those impostors' and wicked wretches. However, that this
people may believe that these things shall so come to pass, I foretell a
sign to them that shall also come to pass. This altar shall be broken
to pieces immediately, and all the fat of the sacrifices that is upon
it shall be poured upon the ground." When the prophet had said this,
Jeroboam fell into a passion, and stretched out his hand, and bid them
lay hold of him; but that hand which he stretched out was enfeebled, and
he was not able to pull it in again to him, for it was become withered,
and hung down, as if it were a dead hand. The altar also was broken
to pieces, and all that was upon it was poured out, as the prophet had
foretold should come to pass. So the king understood that he was a man
of veracity, and had a Divine foreknowledge; and entreated him to pray
to God that he would restore his right hand. Accordingly the prophet
did pray to God to grant him that request. So the king, having his hand
recovered to its natural state, rejoiced at it, and invited the prophet
to sup with him; but Jadon said that he could not endure to come into
his house, nor to taste of bread or water in this city, for that was a
thing God had forbidden him to do; as also to go back by the same way
which he came, but he said he was to return by another way. So the
king wondered at the abstinence of the man, but was himself in fear,
as suspecting a change of his affairs for the worse, from what had been
said to him.



CHAPTER 9. How Jadon The Prophet Was Persuaded By Another Lying Prophet
And Returned [To Bethel,] And Was Afterwards Slain By A Lion. As Also
What Words The Wicked Prophet Made Use Of To Persuade The King, And
Thereby Alienated His Mind From God.


1. Now there was a certain wicked man in that city, who was a false
prophet, whom Jeroboam had in great esteem, but was deceived by him and
his flattering words. This man was bedrid, by reason or the infirmities
of old age: however, he was informed by his sons concerning the prophet
that was come from Jerusalem, and concerning the signs done by him; and
how, when Jeroboam's right hand had been enfeebled, at the prophet's
prayer he had it revived again. Whereupon he was afraid that this
stranger and prophet should be in better esteem with the king than
himself, and obtain greater honor from him: and he gave orders to his
sons to saddle his ass presently, and make all ready that he might go
out. Accordingly they made haste to do what they were commanded, and
he got upon the ass and followed after the prophet; and when he had
overtaken him, as he was resting himself under a very large oak tree
that was thick and shady, he at first saluted him, but presently he
complained of him, because he had not come into his house, and partaken
of his hospitality. And when the other said that God had forbidden him
to taste of any one's provision in that city, he replied, that "for
certain God had not forbidden that I should set food before thee, for I
am a prophet as thou art, and worship God in the same manner that thou
dost; and I am now come as sent by him, in order to bring thee into
my house, and make thee my guest." Now Jadon gave credit to this lying
prophet, and returned back with him. But when they were at dinner, and
merry together, God appeared to Jadon, and said that he should suffer
punishment for transgressing his commands,--and he told him what that
punishment should be for he said that he should meet with a lion as he
was going on his way, by which lion he should be torn in pieces, and be
deprived of burial in the sepulchers of his fathers; which things came
to pass, as I suppose, according to the will of God, that so Jeroboam
might not give heed to the words of Jadon as of one that had been
convicted of lying. However, as Jadon was again going to Jerusalem, a
lion assaulted him, and pulled him off the beast he rode on, and slew
him; yet did he not at all hurt the ass, but sat by him, and kept him,
as also the prophet's body. This continued till some travelers that saw
it came and told it in the city to the false prophet, who sent his sons,
and brought the body unto the city, and made a funeral for him at great
expense. He also charged his sons to bury himself with him and said that
all which he had foretold against that city, and the altar, and priests,
and false prophets, would prove true; and that if he were buried with
him, he should receive no injurious treatment after his death, the
bones not being then to be distinguished asunder. But now, when he had
performed those funeral rites to the prophet, and had given that charge
to his sons, as he was a wicked and an impious man, he goes to Jeroboam,
and says to him, "And wherefore is it now that thou art disturbed at the
words of this silly fellow?" And when the king had related to him what
had happened about the altar, and about his own hand, and gave him the
names of divine man, and an excellent prophet, he endeavored by a
wicked trick to weaken that his opinion; and by using plausible words
concerning what had happened, he aimed to injure the truth that was in
them; for he attempted to persuade him that his hand was enfeebled by
the labor it had undergone in supporting the sacrifices, and that upon
its resting awhile it returned to its former nature again; and that as
to the altar, it was but new, and had borne abundance of sacrifices, and
those large ones too, and was accordingly broken to pieces, and fallen
down by the weight of what had been laid upon it. He also informed him
of the death of him that had foretold those things, and how he perished;
[whence he concluded that] he had not any thing in him of a prophet,
nor spake any thing like one. When he had thus spoken, he persuaded the
king, and entirely alienated his mind from God, and from doing works
that were righteous and holy, and encouraged him to go on in his impious
practices [25] and accordingly he was to that degree injurious to God,
and so great a transgressor, that he sought for nothing else every day
but how he might be guilty of some new instances of wickedness, and such
as should be more detestable than what he had been so insolent as to
do before. And so much shall at present suffice to have said concerning
Jeroboam.



CHAPTER 10. Concerning Rehoboam, And How God Inflicted Punishment Upon
Him For His Impiety By Shishak [King Of Egypt].


1. Now Rehoboam, the son of Solomon, who, as we said before, was king of
the two tribes, built strong and large cities, Bethlehem, and Etare, and
Tekoa, and Bethzur, and Shoco, and Adullam, and Ipan, and Maresha, and
Ziph, and Adorlam, and Lachlsh, and Azekah, and Zorah, and Aijalon, and
Hebron; these he built first of all in the tribe of Judah. He also built
other large cities in the tribe of Benjamin, and walled them about, and
put garrisons in them all, and captains, and a great deal of corn, and
wine, and oil, and he furnished every one of them plentifully with other
provisions that were necessary for sustenance; moreover, he put therein
shields and spears for many ten thousand men. The priests also that were
in all Israel, and the Levites, and if there were any of the multitude
that were good and righteous men, they gathered themselves together
to him, having left their own cities, that they might worship God in
Jerusalem; for they were not willing to be forced to worship the heifers
which Jeroboam had made; and they augmented the kingdom of Rehoboam for
three years. And after he had married a woman of his own kindred, and
had by her three children born to him, he married also another of
his own kindred, who was daughter of Absalom by Tamar, whose name was
Maachah, and by her he had a son, whom he named Abijah. He had moreover
many other children by other wives, but he loved Maachah above them all.
Now he had eighteen legitimate wives, and thirty concubines; and he had
born to him twenty-eight sons and threescore daughters; but he appointed
Abijah, whom he had by Maachah, to be his successor in the kingdom, and
intrusted him already with the treasures and the strongest cities.

2. Now I cannot but think that the greatness of a kingdom, and its
change into prosperity, often become the occasion of mischief and of
transgression to men; for when Rehoboam saw that his kingdom was so much
increased, he went out of the right way unto unrighteous and irreligious
practices, and he despised the worship of God, till the people
themselves imitated his wicked actions: for so it usually happens, that
the manners of subjects are corrupted at the same time with those of
their governors, which subjects then lay aside their own sober way of
living, as a reproof of their governors' intemperate courses, and follow
their wickedness as if it were virtue; for it is not possible to show
that men approve of the actions of their kings, unless they do the same
actions with them. Agreeable whereto it now happened to the subjects
of Rehoboam; for when he was grown impious, and a transgressor himself,
they endeavored not to offend him by resolving still to be righteous.
But God sent Shishak, king of Egypt, to punish them for their unjust
behavior towards him, concerning whom Herodotus was mistaken, and
applied his actions to Sesostris; for this Shishak, [26] in the fifth
year of the reign of Rehoboam, made an expedition [into Judea] with many
ten thousand men; for he had one thousand two hundred chariots in number
that followed him, and threescore thousand horsemen, and four hundred
thousand footmen. These he brought with him, and they were the greatest
part of them Libyans and Ethiopians. Now therefore when he fell upon
the country of the Hebrews, he took the strongest cities of Rehoboam's
kingdom without fighting; and when he had put garrisons in them, he came
last of all to Jerusalem.

3. Now when Rehoboam, and the multitude with him, were shut up in
Jerusalem by the means of the army of Shishak, and when they besought
God to give them victory and deliverance, they could not persuade God
to be on their side. But Shemaiah the prophet told them, that God
threatened to forsake them, as they had themselves forsaken his worship.
When they heard this, they were immediately in a consternation of mind;
and seeing no way of deliverance, they all earnestly set themselves to
confess that God might justly overlook them, since they had been guilty
of impiety towards him, and had let his laws lie in confusion. So when
God saw them in that disposition, and that they acknowledge their sins,
he told the prophet that he would not destroy them, but that he would,
however, make them servants to the Egyptians, that they may learn
whether they will suffer less by serving men or God. So when Shishak
had taken the city without fighting, because Rehoboam was afraid, and
received him into it, yet did not Shishak stand to the covenants he had
made, but he spoiled the temple, and emptied the treasures of God, and
those of the king, and carried off innumerable ten thousands of gold
and silver, and left nothing at all behind him. He also took away the
bucklers of gold, and the shields, which Solomon the king had made; nay,
he did not leave the golden quivers which David had taken from the
king of Zobah, and had dedicated to God; and when he had thus done, he
returned to his own kingdom. Now Herodotus of Halicarnassus mentions
this expedition, having only mistaken the king's name; and [in saying
that] he made war upon many other nations also, and brought Syria of
Palestine into subjection, and took the men that were therein prisoners
without fighting. Now it is manifest that he intended to declare that
our nation was subdued by him; for he saith that he left behind him
pillars in the land of those that delivered themselves up to him without
fighting, and engraved upon them the secret parts of women. Now our king
Rehoboam delivered up our city without fighting. He says withal [27]
that the Ethiopians learned to circumcise their privy parts from the
Egyptians, with this addition, that the Phoenicians and Syrians that
live in Palestine confess that they learned it of the Egyptians. Yet it
is evident that no other of the Syrians that live in Palestine, besides
us alone, are circumcised. But as to such matters, let every one speak
what is agreeable to his own opinion.

4. When Shishak was gone away, king Rehoboam made bucklers and shields
of brass, instead of those of gold, and delivered the same number
of them to the keepers of the king's palace. So, instead of warlike
expeditions, and that glory which results from those public actions, he
reigned in great quietness, though not without fear, as being always an
enemy to Jeroboam, and he died when he had lived fifty-seven years, and
reigned seventeen. He was in his disposition a proud and a foolish
man, and lost [part of his] dominions by not hearkening to his father's
friends. He was buried in Jerusalem, in the sepulchers of the kings; and
his son Abijah succeeded him in the kingdom, and this in the eighteenth
year of Jeroboam's reign over the ten tribes; and this was the
conclusion of these affairs. It must be now our business to relate the
affairs of Jeroboam, and how he ended his life; for he ceased not nor
rested to be injurious to God, but every day raised up altars upon high
mountains, and went on making priests out of the multitude.



CHAPTER 11. Concerning The Death Of A Son Of Jeroboam. How Jeroboam Was
Beaten By Abijah Who Died A Little Afterward And Was Succeeded In
His Kingdom By Asa. And Also How, After The Death Of Jeroboam Baasha
Destroyed His Son Nadab And All The House Of Jeroboam.


1. However, God was in no long time ready to return Jeroboam's wicked
actions, and the punishment they deserved, upon his own head, and upon
the heads of all his house. And whereas a soil of his lay sick at that
time, who was called Abijah, he enjoined his wife to lay aside her
robes, and to take the garments belonging to a private person, and to
go to Ahijah the prophet, for that he was a wonderful man in foretelling
futurities, it having been he who told me that I should be king. He also
enjoined her, when she came to him, to inquire concerning the child, as
if she were a stranger, whether he should escape this distemper. So she
did as her husband bade her, and changed her habit, and came to the city
Shiloh, for there did Ahijah live. And as she was going into his house,
his eyes being then dim with age, God appeared to him, and informed
him of two things; that the wife of Jeroboam was come to him, and what
answer he should make to her inquiry. Accordingly, as the woman was
coming into the house like a private person and a stranger, he cried
out, "Come in, O thou wife of Jeroboam! Why concealest thou thyself?
Thou art not concealed from God, who hath appeared to me, and informed
me that thou wast coming, and hath given me in command what I shall say
to thee." So he said that she should go away to her husband, and speak
to him thus: "Since I made thee a great man when thou wast little, or
rather wast nothing, and rent the kingdom from the house of David, and
gave it to thee, and thou hast been unmindful of these benefits, hast
left off my worship, hast made thee molten gods and honored them, I will
in like manner cast thee down again, and will destroy all thy house, and
make them food for the dogs and the fowls; for a certain king is rising
up, by appointment, over all this people, who shall leave none of
the family of Jeroboam remaining. The multitude also shall themselves
partake of the same punishment, and shall be cast out of this good land,
and shall be scattered into the places beyond Euphrates, because they
have followed the wicked practices of their king, and have worshipped
the gods that he made, and forsaken my sacrifices. But do thou, O woman,
make haste back to thy husband, and tell him this message; but thou
shalt then find thy son dead, for as thou enterest the city he shall
depart this life; yet shall he be buried with the lamentation of all
the multitude, and honored with a general mourning, for he was the only
person of goodness of Jeroboam's family." When the prophet had foretold
these events, the woman went hastily away with a disordered mind, and
greatly grieved at the death of the forenamed child. So she was in
lamentation as she went along the road, and mourned for the death of her
son, that was just at hand. She was indeed in a miserable condition
at the unavoidable misery of his death, and went apace, but in
circumstances very unfortunate, because of her son: for the greater
haste she made, she would the sooner see her son dead, yet was she
forced to make such haste on account of her husband. Accordingly, when
she was come back, she found that the child had given up the ghost, as
the prophet had said; and she related all the circumstances to the king.

2. Yet did not Jeroboam lay any of these things to heart, but he brought
together a very numerous army, and made a warlike expedition against
Abijah, the son of Rehoboam, who had succeeded his father in the kingdom
of the two tribes; for he despised him because of his age. But when he
heard of the expedition of Jeroboam, he was not affrighted at it, but
proved of a courageous temper of mind, superior both to his youth and to
the hopes of his enemy; so he chose him an army out of the two tribes,
and met Jeroboam at a place called Mount Zemaraim, and pitched his camp
near the other, and prepared everything necessary for the fight. His
army consisted of four hundred thousand, but the army of Jeroboam was
double to it. Now as the armies stood in array, ready for action and
dangers, and were just going to fight, Abijah stood upon an elevated
place, and beckoning with his hand, he desired the multitude and
Jeroboam himself to hear first with silence what he had to say. And when
silence was made, he began to speak, and told them,--"God had consented
that David and his posterity should be their rulers for all time to
come, and this you yourselves are not unacquainted with; but I cannot
but wonder how you should forsake my father, and join yourselves to his
servant Jeroboam, and are now here with him to fight against those who,
by God's own determination, are to reign, and to deprive them of that
dominion which they have still retained; for as to the greater part of
it, Jeroboam is unjustly in possession of it. However, I do not suppose
he will enjoy it any longer; but when he hath suffered that punishment
which God thinks due to him for what is past, he will leave off the
transgressions he hath been guilty of, and the injuries he hath offered
to him, and which he hath still continued to offer and hath persuaded
you to do the same: yet when you were not any further unjustly treated
by my father, than that he did not speak to you so as to please you,
and this only in compliance with the advice of wicked men, you in anger
forsook him, as you pretended, but, in reality, you withdrew yourselves
from God, and from his laws, although it had been right for you to have
forgiven a man that was young in age, and not used to govern people,
not only some disagreeable words, but if his youth and unskilfulness in
affairs had led him into some unfortunate actions, and that for the sake
of his father Solomon, and the benefits you received from him; for men
ought to excuse the sins of posterity on account of the benefactions
of parent; but you considered nothing of all this then, neither do you
consider it now, but come with so great an army against us. And what is
it you depend upon for victory? Is it upon these golden heifers, and the
altars that you have on high places, which are demonstrations of your
impiety, and not of religious worship? Or is it the exceeding multitude
of your army which gives you such good hopes? Yet certainly there is
no strength at all in an army of many ten thousands, when the war is
unjust; for we ought to place our surest hopes of success against our
enemies in righteousness alone, and in piety towards God; which hope we
justly have, since we have kept the laws from the beginning, and have
worshipped our own God, who was not made by hands out of corruptible
matter; nor was he formed by a wicked king, in order to deceive the
multitude; but who is his own workmanship, [28] and the beginning and
end of all things. I therefore give you counsel even now to repent, and
to take better advice, and to leave off the prosecution of the war; to
call to mind the laws of your country, and to reflect what it hath been
that hath advanced you to so happy a state as you are now in."

3. This was the speech which Abijah made to the multitude. But while
he was still speaking Jeroboam sent some of his soldiers privately to
encompass Abijab round about, on certain parts of the camp that were not
taken notice of; and when he was thus within the compass of the enemy,
his army was affrighted, and their courage failed them; but Abijah
encouraged them, and exhorted them to place their hopes on God, for that
he was not encompassed by the enemy. So they all at once implored the
Divine assistance, while the priests sounded with the trumpet, and they
made a shout, and fell upon their enemies, and God brake the courage and
cast down the force of their enemies, and made Ahijah's army superior
to them; for God vouchsafed to grant them a wonderful and very famous
victory; and such a slaughter was now made of Jeroboam's army [29] as is
never recorded to have happened in any other war, whether it were of the
Greeks or of the Barbarians, for they overthrew [and slew] five hundred
thousand of their enemies, and they took their strongest cities by
force, and spoiled them; and besides those, they did the same to
Bethel and her towns, and Jeshanah and her towns. And after this defeat
Jeroboam never recovered himself during the life of Abijah, who yet
did not long survive, for he reigned but three years, and was buried
in Jerusalem in the sepulchers of his forefathers. He left behind him
twenty-two sons, and sixteen daughters; and he had also those children
by fourteen wives; and Asa his son succeeded in the kingdom; and the
young man's mother was Michaiah. Under his reign the country of the
Israelites enjoyed peace for ten years.

4. And so far concerning Abijah, the son of Rehoboam, the son of
Solomon, as his history hath come down to us. But Jeroboam, the king
of the ten tribes, died when he had governed them two and twenty years;
whose son Nadab succeeded him, in the second year of the reign of Asa.
Now Jeroboam's son governed two years, and resembled his father in
impiety and wickedness. In these two years he made an expedition against
Gibbethon, a city of the Philistines, and continued the siege in order
to take it; but he was conspired against while he was there by a friend
of his, whose name was Baasha, the son of Ahijah, and was slain; which
Baasha took the kingdom after the other's death, and destroyed the whole
house of Jeroboam. It also came to pass, according as God had foretold,
that some of Jeroboam's kindred that died in the city were torn to
pieces and devoured by dogs, and that others of them that died in the
fields were torn and devoured by the fowls. So the house of Jeroboam
suffered the just punishment of his impiety, and of his wicked actions.



CHAPTER 12. How Zerah, King Of The Ethiopians, Was Beaten By Asa; And
How Asa, Upon Baasha's Making War Against Him, Invited The King Of The
Damascens To Assist Him; And How, On The Destruction Of The House Of
Baasha Zimri Got The Kingdom As Did His Son Ahab After Him.


1. Now Asa, the king of Jerusalem, was of an excellent character, and
had a regard to God, and neither did nor designed any thing but what had
relation to the observation of the laws. He made a reformation of his
kingdom, and cut off whatsoever was wicked therein, and purified it from
every impurity. Now he had an army of chosen men that were armed with
targets and spears; out of the tribe of Judah three hundred thousand;
and out of the tribe of Benjamin, that bore shields and drew bows, two
hundred and fifty thousand. But when he had already reigned ten years,
Zerah, king of Ethiopia, [30] made an expedition against him, with a
great army, of nine hundred thousand footmen, and one hundred thousand
horsemen, and three hundred chariots, and came as far as Mareshah, a
city that belonged to the tribe of Judah. Now when Zerah had passed
so far with his own army, Asa met him, and put his army in array over
against him, in a valley called Zephathah, not far from the city; and
when he saw the multitude of the Ethiopians, he cried out, and besought
God to give him the victory, and that he might kill many ten thousands
of the enemy: "For," said he, [31] "I depend on nothing else but that
assistance which I expect from thee, which is able to make the fewer
superior to the more numerous, and the weaker to the stronger; and
thence it is alone that I venture to meet Zerah, and fight him."

2. While Asa was saying this, God gave him a signal of victory, and
joining battle cheerfully on account of what God had foretold about
it, he slew a great many of the Ethiopians; and when he had put them to
flight, he pursued them to the country of Gerar; and when they left off
killing their enemies, they betook themselves to spoiling them, [for the
city Gerar was already taken,] and to spoiling their camp, so that they
carried off much gold, and much silver, and a great deal of [other]
prey, and camels, and great cattle, and flocks of sheep. Accordingly,
when Asa and his army had obtained such a victory, and such wealth from
God, they returned to Jerusalem. Now as they were coming, a prophet,
whose name was Azariah, met them on the road, and bade them stop their
journey a little; and began to say to them thus: That the reason why
they had obtained this victory from God was this, that they had showed
themselves righteous and religious men, and had done every thing
according to the will of God; that therefore, he said, if they
persevered therein, God would grant that they should always overcome
their enemies, and live happily; but that if they left off his worship,
all things shall fall out on the contrary; and a time should come,
wherein no true prophet shall be left in your whole multitude, nor a
priest who shall deliver you a true answer from the oracle; but your
cities shall be overthrown, and your nation scattered over the whole
earth, and live the life of strangers and wanderers. So he advised them,
while they had time, to be good, and not to deprive themselves of the
favor of God. When the king and the people heard this, they rejoiced;
and all in common, and every one in particular, took great care to
behave themselves righteously. The king also sent some to take care that
those in the country should observe the laws also.

3. And this was the state of Asa, king of the two tribes. I now return
to Baasha, the king of the multitude of the Israelites, who slew Nadab,
the son of Jeroboam, and retained the government. He dwelt in the city
Tirzah, having made that his habitation, and reigned twenty-four years.
He became more wicked and impious than Jeroboam or his son. He did a
great deal of mischief to the multitude, and was injurious to God, who
sent the prophet Jehu, and told him beforehand that his whole family
should be destroyed, and that he would bring the same miseries on his
house which had brought that of Jeroboam to ruin; because when he had
been made king by him, he had not requited his kindness, by governing
the multitude righteously and religiously; which things, in the first
place, tended to their own happiness, and, in the next place, were
pleasing to God: that he had imitated this very wicked king Jeroboam;
and although that man's soul had perished, yet did he express to
the life his wickedness; and he said that he should therefore justly
experience the like calamity with him, since he had been guilty of the
like wickedness. But Baasha, though he heard beforehand what miseries
would befall him and his whole family for their insolent behavior, yet
did not he leave off his wicked practices for the time to come, nor did
he care to appear other than worse and worse till he died; nor did he
then repent of his past actions, nor endeavor to obtain pardon of God
for them, but did as those do who have rewards proposed to them, when
they have once in earnest set about their work, they do not leave off
their labors; for thus did Baasha, when the prophet foretold to him
what would come to pass, grow worse, as if what were threatened, the
perdition of his family, and the destruction of his house, [which are
really among the greatest of evils,] were good things; and, as if he
were a combatant for wickedness, he every day took more and more
pains for it: and at last he took his army and assaulted a certain
considerable city called Ramah, which was forty furlongs distant from
Jerusalem; and when he had taken it, he fortified it, having determined
beforehand to leave a garrison in it, that they might thence make
excursions, and do mischief to the kingdom of Asa.

4. Whereupon Asa was afraid of the attempts the enemy might make upon
him; and considering with himself how many mischiefs this army that was
left in Ramah might do to the country over which he reigned, he sent
ambassadors to the king of the Damascenes, with gold and silver,
desiring his assistance, and putting him in mind that we have had a
friendship together from the times of our forefathers. So he gladly
received that sum of money, and made a league with him, and broke the
friendship he had with Baasha, and sent the commanders of his own forces
unto the cities that were under Baasha's dominion, and ordered them
to do them mischief. So they went and burnt some of them, and spoiled
others; Ijon, and Dan, and Abelmain [32] and many others. Now when the
king of Israel heard this, he left off building and fortifying Ramah,
and returned presently to assist his own people under the distresses
they were in; but Asa made use of the materials that were prepared for
building that city, for building in the same place two strong cities,
the one of which was called Geba, and the other Mizpah; so that after
this Baasha had no leisure to make expeditions against Asa, for he was
prevented by death, and was buried in the city Tirzah; and Elah his
son took the kingdom, who, when he had reigned two years, died, being
treacherously slain by Zimri, the captain of half his army; for when he
was at Arza, his steward's house, he persuaded some of the horsemen that
were under him to assault Elah, and by that means he slew him when he
was without his armed men and his captains, for they were all busied in
the siege of Gibbethon, a city of the Philistines.

5. When Zimri, the captain of the army, had killed Elah, he took the
kingdom himself, and, according to Jehu's prophecy, slew all the house
of Baasha; for it came to pass that Baasha's house utterly perished, on
account of his impiety, in the same manner as we have already described
the destruction of the house of Jeroboam. But the army that was
besieging. Gibbethon, when they heard what had befallen the king, and
that when Zimri had killed him, he had gained the kingdom, they made
Omri their general king, who drew off his army from Gibbethon, and came
to Tirzah, where the royal palace was, and assaulted the city, and took
it by force. But when Zimri saw that the city had none to defend it, he
fled into the inmost part of the palace, and set it on fire, and burnt
himself with it, when he had reigned only seven days. Upon which the
people of Israel were presently divided, and part of them would have
Tibni to be king, and part Omri; but when those that were for Omri's
ruling had beaten Tibni, Omri reigned over all the multitude. Now it was
in the thirtieth year of the reign of Asa that Omri reigned for twelve
years; six of these years he reigned in the city Tirzah, and the rest
in the city called Semareon, but named by the Greeks Samaria; but
he himself called it Semareon, from Semer, who sold him the mountain
whereon he built it. Now Omri was no way different from those kings
that reigned before him, but that he grew worse than they, for they
all sought how they might turn the people away from God by their daily
wicked practices; and oil that account it was that God made one of them
to be slain by another, and that no one person of their families should
remain. This Omri also died in Samaria and Ahab his son succeeded him.

6. Now by these events we may learn what concern God hath for the
affairs of mankind, and how he loves good men, and hates the wicked, and
destroys them root and branch; for many of these kings of Israel, they
and their families, were miserably destroyed, and taken away one by
another, in a short time, for their transgression and wickedness; but
Asa, who was king of Jerusalem, and of the two tribes, attained,
by God's blessing, a long and a blessed old age, for his piety and
righteousness, and died happily, when he had reigned forty and one
years; and when he was dead, his son Jehoshaphat succeeded him in the
government. He was born of Asa's wife Azubah. And all men allowed that
he followed the works of David his forefather, and this both in courage
and piety; but we are not obliged now to speak any more of the affairs
of this king.



CHAPTER 13. How Ahab When He Had Taken Jezebel To Wife Became More
Wicked Than All The Kings That Had Been Before Him; Of The Actions Of
The Prophet Elijah, And What Befell Naboth.


1. Now Ahab the king of Israel dwelt in Samaria, and held the government
for twenty-two years; and made no alteration in the conduct of the kings
that were his predecessors, but only in such things as were of his own
invention for the worse, and in his most gross wickedness. He imitated
them in their wicked courses, and in their injurious behavior towards
God, and more especially he imitated the transgression of Jeroboam;
for he worshipped the heifers that he had made; and he contrived other
absurd objects of worship besides those heifers: he also took to wife
the daughter of Ethbaal, king of the Tyrians and Sidonians, whose name
was Jezebel, of whom he learned to worship her own gods. This woman
was active and bold, and fell into so great a degree of impurity and
madness, that she built a temple to the god of the Tyrians, Which
they call Belus, and planted a grove of all sorts of trees; she also
appointed priests and false prophets to this god. The king also himself
had many such about him, and so exceeded in madness and wickedness all
[the kings] that went before him.

2. There was now a prophet of God Almighty, of Thesbon, a country in
Gilead, that came to Ahab, and said to him, that God foretold he would
not send rain nor dew in those years upon the country but when he should
appear. And when he had confirmed this by an oath, he departed into the
southern parts, and made his abode by a brook, out of which he had water
to drink; for as for his food, ravens brought it to him every day: but
when that river was dried up for want of rain, he came to Zarephath, a
city not far from Sidon and Tyre, for it lay between them, and this at
the command of God, for [God told him] that he should there find a woman
who was a widow that should give him sustenance. So when he was not far
off the city, he saw a woman that labored with her own hands, gathering
of sticks: so God informed him that this was the woman who was to give
him sustenance. So he came and saluted her, and desired her to bring him
some water to drink; but as she was going so to do, he called to her,
and would have her to bring him a loaf of bread also; whereupon she
affirmed upon oath that she had at home nothing more than one handful
of meal, and a little oil, and that she was going to gather some sticks,
that she might knead it, and make bread for herself and her son; after
which, she said, they must perish, and be consumed by the famine, for
they had nothing for themselves any longer. Hereupon he said, "Go on
with good courage, and hope for better things; and first of all make
me a little cake, and bring it to me, for I foretell to thee that this
vessel of meal and this cruse of oil shall not fail until God send
rain." When the prophet had said this, she came to him, and made him the
before-named cake; of which she had part for herself, and gave the rest
to her son, and to the prophet also; nor did any thing of this fall
until the drought ceased. Now Menander mentions this drought in his
account of the acts of Ethbaal, king of the Tyrians; where he says thus:
"Under him there was a want of rain from the month Hyperberetmus
till the month Hyperberetmus of the year following; but when he made
supplications, there came great thunders. This Ethbaal built the city
Botrys in Phoenicia, and the city Auza in Libya." By these words he
designed the want of rain that was in the days of Ahab, for at that time
it was that Ethbaal also reigned over the Tyrians, as Menander informs
us.

3. Now this woman, of whom we spake before, that sustained the prophet,
when her son was fallen into a distemper till he gave up the ghost,
and appeared to be dead, came to the prophet weeping, and beating her
breasts with her hands, and sending out such expressions as her passions
dictated to her, and complained to him that he had come to her to
reproach her for her sins, and that on this account it was that her son
was dead. But he bid her be of good cheer, and deliver her son to
him, for that he would deliver him again to her alive. So when she had
delivered her son up to him, he carried him into an upper room, where he
himself lodged, and laid him down upon the bed, and cried unto God,
and said, that God had not done well, in rewarding the woman who had
entertained him and sustained him, by taking away her son; and he prayed
that he would send again the soul of the child into him, and bring him
to life again. Accordingly God took pity on the mother, and was willing
to gratify the prophet, that he might not seem to have come to her to
do her a mischief, and the child, beyond all expectation, came to life
again. So the mother returned the prophet thanks, and said she was then
clearly satisfied that God did converse with him.

4. After a little while Elijah came to king Ahab, according to God's
will, to inform him that rain was coming. Now the famine had seized upon
the whole country, and there was a great want of what was necessary for
sustenance, insomuch that it was after the recovery of the widow's son
of Sarepta, God sent not only men that wanted it, but the earth itself
also, which did not produce enough for the horse and the other beasts
of what was useful for them to feed on, by reason of the drought. So the
king called for Obadiah, who was steward over his cattle, and said to
him, that he would have him go to the fountains of water, and to the
brooks, that if any herbs could be found for them, they might mow it
down, and reserve it for the beasts. And when he had sent persons all
over the habitable earth [33] to discover the prophet Elijah, and they
could not find him, he bade Obadiah accompany him. So it was resolved
they should make a progress, and divide the ways between them; and
Obadiah took one road, and the king another. Now it happened that the
same time when queen Jezebel slew the prophets, that this Obadiah had
hidden a hundred prophets, and had fed them with nothing but bread and
water. But when Obadiah was alone, and absent from the king, the prophet
Elijah met him; and Obadiah asked him who he was; and when he had
learned it from him, he worshipped him. Elijah then bid him go to the
king, and tell him that I am here ready to wait on him. But Obadiah
replied, "What evil have I done to thee, that thou sendest me to one who
seeketh to kill thee, and hath sought over all the earth for thee?
Or was he so ignorant as not to know that the king had left no place
untouched unto which he had not sent persons to bring him back, in
order, if they could take him, to have him put to death?" For he told
him he was afraid lest God should appear to him again, and he should
go away into another place; and that when the king should send him for
Elijah, and he should miss of him, and not be able to find him any where
upon earth, he should be put to death. He desired him therefore to take
care of his preservation; and told him how diligently he had provided
for those of his own profession, and had saved a hundred prophets, when
Jezebel slew the rest of them, and had kept them concealed, and that
they had been sustained by him. But Elijah bade him fear nothing, but go
to the king; and he assured him upon oath that he would certainly show
himself to Ahab that very day.

5. So when Obadiah had informed the king that Elijah was there, Ahab
met him, and asked him, in anger, if he were the man that afflicted
the people of the Hebrews, and was the occasion of the drought they lay
under? But Elijah, without any flattery, said that he was himself the
man, he and his house, which brought such sad afflictions upon them,
and that by introducing strange gods into their country, and worshipping
them, and by leaving their own, who was the only true God, and having
no manner of regard to him. However, he bade him go his way, and gather
together all the people to him to Mount Carmel, with his own prophets,
and those of his wife, telling him how many there were of them, as also
the prophets of the groves, about four hundred in number. And as all the
men whom Ahab sent for ran away to the forenamed mountain, the prophet
Elijah stood in the midst of them, and said, "How long will you live
thus in uncertainty of mind and opinion?" He also exhorted them, that
in case they esteemed their own country God to be the true and the
only God, they would follow him and his commandments; but in case they
esteemed him to be nothing, but had an opinion of the strange gods,
and that they ought to worship them, his counsel was, that they should
follow them. And when the multitude made no answer to what he said,
Elijah desired that, for a trial of the power of the strange gods, and
of their own God, he, who was his only prophet, while they had four
hundred, might take a heifer and kill it as a sacrifice, and lay it upon
pieces of wood, and not kindle any fire, and that they should do the
same things, and call upon their own gods to set the wood on fire; for
if that were done, they would thence learn the nature of the true God.
This proposal pleased the people. So Elijah bade the prophets to choose
out a heifer first, and kill it, and to call on their gods. But when
there appeared no effect of the prayer or invocation of the prophets
upon their sacrifice, Elijah derided them, and bade them call upon
their gods with a loud voice, for they might either be on a journey, or
asleep; and when these prophets had done so from morning till noon, and
cut themselves with swords and lances, [34] according to the customs
of their country, and he was about to offer his sacrifice, he bade [the
prophets] go away, but bade [the people] come near and observe what he
did, lest he should privately hide fire among the pieces of wood. So,
upon the approach of the multitude, he took twelve stones, one for each
tribe of the people of the Hebrews, and built an altar with them, and
dug a very deep trench; and when he had laid the pieces of wood upon the
altar, and upon them had laid the pieces of the sacrifices, he ordered
them to fill four barrels with the water of the fountain, and to pour it
upon the altar, till it ran over it, and till the trench was filled with
the water poured into it. When he had done this, he began to pray to
God, and to invocate him to make manifest his power to a people that had
already been in an error a long time; upon which words a fire came on
a sudden from heaven in the sight of the multitude, and fell upon the
altar, and consumed the sacrifice, till the very water was set on fire,
and the place was become dry.

6. Now when the Israelites saw this, they fell down upon the ground, and
worshipped one God, and called him The great and the only true God; but
they called the others mere names, framed by the evil and vile opinions
of men. So they caught their prophets, and, at the command of Elijah,
slew them. Elijah also said to the king, that he should go to dinner
without any further concern, for that in a little time he would see God
send them rain. Accordingly Ahab went his way. But Elijah went up to the
highest top of Mount Carmel, and sat down upon the ground, and leaned
his head upon his knees, and bade his servant go up to a certain
elevated place, and look towards the sea, and when he should see a cloud
rising any where, he should give him notice of it, for till that time
the air had been clear. When the Servant had gone up, and had said many
times that he saw nothing, at the seventh time of his going up, he said
that he saw a small black thing in the sky, not larger than a man's
foot. When Elijah heard that, he sent to Ahab, and desired him to go
away to the city before the rain came down. So he came to the city
Jezreel; and in a little time the air was all obscured, and covered with
clouds, and a vehement storm of wind came upon the earth, and with it
a great deal of rain; and the prophet was under a Divine fury, and
ran along with the king's chariot unto Jezreel a city of Izar [35]
[Issaachar].

7. When Jezebel, the wife of Ahab, understood what signs Elijah had
wrought, and how he had slain her prophets, she was angry, and sent
messengers to him, and by them threatened to kill him, as he had
destroyed her prophets. At this Elijah was affrighted, and fled to the
city called Beersheba, which is situate at the utmost limits of the
country belonging to the tribe of Judah, towards the land of Edom; and
there he left his servant, and went away into the desert. He prayed also
that he might die, for that he was not better than his fathers, nor need
he be very desirous to live, when they were dead; and he lay and slept
under a certain tree; and when somebody awakened him, and he was risen
up, he found food set by him and water: so when he had eaten, and
recovered his strength by that his food, he came to that mountain which
is called Sinai, where it is related that Moses received his laws from
God; and finding there a certain hollow cave, he entered into it, and
continued to make his abode in it. But when a certain voice came to him,
but from whence he knew not, and asked him, why he was come thither, and
had left the city? he said, that because he had slain the prophets of
the foreign gods, and had persuaded the people that he alone whom they
had worshipped from the beginning was God, he was sought for by the
king's wife to be punished for so doing. And when he had heard another
voice, telling him that he should come out the next day into the open
air, and should thereby know what he was to do, he came out of the cave
the next day accordingly, When he both heard an earthquake, and saw
the bright splendor of a fire; and after a silence made, a Divine voice
exhorted him not to be disturbed with the circumstances he was in, for
that none of his enemies should have power over him. The voice also
commanded him to return home, and to ordain Jehu, the son of Nimshi, to
be king over their own multitude; and Hazael, of Damascus, to be over
the Syrians; and Elisha, of the city Abel, to be a prophet in his stead;
and that of the impious multitude, some should be slain by Hazael, and
others by Jehu. So Elijah, upon hearing this charge, returned into
the land of the Hebrews. And when he found Elisha, the son of Shaphat,
ploughing, and certain others with him, driving twelve yoke of oxen, he
came to him, and cast his own garment upon him; upon which Elisha began
to prophesy presently, and leaving his oxen, he followed Elijah. And
when he desired leave to salute his parents, Elijah gave him leave so to
do; and when he had taken his leave of them, he followed him, and became
the disciple and the servant of Elijah all the days of his life. And
thus have I despatched the affairs in which this prophet was concerned.

8. Now there was one Naboth, of the city Izar, [Jezreel,] who had a
field adjoining to that of the king: the king would have persuaded him
to sell him that his field, which lay so near to his own lands, at what
price he pleased, that he might join them together, and make them one
farm; and if he would not accept of money for it, he gave him leave to
choose any of his other fields in its stead. But Naboth said he would
not do so, but would keep the possession of that land of his own, which
he had by inheritance from his father. Upon this the king was grieved,
as if he had received an injury, when he could not get another man's
possession, and he would neither wash himself, nor take any food: and
when Jezebel asked him what it was that troubled him, and why he would
neither wash himself, nor eat either dinner or supper, he related to
her the perverseness of Naboth, and how, when he had made use of gentle
words to him, and such as were beneath the royal authority, he had been
affronted, and had not obtained what he desired. However, she persuaded
him not to be cast down at this accident, but to leave off his grief,
and return to the usual care of his body, for that she would take care
to have Naboth punished; and she immediately sent letters to the rulers
of the Israelites [Jezreelites] in Ahab's name, and commanded them to
fast and to assemble a congregation, and to set Naboth at the head of
them, because he was of an illustrious family, and to have three bold
men ready to bear witness that he had blasphemed God and the king, and
then to stone him, and slay him in that manner. Accordingly, when Naboth
had been thus testified against, as the queen had written to them, that
he had blasphemed against God and Ahab the king, she desired him to take
possession of Naboth's vineyard on free cost. So Ahab was glad at what
had been done, and rose up immediately from the bed whereon he lay to go
to see Naboth's vineyard; but God had great indignation at it, and sent
Elijah the prophet to the field of Naboth, to speak to Ahab, and to say
to him, that he had slain the true owner of that field unjustly. And as
soon as he came to him, and the king had said that he might do with him
what he pleased, [for he thought it a reproach to him to be thus caught
in his sin,] Elijah said, that in that very place in which the dead body
of Naboth was eaten by dogs both his own blood and that of his wife's
should be shed, and that all his family should perish, because he
had been so insolently wicked, and had slain a citizen unjustly, and
contrary to the laws of his country. Hereupon Ahab began to be sorry for
the things he had done, and to repent of them; and he put on sackcloth,
and went barefoot [36] and would not touch any food; he also confessed
his sins, and endeavored thus to appease God. But God said to the
prophet, that while Ahab was living he would put off the punishment of
his family, because he repented of those insolent crimes he had been
guilty of, but that still he would fulfill his threatening under Ahab's
son; which message the prophet delivered to the king.



CHAPTER 14. How Hadad King Of Damascus And Of Syria, Made Two
Expeditions Against Ahab And Was Beaten.


1. When the affairs of Ahab were thus, at that very time the son of
Hadad, [Benhadad,] who was king of the Syrians and of Damascus, got
together an army out of all his country, and procured thirty-two kings
beyond Euphrates to be his auxiliaries: so he made an expedition against
Ahab; but because Ahab's army was not like that of Benhadad, he did not
set it in array to fight him, but having shut up every thing that was in
the country in the strongest cities he had, he abode in Samaria himself,
for the walls about it were very strong, and it appeared to be not
easily to be taken in other respects also. So the king of Syria took his
army with him, and came to Samaria, and placed his army round about the
city, and besieged it. He also sent a herald to Ahab, and desired he
would admit the ambassadors he would send him, by whom he would let him
know his pleasure. So, upon the king of Israel's permission for him to
send, those ambassador's came, and by their king's command spake thus:
That Ahab's riches, and his children, and his wives were Benhadad's,
and if he would make an agreement, and give him leave to take as much of
what he had as he pleased, he would withdraw his army, and leave off the
siege. Upon this Ahab bade the ambassadors to go back, and tell their
king, that both he himself and all that he hath are his possessions. And
when these ambassadors had told this to Berthadad, he sent to him again,
and desired, since he confessed that all he had was his, that he would
admit those servants of his which he should send the next day; and he
commanded him to deliver to those whom he should send whatsoever, upon
their searching his palace, and the houses of his friends and kindred,
they should find to be excellent in its kind, but that what did not
please them they should leave to him. At this second embassage of the
king of Syria, Ahab was surprised, and gathered together the multitude
to a congregation, and told them that, for himself, he was ready, for
their safety and peace, to give up his own wives and children to the
enemy, and to yield to him all his own possessions, for that was what
the Syrian king required at his first embassage; but that now he desires
to send his servants to search all their houses, and in them to leave
nothing that is excellent in its kind, seeking an occasion of fighting
against him, "as knowing that I would not spare what is mine own for
your sakes, but taking a handle from the disagreeable terms he offers
concerning you to bring a war upon us; however, I will do what you shall
resolve is fit to be done." But the multitude advised him to hearken to
none of his proposals, but to despise him, and be in readiness to fight
him. Accordingly, when he had given the ambassadors this answer to be
reported, that he still continued in the mind to comply with what terms
he at first desired, for the safety of the citizens; but as for his
second desires, he cannot submit to them,--he dismissed them.

2. Now when Benhadad heard this, he had indignation, and sent
ambassadors to Ahab the third time, and threatened that his army would
raise a bank higher than those walls, in confidence of whose strength he
despised him, and that by only each man of his army taking a handful of
earth; hereby making a show of the great number of his army, and aiming
to affright him. Ahab answered, that he ought not to vaunt himself when
he had only put on his armor, but when he should have conquered his
enemies in the battle. So the ambassadors came back, and found the king
at supper with his thirty-two kings, and informed him of Ahab's answer;
who then immediately gave order for proceeding thus: To make lines round
the city, and raise a bulwark, and to prosecute the siege all manner
of ways. Now, as this was doing, Ahab was in a great agony, and all his
people with him; but he took courage, and was freed from his fears,
upon a certain prophet coming to him, and saying to him, that God had
promised to subdue so many ten thousands of his enemies under him.
And when he inquired by whose means the victory was to be obtained,
he said, "By the sons of the princes; but under thy conduct as their
leader, by reason of their unskilfulness [in war]." Upon which he
called for the sons of the princes, and found them to be two hundred and
thirty-two persons. So when he was informed that the king of Syria had
betaken himself to feasting and repose, he opened the gates, and sent
out the princes' sons. Now when the sentinels told Benhadad of it, he
sent some to meet them, and commanded them, that if these men were come
out for fighting, they should bind them, and bring them to him; and
that if they came out peaceably, they should do the same. Now Ahab had
another army ready within the walls, but the sons of the princes fell
upon the out-guard, and slew many of them, and pursued the rest of them
to the camp; and when the king of Israel saw that these had the upper
hand, he sent out all the rest of his army, which, falling suddenly upon
the Syrians, beat them, for they did not think they would have come out;
on which account it was that they assaulted them when they were naked
[37] and drunk, insomuch that they left all their armor behind them when
they fled out of the camp, and the king himself escaped with difficulty,
by fleeing away on horseback. But Ahab went a great way in pursuit of
the Syrians; and when he had spoiled their camp, which contained a great
deal of wealth, and moreover a large quantity of gold and silver, he
took Benhadad's chariots and horses, and returned to the city; but as
the prophet told him he ought to have his army ready, because the Syrian
king would make another expedition against him the next year, Ahab was
busy in making provision for it accordingly.

3. Now Benhadad, when he had saved himself, and as much of his army as
he could, out of the battle, he consulted with his friends how he
might make another expedition against the Israelites. Now those friends
advised him not to fight with them on the hills, because their God was
potent in such places, and thence it had come to pass that they had very
lately been beaten; but they said, that if they joined battle with them
in the plain, they should beat them. They also gave him this further
advice, to send home those kings whom he had brought as his auxiliaries,
but to retain their army, and to set captains over it instead of the
kings, and to raise an army out of their country, and let them be in the
place of the former who perished in the battle, together with horses and
chariots. So he judged their counsel to be good, and acted according to
it in the management of the army.

4. At the beginning of the spring, Benhadad took his army with him, and
led it against the Hebrews; and when he was come to a certain city which
was called Aphek, he pitched his camp in the great plain. Ahab also
went to meet him with his army, and pitched his camp over against him,
although his army was a very small one, if it were compared with the
enemy's; but the prophet came again to him, and told him, that God would
give him the victory, that he might demonstrate his own power to be,
not only on the mountains, but on the plains also; which it seems was
contrary to the opinion of the Syrians. So they lay quiet in their camp
seven days; but on the last of those days, when the enemies came out
of their camp, and put themselves in array in order to fight, Ahab
also brought out his own army; and when the battle was joined, and they
fought valiantly, he put the enemy to flight, and pursued them, and
pressed upon them, and slew them; nay, they were destroyed by their
own chariots, and by one another; nor could any more than a few of
them escape to their own city Aphek, who were also killed by the walls
falling upon them, being in number twenty-seven thousand. [38] Now there
were slain in this battle a hundred thousand more; but Benhadad, the
king of the Syrians, fled away, with certain others of his most faithful
servants, and hid himself in a cellar under ground; and when these told
him that the kings of Israel were humane and merciful men, and that
they might make use of the usual manner of supplication, and obtain
deliverance from Ahab, in case he would give them leave to go to him, he
gave them leave accordingly. So they came to Ahab, clothed in sackcloth,
with ropes about their heads, [for this was the ancient manner of
supplication among the Syrians,] [39] and said, that Benhadad desired
he would save him, and that he would ever be a servant to him for that
favor. Ahab replied he was glad that he was alive, and not hurt in the
battle; and he further promised him the same honor and kindness that
a man would show to his brother. So they received assurances upon oath
from him, that when he came to him he should receive no harm from him,
and then went and brought him out of the cellar wherein he was hid, and
brought him to Ahab as he sat in his chariot. So Benhadad worshipped
him; and Ahab gave him his hand, and made him come up to him into his
chariot, and kissed him, and bid him be of good cheer, and not to expect
that any mischief should be done to him. So Berthadad returned him
thanks, and professed that he would remember his kindness to him all
the days of his life; and promised he would restore those cities of the
Israelites which the former kings had taken from them, and grant that he
should have leave to come to Damascus, as his forefathers had to come
to Samaria. So they confirmed their covenant by oaths, and Ahab made him
many presents, and sent him back to his own kingdom. And this was
the conclusion of the war that Benhadad made against Ahab and the
Israelites.

5. But a certain prophet, whose name was Micaiah, [40] came to one of
the Israelites, and bid him smite him on the head, for by so doing he
would please God; but when he would not do so, he foretold to him, that
since he disobeyed the commands of God, he should meet with a lion, and
be destroyed by him. When that sad accident had befallen the man, the
prophet came again to another, and gave him the same injunction; so he
smote him, and wounded his skull; upon which he bound up his head, and
came to the king, and told him that he had been a soldier of his, and
had the custody of one of the prisoners committed to him by an officer,
and that the prisoner being run away, he was in danger of losing his own
life by the means of that officer, who had threatened him, that if the
prisoner escaped he would kill him. And when Ahab had said that he would
justly die, he took off the binding about his head, and was known by
the king to be Micaiah the prophet, who made use of this artifice as a
prelude to his following words; for he said that God would punish
him who had suffered Benhadad, a blasphemer against him, to escape
punishment; and that he would so bring it about, that he should die by
the other's means [41] and his people by the other's army. Upon which
Ahab was very angry at the prophet, and gave commandment that he should
be put in prison, and there kept; but for himself, he was in confusion
at the words of Micaiah, and returned to his own house.



CHAPTER 15. Concerning Jehoshaphat The King Of Jerusalem And How Ahab
Made An Expedition Against The Syrians And Was Assisted Therein By
Jehoshaphat, But Was Himself Overcome In Battle And Perished Therein.


1. And these were the circumstances in which Ahab was. But I now return
to Jehoshaphat, the king of Jerusalem, who, when he had augmented his
kingdom, had set garrisons in the cities of the countries belonging to
his subjects, and had put such garrisons no less into those cities which
were taken out of the tribe of Ephraim by his grandfather Abijah, when
Jeroboam reigned over the ten tribes [than he did into the other]. But
then he had God favorable and assisting to him, as being both righteous
and religious, and seeking to do somewhat every day that should be
agreeable and acceptable to God. The kings also that were round about
him honored him with the presents they made him, till the riches that he
had acquired were immensely great, and the glory he had gained was of a
most exalted nature.

2. Now, in the third year of this reign, he called together the rulers
of the country, and the priests, and commanded them to go round the
land, and teach all the people that were under him, city by city, the
laws of Moses, and to keep them, and to be diligent in the worship of
God. With this the whole multitude was so pleased, that they were not so
eagerly set upon or affected with any thing so much as the observation
of the laws. The neighboring nations also continued to love Jehoshaphat,
and to be at peace with him. The Philistines paid their appointed
tribute, and the Arabians supplied him every year with three hundred and
sixty lambs, and as many kids of the goats. He also fortified the great
cities, which were many in number, and of great consequence. He prepared
also a mighty army of soldiers and weapons against their enemies. Now
the army of men that wore their armor, was three hundred thousand of the
tribe of Judah, of whom Adnah was the chief; but John was chief of two
hundred thousand. The same man was chief of the tribe of Benjamin, and
had two hundred thousand archers under him. There was another chief,
whose name was Jehozabad, who had a hundred and fourscore thousand armed
men. This multitude was distributed to be ready for the king's service,
besides those whom he sent to the best fortified cities.

3. Jehoshaphat took for his son Jehoram to wife the daughter of Ahab,
the king of the ten tribes, whose name was Athaliah. And when, after
some time, he went to Samaria, Ahab received him courteously, and
treated the army that followed him in a splendid manner, with great
plenty of corn and wine, and of slain beasts; and desired that he
would join with him in his war against the king of Syria, that he might
recover from him the city Ramoth, in Gilead; for though it had belonged
to his father, yet had the king of Syria's father taken it away from
him; and upon Jehoshaphat's promise to afford him his assistance, [for
indeed his army was not inferior to the other,] and his sending for his
army from Jerusalem to Samaria, the two kings went out of the city, and
each of them sat on his own throne, and each gave their orders to their
several armies. Now Jehoshaphat bid them call some of the prophets, if
there were any there, and inquire of them concerning this expedition
against the king of Syria, whether they would give them counsel to make
that expedition at this time, for there was peace at that time between
Ahab and the king of Syria, which had lasted three years, from the time
he had taken him captive till that day.

4. So Ahab called his own prophets, being in number about four hundred,
and bid them inquire of God whether he would grant him the victory, if
he made an expedition against Benhadad, and enable him to overthrow that
city, for whose sake it was that he was going to war. Now these prophets
gave their counsel for making this expedition, and said that he would
beat the king of Syria, and, as formerly, would reduce him under his
power. But Jehoshaphat, understanding by their words that they were
false prophets, asked Ahab whether there were not some other prophet,
and he belonging to the true God, that we may have surer information
concerning futurities. Hereupon Ahab said there was indeed such a one,
but that he hated him, as having prophesied evil to him, and having
foretold that he should be overcome and slain by the king of Syria,
and that for this cause he had him now in prison, and that his name was
Micaiah, the son of Imlah. But upon Jehoshaphat's desire that he might
be produced, Ahab sent a eunuch, who brought Micaiah to him. Now the
eunuch had informed him by the way, that all the other prophets had
foretold that the king should gain the victory; but he said, that it was
not lawful for him to lie against God, but that he must speak what he
should say to him about the king, whatsoever it were. When he came to
Ahab, and he had adjured him upon oath to speak the truth to him, he
said that God had shown to him the Israelites running away, and pursued
by the Syrians, and dispersed upon the mountains by them, as flocks of
sheep are dispersed when their shepherd is slain. He said further, that
God signified to him, that those Israelites should return in peace to
their own home, and that he only should fall in the battle. When Micalab
had thus spoken, Ahab said to Jehoshaphat, "I told thee a little while
ago the disposition of the man with regard to me, and that he uses to
prophesy evil to me." Upon which Micaiah replied, that he ought to hear
all, whatsoever it be, that God foretells; and that in particular, they
were false prophets that encouraged him to make this war in hope of
victory, whereas he must fight and be killed. Whereupon the king was in
suspense with himself: but Zedekiah, one of those false prophets, came
near, and exhorted him not to hearken to Micaiah, for he did not at all
speak truth; as a demonstration of which he instanced in what Elijah had
said, who was a better prophet in foretelling futurities than Micaiah
[42] for he foretold that the dogs should lick his blood in the city of
Jezreel, in the field of Naboth, as they licked the blood of Naboth, who
by his means was there stoned to death by the multitude; that therefore
it was plain that this Micalab was a liar, as contradicting a greater
prophet than himself, and saying that he should be slain at three days'
journey distance: "and [said he] you shall soon know whether he be a
true prophet, and hath the power of the Divine Spirit; for I will smite
him, and let him then hurt my hand, as Jadon caused the hand of Jeroboam
the king to wither when he would have caught him; for I suppose thou
hast certainly heard of that accident." So when, upon his smiting
Micaiah, no harm happened to him, Ahab took courage, and readily led his
army against the king of Syria; for, as I suppose, fate was too hard for
him, and made him believe that the false prophets spake truer than the
true one, that it might take an occasion of bringing him to his end.
However, Zedekiah made horns of iron, and said to Ahab, that God made
those horns signals, that by them he should overthrow all Syria. But
Micaiah replied, that Zedekiah, in a few days, should go from one secret
chamber to another to hide himself, that he might escape the punishment
of his lying. Then did the king give orders that they should take
Micaiah away, and guard him to Amon, the governor of the city, and to
give him nothing but bread and water.

5. Then did Ahab, and Jehoshaphat the king of Jerusalem, take their
forces, and marched to Ramoth a city of Gilead; and when the king of
Syria heard of this expedition, he brought out his army to oppose them,
and pitched his camp not far from Ramoth. Now Ahalx and Jehoshaphat had
agreed that Ahab should lay aside his royal robes, but that the king of
Jerusalem should put on his [Ahab's] proper habit, and stand before the
army, in order to disprove, by this artifice, what Micaiah had foretold.
[43] But Ahab's fate found him out without his robes; for Benhadad, the
king of Assyria, had charged his army, by the means of their commanders,
to kill nobody else but only the king of Israel. So when the Syrians,
upon their joining battle with the Israelites, saw Jehoshaphat stand
before the army, and conjectured that he was Ahab, they fell violently
upon him, and encompassed him round; but when they were near, and knew
that it was not he, they all returned back; and while the fight
lasted from the morning till late in the evening, and the Syrians were
conquerors, they killed nobody, as their king had commanded them. And
when they sought to kill Ahab alone, but could not find him, there was
a young nobleman belonging to king Benhadad, whose name was Naaman;
he drew his bow against the enemy, and wounded the king through his
breastplate, in his lungs. Upon this Ahab resolved not to make his
mischance known to his army, lest they should run away; but he bid the
driver of his chariot to turn it back, and carry him out of the battle,
because he was sorely and mortally wounded. However, he sat in his
chariot and endured the pain till sunset, and then he fainted away and
died.

6. And now the Syrian army, upon the coming on of the night, retired to
their camp; and when the herald belonging to the camp gave notice that
Ahab was dead, they returned home; and they took the dead body of Ahab
to Samaria, and buried it there; but when they had washed his chariot
in the fountain of Jezreel, which was bloody with the dead body of the
king, they acknowledged that the prophecy of Elijah was true, for the
dogs licked his blood, and the harlots continued afterwards to wash
themselves in that fountain; but still he died at Ramoth, as Micaiah had
foretold. And as what things were foretold should happen to Ahab by the
two prophets came to pass, we ought thence to have high notions of God,
and every where to honor and worship him, and never to suppose that what
is pleasant and agreeable is worthy of belief before what is true, and
to esteem nothing more advantageous than the gift of prophecy [44] and
that foreknowledge of future events which is derived from it, since God
shows men thereby what we ought to avoid. We may also guess, from what
happened to this king, and have reason to consider the power of fate;
that there is no way of avoiding it, even when we know it. It creeps
upon human souls, and flatters them with pleasing hopes, till it leads
them about to the place where it will be too hard for them. Accordingly
Ahab appears to have been deceived thereby, till he disbelieved those
that foretold his defeat; but, by giving credit to such as foretold what
was grateful to him, was slain; and his son Ahaziah succeeded him.



BOOK IX. Containing The Interval Of One Hundred And Fifty-Seven Years.

From The Death Of Ahab To The Captivity Of The Ten Tribes.

CHAPTER 1. Concerning Jehoshaphat Again; How He Constituted Judges And,
By God's Assistance Overcame His Enemies.


1. When Jehoshaphat the king was come to Jerusalem, from the assistance
he had afforded Ahab, the king of Israel, when he fought with Benhadad,
king of Syria, the prophet Jehu met him, and accused him for assisting
Ahab, a man both impious and wicked; and said to him, that God was
displeased with him for so doing, but that he delivered him from
the enemy, notwithstanding he had sinned, because of his own proper
disposition, which was good. Whereupon the king betook himself to
thanksgivings and sacrifices to God; after which he presently went over
all that country which he ruled round about, and taught the people, as
well the laws which God gave them by Moses, as that religious worship
that was due to him. He also constituted judges in every one of the
cities of his kingdom; and charged them to have regard to nothing so
much in judging the multitude as to do justice, and not to be moved by
bribes, nor by the dignity of men eminent for either their riches or
their high birth, but to distribute justice equally to all, as knowing
that God is conscious of every secret action of theirs. When he had
himself instructed them thus, and gone over every city of the two
tribes, he returned to Jerusalem. He there also constituted judges out
of the priests and the Levites, and principal persons of the multitude,
and admonished them to pass all their sentences with care and justice
[1] And that if any of the people of his country had differences of
great consequence, they should send them out of the other cities
to these judges, who would be obliged to give righteous sentences
concerning such causes; and this with the greater care, because it
is proper that the sentences which are given in that city wherein the
temple of God is, and wherein the king dwells, be given with great care
and the utmost justice. Now he set over them Amariah the priest, and
Zebadiah, [both] of the tribe of Judah; and after this manner it was
that the king ordered these affairs.

2. About the same time the Moabites and Ammonites made an expedition
against Jehoshaphat, and took with them a great body of Arabians,
and pitched their camp at Engedi, a city that is situate at the lake
Asphaltiris, and distant three hundred furlongs from Jerusalem. In that
place grows the best kind of palm trees, and the opobalsamum. [2] Now
Jehoshaphat heard that the enemies had passed over the lake, and had
made an irruption into that country which belonged to his kingdom; at
which news he was aftrighted, and called the people of Jerusalem to a
congregation in the temple, and standing over against the temple itself,
he called upon God to afford him power and strength, so as to inflict
punishment on those that made this expedition against them [for that
those who built this his temple had prayed, that he would protect that
city, and take vengeance on those that were so bold as to come against
it]; for they are come to take from us that land which thou hast given
us for a possession. When he had prayed thus, he fell into tears; and
the whole multitude, together with their wives and children, made their
supplications also: upon which a certain prophet, Jahaziel by name, came
into the midst of the assembly, and cried out, and spake both to the
multitude and to the king, that God heard their prayers, and promised
to fight against their enemies. He also gave order that the king should
draw his forces out the next day, for that he should find them between
Jerusalem and the ascent of Engedi, at a place called The Eminence, and
that he should not fight against them, but only stand still, and see how
God would fight against them. When the prophet had said this, both the
king and the multitude fell upon their faces, and gave thanks to God,
and worshipped him; and the Levites continued singing hymns to God with
their instruments of music.

3. As soon as it was day, and the king was come into that wilderness
which is under the city of Tekoa, he said to the multitude, "that
they ought to give credit to what the prophet had said, and not to set
themselves in array for fighting; but to set the priests with their
trumpets, and the Levites with the singers of hymns, to give thanks to
God, as having already delivered our country from our enemies." This
opinion of the king pleased [the people], and they did what he advised
them to do. So God caused a terror and a commotion to arise among the
Ammonites, who thought one another to be enemies, and slew one another,
insomuch that not one man out of so great an army escaped; and when
Jehoshaphat looked upon that valley wherein their enemies had been
encamped, and saw it full of dead men, he rejoiced at so surprising an
event, as was this assistance of God, while he himself by his own power,
and without their labor, had given them the victory. He also gave his
army leave to take the prey of the enemy's camp, and to spoil their dead
bodies; and indeed so they did for three days together, till they were
weary, so great was the number of the slain; and on the fourth day, all
the people were gathered together unto a certain hollow place or valley,
and blessed God for his power and assistance, from which the place had
this name given it, the Valley of [Berachah, or] Blessing.

4. And when the king had brought his army back to Jerusalem, he betook
himself to celebrate festivals, and offer sacrifices, and this for many
days. And indeed, after this destruction of their enemies, and when
it came to the ears of the foreign nations, they were all greatly
aftrighted, as supposing that God would openly fight for him hereafter.
So Jehoshaphat from that time lived in great glory and splendor, on
account of his righteousness and his piety towards God. He was also in
friendship with Ahab's son, who was king of Israel; and he joined
with him in the building of ships that were to sail to Pontus, and the
traffic cities of Thrace [3] but he failed of his gains, for the ships
were destroyed by being so great [and unwieldy]; on which account he
was no longer concerned about shipping. And this is the history of
Jehoshaphat, the king of Jerusalem.



CHAPTER 2. Concerning Ahaziah; The King Of Israel; And Again Concerning
The Prophet Elijah.


1. And now Ahaziah, the son of Ahab, reigned over Israel, and made his
abode in Samaria. He was a wicked man, and in all respects like to both
his parents and to Jeroboam, who first of all transgressed, and began
to deceive the people. In the second year of his reign, the king of Moab
fell off from his obedience, and left off paying those tributes which he
before paid to his father Ahab. Now it happened that Ahaziah, as he was
coming down from the top of his house, fell down from it, and in his
sickness sent to the Fly, which was the god of Ekron, for that was this
god's name, to inquire about his recovery [4] but the God of the Hebrews
appeared to Elijah the prophet, and commanded him to go and meet the
messengers that were sent, and to ask them, whether the people of Israel
had pot a God of their own, that the king sent to a foreign god to
inquire about his recovery? and to bid them return and tell the king
that he would not escape this disease. And when Elijah had performed
what God had commanded him, and the messengers had heard what he said,
they returned to the king immediately; and when the king wondered how
they could return so soon, and asked them the reason of it, they said
that a certain man met them, and forbade them to go on any farther; but
to return and tell thee, from the command of the God of Israel, that
this disease will have a bad end. And when the king bid them describe
the man that said this to them, they replied that he was a hairy man,
and was girt about with a girdle of leather. So the king understood
by this that the man who was described by the messengers was Elijah;
whereupon he sent a captain to him, with fifty soldiers, and commanded
them to bring Elijah to him; and when the captain that was sent found
Elijah sitting upon the top of a hill, he commanded him to come down,
and to come to the king, for so had he enjoined; but that in case he
refused, they would carry him by force. Elijah said to him, "That you
may have a trial whether I be a true prophet, I will pray that fire may
fall from heaven, and destroy both the soldiers and yourself." [5] So
he prayed, and a whirlwind of fire fell [from heaven], and destroyed the
captain, and those that were with him. And when the king was informed
of the destruction of these men, he was very angry, and sent another
captain with the like number of armed men that were sent before. And
when this captain also threatened the prophet, that unless he came down
of his own accord, he would take him and carry him away, upon his prayer
against him, the fire [from heaven] slew this captain as well the other.
And when, upon inquiry, the king was informed of what happened to him,
he sent out a third captain. But when this captain, who was a wise man,
and of a mild disposition, came to the place where Elijah happened to
be, and spake civilly to him; and said that he knew that it was without
his own consent, and only in submission to the king's command that he
came to him; and that those that came before did not come willingly,
but on the same account;--he therefore desired him to have pity on those
armed men that were with him, and that he would come down and follow
him to the king. So Elijah accepted of his discreet words and courteous
behavior, and came down and followed him. And when he came to the
king, he prophesied to him and told him that God said, "Since thou hast
despised him as not being God, and so unable to foretell the truth about
thy distemper, but hast sent to the god of Ekron to inquire of him what
will be the end of this thy distemper, know this, that thou shalt die."

2. Accordingly the king in a very little time died, as Elijah had
foretold; but Jehoram his brother succeeded him in the kingdom, for he
died without children: but for this Jehoram, he was like his father Ahab
in wickedness, and reigned twelve years, indulging himself in all sorts
of wickedness and impiety towards God, for, leaving off his worship, he
worshipped foreign gods; but in other respects he was an active man. Now
at this time it was that Elijah disappeared from among men, and no one
knows of his death to this very day; but he left behind him his disciple
Elisha, as we have formerly declared. And indeed, as to Elijah, and as
to Enoch, who was before the deluge, it is written in the sacred books
that they disappeared, but so that nobody knew that they died.



CHAPTER 3. How Joram And Jehoshaphat Made An Expedition Against The
Moabites; As Also Concerning The Wonders Of Elisha; And The Death Of
Jehoshaphat.


1. When Joram had taken upon him the kingdom, he determined to make an
expedition against the king of Moab, whose name was Mesha; for, as
we told you before, he was departed from his obedience to his brother
[Ahaziah], while he paid to his father Ahab two hundred thousand sheep,
with their fleeces of wool. When therefore he had gathered his own army
together, he sent also to Jehoshaphat, and entreated him, that since he
had from the beginning been a friend to his father, he would assist
him in the war that he was entering into against the Moabites, who had
departed from their obedience, who not only himself promised to
assist him, but would also oblige the king of Edom, who was under his
authority, to make the same expedition also. When Joram had received
these assurances of assistance from Jehoshaphat, he took his army with
him, and came to Jerusalem; and when he had been sumptuously entertained
by the king of Jerusalem, it was resolved upon by them to take their
march against their enemies through the wilderness of Edom. And when
they had taken a compass of seven days' journey, they were in distress
for want of water for the cattle, and for the army, from the mistake of
their roads by the guides that conducted them, insomuch that they were
all in an agony, especially Joram; and cried to God, by reason of their
sorrow, and [desired to know] what wickedness had been committed by them
that induced him to deliver three kings together, without fighting, unto
the king of Moab. But Jehoshaphat, who was a righteous man, encouraged
him, and bade him send to the camp, and know whether any prophet of God
was come along with them, that we might by him learn from God what we
should do. And when one of the servants of Joram said that he had seen
there Elisha, the son of Shaphat, the disciple of Elijah, the three
kings went to him, at the entreaty of Jehoshaphat; and when they were
come at the prophet's tent, which tent was pitched out of the camp, they
asked him what would become of the army? and Joram was particularly very
pressing with him about it. And when he replied to him, that he should
not trouble him, but go to his father's and mother's prophets, for they
[to be sure] were true prophets, he still desired him to prophesy, and
to save them. So he swore by God that he would not answer him, unless
it were on account of Jehoshaphat, who was a holy and righteous man;
and when, at his desire, they brought him a man that could play on the
psaltery, the Divine Spirit came upon him as the music played, and he
commanded them to dig many trenches in the valley; for, said he, "though
there appear neither cloud, nor wind, nor storm of rain, ye shall see
this river full of water, till the army and the cattle be saved for you
by drinking of it. Nor will this be all the favor that you shall receive
from God, but you shall also overcome your enemies, and take the best
and strongest cities of the Moabites, and you shall cut down their fruit
trees, [6] and lay waste their country, and stop up their fountains and
rivers."

2. When the prophet had said this, the next day, before the sun-rising,
a great torrent ran strongly; for God had caused it to rain very
plentifully at the distance of three days' journey into Edom, so that
the army and the cattle found water to drink in abundance. But when
the Moabites heard that the three kings were coming upon them, and made
their approach through the wilderness, the king of Moab gathered his
army together presently, and commanded them to pitch their camp upon the
mountains, that when the enemies should attempt to enter their country,
they might not be concealed from them. But when at the rising of the sun
they saw the water in the torrent, for it was not far from the land
of Moab, and that it was of the color of blood, for at such a time the
water especially looks red, by the shining of the sun upon it, they
formed a false notion of the state of their enemies, as if they had
slain one another for thirst; and that the river ran with their blood.
However, supposing that this was the case, they desired their king would
send them out to spoil their enemies; whereupon they all went in haste,
as to an advantage already gained, and came to the enemy's camp, as
supposing them destroyed already. But their hope deceived them; for as
their enemies stood round about them, some of them were cut to pieces,
and others of them were dispersed, and fled to their own country. And
when the kings fell into the land of Moab, they overthrew the cities
that were in it, and spoiled their fields, and marred them, filling them
with stones out of the brooks, and cut down the best of their trees, and
stopped up their fountains of water, and overthrew their walls to their
foundations. But the king of Moab, when he was pursued, endured a siege;
and seeing his city in danger of being overthrown by force, made a
sally, and went out with seven hundred men, in order to break through
the enemy's camp with his horsemen, on that side where the watch seemed
to be kept most negligently; and when, upon trial, he could not get
away, for he lighted upon a place that was carefully watched, he
returned into the city, and did a thing that showed despair and the
utmost distress; for he took his eldest son, who was to reign after him,
and lifting him up upon the wall, that he might be visible to all the
enemies, he offered him as a whole burnt-offering to God, whom, when the
kings saw, they commiserated the distress that was the occasion of it,
and were so affected, in way of humanity and pity, that they raised the
siege, and every one returned to his own house. So Jehoshaphat came to
Jerusalem, and continued in peace there, and outlived this expedition
but a little time, and then died, having lived in all sixty years, and
of them reigned twenty-five. He was buried in a magnificent manner in
Jerusalem, for he had imitated the actions of David.



CHAPTER 4. Jehoram Succeeds Jehoshaphat; How Joram, His Namesake, King
Of Israel, Fought With The Syrians; And What Wonders Were Done By The
Prophet Elisha.


1. Jehoshapat had a good number of children; but he appointed his eldest
son Jehoram to be his successor, who had the same name with his mother's
brother, that was king of Israel, and the son of Ahab. Now when the king
of Israel was come out of the land of Moab to Samaria, he had with him
Elisha the prophet, whose acts I have a mind to go over particularly,
for they were illustrious, and worthy to be related, as we have them set
down in the sacred books.

2. For they say that the widow of Obadiah [7] Ahab's steward, came to
him, and said, that he was not ignorant how her husband had preserved
the prophets that were to be slain by Jezebel, the wife of Ahab; for
she said that he hid a hundred of them, and had borrowed money for their
maintenance, and that, after her husband's death, she and her children
were carried away to be made slaves by the creditors; and she desired
of him to have mercy upon her on account of what her husband did, and
afford her some assistance. And when he asked her what she had in the
house, she said, "Nothing but a very small quantity of oil in a cruse."
So the prophet bid her go away, and borrow a great many empty vessels of
her neighbors, and when she had shut her chamber door, to pour the oil
into them all; for that God would fill them full. And when the woman had
done what she was commanded to do, and bade her children bring every one
of the vessels, and all were filled, and not one left empty, she came to
the prophet, and told him that they were all full; upon which he advised
her to go away, and sell the oil, and pay the creditors what was owing
them, for that there would be some surplus of the price of the oil,
which she might make use of for the maintenance of her children. And
thus did Elisha discharge the woman's debts, and free her from the
vexation of her creditors.

3. Elisha also sent a hasty message to Joram, [8] and exhorted him to
take care of that place, for that therein were some Syrians lying in
ambush to kill him. So the king did as the prophet exhorted him, and
avoided his going a hunting. And when Benhadad missed of the success of
his lying in ambush, he was wroth with his own servants, as if they had
betrayed his ambushment to Joram; and he sent for them, and said they
were the betrayers of his secret counsels; and he threatened that he
would put them to death, since such their practice was evident, because
he had intrusted this secret to none but them, and yet it was made known
to his enemy. And one that was present said that he should not mistake
himself, nor suspect that they had discovered to his enemy his sending
men to kill him, but that he ought to know that it was Elisha the
prophet who discovered all to him, and laid open all his counsels. So
he gave order that they should send some to learn in what city Elisha
dwelt. Accordingly those that were sent brought word that he was in
Dothan; wherefore Benhadad sent to that city a great army, with horses
and chariots, to take Elisha: so they encompassed the city round about
by night, and kept him therein confined; but when the prophet's servant
in the morning perceived this, and that his enemies sought to take
Elisha, he came running, and crying out after a disordered manner to
him, and told him of it; but he encouraged him, and bid him not be
afraid, and to despise the enemy, and trust in the assistance of God,
and was himself without fear; and he besought God to make manifest to
his servant his power and presence, so far as was possible, in order
to the inspiring him with hope and courage. Accordingly God heard the
prayer of the prophet, and made the servant see a multitude of chariots
and horses encompassing Elisha, till he laid aside his fear, and his
courage revived at the sight of what he supposed was come to their
assistance. After this Elisha did further entreat God, that he would
dim the eyes of their enemies, and cast a mist before them, whereby they
might not discern him. When this was done, he went into the midst of his
enemies, and asked them who it was that they came to seek; and when they
replied, "The prophet Elisha," he promised he would deliver him to them,
if they would follow him to the city where he was. So these men were so
darkened by God in their sight and in their mind, that they followed him
very diligently; and when Elisha had brought them to Samaria, he ordered
Joram the king to shut the gates, and to place his own army round about
them; and prayed to God to clear the eyes of these their enemies, and
take the mist from before them. Accordingly, when they were freed from
the obscurity they had been in, they saw themselves in the midst of
their enemies; and as the Syrians were strangely amazed and distressed,
as was but reasonable, at an action so Divine and surprising, and as
king Joram asked the prophet if he would give him leave to shoot at
them, Elisha forbade him so to do; and said, that "it is just to kill
those that are taken in battle, but that these men had done the country
no harm, but, without knowing it, were come thither by the Divine
Power:"--so that his counsel was to treat them in a hospitable manner at
his table, and then send them away without hurting them. [9] Wherefore
Joram obeyed the prophet; and when he had feasted the Syrians in a
splendid and magnificent manner, he let them go to Benhadad their king.

4. Now when these men were come back, and had showed Benhadad how
strange an accident had befallen them, and what an appearance and power
they had experienced of the God of Israel, he wondered at it, as also at
that prophet with whom God was so evidently present; so he determined
to make no more secret attempts upon the king of Israel, out of fear of
Elisha, but resolved to make open war with them, as supposing he could
be too hard for his enemies by the multitude of his army and power. So
he made an expedition with a great army against Joram, who, not thinking
himself a match for him, shut himself up in Samaria, and depended on the
strength of its walls; but Benhadad supposed he should take the city, if
not by his engines of war, yet that he should overcome the Samaritans by
famine, and the want of necessaries, and brought his army upon them, and
besieged the city; and the plenty of necessaries was brought so low with
Joram, that from the extremity of want an ass's head was sold in Samaria
for fourscore pieces of silver, and the Hebrews bought a sextary of
dore's dung, instead of salt, for five pieces of silver. Now Joram was
in fear lest somebody should betray the city to the enemy, by reason
of the famine, and went every day round the walls and the guards to see
whether any such were concealed among them; and by being thus seen, and
taking such care, he deprived them of the opportunity of contriving
any such thing; and if they had a mind to do it, he, by this means,
prevented them: but upon a certain woman's crying out, "Have pity on
me, my lord," while he thought that she was about to ask for somewhat
to eat, he imprecated God's curse upon her, and said he had neither
thrashing-floor nor wine-press, whence he might give her any thing at
her petition. Upon which she said she did not desire his aid in any
such thing, nor trouble him about food, but desired that he would do her
justice as to another woman. And when he bade her say on, and let him
know what she desired, she said she had made an agreement with the other
woman who was her neighbor and her friend, that because the famine and
want was intolerable, they should kill their children, each of them
having a son of their own, "and we will live upon them ourselves for two
days, the one day upon one son, and the other day upon the other; and,"
said she, "I have killed my son the first day, and we lived upon my son
yesterday; but this other woman will not do the same thing, but hath
broken her agreement, and hath hid her son." This story mightily grieved
Joram when he heard it; so he rent his garment, and cried out with a
loud voice, and conceived great wrath against Elisha the prophet, and
set himself eagerly to have him slain, because he did not pray to God to
provide them some exit and way of escape out of the miseries with which
they were surrounded; and sent one away immediately to cut off his head,
who made haste to kill the prophet. But Elisha was not unacquainted
with the wrath of the king against him; for as he sat in his house by
himself, with none but his disciples about him, he told them that Joram,
[10] who was the son of a murderer, had sent one to take away his head;
"but," said he, "when he that is commanded to do this comes, take care
that you do not let him come in, but press the door against him, and
hold him fast there, for the king himself will follow him, and come to
me, having altered his mind." Accordingly, they did as they were
bidden, when he that was sent by the king to kill Elisha came. But Joram
repented of his wrath against the prophet; and for fear he that was
commanded to kill him should have done it before he came, he made haste
to hinder his slaughter, and to save the prophet: and when he came to
him, he accused him that he did not pray to God for their deliverance
from the miseries they now lay under, but saw them so sadly destroyed by
them. Hereupon Elisha promised, that the very next day, at the very same
hour in which the king came to him, they should have great plenty of
food, and that two seahs of barley should be sold in the market for
a shekel, and a seah of fine flour should be sold for a shekel. This
prediction made Joram, and those that were present, very joyful, for
they did not scruple believing what the prophet said, on account of
the experience they had of the truth of his former predictions; and
the expectation of plenty made the want they were in that day, with the
uneasiness that accompanied it, appear a light thing to them: but the
captain of the third band, who was a friend of the king, and on whose
hand the king leaned, said, "Thou talkest of incredible things, O
prophet! for as it is impossible for God to pour down torrents of
barley, or fine flour, out of heaven, so is it impossible that what thou
sayest should come to pass." To which the prophet made this reply," Thou
shalt see these things come to pass, but thou shalt not be in the least
a partaker of them."

5. Now what Elisha had thus foretold came to pass in the manner
following: There was a law at Samaria [11] that those that had the
leprosy, and whose bodies were not cleansed from it, should abide
without the city: and there were four men that on this account abode
before the gates, while nobody gave them any food, by reason of the
extremity of the famine; and as they were prohibited from entering into
the city by the law, and they considered that if they were permitted to
enter, they should miserably perish by the famine; as also, that if
they staid where they were, they should suffer in the same manner,--they
resolved to deliver themselves up to the enemy, that in case they should
spare them, they should live; but if they should be killed, that would
be an easy death. So when they had confirmed this their resolution, they
came by night to the enemy's camp. Now God had begun to affright and
disturb the Syrians, and to bring the noise of chariots and armor to
their ears, as though an army were coming upon them, and had made them
suspect that it was coming nearer and nearer to them In short, they
were in such a dread of this army, that they left their tents, and ran
together to Benhadad, and said that Joram the king of Israel had hired
for auxiliaries both the king of Egypt and the king of the Islands,
and led them against them for they heard the noise of them as they were
coming. And Benhadad believed what they said [for there came the same
noise to his ears as well as it did to theirs]; so they fell into a
mighty disorder and tumult, and left their horses and beasts in their
camp, with immense riches also, and betook themselves to flight. And
those lepers who had departed from Samaria, and were gone to the camp of
the Syrians, of whom we made mention a little before, when they were in
the camp, saw nothing but great quietness and silence: accordingly they
entered into it, and went hastily into one of their tents; and when they
saw nobody there, they eat and drank, and carried garments, and a great
quantity of gold, and hid it out of the camp; after which they went into
another tent, and carried off what was in it, as they did at the former,
and this did they for several times, without the least interruption
from any body. So they gathered thereby that the enemies were departed;
whereupon they reproached themselves that they did not inform Joram and
the citizens of it. So they came to the walls of Samaria, and called
aloud to the watchmen, and told them in what state the enemies were, as
did these tell the king's guards, by whose means Joram came to know of
it; who then sent for his friends, and the captains of his host, and
said to them, that he suspected that this departure of the king of Syria
was by way of ambush and treachery, and that, "out of despair of ruining
you by famine, when you imagine them to be fled away, you may come out
of the city to spoil their camp, and he may then fall upon you on a
sudden, and may both kill you, and take the city without fighting;
whence it is that I exhort you to guard the city carefully, and by no
means to go out of it, or proudly to despise your enemies, as though
they were really gone away." And when a certain person said that he
did very well and wisely to admit such a suspicion, but that he still
advised him to send a couple of horsemen to search all the country as
far as Jordan, that "if they were seized by an ambush of the enemy, they
might be a security to your army, that they may not go out as if they
suspected nothing, nor undergo the like misfortune; and," said he,
"those horsemen may be numbered among those that have died by the
famine, supposing they be caught and destroyed by the enemy." So the
king was pleased with this opinion, and sent such as might search out
the truth, who performed their journey over a road that was without any
enemies, but found it full of provisions, and of weapons, that they had
therefore thrown away, and left behind them, in order to their being
light and expeditious in their flight. When the king heard this, he sent
out the multitude to take the spoils of the camp; which gains of theirs
were not of things of small value, but they took a great quantity of
gold, and a great quantity of silver, and flocks of all kinds of cattle.
They also possessed themselves of [so many] ten thousand measures of
wheat and barley, as they never in the least dreamed of; and were not
only freed from their former miseries, but had such plenty, that two
seahs of barley were bought for a shekel, and a seah of fine flour for
a shekel, according to the prophecy of Elisha. Now a seah is equal to
an Italian modius and a half. The captain of the third band was the only
man that received no benefit by this plenty; for as he was appointed by
the king to oversee the gate, that lm might prevent the too great crowd
of the multitude, and they might not endanger one another to perish, by
treading on one another in the press, he suffered himself in that very
way, and died in that very manner, as Elisha had foretold such his
death, when he alone of them all disbelieved what he said concerning
that plenty of provisions which they should soon have.

6. Hereupon, when Benhadad, the king of Syria, had escaped to Damascus,
and understood that it was God himself that cast all his army into
this fear and disorder, and that it did not arise from the invasion of
enemies, he was mightily cast down at his having God so greatly for
his enemy, and fell into a distemper. Now it happened that Elisha the
prophet, at that time, was gone out of his own country to Damascus, of
which Berthadad was informed: he sent Hazael, the most faithful of
all his servants, to meet him, and to carry him presents, and bade him
inquire of him about his distemper, and whether he should escape the
danger that it threatened. So Hazael came to Elisha with forty camels,
that carried the best and most precious fruits that the country of
Damascus afforded, as well as those which the king's palace supplied. He
saluted him kindly, and said that he was sent to him by king Berthadad,
and brought presents with him, in order to inquire concerning his
distemper, whether he should recover from it or not. Whereupon the
prophet bid him tell the king no melancholy news; but still he said he
would die. So the king's servant was troubled to hear it; and Elisha
wept also, and his tears ran down plenteously at his foresight of what
miseries his people would undergo after the death of Berthadad. And when
Hazael asked him what was the occasion of this confusion he was in,
he said that he wept out of his commiseration for the multitude of the
Israelites, and what terrible miseries they will suffer by thee; "for
thou wilt slay the strongest of them, and wilt burn their strongest
cities, and wilt destroy their children, and dash them against the
stones, and wilt rip up their women with child." And when Hazael said,
"How can it be that I should have power enough to do such things?" the
prophet replied, that God had informed him that he should be king
of Syria. So when Hazael was come to Benhadad, he told him good news
concerning his distemper [12] but on the next day he spread a wet
cloth, in the nature of a net, over him, and strangled him, and took his
dominion. He was an active man, and had the good-will of the Syrians,
and of the people of Damascus, to a great degree; by whom both Benhadad
himself, and Hazael, who ruled after him, are honored to this day as
gods, by reason of their benefactions, and their building them temples
by which they adorned the city of the Damascenes. They also every day
do with great pomp pay their worship to these kings, [13] and value
themselves upon their antiquity; nor do they know that these kings are
much later than they imagine, and that they are not yet eleven hundred
years old. Now when Joram, the king of Israel, heard that Berthadad was
dead, he recovered out of the terror and dread he had been in on his
account, and was very glad to live in peace.



CHAPTER 5. Concerning The Wickedness Of Jehoram King O Jerusalem; His
Defeat And Death.


1. Now Jehoram the king of Jerusalem, for we have said before that he
had the same name with the king of Israel, as soon as he had taken the
government upon him, betook himself to the slaughter of his brethren,
and his father's friends, who were governors under him, and thence made
a beginning and a demonstration of his wickedness; nor was he at all
better than those kings of Israel who at first transgressed against the
laws of their country, and of the Hebrews, and against God's worship.
And it was Athaliah, the daughter of Ahab, whom he had married, who
taught him to be a bad man in other respects, and also to worship
foreign gods. Now God would not quite root out this family, because of
the promise he had made to David. However, Jehoram did not leave off the
introduction of new sorts of customs to the propagation of impiety, and
to the ruin of the customs of his own country. And when the Edomites
about that time had revolted from him, and slain their former king,
who was in subjection to his father, and had set up one of their own
choosing, Jehoram fell upon the land of Edom, with the horsemen that
were about him, and the chariots, by night, and destroyed those that
lay near to his own kingdom, but did not proceed further. However, this
expedition did him no service, for they all revolted from him, with
those that dwelt in the country of Libnah. He was indeed so mad as to
compel the people to go up to the high places of the mountains, and
worship foreign gods.

2. As he was doing this, and had entirely cast his own country laws out
of his mind, there was brought him an epistle from Elijah the prophet
[14] which declared that God would execute great judgments upon him,
because he had not imitated his own fathers, but had followed the wicked
courses of the kings of Israel; and had compelled the tribe of Judah,
and the citizens of Jerusalem, to leave the holy worship of their own
God, and to worship idols, as Ahab had compelled the Israelites to do,
and because he had slain his brethren, and the men that were good
and righteous. And the prophet gave him notice in this epistle what
punishment he should undergo for these crimes, namely, the destruction
of his people, with the corruption of the king's own wives and children;
and that he should himself die of a distemper in his bowels, with long
torments, those his bowels falling out by the violence of the inward
rottenness of the parts, insomuch that, though he see his own misery, he
shall not be able at all to help himself, but shall die in that manner.
This it was which Elijah denounced to him in that epistle.

3. It was not long after this that an army of those Arabians that lived
near to Ethiopia, and of the Philistines, fell upon the kingdom of
Jehoram, and spoiled the country and the king's house. Moreover, they
slew his sons and his wives: one only of his sons was left him, who
escaped the enemy; his name was Ahaziah; after which calamity, he
himself fell into that disease which was foretold by the prophet, and
lasted a great while, [for God inflicted this punishment upon him in his
belly, out of his wrath against him,] and so he died miserably, and saw
his own bowels fall out. The people also abused his dead body; I suppose
it was because they thought that such his death came upon him by the
wrath of God, and that therefore he was not worthy to partake of such
a funeral as became kings. Accordingly, they neither buried him in the
sepulchers of his fathers, nor vouchsafed him any honors, but buried him
like a private man, and this when he had lived forty years, and reigned
eight. And the people of Jerusalem delivered the government to his son
Ahaziah.



CHAPTER 6. How Jehu Was Anointed King, And Slew Both Joram And Ahaziah;
As Also What He Did For The Punishment Of The Wicked.


1. Now Joram, the king of Israel, after the death of Benhadad, hoped
that he might now take Ramoth, a city of Gilead, from the Syrians.
Accordingly he made an expedition against it, with a great army; but as
he was besieging it, an arrow was shot at him by one of the Syrians,
but the wound was not mortal. So he returned to have his wound healed in
Jezreel, but left his whole army in Ramorb, and Jehu, the son of Nimshi,
for their general; for he had already taken the city by force; and he
proposed, after he was healed, to make war with the Syrians; but Elisha
the prophet sent one of his disciples to Ramoth, and gave him holy oil
to anoint Jehu, and to tell him that God had chosen him to be their
king. He also sent him to say other things to him, and bid him to take
his journey as if he fled, that when he came away he might escape the
knowledge of all men. So when he was come to the city, he found Jehu
sitting in the midst of the captains of the army, as Elisha had foretold
he should find him. So he came up to him, and said that he desired to
speak with him about certain matters; and when he was arisen, and had
followed him into an inward chamber, the young man took the oil, and
poured it on his head, and said that God ordained him to be king, in
order to his destroying the house of Ahab, and that he might revenge the
blood of the prophets that were unjustly slain by Jezebel, that so their
house might utterly perish, as those of Jeroboam the son of Nebat, and
of Baasha, had perished for their wickedness, and no seed might remain
of Ahab's family. So when he had said this, he went away hastily out of
the chamber, and endeavored not to be seen by any of the army.

2. But Jehu came out, and went to the place where he before sat with
the captains; and when they asked him, and desired him to tell them,
wherefore it was that this young man came to him, and added withal that
he was mad, he replied,--"You guess right, for the words he spake were
the words of a madman;" and when they were eager about the matter, and
desired he would tell them, he answered, that God had said he had chosen
him to be king over the multitude. When he had said this, every one of
them put off his garment, [15] and strewed it under him, and blew with
trumpets, and gave notice that Jehu was king. So when he had gotten the
army together, he was preparing to set out immediately against Joram,
at the city Jezreel, in which city, as we said before, he was healing of
the wound which he had received in the siege of Ramoth. It happened also
that Ahaziah, king of Jerusalem, was now come to Joram, for he was
his sister's son, as we have said already, to see how he did after his
wound, and this upon account of their kindred; but as Jehu was desirous
to fall upon Joram, and those with him, on the sudden, he desired that
none of the soldiers might run away and tell to Joram what had happened,
for that this would be an evident demonstration of their kindness to
him, and would show that their real inclinations were to make him king.

3. So they were pleased with what he did, and guarded the roads, lest
somebody should privately tell the thing to those that were at Jezreel.
Now Jehu took his choice horsemen, and sat upon his chariot, and went on
for Jezreel; and when he was come near, the watchman whom Joram had set
there to spy out such as came to the city, saw Jehu marching on, and
told Joram that he saw a troop of horsemen marching on. Upon which he
immediately gave orders, that one of his horsemen should be sent out to
meet them, and to know who it was that was coming. So when the horseman
came up to Jehu, he asked him in what condition the army was, for that
the king wanted to know it; but Jehu bid him not at all to meddle with
such matters, but to follow him. When the watchman saw this, he told
Joram that the horseman had mingled himself among the company, and came
along with them. And when the king had sent a second messenger, Jehu
commanded him to do as the former did; and as soon as the watchman told
this also to Joram, he at last got upon his chariot himself, together
with Ahaziah, the king of Jerusalem; for, as we said before, he was
there to see how Joram did, after he had been wounded, as being his
relation. So he went out to meet Jehu, who marched slowly, [16] and in
good order; and when Joram met him in the field of Naboth, he asked him
if all things were well in the camp; but Jehu reproached him bitterly,
and ventured to call his mother a witch and a harlot. Upon this the
king, fearing what he intended, and suspecting he had no good meaning,
turned his chariot about as soon as he could, and said to Ahaziah, "We
are fought against by deceit and treachery." But Jehu drew his bow,
and smote him, the arrow going through his heart: so Joram fell down
immediately on his knee, and gave up the ghost. Jehu also gave orders to
Bidkar, the captain of the third part of his army, to cast the dead body
of Joram into the field of Naboth, putting him in mind of the prophecy
which Elijah prophesied to Ahab his father, when he had slain Naboth,
that both he and his family should perish in that place; for that as
they sat behind Ahab's chariot, they heard the prophet say so, and that
it was now come to pass according to his prophecy. Upon the fall of
Joram, Ahaziah was afraid of his own life, and turned his chariot into
another road, supposing he should not be seen by Jehu; but he followed
after him, and overtook him at a certain acclivity, and drew his bow,
and wounded him; so he left his chariot, and got upon his horse, and
fled from Jehu to Megiddo; and though he was under cure, in a little
time he died of that wound, and was carried to Jerusalem, and buried
there, after he had reigned one year, and had proved a wicked man, and
worse than his father.

4. Now when Jehu was come to Jezreel, Jezebel adorned herself and
stood upon a tower, and said, he was a fine servant that had killed
his master! And when he looked up to her, he asked who she was, and
commanded her to come down to him. At last he ordered the eunuchs to
throw her down from the tower; and being thrown down, she be-sprinkled
the wall with her blood, and was trodden upon by the horses, and so
died. When this was done, Jehu came to the palace with his friends, and
took some refreshment after his journey, both with other things, and by
eating a meal. He also bid his servants to take up Jezebel and bury her,
because of the nobility of her blood, for she was descended from kings;
but those that were appointed to bury her found nothing else remaining
but the extreme parts of her body, for all the rest were eaten by dogs.
When Jehu heard this, he admired the prophecy of Elijah, for he foretold
that she should perish in this manner at Jezreel.

5. Now Ahab had seventy sons brought up in Samaria. So Jehu sent two
epistles, the one to them that brought up the children, the other to the
rulers of Samaria, which said, that they should set up the most valiant
of Ahab's sons for king, for that they had abundance of chariots, and
horses, and armor, and a great army, and fenced cities, and that by so
doing they might avenge the murder of Ahab. This he wrote to try the
intentions of those of Samaria. Now when the rulers, and those that
had brought up the children, had read the letter, they were afraid;
and considering that they were not at all able to oppose him, who had
already subdued two very great kings, they returned him this answer:
That they owned him for their lord, and would do whatsoever he bade
them. So he wrote back to them such a reply as enjoined them to obey
what he gave order for, and to cut off the heads of Ahab's sons, and
send them to him. Accordingly the rulers sent for those that brought
up the sons of Ahab, and commanded them to slay them, to cut off
their heads, and send them to Jehu. So they did whatsoever they were
commanded, without omitting any thing at all, and put them up in wicker
baskets, and sent them to Jezreel. And when Jehu, as he was at supper
with his friends, was informed that the heads of Ahab's' sons were
brought, he ordered them to make two heaps of them, one before each of
the gates; and in the morning he went out to take a view of them, and
when he saw them, he began to say to the people that were present, that
he did himself make an expedition against his master [Joram], and slew
him, but that it was not he that slew all these; and he desired them
to take notice, that as to Ahab's family, all things had come to pass
according to God's prophecy, and his house was perished, according as
Elijah had foretold. And when he had further destroyed all the kindred
of Ahab that were found in Jezreel, he went to Samaria; and as he was
upon the road, he met the relations of Ahaziah king of Jerusalem, and
asked them whither they were going? they replied, that they came to
salute Joram, and their own king Ahaziah, for they knew not that he had
slain them both. So Jehu gave orders that they should catch these, and
kill them, being in number forty-two persons.

6. After these, there met him a good and a righteous man, whose name
was Jehonadab, and who had been his friend of old. He saluted Jehu, and
began to commend him, because he had done every thing according to the
will of God, in extirpating the house of Ahab. So Jehu desired him to
come up into his chariot, and make his entry with him into Samaria; and
told him that he would not spare one wicked man, but would punish
the false prophets, and false priests, and those that deceived the
multitude, and persuaded them to leave the worship of God Almighty,
and to worship foreign gods; and that it was a most excellent and most
pleasing sight to a good and a righteous man to see the wicked punished.
So Jehonadab was persuaded by these arguments, and came up into Jehu's
chariot, and came to Samaria. And Jehu sought out for all Ahab's
kindred, and slew them. And being desirous that none of the false
prophets, nor the priests of Ahab's god, might escape punishment, he
caught them deceitfully by this wile; for he gathered all the people
together, and said that he would worship twice as many gods as Ahab
worshipped, and desired that his priests, and prophets, and servants
might be present, because he would offer costly and great sacrifices to
Ahab's god; and that if any of his priests were wanting, they should
be punished with death. Now Ahab's god was called Baal; and when he
had appointed a day on which he would offer those sacrifices, he sent
messengers through all the country of the Israelites, that they might
bring the priests of Baal to him. So Jehu commanded to give all the
priests vestments; and when they had received them, he went into the
house [of Baal], with his friend Jehonadab, and gave orders to make
search whether there were not any foreigner or stranger among them, for
he would have no one of a different religion to mix among their sacred
offices. And when they said that there was no stranger there, and they
were beginning their sacrifices, he set fourscore men without, they
being such of his soldiers as he knew to be most faithful to him, and
bid them slay the prophets, and now vindicate the laws of their country,
which had been a long time in disesteem. He also threatened, that if any
one of them escaped, their own lives should go for them. So they slew
them all with the sword, and burnt the house of Baal, and by that means
purged Samaria of foreign customs [idolatrous worship]. Now this
Baal was the god of the Tyrians; and Ahab, in order to gratify his
father-in-law, Ethbaal, who was the king of Tyre and Sidon, built a
temple for him in Samaria, and appointed him prophets, and worshipped
him with all sorts of worship, although, when this god was demolished,
Jehu permitted the Israelites to worship the golden heifers. However,
because he had done thus, and taken care to punish the wicked, God
foretold by his prophet that his sons should reign over Israel for four
generations. And in this condition was Jehu at this time.



CHAPTER 7. How Athaliah Reigned Over Jerusalem For Five [Six] Years When
Jehoiada The High Priest Slew Her And Made Jehoash, The Son Of Ahaziah,
King.


1. Now when Athaliah, the daughter of Ahab, heard of the death of her
brother Joram, and of her son Ahaziah, and of the royal family, she
endeavored that none of the house of David might be left alive, but that
the whole family might be exterminated, that no king might arise out of
it afterward; and, as she thought, she had actually done it; but one
of Ahaziah's sons was preserved, who escaped death after the manner
following: Ahaziah had a sister by the same father, whose name was
Jehosheba, and she was married to the high priest Jehoiada. She went
into the king's palace, and found Jehoash, for that was the little
child's name, who was not above a year old, among those that were slain,
but concealed with his nurse; so she took him with her into a secret
bed-chamber, and shut him up there, and she and her husband Jehoiada
brought him up privately in the temple six years, during which time
Athaliah reigned over Jerusalem and the two tribes.

2. Now, on the Seventh year, Jehoiada communicated the matter to certain
of the captains of hundreds, five in number, and persuaded them to be
assisting to what attempts he was making against Athaliah, and to join
with him in asserting the kingdom to the child. He also received such
oaths from them as are proper to secure those that assist one another
from the fear of discovery; and he was then of good hope that they
should depose Athaliah. Now those men whom Jehoiada the priest had taken
to be his partners went into all the country, and gathered together the
priests and the Levites, and the heads of the tribes out of it, and came
and brought them to Jerusalem to the high priest. So he demanded the
security of an oath of them, to keep private whatsoever he should
discover to them, which required both their silence and their
assistance. So when they had taken the oath, and had thereby made it
safe for him to speak, he produced the child that he had brought up of
the family of David, and said to them, "This is your king, of that house
which you know God hath foretold should reign over you for all time to
come. I exhort you therefore that one-third part of you guard him in
the temple, and that a fourth part keep watch at all the gates of the
temple, and that the next part of you keep guard at the gate which opens
and leads to the king's palace, and let the rest of the multitude be
unarmed in the temple, and let no armed person go into the temple, but
the priest only." He also gave them this order besides, "That a part of
the priests and the Levites should be about the king himself, and be a
guard to him, with their drawn swords, and to kill that man immediately,
whoever he be, that should be so bold as to enter armed into the temple;
and bid them be afraid of nobody, but persevere in guarding the king."
So these men obeyed what the high priest advised them to, and declared
the reality of their resolution by their actions. Jehoiada also opened
that armory which David had made in the temple, and distributed to the
captains of hundreds, as also to the priests and Levites, all the spears
and quivers, and what kind of weapons soever it contained, and set them
armed in a circle round about the temple, so as to touch one another's
hands, and by that means excluding those from entering that ought not to
enter. So they brought the child into the midst of them, and put on him
the royal crown, and Jehoiada anointed him with the oil, and made him
king; and the multitude rejoiced, and made a noise, and cried, "God save
the king!"

3. When Athaliah unexpectedly heard the tumult and the acclamations, she
was greatly disturbed in her mind, and suddenly issued out of the royal
palace with her own army; and when she was come to the temple, the
priests received her; but as for those that stood round about the
temple, as they were ordered by the high priest to do, they hindered the
armed inert that followed her from going in. But when Athaliah saw the
child standing upon a pillar, with the royal crown upon his head, she
rent her clothes, and cried out vehemently, and commanded [her guards]
to kill him that had laid snares for her, and endeavored to deprive her
of the government. But Jehoiada called for the captains of hundreds, and
commanded them to bring Athaliah to the valley of Cedron, and slay her
there, for he would not have the temple defiled with the punishments of
this pernicious woman; and he gave order, that if any one came near to
help her, he should be slain also; wherefore those that had the charge
of her slaughter took hold of her, and led her to the gate of the king's
mules, and slew her there.

4. Now as soon as what concerned Athaliah was by this stratagem, after
this manner, despatched, Jehoiada called together the people and the
armed men into the temple, and made them take an oath that they would be
obedient to the king, and take care of his safety, and of the safety of
his government; after which he obliged the king to give security [upon
oath] that he would worship God, and not transgress the laws of Moses.
They then ran to the house of Baal, which Athaliah and her husband
Jehoram had built, to the dishonor of the God of their fathers, and
to the honor of Ahab, and demolished it, and slew Mattan, that had his
priesthood. But Jehoiada intrusted the care and custody of the temple to
the priests and Levites, according to the appointment of king David, and
enjoined them to bring their regular burnt-offerings twice a day, and
to offer incense according to the law. He also ordained some of the
Levites, with the porters, to be a guard to the temple, that no one that
was defiled might come there.

5. And when Jehoiada had set these things in order, he, with the
captains of hundreds, and the rulers, and all the people, took Jehoash
out of the temple into the king's palace; and when he had set him upon
the king's throne, the people shouted for joy, and betook themselves to
feasting, and kept a festival for many days; but the city was quiet upon
the death of Athaliah. Now Jehoash was seven years old when he took the
kingdom. His mother's name was Zibiah, of the city Beersheba. And all
the time that Jehoiada lived Jehoash was careful that the laws should be
kept, and very zealous in the worship of God; and when he was of age,
he married two wives, who were given to him by the high priest, by whom
were born to him both sons and daughters. And thus much shall suffice
to have related concerning king Jehoash, how he escaped the treachery of
Athaliah, and how he received the kingdom.



CHAPTER 8. Hazael Makes An Expedition Against The People Of Israel And
The Inhabitants Of Jerusalem. Jehu Dies, And Jehoahaz Succeeds In The
Government. Jehoash The King Of Jerusalem At First Is Careful About The
Worship Of God But Afterwards Becomes Impious And Commands Zechariah To
Be Stoned. When Jehoash [King Of Judah] Was Dead, Amaziah Succeeds Him
In The Kingdom.


1. Now Hazael, king of Syria, fought against the Israelites and their
king Jehu, and spoiled the eastern parts of the country beyond Jordan,
which belonged to the Reubenites and Gadites, and to [the half tribe
of] Manassites; as also Gilead and Bashan, burning, and spoiling, and
offering violence to all that he laid his hands on, and this without
impeachment from Jehu, who made no haste to defend the country when it
was under this distress; nay, he was become a contemner of religion, and
a despiser of holiness, and of the laws, and died when he had reigned
over the Israelites twenty-seven years. He was buried in Samaria, and
left Jehoahaz his son his successor in the government.

2. Now Jehoash, king of Jerusalem, had an inclination to repair the
temple of God; so he called Jehoiada, and bid him send the Levites and
priests through all the country, to require half a shekel of silver for
every head, towards the rebuilding and repairing of the temple, which
was brought to decay by Jehoram, and Athaliah and her sons. But the high
priest did not do this, as concluding that no one would willingly pay
that money; but in the twenty-third year of Jehoash's reign, when the
king sent for him and the Levites, and complained that they had not
obeyed what he enjoined them, and still commanded them to take care of
the rebuilding the temple, he used this stratagem for collecting the
money, with which the multitude was pleased. He made a wooden chest, and
closed it up fast on all sides, but opened one hole in it; he then set
it in the temple beside the altar, and desired every one to cast into
it, through the hole, what he pleased, for the repair of the temple.
This contrivance was acceptable to the people, and they strove one with
another, and brought in jointly large quantities of silver and gold; and
when the scribe and the priest that were over the treasuries had emptied
the chest, and counted the money in the king's presence, they then
set it in its former place, and thus did they every day. But when the
multitude appeared to have cast in as much as was wanted, the high
priest Jehoiada, and king Joash, sent to hire masons and carpenters, and
to buy large pieces of timber, and of the most curious sort; and when
they had repaired the temple, they made use of the remaining gold and
silver, which was not a little, for bowls, and basons, and cups, and
other vessels, and they went on to make the altar every day fat with
sacrifices of great value. And these things were taken suitable care of
as long as Jehoiada lived.

3. But as soon as he was dead [which was when he had lived one hundred
and thirty years, having been a righteous, and in every respect a very
good man, and was buried in the king's sepulchers at Jerusalem, because
he had recovered the kingdom to the family of David] king Jehoash
betrayed his [want of] care about God. The principal men of the people
were corrupted also together with him, and offended against their
duty, and what their constitution determined to be most for their good.
Hereupon God was displeased with the change that was made on the king,
and on the rest of the people, and sent prophets to testify to them what
their actions were, and to bring them to leave off their wickedness; but
they had gotten such a strong affection and so violent an inclination to
it, that neither could the examples of those that had offered affronts
to the laws, and had been so severely punished, they and their entire
families, nor could the fear of what the prophets now foretold,
bring them to repentance, and turn them back from their course of
transgression to their former duty. But the king commanded that
Zechariah, the son of the high priest Jehoiada, should be stoned to
death in the temple, and forgot the kindnesses he had received from
his father; for when God had appointed him to prophesy, he stood in the
midst of the multitude, and gave this counsel to them and to the king:
That they should act righteously; and foretold to them, that if they
would not hearken to his admonitions, they should suffer a heavy
punishment. But as Zechariah was ready to die, he appealed to God as a
witness of what he suffered for the good counsel he had given them,
and how he perished after a most severe and violent manner for the good
deeds his father had done to Jehoash.

4. However, it was not long before the king suffered punishment for his
transgression; for when Hazael, king of Syria, made an irruption into
his country, and when he had overthrown Gath, and spoiled it, he made an
expedition against Jerusalem; upon which Jehoash was afraid, and emptied
all the treasures of God and of the kings [before him], and took down
the gifts that had been dedicated [in the temple], and sent them to the
king of Syria, and procured so much by them, that he was not besieged,
nor his kingdom quite endangered; but Hazael was induced by the
greatness of the sum of money not to bring his army against Jerusalem;
yet Jehoash fell into a severe distemper, and was set upon by his
friends, in order to revenge the death of Zechariah, the son of
Jehoiada. These laid snares for the king, and slew him. He was indeed
buried in Jerusalem, but not in the royal sepulchers of his forefathers,
because of his impiety. He lived forty-seven years, and Amaziah his son
succeeded him in the kingdom.

5. In the one and twentieth year of the reign of Jehoash, Jehoahaz, the
son of Jehu, took the government of the Israelites in Samaria, and held
it seventeen years. He did not [properly] imitate his father, but was
guilty of as wicked practices as hose that first had God in contempt:
but the king of Syria brought him low, and by an expedition against
him did so greatly reduce his forces, that there remained no more of so
great an army than ten thousand armed men, and fifty horsemen. He
also took away from him his great cities, and many of them also, and
destroyed his army. And these were the things that the people of Israel
suffered, according to the prophecy of Elisha, when he foretold that
Hazael should kill his master, and reign over the Syrians and Damcenes.
But when Jehoahaz was under such unavoidable miseries, he had recourse
to prayer and supplication to God, and besought him to deliver him out
of the hands of Hazael, and not overlook him, and give him up into his
hands. Accordingly God accepted of his repentance instead of virtue; and
being desirous rather to admonish those that might repent, and not
to determine that they should be utterly destroyed, he granted him
deliverance from war and dangers. So the country having obtained peace,
returned again to its former condition, and flourished as before.

6. Now after the death of Jehoahaz, his son Joash took the kingdom, in
the thirty-seventh year of Jehoash, the king of the tribe of Judah. This
Joash then took the kingdom of Israel in Samaria, for he had the same
name with the king of Jerusalem, and he retained the kingdom sixteen
years. He was a good man, [17] and in his disposition was not at all
like his father. Now at this time it was that when Elisha the prophet,
who was already very old, and was now fallen into a disease, the king
of Israel came to visit him; and when he found him very near death, he
began to weep in his sight, and lament, to call him his father, and
his weapons, because it was by his means that he never made use of his
weapons against his enemies, but that he overcame his own adversaries
by his prophecies, without fighting; and that he was now departing this
life, and leaving him to the Syrians, that were already armed, and to
other enemies of his that were under their power; so he said it was not
safe for him to live any longer, but that it would be well for him to
hasten to his end, and depart out of this life with him. As the king was
thus bemoaning himself, Elisha comforted him, and bid the king bend
a bow that was brought him; and when the king had fitted the bow for
shooting, Elisha took hold of his hands and bid him shoot; and when he
had shot three arrows, and then left off, Elisha said, "If thou hadst
shot more arrows, thou hadst cut the kingdom of Syria up by the roots;
but since thou hast been satisfied with shooting three times only, thou
shalt fight and beat the Syrians no more times than three, that thou
mayst recover that country which they cut off from thy kingdom in the
reign of thy father." So when the king had heard that, he departed;
and a little while after the prophet died. He was a man celebrated
for righteousness, and in eminent favor with God. He also performed
wonderful and surprising works by prophecy, and such as were gloriously
preserved in memory by the Hebrews. He also obtained a magnificent
funeral, such a one indeed as it was fit a person so beloved of God
should have. It also happened, that at that time certain robbers cast
a man whom they had slain into Elisha's grave, and upon his dead body
coming close to Elisha's body, it revived again. And thus far have we
enlarged about the actions of Elisha the prophet, both such as he did
while he was alive, and how he had a Divine power after his death also.

7. Now, upon the death of Hazael, the king of Syria, that kingdom came
to Adad his son, with whom Joash, king of Israel, made war; and when he
had beaten him in three battles, he took from him all that country, and
all those cities and villages, which his father Hazael had taken from
the kingdom of Israel, which came to pass, however, according to the
prophecy of Elisha. But when Joash happened to die, he was buried in
Samaria, and the government devolved on his son Jeroboam.



CHAPTER 9. How Amaziah Made An Expedition Against The Edomites And
Amalekites And Conquered Them; But When He Afterwards Made War Against
Joash, He Was Beaten And Not Long After Was Slain, And Uzziah Succeeded
In The Government.


1. Now, in the second year of the reign of Joash over Israel, Amaziah
reigned over the tribe of Judah in Jerusalem. His mother's name was
Jehoaddan, who was born at Jerusalem. He was exceeding careful of doing
what was right, and this when he was very young; but when he came to the
management of affairs, and to the government, he resolved that he ought
first of all to avenge his father Je-hoash, and to punish those his
friends that had laid violent hands upon him: so he seized upon them
all, and put them to death; yet did he execute no severity on their
children, but acted therein according to the laws of Moses, who did not
think it just to punish children for the sins of their fathers. After
this he chose him an army out of the tribe of Judah and Benjamin, of
such as were in the flower of their age, and about twenty years old; and
when he had collected about three hundred thousand of them together, he
set captains of hundreds over them. He also sent to the king of Israel,
and hired a hundred thousand of his soldiers for a hundred talents of
silver, for he had resolved to make an expedition against the nations of
the Amatekites, and Edomites, and Gebalites: but as he was preparing
for his expedition, and ready to go out to the war, a prophet gave him
counsel to dismiss the army of the Israelites, because they were bad
men, and because God foretold that he should be beaten, if he made use
of them as auxiliaries; but that he should overcome his enemies, though
he had but a few soldiers, when it so pleased God. And when the king
grudged at his having already paid the hire of the Israelites, the
prophet exhorted him to do what God would have him, because he should
thereby obtain much wealth from God. So he dismissed them, and said that
he still freely gave them their pay, and went himself with his own army,
and made war with the nations before mentioned; and when he had beaten
them in battle, he slew of them ten thousand, and took as many prisoners
alive, whom he brought to the great rock which is in Arabia, and threw
them down from it headlong. He also brought away a great deal of prey
and vast riches from those nations. But while Amaziah was engaged in
this expedition, those Israelites whom he had hired, and then dismissed,
were very uneasy at it, and taking their dismission for an affront,
[as supposing that this would not have been done to them but out of
contempt,] they fell upon his kingdom, and proceeded to spoil the
country as far as Beth-horon, and took much cattle, and slew three
thousand men.

2. Now upon the victory which Amaziah had gotten, and the great acts he
had done, he was puffed up, and began to overlook God, who had given him
the victory, and proceeded to worship the gods he had brought out of the
country of the Amalekites. So a prophet came to him, and said, that
he wondered how he could esteem these to be gods, who had been of no
advantage to their own people who paid them honors, nor had delivered
them from his hands, but had overlooked the destruction of many of them,
and had suffered themselves to be carried captive, for that they had
been carried to Jerusalem in the same manner as any one might have taken
some of the enemy alive, and led them thither. This reproof provoked
the king to anger, and he commanded the prophet to hold his peace, and
threatened to punish him if he meddled with his conduct. So he replied,
that he should indeed hold his peace; but foretold withal, that God
would not overlook his attempts for innovation. But Amaziah was not
able to contain himself under that prosperity which God had given him,
although he had affronted God thereupon; but in a vein of insolence he
wrote to Joash, the king of Israel, and commanded that he and all his
people should be obedient to him, as they had formerly been obedient
to his progenitors, David and Solomon; and he let him know, that if he
would not be so wise as to do what he commanded him, he must fight for
his dominion. To which message Joash returned this answer in writing:
"King Joash to king Amaziah. There was a vastly tall cypress tree in
Mount Lebanon, as also a thistle; this thistle sent to the cypress tree
to give the cypress tree's daughter in marriage to the thistle's son;
but as the thistle was saying this, there came a wild beast, and
trod down the thistle: and this may be a lesson to thee, not to be so
ambitious, and to have a care, lest upon thy good success in the fight
against the Amalekites thou growest so proud, as to bring dangers upon
thyself and upon thy kingdom."

3. When Amaziah had read this letter, he was more eager upon this
expedition, which, I suppose, was by the impulse of God, that he might
be punished for his offense against him. But as soon as he led out his
army against Joash, and they were going to join battle with him, there
came such a fear and consternation upon the army of Amaziah, as God,
when he is displeased, sends upon men, and discomfited them, even before
they came to a close fight. Now it happened, that as they were scattered
about by the terror that was upon them, Amaziah was left alone, and was
taken prisoner by the enemy; whereupon Joash threatened to kill him,
unless he would persuade the people of Jerusalem to open their gates to
him, and receive him and his army into the city. Accordingly Amaziah was
so distressed, and in such fear of his life, that he made his enemy to
be received into the city. So Joash over threw a part of the wall, of
the length of four hundred cubits, and drove his chariot through the
breach into Jerusalem, and led Amaziah captive along with him; by which
means he became master of Jerusalem, and took away the treasures of God,
and carried off all the gold and silver that was in the king's palace,
and then freed the king from captivity, and returned to Samaria. Now
these things happened to the people of Jerusalem in the fourteenth year
of the reign of Amaziah, who after this had a conspiracy made against
him by his friends, and fled to the city Lachish, and was there slain by
the conspirators, who sent men thither to kill him. So they took up his
dead body, and carried it to Jerusalem, and made a royal funeral for
him. This was the end of the life of Amaziah, because of his innovations
in religion, and his contempt of God, when he had lived fifty-four
years, and had reigned twenty-nine. He was succeeded by his son, whose
name was Uzziah.



CHAPTER 10. Concerning Jeroboam King Of Israel And Jonah The Prophet;
And How After The Death Of Jeroboam His Son Zachariah Took The
Government. How Uzziah, King Of Jerusalem, Subdued The Nations That Were
Round About Him; And What Befell Him When He Attempted To Offer Incense
To God.


1. In the fifteenth year of the reign of Amaziah, Jeroboam the son of
Joash reigned over Israel in Samaria forty years. This king was guilty
of contumely against God, [18] and became very wicked in worshipping
of idols, and in many undertakings that were absurd and foreign. He was
also the cause of ten thousand misfortunes to the people of Israel. Now
one Jonah, a prophet, foretold to him that he should make war with the
Syrians, and conquer their army, and enlarge the bounds of his kingdom
on the northern parts to the city Hamath, and on the southern to the
lake Asphaltitis; for the bounds of the Canaanites originally were
these, as Joshua their general had determined them. So Jeroboam made an
expedition against the Syrians, and overran all their country, as Jonah
had foretold.

2. Now I cannot but think it necessary for me, who have promised to
give an accurate account of our affairs, to describe the actions of this
prophet, so far as I have found them written down in the Hebrew books.
Jonah had been commanded by God to go to the kingdom of Nineveh; and
when he was there, to publish it in that city, how it should lose the
dominion it had over the nations. But he went not, out of fear; nay,
he ran away from God to the city of Joppa, and finding a ship there, he
went into it, and sailed to Tarsus, in Cilicia [19] and upon the rise of
a most terrible storm, which was so great that the ship was in danger of
sinking, the mariners, the master, and the pilot himself, made prayers
and vows, in case they escaped the sea: but Jonah lay still and covered
[in the ship,] without imitating any thing that the others did; but as
the waves grew greater, and the sea became more violent by the winds,
they suspected, as is usual in such cases, that some one of the persons
that sailed with them was the occasion of this storm, and agreed to
discover by lot which of them it was. When they had cast lots, [21] the
lot fell upon the prophet; and when they asked him whence he came, and
what he had done? he replied, that he was a Hebrew by nation, and a
prophet of Almighty God; and he persuaded them to cast him into the
sea, if they would escape the danger they were in, for that he was the
occasion of the storm which was upon them. Now at the first they durst
not do so, as esteeming it a wicked thing to cast a man who was a
stranger, and who had committed his life to them, into such manifest
perdition; but at last, when their misfortune overbore them, and the
ship was just going to be drowned, and when they were animated to do
it by the prophet himself, and by the fear concerning their own safety,
they cast him into the sea; upon which the sea became calm. It is also
reported that Jonah was swallowed down by a whale, and that when he had
been there three days, and as many nights, he was vomited out upon the
Euxine Sea, and this alive, and without any hurt upon his body; and
there, on his prayer to God, he obtained pardon for his sins, and went
to the city Nineveh, where he stood so as to be heard, and preached,
that in a very little time they should lose the dominion of Asia. And
when he had published this, he returned. Now I have given this account
about him as I found it written [in our books.]

3. When Jeroboam the king had passed his life in great happiness, and
had ruled forty years, he died, and was buried in Samaria, and his son
Zachariah took the kingdom. After the same manner did Uzziah, the son
of Amaziah, begin to reign over the two tribes in Jerusalem, in the
fourteenth year of the reign of Jeroboam. He was born of Jecoliah, his
mother, who was a citizen of Jerusalem. He was a good man, and by nature
righteous and magnanimous, and very laborious in taking care of
the affairs of his kingdom. He made an expedition also against the
Philistines, and overcame them in battle, and took the cities of Gath
and Jabneh, and brake down their walls; after which expedition he
assaulted those Arabs that adjoined to Egypt. He also built a city upon
the Red Sea, and put a garrison into it. He, after this, overthrew the
Ammonites, and appointed that they should pay tribute. He also overcame
all the countries as far as the bounds of Egypt, and then began to take
care of Jerusalem itself for the rest of his life; for he rebuilt and
repaired all those parts of the wall which had either fallen down by
length of time, or by the carelessness of the kings, his predecessors,
as well as all that part which had been thrown down by the king of
Israel, when he took his father Amaziah prisoner, and entered with him
into the city. Moreover, he built a great many towers, of one hundred
and fifty cubits high, and built walled towns in desert places, and put
garrisons into them, and dug many channels for conveyance of water. He
had also many beasts for labor, and an immense number of cattle; for his
country was fit for pasturage. He was also given to husbandry, and took
care to cultivate the ground, and planted it with all sorts of plants,
and sowed it with all sorts of seeds. He had also about him an army
composed of chosen men, in number three hundred and seventy thousand,
who were governed by general officers and captains of thousands,
who were men of valor, and of unconquerable strength, in number two
thousand. He also divided his whole army into bands, and armed them,
giving every one a sword, with brazen bucklers and breastplates, with
bows and slings; and besides these, he made for them many engines of war
for besieging of cities, such as cast stones and darts, with grapplers,
and other instruments of that sort.

4. While Uzziah was in this state, and making preparation [for
futurity], he was corrupted in his mind by pride, and became insolent,
and this on account of that abundance which he had of things that will
soon perish, and despised that power which is of eternal duration [which
consisted in piety towards God, and in the observation of the laws]; so
he fell by occasion of the good success of his affairs, and was carried
headlong into those sins of his father, which the splendor of that
prosperity he enjoyed, and the glorious actions he had done, led
him into, while he was not able to govern himself well about them.
Accordingly, when a remarkable day was come, and a general festival was
to be celebrated, he put on the holy garment, and went into the temple
to offer incense to God upon the golden altar, which he was prohibited
to do by Azariah the high priest, who had fourscore priests with him,
and who told him that it was not lawful for him to offer sacrifice, and
that "none besides the posterity of Aaron were permitted so to do."
And when they cried out that he must go out of the temple, and not
transgress against God, he was wroth at them, and threatened to kill
them, unless they would hold their peace. In the mean time a great
earthquake shook the ground [26] and a rent was made in the temple, and
the bright rays of the sun shone through it, and fell upon the king's
face, insomuch that the leprosy seized upon him immediately. And before
the city, at a place called Eroge, half the mountain broke off from the
rest on the west, and rolled itself four furlongs, and stood still at
the east mountain, till the roads, as well as the king's gardens, were
spoiled by the obstruction. Now, as soon as the priests saw that the
king's face was infected with the leprosy, they told him of the calamity
he was under, and commanded that he should go out of the city as a
polluted person. Hereupon he was so confounded at the sad distemper, and
sensible that he was not at liberty to contradict, that he did as he was
commanded, and underwent this miserable and terrible punishment for
an intention beyond what befitted a man to have, and for that impiety
against God which was implied therein. So he abode out of the city
for some time, and lived a private life, while his son Jotham took
the government; after which he died with grief and anxiety at what had
happened to him, when he had lived sixty-eight years, and reigned of
them fifty-two; and was buried by himself in his own gardens.



CHAPTER 11. How Zachariah Shallum, Menahem Pekahiah And Pekah Took The
Government Over The Israelites; And How Pul And Tiglath-Pileser Made An
Expedition Against The Israelites. How Jotham, The Son Of Uzziah Reigned
Over The Tribe Of Judah; And What Things Nahum Prophesied Against The
Assyrians.


1. Now when Zachariah, the son of Jeroboam, had reigned six months over
Israel, he was slain by the treachery of a certain friend of his, whose
name was Shallum, the son of Jabesh, who took the kingdom afterward,
but kept it no longer than thirty days; for Menahem, the general of his
army, who was at that time in the city Tirzah, and heard of what had
befallen Zachariah, removed thereupon with all his forces to Samaria,
and joining battle with Shallum, slew him; and when he had made himself
king, he went thence, and came to the city Tiphsah; but the citizens
that were in it shut their gates, and barred them against the king, and
would not admit him: but in order to be avenged on them, he burnt the
country round about it, and took the city by force, upon a siege; and
being very much displeased at what the inhabitants of Tiphsah had
done, he slew them all, and spared not so much as the infants, without
omitting the utmost instances of cruelty and barbarity; for he used such
severity upon his own countrymen, as would not be pardonable with regard
to strangers who had been conquered by him. And after this manner it was
that this Menahem continued to reign with cruelty and barbarity for ten
years. But when Pul, king of Assyria, had made an expedition against
him, he did not think meet to fight or engage in battle with the
Assyrians, but he persuaded him to accept of a thousand talents of
silver, and to go away, and so put an end to the war. This sum the
multitude collected for Menahem, by exacting fifty drachme as poll-money
for every head; [23] after which he died, and was buried in Samaria,
and left his son Pekahiah his successor in the kingdom, who followed the
barbarity of his father, and so ruled but two years only, after which
he was slain with his friends at a feast, by the treachery of one Pekah,
the general of his horse, and the son of Remaliah, who laid snares
for him. Now this Pekah held the government twenty years, and proved a
wicked man and a transgressor. But the king of Assyria, whose name was
Tiglath-Pileser, when he had made an expedition against the Israelites,
and had overrun all the land of Gilead, and the region beyond Jordan,
and the adjoining country, which is called Galilee, and Kadesh, and
Hazor, he made the inhabitants prisoners, and transplanted them into his
own kingdom. And so much shall suffice to have related here concerning
the king of Assyria.

2. Now Jotham the son of Uzziah reigned over the tribe of Judah in
Jerusalem, being a citizen thereof by his mother, whose name was
Jerusha. This king was not defective in any virtue, but was religious
towards God, and righteous towards men, and careful of the good of
the city [for what part soever wanted to be repaired or adorned he
magnificently repaired and adorned them]. He also took care of the
foundations of the cloisters in the temple, and repaired the walls that
were fallen down, and built very great towers, and such as were almost
impregnable; and if any thing else in his kingdom had been neglected, he
took great care of it. He also made an expedition against the Ammonites,
and overcame them in battle, and ordered them to pay tribute, a hundred
talents, and ten thousand cori of wheat, and as many of barley, every
year, and so augmented his kingdom, that his enemies could not despise
it, and his own people lived happily.

3. Now there was at that time a prophet, whose name was Nahum, who
spake after this manner concerning the overthrow of the Assyrians and of
Nineveh: "Nineveh shall be a pool of water in motion [23] so shall all
her people be troubled, and tossed, and go away by flight, while they
say one to another, Stand, stand still, seize their gold and silver, for
there shall be no one to wish them well, for they will rather save their
lives than their money; for a terrible contention shall possess them
one with another, and lamentation, and loosing of the members, and their
countenances shall be perfectly black with fear. And there will be the
den of the lions, and the mother of the young lions! God says to thee,
Nineveh, that they shall deface thee, and the lion shall no longer
go out from thee to give laws to the world." And indeed this prophet
prophesied many other things besides these concerning Nineveh, which I
do not think necessary to repeat, and I here omit them, that I may not
appear troublesome to my readers; all which thing happened about Nineveh
a hundred and fifteen years afterward: so this may suffice to have
spoken of these matters.



CHAPTER 12. How Upon The Death Of Jotham, Ahaz Reigned In His Stead;
Against Whom Rezin, King Of Syria And Pekah King Of Israel, Made War;
And How Tiglath-Pileser, King Of Assyria Came To The Assistance Of Ahaz,
And Laid Syria Waste And Removing The Damascenes Into Media Placed Other
Nations In Their Room.


1. Now Jotham died when he had lived forty-one years, and of them
reigned sixteen, and was buried in the sepulchers of the kings; and the
kingdom came to his son Ahaz, who proved most impious towards God, and
a transgressor of the laws of his country. He imitated the kings of
Israel, and reared altars in Jerusalem, and offered sacrifices upon
them to idols; to which also he offered his own son as a burnt-offering,
according to the practices of the Canaanites. His other actions were
also of the same sort. Now as he was going on in this mad course, Rezin,
the king of Syria and Damascus, and Pekah, the king of Israel, who were
now at amity one with another, made war with him; and when they had
driven him into Jerusalem, they besieged that city a long while, making
but a small progress, on account of the strength of its walls; and when
the king of Syria had taken the city Elath, upon the Red Sea, and had
slain the inhabitants, he peopled it with Syrians; and when he had slain
those in the [other] garrisons, and the Jews in their neighborhood, and
had driven away much prey, he returned with his army back to Damascus.
Now when the king of Jerusalem knew that the Syrians were returned home,
he, supposing himself a match for the king of Israel, drew out his army
against him, and joining battle with him was beaten; and this happened
because God was angry with him, on account of his many and great
enormities. Accordingly there were slain by the Israelites one hundred
and twenty thousand of his men that day, whose general, Amaziah by name,
slew Zechariah the king's son, in his conflict with Ahaz, as well as
the governor of the kingdom, whose name was Azricam. He also carried
Elkanah, the general of the troops of the tribe of Judah, into
captivity. They also carried the women and children of the tribe of
Benjamin captives; and when they had gotten a great deal of prey, they
returned to Samaria.

2. Now there was one Obed, who was a prophet at that time in Samaria; he
met the army before the city walls, and with a loud voice told them that
they had gotten the victory not by their own strength, but by reason of
the anger God had against king Ahaz. And he complained that they were
not satisfied with the good success they had had against him, but were
so bold as to make captives out of their kinsmen the tribes of Judah and
Benjamin. He also gave them counsel to let them go home without doing
them any harm, for that if they did not obey God herein, they should be
punished. So the people of Israel came together to their assembly, and
considered of these matters, when a man whose name was Berechiah, and
who was one of chief reputation in the government, stood up, and the
others with him, and said, "We will not suffer the citizens to bring
these prisoners into the city, lest we be all destroyed by God; we
have sins enough of our own that we have committed against him, as the
prophets assure us; nor ought we therefore to introduce the practice
of new crimes." When the soldiers heard that, they permitted them to do
what they thought best. So the forenamed men took the captives, and let
them go, and took care of them, and gave them provisions, and sent them
to their own country, without doing them any harm. However, these four
went along with them, and conducted them as far as Jericho, which is not
far from Jerusalem, and returned to Samaria.

3. Hereupon king Ahaz, having been so thoroughly beaten by the
Israelites, sent to Tiglath-Pileser, king of the Assyrians, and sued for
assistance from him in his war against the Israelites, and Syrians,
and Damascenes, with a promise to send him much money; he sent him also
great presents at the same time. Now this king, upon the reception of
those ambassadors, came to assist Ahaz, and made war upon the Syrians,
and laid their country waste, and took Damascus by force, and slew
Rezin their king, and transplanted the people of Damascus into the Upper
Media, and brought a colony of Assyrians, and planted them in Damascus.
He also afflicted the land of Israel, and took many captives out of it.
While he was doing thus with the Syrians, king Ahaz took all the gold
that was in the king's treasures, and the silver, and what was in the
temple of God, and what precious gifts were there, and he carried them
with him, and came to Damascus, and gave it to the king of Assyria,
according to his agreement. So he confessed that he owed him thanks for
all he had done for him, and returned to Jerusalem. Now this king was so
sottish and thoughtless of what was for his own good, that he would not
leave off worshipping the Syrian gods when he was beaten by them, but
he went on in worshipping them, as though they would procure him the
victory; and when he was beaten again, he began to honor the gods of the
Assyrians; and he seemed more desirous to honor any other gods than his
own paternal and true God, whose anger was the cause of his defeat;
nay, he proceeded to such a degree of despite and contempt [of God's
worship], that he shut up the temple entirely, and forbade them to bring
in the appointed sacrifices, and took away the gifts that had been given
to it. And when he had offered these indignities to God, he died, having
lived thirty-six years, and of them reigned sixteen; and he left his son
Hezekiah for his successor.



CHAPTER 13. How Pekah Died By The Treachery Of Hoshea Who Was A Little
After Subdued By Shalmaneser; And How Hezekiah Reigned Instead Of Ahaz;
And What Actions Of Piety And Justice He Did.


1. About the same time Pekah, the king of Israel, died by the treachery
of a friend of his, whose name was Hoshea, who retained the kingdom nine
years' time, but was a wicked man, and a despiser of the Divine worship;
and Shalmaneser, the king of Assyria, made an expedition against him,
and overcame him, [which must have been because he had not God favorable
nor assistant to him,] and brought him to submission, and ordered him
to pay an appointed tribute. Now, in the fourth year of the reign of
Hoshea, Hezekiah, the son of Ahaz, began to reign in Jerusalem; and his
mother's name was Abijah, a citizen of Jerusalem. His nature was good,
and righteous, and religious; for when he came to the kingdom, he
thought that nothing was prior, or more necessary, or more advantageous
to himself, and to his subjects, than to worship God. Accordingly, he
called the people together, and the priests, and the Levites, and made
a speech to them, and said, "You are not ignorant how, by the sins of
my father, who transgressed that sacred honor which was due to God, you
have had experience of many and great miseries, while you were corrupted
in your mind by him, and were induced to worship those which he supposed
to be gods; I exhort you, therefore, who have learned by sad experience
how dangerous a thing impiety is, to put that immediately out of your
memory, and to purify yourselves from your former pollutions, and to
open the temple to these priests and Levites who are here convened, and
to cleanse it with the accustomed sacrifices, and to recover all to the
ancient honor which our fathers paid to it; for by this means we may
render God favorable, and he will remit the anger he hath had to us."

2. When the king had said this, the priests opened the temple; and when
they had set in order the vessels of God, and east out what was impure,
they laid the accustomed sacrifices upon the altar. The king also sent
to the country that was under him, and called the people to Jerusalem to
celebrate the feast of unleavened bread, for it had been intermitted a
long time, on account of the wickedness of the forementioned kings.
He also sent to the Israelites, and exhorted them to leave off their
present way of living, and return to their ancient practices, and to
worship God, for that he gave them leave to come to Jerusalem, and to
celebrate, all in one body, the feast of unleavened bread; and this
he said was by way of invitation only, and to be done of their own
good-will, and for their own advantage, and not out of obedience to him,
because it would make them happy. But the Israelites, upon the coming
of the ambassadors, and upon their laying before them what they had in
charge from their own king, were so far from complying therewith, that
they laughed the ambassadors to scorn, and mocked them as fools: as also
they affronted the prophets, which gave them the same exhortations, and
foretold what they would suffer if they did not return to the worship
of God, insomuch that at length they caught them, and slew them; nor
did this degree of transgressing suffice them, but they had more wicked
contrivances than what have been described: nor did they leave off,
before God, as a punishment for their impiety, brought them under their
enemies: but of that more hereafter. However, many there were of the
tribe of Manasseh, and of Zebulon, and of Issachar, who were obedient
to what the prophets exhorted them to do, and returned to the worship
of God. Now all these came running to Jerusalem, to Hezekiah, that they
might worship God [there].

3. When these men were come, king Hezekiah went up into the temple, with
the rulers and all the people, and offered for himself seven bulls, and
as many rams, with seven lambs, and as many kids of the goats. The
king also himself, and the rulers, laid their hands on the heads of the
sacrifices, and permitted the priests to complete the sacred
offices about them. So they both slew the sacrifices, and burnt the
burnt-offerings, while the Levites stood round about them, with
their musical instruments, and sang hymns to God, and played on their
psalteries, as they were instructed by David to do, and this while the
rest of the priests returned the music, and sounded the trumpets which
they had in their hands; and when this was done, the king and the
multitude threw themselves down upon their face, and worshipped God. He
also sacrificed seventy bulls, one hundred rams, and two hundred lambs.
He also granted the multitude sacrifices to feast upon, six hundred
oxen, and three thousand other cattle; and the priests performed all
things according to the law. Now the king was so pleased herewith, that
he feasted with the people, and returned thanks to God; but as the feast
of unleavened bread was now come, when they had offered that sacrifice
which is called the passover, they after that offered other sacrifices
for seven days. When the king had bestowed on the multitude, besides
what they sanctified of themselves, two thousand bulls, and seven
thousand other cattle, the same thing was done by the rulers; for they
gave them a thousand bulls, and a thousand and forty other cattle. Nor
had this festival been so well observed from the days of king Solomon,
as it was now first observed with great splendor and magnificence; and
when the festival was ended, they went out into the country and purged
it, and cleansed the city of all the pollution of the idols. The king
also gave order that the daily sacrifices should be offered, at his own
charges, and according to the law; and appointed that the tithes and
the first-fruits should be given by the multitude to the priests and
Levites, that they might constantly attend upon Divine service, and
never be taken off from the worship of God. Accordingly, the multitude
brought together all sorts of their fruits to the priests and the
Levites. The king also made garners and receptacles for these fruits,
and distributed them to every one of the priests and Levites, and to
their children and wives; and thus did they return to their old form of
Divine worship. Now when the king had settled these matters after the
manner already described, he made war upon the Philistines, and beat
them, and possessed himself of all the enemy's cities, from Gaza to
Gath; but the king of Assyria sent to him, and threatened to overturn
all his dominions, unless he would pay him the tribute which his
father paid him formerly; but king Hezekiah was not concerned at his
threatenings, but depended on his piety towards God, and upon Isaiah the
prophet, by whom he inquired and accurately knew all future events. And
thus much shall suffice for the present concerning this king Hezekiah.



CHAPTER 14. How Shalmaneser Took Samaria By Force And How He
Transplanted The Ten Tribes Into Media, And Brought The Nation Of The
Cutheans Into Their Country [In Their Room].


1. When Shalmaneser, the king of Assyria, had it told him, that [Hoshea]
the king of Israel had sent privately to So, the king of Egypt, desiring
his assistance against him, he was very angry, and made an expedition
against Samaria, in the seventh year of the reign of Hoshea; but when he
was not admitted [into the city] by the king, [24] he besieged Samaria
three years, and took it by force in the ninth year of the reign of
Hoshea, and in the seventh year of Hezekiah, king of Jerusalem, and
quite demolished the government of the Israelites, and transplanted all
the people into Media and Persia among whom he took king Hoshea
alive; and when he had removed these people out of this their land he
transplanted other nations out of Cuthah, a place so called, [for there
is [still] a river of that name in Persia,] into Samaria, and into the
country of the Israelites. So the ten tribes of the Israelites were
removed out of Judea nine hundred and forty-seven years after their
forefathers were come out of the land of Egypt, and possessed themselves
of the country, but eight hundred years after Joshua had been their
leader, and, as I have already observed, two hundred and forty years,
seven months, and seven days after they had revolted from Rehoboam, the
grandson of David, and had given the kingdom to Jeroboam. And such a
conclusion overtook the Israelites, when they had transgressed the laws,
and would not hearken to the prophets, who foretold that this calamity
would come upon them, if they would not leave off their evil doings.
What gave birth to these evil doings, was that sedition which they
raised against Rehoboam, the grandson of David, when they set up
Jeroboam his servant to be their king, when, by sinning against God, and
bringing them to imitate his bad example, made God to be their enemy,
while Jeroboam underwent that punishment which he justly deserved.

2. And now the king of Assyria invaded all Syria and Phoenicia in a
hostile manner. The name of this king is also set down in the archives
of Tyre, for he made an expedition against Tyre in the reign of Eluleus;
and Menander attests to it, who, when he wrote his Chronology, and
translated the archives of Tyre into the Greek language, gives us the
following history: "One whose name was Eluleus reigned thirty-six years;
this king, upon the revolt of the Citteans, sailed to them, and reduced
them again to a submission. Against these did the king of Assyria send
an army, and in a hostile manner overrun all Phoenicia, but soon
made peace with them all, and returned back; but Sidon, and Ace, and
Palsetyrus revolted; and many other cities there were which delivered
themselves up to the king of Assyria. Accordingly, when the Tyrians
would not submit to him, the king returned, and fell upon them again,
while the Phoenicians had furnished him with threescore ships, and eight
hundred men to row them; and when the Tyrians had come upon them in
twelve ships, and the enemy's ships were dispersed, they took five
hundred men prisoners, and the reputation of all the citizens of Tyre
was thereby increased; but the king of Assyria returned, and placed
guards at their rivers and aqueducts, who should hinder the Tyrians from
drawing water. This continued for five years; and still the Tyrians bore
the siege, and drank of the water they had out of the wells they
dug." And this is what is written in the Tyrian archives concerning
Shalmaneser, the king of Assyria.

3. But now the Cutheans, who removed into Samaria, [for that is the name
they have been called by to this time, because they were brought out of
the country called Cuthah, which is a country of Persia, and there is a
river of the same name in it,] each of them, according to their nations,
which were in number five, brought their own gods into Samaria, and
by worshipping them, as was the custom of their own countries, they
provoked Almighty God to be angry and displeased at them, for a plague
seized upon them, by which they were destroyed; and when they found no
cure for their miseries, they learned by the oracle that they ought to
worship Almighty God, as the method for their deliverance. So they sent
ambassadors to the king of Assyria, and desired him to send them some of
those priests of the Israelites whom he had taken captive. And when he
thereupon sent them, and the people were by them taught the laws, and
the holy worship of God, they worshipped him in a respectful manner, and
the plague ceased immediately; and indeed they continue to make use of
the very same customs to this very time, and are called in the Hebrew
tongue Cutlans, but in the Greek tongue Samaritans. And when they see
the Jews in prosperity, they pretend that they are changed, and allied
to them, and call them kinsmen, as though they were derived from Joseph,
and had by that means an original alliance with them; but when they see
them falling into a low condition, they say they are no way related to
them, and that the Jews have no right to expect any kindness or marks of
kindred from them, but they declare that they are sojourners, that
come from other countries. But of these we shall have a more seasonable
opportunity to discourse hereafter.



BOOK X. Containing The Interval Of One Hundred And Eighty-Two Years And
A Half.

From The Captivity Of The Ten Tribes To The First Year Of Cyrus.

CHAPTER 1. How Sennacherib Made An Expedition Against Hezekiah; What
Threatenings Rabshakeh Made To Hezekiah When Sennacherib Was Gone
Against The Egyptians; How Isaiah The Prophet Encouraged Him; How
Sennacherib Having Failed Of Success In Egypt, Returned Thence To
Jerusalem; And How Upon His Finding His Army Destroyed, He Returned
Home; And What Befell Him A Little Afterward.


1. It was now the fourteenth year of the government of Hezekiah, king
of the two tribes, when the king of Assyria, whose name was Sennacherib,
made an expedition against him with a great army, and took all the
cities of the tribes of Judah and Benjamin by force; and when he was
ready to bring his army against Jerusalem, Hezekiah sent ambassadors to
him beforehand, and promised to submit, and pay what tribute he
should appoint. Hereupon Sennacherib, when he heard of what offers the
ambassadors made, resolved not to proceed in the war, but to accept of
the proposals that were made him; and if he might receive three hundred
talents of silver, and thirty talents of gold, he promised that he
would depart in a friendly manner; and he gave security upon oath to the
ambassadors that he would then do him no harm, but go away as he came.
So Hezekiah submitted, and emptied his treasures, and sent the money,
as supposing he should be freed from his enemy, and from any further
distress about his kingdom. Accordingly, the Assyrian king took it, and
yet had no regard to what he had promised; but while he himself went
to the war against the Egyptians and Ethiopians, he left his general
Rabshakeh, and two other of his principal commanders, with great forces,
to destroy Jerusalem. The names of the two other commanders were Tartan
and Rabsaris.

2. Now as soon as they were come before the walls, they pitched their
camp, and sent messengers to Hezekiah, and desired that they might speak
with him; but he did not himself come out to them for fear, but he sent
three of his most intimate friends; the name of one was Eliakim, who was
over the kingdom, and Shebna, and Joah the recorder. So these men came
out, and stood over against the commanders of the Assyrian army; and
when Rabshakeh saw them, he bid them go and speak to Hezekiah in the
manner following: That Sennacherib, the great king, [1] desires to know
of him, on whom it is that he relies and depends, in flying from his
lord, and will not hear him, nor admit his army into the city? Is it on
account of the Egyptians, and in hopes that his army would be beaten by
them? Whereupon he lets him know, that if this be what he expects, he is
a foolish man, and like one who leans on a broken reed; while such a one
will not only fall down, but will have his hand pierced and hurt by it.
That he ought to know he makes this expedition against him by the will
of God, who hath granted this favor to him, that he shall overthrow the
kingdom of Israel, and that in the very same manner he shall destroy
those that are his subjects also. When Rabshakeh had made this speech
in the Hebrew tongue, for he was skillful in that language, Eliakim
was afraid lest the multitude that heard him should be disturbed; so
he desired him to speak in the Syrian tongue. But the general,
understanding what he meant, and perceiving the fear that he was in,
he made his answer with a greater and a louder voice, but in the Hebrew
tongue; and said, that "since they all heard what were the king's
commands, they would consult their own advantage in delivering up
themselves to us; for it is plain the both you and your king dissuade
the people from submitting by vain hopes, and so induce them to resist;
but if you be courageous, and think to drive our forces away, I am ready
to deliver to you two thousand of these horses that are with me for
your use, if you can set as many horsemen on their backs, and show your
strength; but what you have not you cannot produce. Why therefore do
you delay to deliver up yourselves to a superior force, who can take
you without your consent? although it will be safer for you to deliver
yourselves up voluntarily, while a forcible capture, when you are
beaten, must appear more dangerous, and will bring further calamities
upon you."

3. When the people, as well as the ambassadors, heard what the Assyrian
commander said, they related it to Hezekiah, who thereupon put off his
royal apparel, and clothed himself with sackcloth, and took the habit of
a mourner, and, after the manner of his country, he fell upon his face,
and besought God, and entreated him to assist them, now they had no
other hope of relief. He also sent some of his friends, and some of the
priests, to the prophet Isaiah, and desired that he would pray to
God, and offer sacrifices for their common deliverance, and so put up
supplications to him, that he would have indignation at the expectations
of their enemies, and have mercy upon his people. And when the prophet
had done accordingly, an oracle came from God to him, and encouraged
the king and his friends that were about him; and foretold that their
enemies should be beaten without fighting, and should go away in an
ignominious manner, and not with that insolence which they now show, for
that God would take care that they should be destroyed. He also foretold
that Sennacherib, the king of Assyria, should fail of his purpose
against Egypt, and that when he came home he should perish by the sword.

4. About the same time also the king of Assyria wrote an epistle to
Hezekiah, in which he said he was a foolish man, in supposing that he
should escape from being his servant, since he had already brought under
many and great nations; and he threatened, that when he took him, he
would utterly destroy him, unless he now opened the gates, and willingly
received his army into Jerusalem. When he read this epistle, he despised
it, on account of the trust that he had in God; but he rolled up the
epistle, and laid it up within the temple. And as he made his further
prayers to God for the city, and for the preservation of all the people,
the prophet Isaiah said that God had heard his prayer, and that he
should not be besieged at this time by the king of Assyria [2] that for
the future he might be secure of not being at all disturbed by him;
and that the people might go on peaceably, and without fear, with
their husbandry and other affairs. But after a little while the king
of Assyria, when he had failed of his treacherous designs against the
Egyptians, returned home without success, on the following occasion: He
spent a long time in the siege of Pelusium; and when the banks that he
had raised over against the walls were of a great height, and when
he was ready to make an immediate assault upon them, but heard that
Tirhaka, king of the Ethiopians, was coming and bringing great forces to
aid the Egyptians, and was resolved to march through the desert, and so
to fall directly upon the Assyrians, this king Sennacherib was disturbed
at the news, and, as I said before, left Pelusium, and returned back
without success. Now concerning this Sennacherib, Herodotus also says,
in the second book of his histories, how "this king came against
the Egyptian king, who was the priest of Vulcan; and that as he was
besieging Pelusium, he broke up the siege on the following occasion:
This Egyptian priest prayed to God, and God heard his prayer, and sent
a judgment upon the Arabian king." But in this Herodotus was mistaken,
when he called this king not king of the Assyrians, but of the Arabians;
for he saith that "a multitude of mice gnawed to pieces in one night
both the bows and the rest of the armor of the Assyrians, and that it
was on that account that the king, when he had no bows left, drew off
his army from Pelusium." And Herodotus does indeed give us this history;
nay, and Berosus, who wrote of the affairs of Chaldea, makes mention of
this king Sennacherib, and that he ruled over the Assyrians, and that he
made an expedition against all Asia and Egypt; and says thus:

5. "Now when Sennacherib was returning from his Egyptian war to
Jerusalem, he found his army under Rabshakeh his general in danger [by a
plague], for God had sent a pestilential distemper upon his army; and
on the very first night of the siege, a hundred fourscore and five
thousand, with their captains and generals, were destroyed. So the king
was in a great dread and in a terrible agony at this calamity; and being
in great fear for his whole army, he fled with the rest of his forces to
his own kingdom, and to his city Nineveh; and when he had abode there a
little while, he was treacherously assaulted, and died by the hands of
his elder sons, [3] Adrammelech and Seraser, and was slain in his own
temple, which was called Araske. Now these sons of his were driven away
on account of the murder of their father by the citizens, and went into
Armenia, while Assarachoddas took the kingdom of Sennacherib." And this
proved to be the conclusion of this Assyrian expedition against the
people of Jerusalem.



CHAPTER 2. How Hezekiah Was Sick, And Ready To Die; And How God Bestowed
Upon Him Fifteen Years Longer Life, [And Secured That Promise] By The
Going Back Of The Shadow Ten Degrees.


1. Now king Hezekiah being thus delivered, after a surprising manner,
from the dread he was in, offered thank-offerings to God, with all his
people, because nothing else had destroyed some of their enemies, and
made the rest so fearful of undergoing the same fate that they departed
from Jerusalem, but that Divine assistance. Yet, while he was very
zealous and diligent about the worship of God, did he soon afterwards
fall into a severe distemper, insomuch that the physicians despaired
of him, and expected no good issue of his sickness, as neither did
his friends: and besides the distemper [4] itself, there was a very
melancholy circumstance that disordered the king, which was the
consideration that he was childless, and was going to die, and leave his
house and his government without a successor of his own body; so he was
troubled at the thoughts of this his condition, and lamented himself,
and entreated of God that he would prolong his life for a little while
till he had some children, and not suffer him to depart this life before
he was become a father. Hereupon God had mercy upon him, and accepted of
his supplication, because the trouble he was under at his supposed death
was not because he was soon to leave the advantages he enjoyed in the
kingdom, nor did he on that account pray that he might have a longer
life afforded him, but in order to have sons, that might receive the
government after him. And God sent Isaiah the prophet, and commanded him
to inform Hezekiah, that within three days' time he should get clear of
his distemper, and should survive it fifteen years, and that he should
have children also. Now, upon the prophet's saying this, as God had
commanded him, he could hardly believe it, both on account of the
distemper he was under, which was very sore, and by reason of the
surprising nature of what was told him; so he desired that Isaiah would
give him some sign or wonder, that he might believe him in what he had
said, and be sensible that he came from God; for things that are beyond
expectation, and greater than our hopes, are made credible by actions of
the like nature. And when Isaiah had asked him what sign he desired to
be exhibited, he desired that he would make the shadow of the sun, which
he had already made to go down ten steps [or degrees] in his house, to
return again to the same place, [5] and to make it as it was before. And
when the prophet prayed to God to exhibit this sign to the king, he saw
what he desired to see, and was freed from his distemper, and went up to
the temple, where he worshipped God, and made vows to him.

2. At this time it was that the dominion of the Assyrians was overthrown
by the Medes; [6] but of these things I shall treat elsewhere. But the
king of Babylon, whose name was Baladan, sent ambassadors to Hezekiah,
with presents, and desired he would be his ally and his friend. So he
received the ambassadors gladly, and made them a feast, and showed them
his treasures, and his armory, and the other wealth he was possessed of,
in precious stones and in gold, and gave them presents to be carried to
Baladan, and sent them back to him. Upon which the prophet Isaiah came
to him, and inquired of him whence those ambassadors came; to which he
replied, that they came from Babylon, from the king; and that he had
showed them all he had, that by the sight of his riches and forces he
might thereby guess at [the plenty he was in], and be able to inform the
king of it. But the prophet rejoined, and said, "Know thou, that, after
a little while, these riches of thine shall be carried away to Babylon,
and thy posterity shall be made eunuchs there, and lose their manhood,
and be servants to the king of Babylon; for that God foretold such
things would come to pass." Upon which words Hezekiah was troubled, and
said that he was himself unwilling that his nation should fall into
such calamities; yet since it is not possible to alter what God had
determined, he prayed that there might be peace while he lived. Berosus
also makes mention of this Baladan, king of Babylon. Now as to this
prophet [Isaiah], he was by the confession of all, a divine and
wonderful man in speaking truth; and out of the assurance that he had
never written what was false, he wrote down all his prophecies, and left
them behind him in books, that their accomplishment might be judged of
from the events by posterity: nor did this prophet do so alone, but the
others, which were twelve in number, did the same. And whatsoever is
done among us, Whether it be good, or whether it be bad, comes to pass
according to their prophecies; but of every one of these we shall speak
hereafter.



CHAPTER 3. How Manasseh Reigned After Hezekiah; And How When He Was In
Captivity He Returned To God And Was Restored To His Kingdom And Left It
To [His Son] Amon.


1. When king Hezekiah had survived the interval of time already
mentioned, and had dwelt all that time in peace, he died, having
completed fifty-four years of his life, and reigned twenty-nine. But
when his son Manasseh, whose mother's name was Hephzibah, of Jerusalem,
had taken the kingdom, he departed from the conduct of his father, and
fell into a course of life quite contrary thereto, and showed himself in
his manners most wicked in all respects, and omitted no sort of impiety,
but imitated those transgressions of the Israelites, by the commission
of which against God they had been destroyed; for he was so hardy as to
defile the temple of God, and the city, and the whole country; for,
by setting out from a contempt of God, he barbarously slew all the
righteous men that were among the Hebrews; nor would he spare the
prophets, for he every day slew some of them, till Jerusalem was
overflown with blood. So God was angry at these proceedings, and sent
prophets to the king, and to the multitude, by whom he threatened the
very same calamities to them which their brethren the Israelites, upon
the like affronts offered to God, were now under. But these men would
not believe their words, by which belief they might have reaped the
advantage of escaping all those miseries; yet did they in earnest learn
that what the prophets had told them was true.

2. And when they persevered in the same course of life, God raised up
war against them from the king of Babylon and Chaldea, who sent an army
against Judea, and laid waste the country; and caught king Manasseh by
treachery, and ordered him to be brought to him, and had him under his
power to inflict what punishment he pleased upon him. But then it
was that Manasseh perceived what a miserable condition he was in, and
esteeming himself the cause of all, he besought God to render his enemy
humane and merciful to him. Accordingly, God heard his prayer, and
granted him what he prayed for. So Manasseh was released by the king
of Babylon, and escaped the danger he was in; and when he was come to
Jerusalem, he endeavored, if it were possible, to cast out of his memory
those his former sins against God, of which he now repented, and to
apply himself to a very religious life. He sanctified the temple, and
purged the city, and for the remainder of his days he was intent on
nothing but to return his thanks to God for his deliverance, and to
preserve him propitious to him all his life long. He also instructed
the multitude to do the same, as having very nearly experienced what a
calamity he was fallen into by a contrary conduct. He also rebuilt the
altar, and offered the legal sacrifices, as Moses commanded. And when he
had re-established what concerned the Divine worship, as it ought to be,
he took care of the security of Jerusalem: he did not only repair the
old walls with great diligence, but added another wall to the former. He
also built very lofty towers, and the garrisoned places before the city
he strengthened, not only in other respects, but with provisions of
all sorts that they wanted. And indeed, when he had changed his former
course, he so led his life for the time to come, that from the time of
his return to piety towards God he was deemed a happy man, and a
pattern for imitation. When therefore he had lived sixty-seven years, he
departed this life, having reigned fifty-five years, and was buried in
his own garden; and the kingdom came to his son Amon, whose mother's
name was Meshulemeth, of the city of Jotbath.



CHAPTER 4. How Amon Reigned Instead Of Manasseh; And After Amon Reigned
Josiah; He Was Both Righteous And Religious. As Also Concerning Huldah
The Prophetess.


1. This Amon imitated those works of his father which he insolently did
when he was young: so he had a conspiracy made against him by his own
servants, and was slain in his own house, when he had lived twenty-four
years, and of them had reigned two. But the multitude punished those
that slew Amon, and buried him with his father, and gave the kingdom to
his son Josiah, who was eight years old. His mother was of the city
of Boscath, and her name was Jedidah. He was of a most excellent
disposition, and naturally virtuous, and followed the actions of king
David, as a pattern and a rule to him in the whole conduct of his
life. And when he was twelve years old, he gave demonstrations of his
religious and righteous behavior; for he brought the people to a sober
way of living, and exhorted them to leave off the opinion they had of
their idols, because they were not gods, but to worship their own
God. And by repeating on the actions of his progenitors, he prudently
corrected what they did wrong, like a very elderly man, and like one
abundantly able to understand what was fit to be done; and what he found
they had well done, he observed all the country over, and imitated the
same. And thus he acted in following the wisdom and sagacity of his own
nature, and in compliance with the advice and instruction of the elders;
for by following the laws it was that he succeeded so well in the order
of his government, and in piety with regard to the Divine worship. And
this happened because the transgressions of the former kings were seen
no more, but quite vanished away; for the king went about the city, and
the whole country, and cut down the groves which were devoted to strange
gods, and overthrew their altars; and if there were any gifts dedicated
to them by his forefathers, he made them ignominious, and plucked them
down; and by this means he brought the people back from their opinion
about them to the worship of God. He also offered his accustomed
sacrifices and burnt-offerings upon the altar. Moreover, he ordained
certain judges and overseers, that they might order the matters to them
severally belonging, and have regard to justice above all things, and
distribute it with the same concern they would have about their own
soul. He also sent over all the country, and desired such as pleased to
bring gold and silver for the repairs of the temple, according to every
one's inclinations and abilities. And when the money was brought in, he
made one Maaseiah the governor of the city, and Shaphan the scribe, and
Joab the recorder, and Eliakim the high priest, curators of the temple,
and of the charges contributed thereto; who made no delay, nor put the
work off at all, but prepared architects, and whatsoever was proper
for those repairs, and set closely about the work. So the temple was
repaired by this means, and became a public demonstration of the king's
piety.

2. But when he was now in the eighteenth year of his reign, he sent
to Eliakim the high priest, and gave order, that out of what money was
overplus, he should cast cups, and dishes, and vials, for ministration
[in the temple]; and besides, that they should bring all the gold or
silver which was among the treasures, and expend that also in making
cups and the like vessels. But as the high priest was bringing out the
gold, he lighted upon the holy books of Moses that were laid up in the
temple; and when he had brought them out, he gave them to Shaphan the
scribe, who, when he had read them, came to the king, and informed him
that all was finished which he had ordered to be done. He also read over
the books to him, who, when he had heard them read, rent his garment,
and called for Eliakim the high priest, and for [Shaphan] the scribe,
and for certain [other] of his most particular friends, and sent them to
Huldah the prophetess, the wife of Shallum, [which Shallum was a man of
dignity, and of an eminent family,] and bid them go to her, and say
that [he desired] she would appease God, and endeavor to render him
propitious to them, for that there was cause to fear, lest, upon the
transgression of the laws of Moses by their forefathers, they should
be in peril of going into captivity, and of being cast out of their own
country; lest they should be in want of all things, and so end their
days miserably. When the prophetess had heard this from the messengers
that were sent to her by the king, she bid them go back to the king, and
say that "God had already given sentence against them, to destroy the
people, and cast them out of their country, and deprive them of all
the happiness they enjoyed;" which sentence none could set aside by
any prayers of theirs, since it was passed on account of their
transgressions of the laws, and of their not having repented in so long
a time, while the prophets had exhorted them to amend, and had foretold
the punishment that would ensue on their impious practices; which
threatening God would certainly execute upon them, that they might be
persuaded that he is God, and had not deceived them in any respect as
to what he had denounced by his prophets; that yet, because Josiah was
a righteous man, he would at present delay those calamities, but that
after his death he would send on the multitude what miseries he had
determined for them.

3. So these messengers, upon this prophecy of the woman, came and told
it to the king; whereupon he sent to the people every where, and ordered
that the priests and the Levites should come together to Jerusalem; and
commanded that those of every age should be present also. And when they
had gathered together, he first read to them the holy books; after which
he stood upon a pulpit, in the midst of the multitude, and obliged them
to make a covenant, with an oath, that they would worship God, and keep
the laws of Moses. Accordingly, they gave their assent willingly,
and undertook to do what the king had recommended to them. So they
immediately offered sacrifices, and that after an acceptable manner, and
besought God to be gracious and merciful to them. He also enjoined the
high priest, that if there remained in the temple any vessel that was
dedicated to idols, or to foreign gods, they should cast it out. So when
a great number of such vessels were got together, he burnt them, and
scattered their ashes abroad, and slew the priests of the idols that
were not of the family of Aaron.

4. And when he had done thus in Jerusalem, he came into the country, and
utterly destroyed what buildings had been made therein by king Jeroboam,
in honor of strange gods; and he burnt the bones of the false prophets
upon that altar which Jeroboam first built; and, as the prophet [Jadon],
who came to Jeroboam when he was offering sacrifice, and when all the
people heard him, foretold what would come to pass, viz. that a certain
man of the house of David, Josiah by name, should do what is here
mentioned. And it happened that those predictions took effect after
three hundred and sixty-one years.

5. After these things, Josiah went also to such other Israelites as had
escaped captivity and slavery under the Assyrians, and persuaded them
to desist from their impious practices, and to leave off the honors they
paid to strange gods, but to worship rightly their own Almighty God, and
adhere to him. He also searched the houses, and the villages, and the
cities, out of a suspicion that somebody might have one idol or other in
private; nay, indeed, he took away the chariots [of the sun] that were
set up in his royal palace, [7] which his predecessors had framed, and
what thing soever there was besides which they worshipped as a god.
And when he had thus purged all the country, he called the people to
Jerusalem, and there celebrated the feast of unleavened bread, and that
called the passover. He also gave the people for paschal sacrifices,
young kids of the goats, and lambs, thirty thousand, and three thousand
oxen for burnt-offerings. The principal of the priests also gave to the
priests against the passover two thousand and six hundred lambs; the
principal of the Levites also gave to the Levites five thousand
lambs, and five hundred oxen, by which means there was great plenty of
sacrifices; and they offered those sacrifices according to the laws of
Moses, while every priest explained the matter, and ministered to the
multitude. And indeed there had been no other festival thus celebrated
by the Hebrews from the times of Samuel the prophet; and the plenty of
sacrifices now was the occasion that all things were performed according
to the laws, and according to the custom of their forefathers. So when
Josiah had after this lived in peace, nay, in riches and reputation
also, among all men, he ended his life in the manner following.



CHAPTER 5. How Josiah Fought With Neco [King Of Egypt.] And Was Wounded
And Died In A Little Time Afterward; As Also How Neco Carried Jehoahaz,
Who Had Been Made King Into Egypt And Delivered The Kingdom To
Jehoiakim; And [Lastly] Concerning Jeremiah And Ezekiel.


1. Now Neco, king of Egypt, raised an army, and marched to the river
Euphrates, in order to fight with the Medes and Babylonians, who had
overthrown the dominion of the Assyrians, [8] for he had a desire to
reign over Asia. Now when he was come to the city Mendes, which belonged
to the kingdom of Josiah, he brought an army to hinder him from passing
through his own country, in his expedition against the Medes. Now
Neco sent a herald to Josiah, and told him that he did not make this
expedition against him, but was making haste to Euphrates; and
desired that he would not provoke him to fight against him, because he
obstructed his march to the place whither he had resolved to go. But
Josiah did not admit of this advice of Neco, but put himself into a
posture to hinder him from his intended march. I suppose it was fate
that pushed him on this conduct, that it might take an occasion against
him; for as he was setting his army in array, [9] and rode about in his
chariot, from one wing of his army to another, one of the Egyptians shot
an arrow at him, and put an end to his eagerness of fighting; for being
sorely wounded, he command a retreat to be sounded for his army, and
returned to Jerusalem, and died of that wound; and was magnificently
buried in the sepulcher of his fathers, when he had lived thirty-nine
years, and of them had reigned thirty-one. But all the people mourned
greatly for him, lamenting and grieving on his account many days; and
Jeremiah the prophet composed an elegy to lament him, [10] which is
extant till tills time also. Moreover, this prophet denounced beforehand
the sad calamities that were coming upon the city. He also left behind
him in writing a description of that destruction of our nation which has
lately happened in our days, and the taking of Babylon; nor was he the
only prophet who delivered such predictions beforehand to the multitude,
but so did Ezekiel also, who was the first person that wrote, and left
behind him in writing two books concerning these events. Now these two
prophets were priests by birth, but of them Jeremiah dwelt in Jerusalem,
from the thirteenth year of the reign of Josiah, until the city and
temple were utterly destroyed. However, as to what befell this prophet,
we will relate it in its proper place.

2. Upon the death of Josiah, which we have already mentioned, his son,
Jehoahaz by name, took the kingdom, being about twenty-three years old.
He reigned in Jerusalem; and his mother was Hamutal, of the city Libhah.
He was an impious man, and impure in his course of life; but as the king
of Egypt returned from the battle, he sent for Jehoahaz to come to him,
to the city called Hamath [11] which belongs to Syria; and when he was
come, he put him in bands, and delivered the kingdom to a brother of
his, by the father's side, whose name was Eliakim, and changed his name
to Jehoiakim and laid a tribute upon the land of a hundred talents of
silver, and a talent of gold; and this sum of money Jehoiakim paid by
way of tribute; but Neco carried away Jehoahaz into Egypt, where he died
when he had reigned three months and ten days. Now Jehoiakim's mother
was called Zebudah, of the city Rumah. He was of a wicked disposition,
and ready to do mischief; nor was he either religions towards God, or
good-natured towards men.



CHAPTER 6. How Nebuchadnezzar, When He Had Conquered The King Of Egypt
Made An Expedition Against The Jews, And Slew Jehoiakim, And Made
Jeholachin His Son King.


1. Now in the fourth year of the reign of Jehoiakim, one whose name was
Nebuchadnezzar took the government over the Babylonians, who at the
same time went up with a great army to the city Carchemish, which was
at Euphrates, upon a resolution he had taken to fight with Neco king
of Egypt, under whom all Syria then was. And when Neco understood the
intention of the king of Babylon, and that this expedition was made
against him, he did not despise his attempt, but made haste with a great
band of men to Euphrates to defend himself from Nebuchadnezzar; and when
they had joined battle, he was beaten, and lost many ten thousands
[of his soldiers] in the battle. So the king of Babylon passed over
Euphrates, and took all Syria, as far as Pelusium, excepting Judea. But
when Nebuchadnezzar had already reigned four years, which was the eighth
of Jehoiakim's government over the Hebrews, the king of Babylon made an
expedition with mighty forces against the Jews, and required tribute of
Jehoiakim, and threatened upon his refusal to make war against him. He
was aftrighted at his threatening, and bought his peace with money, and
brought the tribute he was ordered to bring for three years.

2. But on the third year, upon hearing that the king of the Babylonians
made an expedition against the Egyptians, he did not pay his tribute;
yet was he disappointed of his hope, for the Egyptians durst not fight
at this time. And indeed the prophet Jeremiah foretold every day, how
vainly they relied on their hopes from Egypt, and how the city would
be overthrown by the king of Babylon, and Jehoiakim the king would be
subdued by him. But what he thus spake proved to be of no advantage to
them, because there were none that should escape; for both the multitude
and the rulers, when they heard him, had no concern about what they
heard; but being displeased at what was said, as if the prophet were a
diviner against the king, they accused Jeremiah, and bringing him before
the court, they required that a sentence and a punishment might be given
against him. Now all the rest gave their votes for his condemnation, but
the elders refused, who prudently sent away the prophet from the court
of [the prison], and persuaded the rest to do Jeremiah no harm; for they
said that he was not the only person who foretold what would come to
the city, but that Micah signified the same before him, as well as many
others, none of which suffered any thing of the kings that then reigned,
but were honored as the prophets of God. So they mollified the multitude
with these words, and delivered Jeremiah from the punishment to which he
was condemned. Now when this prophet had written all his prophecies, and
the people were fasting, and assembled at the temple, on the ninth month
of the fifth year of Jehoiakim, he read the book he had composed of
his predictions of what was to befall the city, and the temple, and the
multitude. And when the rulers heard of it, they took the book from him,
and bid him and Baruch the scribe to go their ways, lest they should be
discovered by one or other; but they carried the book, and gave it to
the king; so he gave order, in the presence of his friends, that
his scribe should take it, and read it. When the king heard what it
contained, he was angry, and tore it, and cast it into the fire, where
it was consumed. He also commanded that they should seek for Jeremiah,
and Baruch the scribe, and bring them to him, that they might be
punished. However, they escaped his anger.

3. Now, a little time afterwards, the king of Babylon made an expedition
against Jehoiakim, whom he received [into the city], and this out of
fear of the foregoing predictions of this prophet, as supposing he
should suffer nothing that was terrible, because he neither shut the
gates, nor fought against him; yet when he was come into the city, he
did not observe the covenants he had made, but he slew such as were
in the flower of their age, and such as were of the greatest dignity,
together with their king Jehoiakim, whom he commanded to be thrown
before the walls, without any burial; and made his son Jehoiachin king
of the country, and of the city: he also took the principal persons in
dignity for captives, three thousand in number, and led them away to
Babylon; among which was the prophet Ezekiel, who was then but young.
And this was the end of king Jehoiakim, when he had lived thirty-six
years, and of them reigned eleven. But Jehoiachin succeeded him in
the kingdom, whose mother's name was Nehushta; she was a citizen of
Jerusalem. He reigned three months and ten days.



CHAPTER 7. That The King Of Babylon Repented Of Making Jehoiachin King,
And Took Him Away To Babylon And Delivered The Kingdom To Zedekiah. This
King Would Not Relieve What Was Predicted By Jeremiah And Ezekiel But
Joined Himself To The Egyptians; Who When They Came Into Judea, Were
Vanquished By The King Of Babylon; As Also What Befell Jeremiah.


1. But a terror seized on the king of Babylon, who had given the kingdom
to Jehoiachin, and that immediately; he was afraid that he should bear
him a grudge, because of his killing his father, and thereupon should
make the country revolt from him; wherefore he sent an army, and
besieged Jehoiachin in Jerusalem; but because he was of a gentle and
just disposition, he did not desire to see the city endangered on his
account, but he took his mother and kindred, and delivered them to the
commanders sent by the king of Babylon, and accepted of their oaths,
that neither should they suffer any harm, nor the city; which agreement
they did not observe for a single year, for the king of Babylon did not
keep it, but gave orders to his generals to take all that were in the
city captives, both the youth and the handicraftsmen, and bring
them bound to him; their number was ten thousand eight hundred and
thirty-two; as also Jehoiachin, and his mother and friends. And when
these were brought to him, he kept them in custody, and appointed
Jehoiachin's uncle, Zedekiah, to be king; and made him take an
oath, that he would certainly keep the kingdom for him, and make no
innovation, nor have any league of friendship with the Egyptians.

2. Now Zedekiah was twenty and one year's old when he took the
government; and had the same mother with his brother Jehoiakim, but was
a despiser of justice and of his duty, for truly those of the same age
with him were wicked about him, and the whole multitude did what unjust
and insolent things they pleased; for which reason the prophet Jeremiah
came often to him, and protested to him, and insisted, that he must
leave off his impieties and transgressions, and take care of what was
right, and neither give ear to the rulers, [among whom were wicked men,]
nor give credit to their false prophets, who deluded them, as if the
king of Babylon would make no more war against them, and as if the
Egyptians would make war against him, and conquer him, since what
they said was not true, and the events would not prove such [as they
expected]. Now as to Zedekiah himself, while he heard the prophet speak,
he believed him, and agreed to every thing as true, and supposed it was
for his advantage; but then his friends perverted him, and dissuaded him
from what the prophet advised, and obliged him to do what they pleased.
Ezekiel also foretold in Babylon what calamities were coming upon the
people, which when he heard, he sent accounts of them unto Jerusalem.
But Zedekiah did not believe their prophecies, for the reason following:
It happened that the two prophets agreed with one another in what they
said as in all other things, that the city should be taken, and Zedekiah
himself should be taken captive; but Ezekiel disagreed with him, and
said that Zedekiah should not see Babylon, while Jeremiah said to him,
that the king of Babylon should carry him away thither in bonds....

3. Now when Zedekiah had preserved the league of mutual assistance he
had made with the Babylonians for eight years, he brake it, and revolted
to the Egyptians, in hopes, by their assistance, of overcoming the
Babylonians. When the king of Babylon knew this, he made war against
him: he laid his country waste, and took his fortified towns, and came
to the city Jerusalem itself to besiege it. But when the king of Egypt
heard what circumstances Zedekiah his ally was in, he took a great army
with him, and came into Judea, as if he would raise the siege;
upon which the king of Babylon departed from Jerusalem, and met the
Egyptians, and joined battle with them, and beat them; and when he had
put them to flight, he pursued them, and drove them out of all Syria.
Now as soon as the king of Babylon was departed from Jerusalem, the
false prophets deceived Zedekiah, and said that the king of Babylon
would not any more make war against him or his people, nor remove them
out of their own country into Babylon; and that those then in captivity
would return, with all those vessels of the temple of which the king
of Babylon had despoiled that temple. But Jeremiah came among them, and
prophesied what contradicted those predictions, and what proved to be
true, that they did ill, and deluded the king; that the Egyptians would
be of no advantage to them, but that the king of Babylon would renew
the war against Jerusalem, and besiege it again, and would destroy the
people by famine, and carry away those that remained into captivity,
and would take away what they had as spoils, and would carry off those
riches that were in the temple; nay, that, besides this, he would burn
it, and utterly overthrow the city, and that they should serve him and
his posterity seventy years; that then the Persians and the Medes should
put an end to their servitude, and overthrow the Babylonians; "and that
we shall be dismissed, and return to this land, and rebuild the temple,
and restore Jerusalem." When Jeremiah said this, the greater part
believed him; but the rulers, and those that were wicked, despised him,
as one disordered in his senses. Now he had resolved to go elsewhere,
to his own country, which was called Anathoth, and was twenty furlongs
distant from Jerusalem; [12] and as he was going, one of the rulers met
him, and seized upon him, and accused him falsely, as though he were
going as a deserter to the Babylonians; but Jeremiah said that he
accused him falsely, and added, that he was only going to his own
country; but the other would not believe him, but seized upon him, and
led him away to the rulers, and laid an accusation against him, under
whom he endured all sorts of torments and tortures, and was reserved to
be punished; and this was the condition he was in for some time, while
he suffered what I have already described unjustly.

4. Now in the ninth year of the reign of Zedekiah, on the tenth day of
the tenth month, the king of Babylon made a second expedition against
Jerusalem, and lay before it eighteen months, and besieged it with
the utmost application. There came upon them also two of the greatest
calamities at the same time that Jerusalem was besieged, a famine and
a pestilential distemper, and made great havoc of them. And though the
prophet Jeremiah was in prison, he did not rest, but cried out, and
proclaimed aloud, and exhorted the multitude to open their gates, and
admit the king of Babylon, for that if they did so, they should be
preserved, and their whole families; but if they did not so, they should
be destroyed; and he foretold, that if any one staid in the city, he
should certainly perish by one of these ways,--either be consumed by the
famine, or slain by the enemy's sword; but that if he would flee to
the enemy, he should escape death. Yet did not these rulers who heard
believe him, even when they were in the midst of their sore calamities;
but they came to the king, and in their anger informed him what Jeremiah
had said, and accused him, and complained of the prophet as of a madman,
and one that disheartened their minds, and by the denunciation of
miseries weakened the alacrity of the multitude, who were otherwise
ready to expose themselves to dangers for him, and for their country,
while he, in a way of threatening, warned them to flee to the enemy,
and told them that the city should certainly be taken, and be utterly
destroyed.

5. But for the king himself, he was not at all irritated against
Jeremiah, such was his gentle and righteous disposition; yet, that he
might not be engaged in a quarrel with those rulers at such a time, by
opposing what they intended, he let them do with the prophet whatsoever
they would; whereupon, when the king had granted them such a permission,
they presently came into the prison, and took him, and let him down with
a cord into a pit full of mire, that he might be suffocated, and die of
himself. So he stood up to the neck in the mire which was all about him,
and so continued; but there was one of the king's servants, who was in
esteem with him, an Ethiopian by descent, who told the king what a state
the prophet was in, and said that his friends and his rulers had done
evil in putting the prophet into the mire, and by that means contriving
against him that he should suffer a death more bitter than that by
his bonds only. When the king heard this, he repented of his having
delivered up the prophet to the rulers, and bid the Ethiopian take
thirty men of the king's guards, and cords with them, and whatsoever
else they understood to be necessary for the prophet's preservation, and
to draw him up immediately. So the Ethiopian took the men he was ordered
to take, and drew up the prophet out of the mire, and left him at
liberty [in the prison].

6. But when the king had sent to call him privately, and inquired what
he could say to him from God, which might be suitable to his present
circumstances, and desired him to inform him of it, Jeremiah replied,
that he had somewhat to say; but he said withal, he should not be
believed, nor, if he admonished them, should be hearkened to; "for,"
said he, "thy friends have determined to destroy me, as though I had
been guilty of some wickedness; and where are now those men who deceived
us, and said that the king of Babylon would not come and fight against
us any more? but I am afraid now to speak the truth, lest thou shouldst
condemn me to die." And when the king had assured him upon oath, that
he would neither himself put him to death, nor deliver him up to the
rulers, he became bold upon that assurance that was given him, and gave
him this advice: That he should deliver the city up to the Babylonians;
and he said that it was God who prophesied this by him, that [he must
do so] if he would be preserved, and escape out of the danger he was in,
and that then neither should the city fall to the ground, nor should the
temple be burned; but that [if he disobeyed] he would be the cause of
these miseries coming upon the citizens, and of the calamity that would
befall his whole house. When the king heard this, he said that he would
willingly do what he persuaded him to, and what he declared would be to
his advantage, but that he was afraid of those of his own country that
had fallen away to the Babylonians, lest he should be accused by them
to the king of Babylon, and be punished. But the prophet encouraged him,
and said he had no cause to fear such punishment, for that he should not
have the experience of any misfortune, if he would deliver all up to the
Babylonians, neither himself, nor his children, nor his wives, and that
the temple should then continue unhurt. So when Jeremiah had said this,
the king let him go, and charged him to betray what they had resolved on
to none of the citizens, nor to tell any of these matters to any of
the rulers, if they should have learned that he had been sent for, and
should inquire of him what it was that he was sent for, and what he had
said to him; but to pretend to them that he besought him that he might
not be kept in bonds and in prison. And indeed he said so to them; for
they came to the prophet, and asked him what advice it was that he
came to give the king relating to them. And thus I have finished what
concerns this matter.



CHAPTER 8. How The King Of Babylon Took Jerusalem And Burnt The Temple
And Removed The People Of Jerusalem And Zedekiah To Babylon. As Also,
Who They Were That Had Succeeded In The High Priesthood Under The Kings.


1. Now the king of Babylon was very intent and earnest upon the siege
of Jerusalem; and he erected towers upon great banks of earth, and from
them repelled those that stood upon the walls; he also made a great
number of such banks round about the whole city, whose height was equal
to those walls. However, those that were within bore the siege with
courage and alacrity, for they were not discouraged, either by the
famine, or by the pestilential distemper, but were of cheerful minds
in the prosecution of the war, although those miseries within oppressed
them also, and they did not suffer themselves to be terrified, either by
the contrivances of the enemy, or by their engines of war, but contrived
still different engines to oppose all the other withal, till indeed
there seemed to be an entire struggle between the Babylonians and the
people of Jerusalem, which had the greater sagacity and skill; the
former party supposing they should be thereby too hard for the other,
for the destruction of the city; the latter placing their hopes of
deliverance in nothing else but in persevering in such inventions in
opposition to the other, as might demonstrate the enemy's engines were
useless to them. And this siege they endured for eighteen months, until
they were destroyed by the famine, and by the darts which the enemy
threw at them from the towers.

2. Now the city was taken on the ninth day of the fourth month, in the
eleventh year of the reign of Zedekiah. They were indeed only generals
of the king of Babylon, to whom Nebuchadnezzar committed the care of the
siege, for he abode himself in the city of Riblah. The names of these
generals who ravaged and subdued Jerusalem, if any one desire to know
them, were these: Nergal Sharezer, Samgar Nebo, Rabsaris, Sorsechim,
and Rabmag. And when the city was taken about midnight, and the enemy's
generals were entered into the temple, and when Zedekiah was sensible
of it, he took his wives, and his children, and his captains, and his
friends, and with them fled out of the city, through the fortified
ditch, and through the desert; and when certain of the deserters had
informed the Babylonians of this, at break of day, they made haste
to pursue after Zedekiah, and overtook him not far from Jericho, and
encompassed him about. But for those friends and captains of Zedekiah
who had fled out of the city with him, when they saw their enemies near
them, they left him, and dispersed themselves, some one way, and some
another, and every one resolved to save himself; so the enemy took
Zedekiah alive, when he was deserted by all but a few, with his
children and his wives, and brought him to the king. When he was
come, Nebuchadnezzar began to call him a wicked wretch, and a
covenant-breaker, and one that had forgotten his former words, when he
promised to keep the country for him. He also reproached him for his
ingratitude, that when he had received the kingdom from him, who had
taken it from Jehoiachin, and given it to him, he had made use of the
power he gave him against him that gave it; "but," said he, "God is
great, who hated that conduct of thine, and hath brought thee under us."
And when he had used these words to Zedekiah, he commanded his sons and
his friends to be slain, while Zedekiah and the rest of the captains
looked on; after which he put out the eyes of Zedekiah, and bound him,
and carried him to Babylon. And these things happened to him, [13] as
Jeremiah and Ezekiel had foretold to him, that he should be caught,
and brought before the king of Babylon, and should speak to him face
to face, and should see his eyes with his own eyes; and thus far did
Jeremiah prophesy. But he was also made blind, and brought to Babylon,
but did not see it, according to the prediction of Ezekiel.

3. We have said thus much, because it was sufficient to show the nature
of God to such as are ignorant of it, that it is various, and acts many
different ways, and that all events happen after a regular manner, in
their proper season, and that it foretells what must come to pass. It
is also sufficient to show the ignorance and incredulity of men, whereby
they are not permitted to foresee any thing that is future, and are,
without any guard, exposed to calamities, so that it is impossible for
them to avoid the experience of those calamities.

4. And after this manner have the kings of David's race ended their
lives, being in number twenty-one, until the last king, who all together
reigned five hundred and fourteen years, and six months, and ten days;
of whom Saul, who was their first king, retained the government twenty
years, though he was not of the same tribe with the rest.

5. And now it was that the king of Babylon sent Nebuzaradan, the general
of his army, to Jerusalem, to pillage the temple, who had it also in
command to burn it and the royal palace, and to lay the city even with
the ground, and to transplant the people into Babylon. Accordingly, he
came to Jerusalem in the eleventh year of king Zedekiah, and pillaged
the temple, and carried out the vessels of God, both gold and silver,
and particularly that large laver which Solomon dedicated, as also the
pillars of brass, and their chapiters, with the golden tables and the
candlesticks; and when he had carried these off, he set fire to the
temple in the fifth month, the first day of the month, in the
eleventh year of the reign of Zedekiah, and in the eighteenth year of
Nebuchadnezzar: he also burnt the palace, and overthrew the city. Now
the temple was burnt four hundred and seventy years, six months, and ten
days after it was built. It was then one thousand and sixty-two years,
six months, and ten days from the departure out of Egypt; and from the
deluge to the destruction of the temple, the whole interval was one
thousand nine hundred and fifty-seven years, six months, and ten days;
but from the generation of Adam, until this befell the temple, there
were three thousand five hundred and thirteen years, six months, and
ten days; so great was the number of years hereto belonging. And what
actions were done during these years we have particularly related. But
the general of the Babylonian king now overthrew the city to the very
foundations, and removed all the people, and took for prisoners the high
priest Seraiah, and Zephaniah the priest that was next to him, and the
rulers that guarded the temple, who were three in number, and the eunuch
who was over the armed men, and seven friends of Zedekiah, and his
scribe, and sixty other rulers; all which, together with the vessels
which they had pillaged, he carried to the king of Babylon to Riblah, a
city of Syria. So the king commanded the heads of the high priest and of
the rulers to be cut off there; but he himself led all the captives and
Zedekiah to Babylon. He also led Josedek the high priest away bound.
He was the son of Seraiah the high priest, whom the king of Babylon had
slain in Riblah, a city of Syria, as we just now related.

6. And now, because we have enumerated the succession of the kings, and
who they were, and how long they reigned, I think it necessary to set
down the names of the high priests, and who they were that succeeded one
another in the high priesthood under the Kings. The first high priest
then at the temple which Solomon built was Zadok; after him his son
Achimas received that dignity; after Achimas was Azarias; his son was
Joram, and Joram's son was Isus; after him was Axioramus; his son was
Phidens, and Phideas's son was Sudeas, and Sudeas's son was Juelus, and
Juelus's son was Jotham, and Jotham's son was Urias, and Urias's son
was Nerias, and Nerias's son was Odeas, and his son was Sallumus, and
Sallumus's son was Elcias, and his son [was Azarias, and his son]
was Sareas, [14] and his son was Josedec, who was carried captive to
Babylon. All these received the high priesthood by succession, the sons
from their father.

7. When the king was come to Babylon, he kept Zedekiah in prison until
he died, and buried him magnificently, and dedicated the vessels he had
pillaged out of the temple of Jerusalem to his own gods, and planted
the people in the country of Babylon, but freed the high priest from his
bonds.



CHAPTER 9. How Nebuzaradan Set Gedaliah Over The Jews That Were Left In
Judea Which Gedaliah Was A Little Afterward Slain By Ishmael; And How
Johanan After Ishmael Was Driven Away Went Down Into Egypt With The
People Which People Nebuchadnezzar When He Made An Expedition Against
The Egyptians Took Captive And Brought Them Away To Babylon.


1. Now the general of the army, Nebuzaradan, when he had carried the
people of the Jews into captivity, left the poor, and those that had
deserted, in the country, and made one, whose name was Gedaliah, the son
of Ahikam, a person of a noble family, their governor; which Gedaliah
was of a gentle and righteous disposition. He also commanded them that
they should cultivate the ground, and pay an appointed tribute to the
king. He also took Jeremiah the prophet out of prison, and would have
persuaded him to go along with him to Babylon, for that he had been
enjoined by the king to supply him with whatsoever he wanted; and if he
did not like to do so, he desired him to inform him where he resolved to
dwell, that he might signify the same to the king. But the prophet had
no mind to follow him, nor to dwell any where else, but would gladly
live in the ruins of his country, and in the miserable remains of it.
When the general understood what his purpose was, he enjoined Gedaliah,
whom he left behind, to take all possible care of him, and to supply him
with whatsoever he wanted. So when he had given him rich presents, he
dismissed him. Accordingly, Jeremiah abode in a city of that country,
which was called Mispah; and desired of Nebuzaradan that he would set
at liberty his disciple Baruch, the son of Neriah, one of a very eminent
family, and exceeding skillful in the language of his country.

2. When Nebuzaradan had done thus, he made haste to Babylon. But as
to those that fled away during the siege of Jerusalem, and had been
scattered over the country, when they heard that the Babylonians were
gone away, and had left a remnant in the land of Jerusalem, and those
such as were to cultivate the same, they came together from all parts to
Gedaliah to Mispah. Now the rulers that were over them were Johanan, the
son of Kareah, and Jezaniah, and Seraiah, and others beside them.
Now there was of the royal family one Ishmael, a wicked man, and very
crafty, who, during the siege of Jerusalem, fled to Baalis, the king
of the Ammonites, and abode with him during that time; and Gedaliah
persuaded them, now they were there, to stay with him, and to have no
fear of the Babylonians, for that if they would cultivate the country,
they should suffer no harm. This he assured them of by oath; and said
that they should have him for their patron, and that if any disturbance
should arise, they should find him ready to defend them. He also advised
them to dwell in any city, as every one of them pleased; and that they
would send men along with his own servants, and rebuild their houses
upon the old foundations, and dwell there; and he admonished them
beforehand, that they should make preparation, while the season lasted,
of corn, and wine, and oil, that they might have whereon to feed during
the winter. When he had thus discoursed to them, he dismissed them, that
every one might dwell in what place of the country he pleased.

3. Now when this report was spread abroad as far as the nations that
bordered on Judea, that Gedaliah kindly entertained those that came to
him, after they had fled away, upon this [only] condition, that they
should pay tribute to the king of Babylon, they also came readily to
Gedaliah, and inhabited the country. And when Johanan, and the rulers
that were with him, observed the country, and the humanity of Gedaliah,
they were exceedingly in love with him, and told him that Baalis, the
king of the Ammonites, had sent Ishmael to kill him by treachery, and
secretly, that he might have the dominion over the Israelites, as being
of the royal family; and they said that he might deliver himself from
this treacherous design, if he would give them leave to slay Ishmael,
and nobody should know it, for they told him they were afraid that, when
he was killed by the other, the entire ruin of the remaining strength
of the Israelites would ensue. But he professed that he did not believe
what they said, when they told him of such a treacherous design, in a
man that had been well treated by him; because it was not probable that
one who, under such a want of all things, had failed of nothing that was
necessary for him, should be found so wicked and ungrateful towards his
benefactor, that when it would be an instance of wickedness in him not
to save him, had he been treacherously assaulted by others, to endeavor,
and that earnestly, to kill him with his own hands: that, however, if he
ought to suppose this information to be true, it was better for himself
to be slain by the other, than to destroy a man who fled to him for
refuge, and intrusted his own safety to him, and committed himself to
his disposal.

4. So Johanan, and the rulers that were with him, not being able to
persuade Gedaliah, went away. But after the interval of thirty days was
over, Ishmael came again to Gedaliah, to the city Mispah, and ten men
with him; and when he had feasted Ishmael, and those that were with
him, in a splendid manner at his table, and had given them presents, he
became disordered in drink, while he endeavored to be very merry with
them; and when Ishmael saw him in that case, and that he was drowned in
his cups to the degree of insensibility, and fallen asleep, he rose up
on a sudden, with his ten friends, and slew Gedaliah, and those that
were with him at the feast; and when he had slain them, he went out by
night, and slew all the Jews that were in the city, and those soldiers
also which were left therein by the Babylonians. But the next day
fourscore men came out of the country with presents to Gedaliah, none
of them knowing what had befallen him; when Ishmael saw them, he invited
them in to Gedaliah, and when they were come in, he shut up the court,
and slew them, and cast their dead bodies down into a certain deep pit,
that they might not be seen; but of these fourscore men Ishmael spared
those that entreated him not to kill them, till they had delivered up
to him what riches they had concealed in the fields, consisting of their
furniture, and garments, and corn: but he took captive the people that
were in Mispah, with their wives and children; among whom were the
daughters of king Zedekiah, whom Nebuzaradan, the general of the army of
Babylon, had left with Gedaliah. And when he had done this, he came to
the king of the Ammonites.

5. But when Johanan and the rulers with him heard of what was done at
Mispah by Ishmael, and of the death of Gedaliah, they had indignation at
it, and every one of them took his own armed men, and came suddenly to
fight with Ishmael, and overtook him at the fountain in Hebron. And when
those that were carried away captives by Ishmael saw Johanan and the
rulers, they were very glad, and looked upon them as coming to their
assistance; so they left him that had carried them captives, and came
over to Johanan: then Ishmael, with eight men, fled to the king of the
Ammonites; but Johanan took those whom he had rescued out of the hands
of Ishmael, and the eunuchs, and their wives and children, and came to a
certain place called Mandra, and there they abode that day, for they had
determined to remove from thence and go into Egypt, out of fear, lest
the Babylonians should slay them, in case they continued in the country,
and that out of anger at the slaughter of Gedaliah, who had been by them
set over it for governor.

6. Now while they were under this deliberation, Johanan, the son of
Kareah, and the rulers that were with him, came to Jeremiah the prophet,
and desired that he would pray to God, that because they were at an
utter loss about what they ought to do, he would discover it to them,
and they sware that they would do whatsoever Jeremiah should say to
them. And when the prophet said he would be their intercessor with God,
it came to pass, that after ten days God appeared to him, and said that
he should inform Johanan, and the other rulers, and all the people, that
he would be with them while they continued in that country, and take
care of them, and keep them from being hurt by the Babylonians, of whom
they were afraid; but that he would desert them if they went into Egypt,
and, out of this wrath against them, would inflict the same punishments
upon them which they knew their brethren had already endured. So when
the prophet had informed Johanan and the people that God had foretold
these things, he was not believed, when he said that God commanded them
to continue in the country; but they imagined that he said so to gratify
Baruch, his own disciple, and belied God, and that he persuaded them
to stay there, that they might be destroyed by the Babylonians.
Accordingly, both the people and Johanan disobeyed the counsel of God,
which he gave them by the prophet, and removed into Egypt, and carried
Jeremiah and Barnch along with him.

7. And when they were there, God signified to the prophet that the king
of Babylon was about making an expedition against the Egyptians, and
commanded him to foretell to the people that Egypt should be taken, and
the king of Babylon should slay some of them and, should take
others captive, and bring them to Babylon; which things came to pass
accordingly; for on the fifth year after the destruction of Jerusalem,
which was the twenty-third of the reign of Nebuchadnezzar, he made an
expedition against Celesyria; and when he had possessed himself of it,
he made war against the Ammonites and Moabites; and when he had brought
all these nations under subjection, he fell upon Egypt, in order to
overthrow it; and he slew the king that then reigned [15] and set up
another; and he took those Jews that were there captives, and led them
away to Babylon. And such was the end of the nation of the Hebrews,
as it hath been delivered down to us, it having twice gone beyond
Euphrates; for the people of the ten tribes were carried out of Samaria
by the Assyrians, in the days of king Hoshea; after which the people
of the two tribes that remained after Jerusalem was taken [were carried
away] by Nebuchadnezzar, the king of Babylon and Chaldea. Now as to
Shalmanezer, he removed the Israelites out of their country, and placed
therein the nation of the Cutheans, who had formerly belonged to the
inner parts of Persia and Media, but were then called Samaritans, by
taking the name of the country to which they were removed; but the king
of Babylon, who brought out the two tribes, [16] placed no other nation
in their country, by which means all Judea and Jerusalem, and the
temple, continued to be a desert for seventy years; but the entire
interval of time which passed from the captivity of the Israelites, to
the carrying away of the two tribes, proved to be a hundred and thirty
years, six months, and ten days.



CHAPTER 10. Concerning Daniel And What Befell Him At Babylon.


1. But now Nebuchadnezzar, king of Babylon, took some of the most noble
of the Jews that were children, and the kinsmen of Zedekiah their
king, such as were remarkable for the beauty of their bodies, and the
comeliness of their countenances, and delivered them into the hands of
tutors, and to the improvement to be made by them. He also made some
of them to be eunuchs; which course he took also with those of other
nations whom he had taken in the flower of their age, and afforded them
their diet from his own table, and had them instructed in the institutes
of the country, and taught the learning of the Chaldeans; and they
had now exercised themselves sufficiently in that wisdom which he had
ordered they should apply themselves to. Now among these there were four
of the family of Zedekiah, of most excellent dispositions, one of whom
was called Daniel, another was called Ananias, another Misael, and
the fourth Azarias; and the king of Babylon changed their names, and
commanded that they should make use of other names. Daniel he called
Baltasar; Ananias, Shadrach; Misael, Meshach; and Azarias, Abednego.
These the king had in esteem, and continued to love, because of the
very excellent temper they were of, and because of their application to
learning, and the profess they had made in wisdom.

2. Now Daniel and his kinsmen had resolved to use a severe diet, and to
abstain from those kinds of food which came from the king's table,
and entirely to forbear to eat of all living creatures. So he came to
Ashpenaz, who was that eunuch to whom the care of them was committed,
[17] and desired him to take and spend what was brought for them from
the king, but to give them pulse and dates for their food, and any thing
else, besides the flesh of living creatures, that he pleased, for that
their inclinations were to that sort of food, and that they despised the
other. He replied, that he was ready to serve them in what they desired,
but he suspected that they would be discovered by the king, from their
meagre bodies, and the alteration of their countenances, because it
could not be avoided but their bodies and colors must be changed with
their diet, especially while they would be clearly discovered by the
finer appearance of the other children, who would fare better, and thus
they should bring him into danger, and occasion him to be punished; yet
did they persuade Arioch, who was thus fearful, to give them what food
they desired for ten days, by way of trial; and in case the habit of
their bodies were not altered, to go on in the same way, as expecting
that they should not be hurt thereby afterwards; but if he saw them look
meagre, and worse than the rest, he should reduce them to their former
diet. Now when it appeared that they were so far from becoming worse by
the use of this food, that they grew plumper and fuller in body than
the rest, insomuch that he thought those who fed on what came from the
king's table seemed less plump and full, while those that were with
Daniel looked as if they had lived in plenty, and in all sorts of
luxury. Arioch, from that time, securely took himself what the king sent
every day from his supper, according to custom, to the children, but
gave them the forementioned diet, while they had their souls in some
measure more pure, and less burdened, and so fitter for learning, and
had their bodies in better tune for hard labor; for they neither had
the former oppressed and heavy with variety of meats, nor were the
other effeminate on the same account; so they readily understood all
the learning that was among the Hebrews, and among the Chaldeans,
as especially did Daniel, who being already sufficiently skillful
in wisdom, was very busy about the interpretation of dreams; and God
manifested himself to him.

3. Now two years after the destruction of Egypt, king Nebuchadnezzar
saw a wonderful dream, the accomplishment of which God showed him in his
sleep; but when he arose out of his bed, he forgot the accomplishment.
So he sent for the Chaldeans and magicians, and the prophets, and told
them that he had seen a dream, and informed them that he had forgotten
the accomplishment of what he had seen, and he enjoined them to tell him
both what the dream was, and what was its signification; and they said
that this was a thing impossible to be discovered by men; but they
promised him, that if he would explain to them what dream he had seen,
they would tell him its signification. Hereupon he threatened to put
them to death, unless they told him his dream; and he gave command to
have them all put to death, since they confessed they could not do what
they were commanded to do. Now when Daniel heard that the king had given
a command, that all the wise men should be put to death, and that among
them himself and his three kinsmen were in danger, he went to Arioch,
who was captain of the king's guards, and desired to know of him what
was the reason why the king had given command that all the wise men, and
Chaldeans, and magicians should be slain. So when he had learned that
the king had had a dream, and had forgotten it, and that when they were
enjoined to inform the king of it, they had said they could not do it,
and had thereby provoked him to anger, he desired of Arioch that he
would go in to the king, and desire respite for the magicians for one
night, and to put off their slaughter so long, for that he hoped within
that time to obtain, by prayer to God, the knowledge of the dream.
Accordingly, Arioch informed the king of what Daniel desired. So the
king bid them delay the slaughter of the magicians till he knew what
Daniel's promise would come to; but the young man retired to his own
house, with his kinsmen, and besought God that whole night to discover
the dream, and thereby deliver the magicians and Chaldeans, with whom
they were themselves to perish, from the king's anger, by enabling him
to declare his vision, and to make manifest what the king had seen the
night before in his sleep, but had forgotten it. Accordingly, God, out
of pity to those that were in danger, and out of regard to the wisdom of
Daniel, made known to him the dream and its interpretation, that so the
king might understand by him its signification also. When Daniel had
obtained this knowledge from God, he arose very joyful, and told it
his brethren, and made them glad, and to hope well that they should
now preserve their lives, of which they despaired before, and had their
minds full of nothing but the thoughts of dying. So when he had with
them returned thanks to God, who had commiserated their youth, when it
was day he came to Arioch, and desired him to bring him to the king,
because he would discover to him that dream which he had seen the night
before.

4. When Daniel was come in to the king, he excused himself first, that
he did not pretend to be wiser than the other Chaldeans and magicians,
when, upon their entire inability to discover his dream, he was
undertaking to inform him of it; for this was not by his own skill, or
on account of his having better cultivated his understanding than the
rest; but he said, "God hath had pity upon us, when we were in danger of
death, and when I prayed for the life of myself, and of those of my own
nation, hath made manifest to me both the dream, and the interpretation
thereof; for I was not less concerned for thy glory than for the sorrow
that we were by thee condemned to die, while thou didst so unjustly
command men, both good and excellent in themselves, to be put to death,
when thou enjoinedst them to do what was entirely above the reach of
human wisdom, and requiredst of them what was only the work of God.
Wherefore, as thou in thy sleep wast solicitous concerning those that
should succeed thee in the government of the whole world, God was
desirous to show thee all those that should reign after thee, and to
that end exhibited to thee the following dream: Thou seemedst to see
a great image standing before thee, the head of which proved to be of
gold, the shoulders and arms of silver, and the belly and the thighs
of brass, but the legs and the feet of iron; after which thou sawest a
stone broken off from a mountain, which fell upon the image, and threw
it down, and brake it to pieces, and did not permit any part of it to
remain whole; but the gold, the silver, the brass, and the iron, became
smaller than meal, which, upon the blast of a violent wind, was by force
carried away, and scattered abroad, but the stone did increase to such
a degree, that the whole earth beneath it seemed to be filled therewith.
This is the dream which thou sawest, and its interpretation is as
follows: The head of gold denotes thee, and the kings of Babylon that
have been before thee; but the two hands and arms signify this, that
your government shall be dissolved by two kings; but another king
that shall come from the west, armed with brass, shall destroy that
government; and another government, that shall be like unto iron, shall
put an end to the power of the former, and shall have dominion over all
the earth, on account of the nature of iron, which is stronger than that
of gold, of silver, and of brass." Daniel did also declare the meaning
of the stone to the king [18] but I do not think proper to relate it,
since I have only undertaken to describe things past or things present,
but not things that are future; yet if any one be so very desirous of
knowing truth, as not to wave such points of curiosity, and cannot curb
his inclination for understanding the uncertainties of futurity, and
whether they will happen or not, let him be diligent in reading the book
of Daniel, which he will find among the sacred writings.

5. When Nebuchadnezzar heard this, and recollected his dream, he was
astonished at the nature of Daniel, and fell upon his knee; and saluted
Daniel in the manner that men worship God, and gave command that he
should be sacrificed to as a god. And this was not all, for he also
imposed the name, of his own god upon him, [Baltasar,] and made him and
his kinsmen rulers of his whole kingdom; which kinsmen of his happened
to fall into great danger by the envy and malice [of their enemies]; for
they offended the king upon the occasion following: he made an image of
gold, whose height was sixty cubits, and its breadth six cubits, and set
it in the great plain of Babylon; and when he was going to dedicate the
image, he invited the principal men out of all the earth that was under
his dominions, and commanded them, in the first place, that when they
should hear the sound of the trumpet, they should then fall down and
worship the image; and he threatened, that those who did not so, should
be cast into a fiery furnace. When therefore all the rest, upon the
hearing of the sound of the trumpet, worshipped the image, they relate
that Daniel's kinsmen did not do it, because they would not transgress
the laws of their country. So these men were convicted, and cast
immediately into the fire, but were saved by Divine Providence, and
after a surprising manner escaped death, for the fire did not touch
them; and I suppose that it touched them not, as if it reasoned with
itself, that they were cast into it without any fault of theirs, and
that therefore it was too weak to burn the young men when they were
in it. This was done by the power of God, who made their bodies so far
superior to the fire, that it could not consume them. This it was which
recommended them to the king as righteous men, and men beloved of God,
on which account they continued in great esteem with him.

6. A little after this the king saw in his sleep again another vision;
how he should fall from his dominion, and feed among the wild beasts,
and that when he halt lived in this manner in the desert for seven
years, [19] he should recover his dominion again. When he had seen this
dream, he called the magicians together again, and inquired of them
about it, and desired them to tell him what it signified; but when none
of them could find out the meaning of the dream, nor discover it to the
king, Daniel was the only person that explained it; and as he foretold,
so it came to pass; for after he had continued in the wilderness the
forementioned interval of time, while no one durst attempt to seize his
kingdom during those seven years, he prayed to God that he might recover
his kingdom, and he returned to it. But let no one blame me for writing
down every thing of this nature, as I find it in our ancient books; for
as to that matter, I have plainly assured those that think me defective
in any such point, or complain of my management, and have told them
in the beginning of this history, that I intended to do no more than
translate the Hebrew books into the Greek language, and promised them
to explain those facts, without adding any thing to them of my own, or
taking any thing away from there.



CHAPTER 11. Concerning Nebuchadnezzar And His Successors And How Their
Government Was Dissolved By The Persians; And What Things Befell Daniel
In Media; And What Prophecies He Delivered There.


1. Now when king Nebuchadnezzar had reigned forty-three years, [20] he
ended his life. He was an active man, and more fortunate than the kings
that were before him. Now Berosus makes mention of his actions in the
third book of his Chaldaic History, where he says thus: "When his father
Nebuchodonosor [Nabopollassar] heard that the governor whom he had set
over Egypt, and the places about Coelesyria and Phoenicia, had revolted
from him, while he was not himself able any longer to undergo the
hardships [of war], he committed to his son Nebuchadnezzar, who was
still but a youth, some parts of his army, and sent them against him. So
when Nebuchadnezzar had given battle, and fought with the rebel, he beat
him, and reduced the country from under his subjection, and made it
a branch of his own kingdom; but about that time it happened that his
father Nebuchodonosor [Nabopollassar] fell ill, and ended his life in
the city Babylon, when he had reigned twenty-one years; [21] and when
he was made sensible, as he was in a little time, that his father
Nebuchodonosor [Nabopollassar] was dead, and having settled the affairs
of Egypt, and the other countries, as also those that concerned the
captive Jews, and Phoenicians, and Syrians, and those of the Egyptian
nations; and having committed the conveyance of them to Babylon to
certain of his friends, together with the gross of his army, and the
rest of their ammunition and provisions, he went himself hastily,
accompanied with a few others, over the desert, and came to Babylon. So
he took upon him the management of public affairs, and of the kingdom
which had been kept for him by one that was the principal of the
Chaldeans, and he received the entire dominions of his father, and
appointed, that when the captives came, they should be placed as
colonies, in the most proper places of Babylonia; but then he adorned
the temple of Belus, and the rest of the temples, in a magnificent
manner, with the spoils he had taken in the war. He also added another
city to that which was there of old, and rebuilt it, that such as would
besiege it hereafter might no more turn the course of the river, and
thereby attack the city itself. He therefore built three walls round
about the inner city, and three others about that which was the outer,
and this he did with burnt brick. And after he had, after a becoming
manner, walled the city, and adorned its gates gloriously, he built
another palace before his father's palace, but so that they joined to
it; to describe whose vast height and immense riches it would perhaps
be too much for me to attempt; yet as large and lofty as they were, they
were completed in fifteen days. [22] He also erected elevated places for
walking, of stone, and made it resemble mountains, and built it so that
it might be planted with all sorts of trees. He also erected what was
called a pensile paradise, because his wife was desirous to have things
like her own country, she having been bred up in the palaces of Media."
Megasthenes also, in his fourth book of his Accounts of India, makes
mention of these things, and thereby endeavors to show that this king
[Nebuchadnezzar] exceeded Hercules in fortitude, and in the greatness
of his actions; for he saith that he conquered a great part of Libya
and Iberia. Diocles also, in the second book of his Accounts of Persia,
mentions this king; as does Philostrates in his Accounts both of India
and of Phoenicia, say, that this king besieged Tyre thirteen years,
while at the same time Ethbaal reigned at Tyre. These are all the
histories that I have met with concerning this king.

2. But now, after the death of Nebuchadnezzar, Evil-Merodach his son
succeeded in the kingdom, who immediately set Jeconiah at liberty, and
esteemed him among his most intimate friends. He also gave him many
presents, and made him honorable above the rest of the kings that were
in Babylon; for his father had not kept his faith with Jeconiah, when
he voluntarily delivered up himself to him, with his wives and children,
and his whole kindred, for the sake of his country, that it might not
be taken by siege, and utterly destroyed, as we said before. When
Evil-Mcrodach was dead, after a reign of eighteen years, Niglissar his
son took the government, and retained it forty years, and then ended
his life; and after him the succession in the kingdom came to his son
Labosordacus, who continued in it in all but nine months; and when he
was dead, it came to Baltasar, [23] who by the Babylonians was called
Naboandelus; against him did Cyrus, the king of Persia, and Darius,
the king of Media, make war; and when he was besieged in Babylon, there
happened a wonderful and prodigious vision. He was sat down at supper
in a large room, and there were a great many vessels of silver, such as
were made for royal entertainments, and he had with him his concubines
and his friends; whereupon he came to a resolution, and commanded
that those vessels of God which Nebuchadnezzar had plundered out of
Jerusalem, and had not made use of, but had put them into his own
temple, should be brought out of that temple. He also grew so haughty as
to proceed to use them in the midst of his cups, drinking out of them,
and blaspheming against God. In the mean time, he saw a hand proceed
out of the wall, and writing upon the wall certain syllables; at which
sight, being disturbed, he called the magicians and Chaldeans together,
and all that sort of men that are among these barbarians, and were able
to interpret signs and dreams, that they might explain the writing to
him. But when the magicians said they could discover nothing, nor did
understand it, the king was in great disorder of mind, and under great
trouble at this surprising accident; so he caused it to be proclaimed
through all the country, and promised, that to him who could explain the
writing, and give the signification couched therein, he would give him
a golden chain for his neck, and leave to wear a purple garment, as did
the kings of Chaldea, and would bestow on him the third part of his own
dominions. When this proclamation was made, the magicians ran together
more earnestly, and were very ambitious to find out the importance of
the writing, but still hesitated about it as much as before. Now when
the king's grandmother saw him cast down at this accident, [24] she
began to encourage him, and to say, that there was a certain captive
who came from Judea, a Jew by birth, but brought away thence by
Nebuchadnezzar when he had destroyed Jerusalem, whose name was Daniel,
a wise man, and one of great sagacity in finding out what was impossible
for others to discover, and what was known to God alone, who brought to
light and answered such questions to Nebuchadnezzar as no one else was
able to answer when they were consulted. She therefore desired that he
would send for him, and inquire of him concerning the writing, and to
condemn the unskilfulness of those that could not find their meaning,
and this, although what God signified thereby should be of a melancholy
nature.

3. When Baltasar heard this, he called for Daniel; and when he had
discoursed to him what he had learned concerning him and his wisdom, and
how a Divine Spirit was with him, and that he alone was fully capable of
finding out what others would never have thought of, he desired him to
declare to him what this writing meant; that if he did so, he would give
him leave to wear purple, and to put a chain of gold about his neck,
and would bestow on him the third part of his dominion, as an honorary
reward for his wisdom, that thereby he might become illustrious to
those who saw him, and who inquired upon what occasion he obtained such
honors. But Daniel desired that he would keep his gifts to himself;
for what is the effect of wisdom and of Divine revelation admits of no
gifts, and bestows its advantages on petitioners freely; but that still
he would explain the writing to him; which denoted that he should soon
die, and this because he had not learnt to honor God, and not to admit
things above human nature, by what punishments his progenitor had
undergone for the injuries he had offered to God; and because he had
quite forgotten how Nebuchadnezzar was removed to feed among wild beasts
for his impieties, and did not recover his former life among men and
his kingdom, but upon God's mercy to him, after many supplications and
prayers; who did thereupon praise God all the days of his life, as one
of almighty power, and who takes care of mankind. [He also put him in
mind] how he had greatly blasphemed against God, and had made use of
his vessels amongst his concubines; that therefore God saw this, and
was angry with him, and declared by this writing beforehand what a sad
conclusion of his life he should come to. And he explained the writing
thus: "MANEH. This, if it be expounded in the Greek language, may
signify a Number, because God hath numbered so long a time for thy life,
and for thy government, and that there remains but a small portion.
THEKEL This signifies a weight, and means that God hath weighed thy
kingdom in a balance, and finds it going down already.--PHARES. This
also, in the Greek tongue, denotes a fragment. God will therefore break
thy kingdom in pieces, and divide it among the Medes and Persians."

4. When Daniel had told the king that the writing upon the wall
signified these events, Baltasar was in great sorrow and affliction,
as was to be expected, when the interpretation was so heavy upon him.
However, he did not refuse what he had promised Daniel, although he were
become a foreteller of misfortunes to him, but bestowed it all upon him;
as reasoning thus, that what he was to reward was peculiar to himself,
and to fate, and did not belong to the prophet, but that it was the
part of a good and a just man to give what he had promised, although the
events were of a melancholy nature. Accordingly, the king determined so
to do. Now, after a little while, both himself and the city were
taken by Cyrus, the king of Persia, who fought against him; for it was
Baltasar, under whom Babylon was taken, when he had reigned seventeen
years. And this is the end of the posterity of king Nebuchadnezzar, as
history informs us; but when Babylon was taken by Darius, and when
he, with his kinsman Cyrus, had put an end to the dominion of the
Babylonians, he was sixty-two years old. He was the son of Astyages, and
had another name among the Greeks. Moreover, he took Daniel the prophet,
and carried him with him into Media, and honored him very greatly, and
kept him with him; for he was one of the three presidents whom he set
over his three hundred and sixty provinces, for into so many did Darius
part them.

5. However, while Daniel was in so great dignity, and in so great favor
with Darius, and was alone intrusted with every thing by him, a having
somewhat divine in him, he was envied by the rest; for those that see
others in greater honor than themselves with kings envy them; and when
those that were grieved at the great favor Daniel was in with Darius
sought for an occasion against him, he afforded them no occasion at all,
for he was above all the temptations of money, and despised bribery, and
esteemed it a very base thing to take any thing by way of reward, even
when it might be justly given him; he afforded those that envied him not
the least handle for an accusation. So when they could find nothing for
which they might calumniate him to the king, nothing that was shameful
or reproachful, and thereby deprive him of the honor he was in with him,
they sought for some other method whereby they might destroy him. When
therefore they saw that Daniel prayed to God three times a day, they
thought they had gotten an occasion by which they might ruin him; so
they came to Darius and told him that the princes and governors had
thought proper to allow the multitude a relaxation for thirty days,
that no one might offer a petition or prayer either to himself or to the
gods, but that, "he who shall transgress this decree shall be east into
the den of lions, and there perish."

6. Whereupon the king, not being acquainted with their wicked design,
nor suspecting that it was a contrivance of theirs against Daniel, said
he was pleased with this decree of theirs, and he promised to confirm
what they desired; he also published an edict to promulgate to the
people that decree which the princes had made. Accordingly, all the rest
took care not to transgress those injunctions, and rested in quiet; but
Daniel had no regard to them, but, as he was wont, he stood and prayed
to God in the sight of them all; but the princes having met with the
occasion they so earnestly sought to find against Daniel, came presently
to the king, and accused him, that Daniel was the only person that
transgressed the decree, while not one of the rest durst pray to their
gods. This discovery they made, not because of his impiety, but because
they had watched him, and observed him out of envy; for supposing that
Darius did thus out of a greater kindness to him than they expected,
and that he was ready to grant him pardon for this contempt of his
injunctions, and envying this very pardon to Daniel, they did not become
more honorable to him, but desired he might be cast into the den of
lions according to the law. So Darius, hoping that God would deliver
him, and that he would undergo nothing that was terrible by the wild
beasts, bid him bear this accident cheerfully. And when he was cast into
the den, he put his seal to the stone that lay upon the mouth of the
den, and went his way, but he passed all the night without food and
without sleep, being in great distress for Daniel; but when it was day,
he got up, and came to the den, and found the seal entire, which he had
left the stone sealed withal; he also opened the seal, and cried out,
and called to Daniel, and asked him if he were alive. And as soon as he
heard the king's voice, and said that he had suffered no harm, the
king gave order that he should be drawn up out of the den. Now when his
enemies saw that Daniel had suffered nothing which was terrible, they
would not own that he was preserved by God, and by his providence; but
they said that the lions had been filled full with food, and on that
account it was, as they supposed, that the lions would not touch Daniel,
nor come to him; and this they alleged to the king. But the king, out of
an abhorrence of their wickedness, gave order that they should throw in
a great deal of flesh to the lions; and when they had filled themselves,
he gave further order that Daniel's enemies should be cast into the den,
that he might learn whether the lions, now they were full, would touch
them or not. And it appeared plain to Darius, after the princes had been
cast to the wild beasts, that it was God who preserved Daniel [25] for
the lions spared none of them, but tore them all to pieces, as if they
had been very hungry, and wanted food. I suppose therefore it was not
their hunger, which had been a little before satisfied with abundance of
flesh, but the wickedness of these men, that provoked them [to destroy
the princes]; for if it so please God, that wickedness might, by even
those irrational creatures, be esteemed a plain foundation for their
punishment.

7. When therefore those that had intended thus to destroy Daniel by
treachery were themselves destroyed, king Darius sent [letters] over all
the country, and praised that God whom Daniel worshipped, and said that
he was the only true God, and had all power. He had also Daniel in very
great esteem, and made him the principal of his friends. Now when Daniel
was become so illustrious and famous, on account of the opinion men had
that he was beloved of God, he built a tower at Ecbatana, in Media:
it was a most elegant building, and wonderfully made, and it is still
remaining, and preserved to this day; and to such as see it, it appears
to have been lately built, and to have been no older than that very
day when any one looks upon it, it is so fresh [26] flourishing, and
beautiful, and no way grown old in so long time; for buildings suffer
the same as men do, they grow old as well as they, and by numbers of
years their strength is dissolved, and their beauty withered. Now they
bury the kings of Media, of Persia, and Parthia in this tower to this
day, and he who was entrusted with the care of it was a Jewish priest;
which thing is also observed to this day. But it is fit to give an
account of what this man did, which is most admirable to hear, for he
was so happy as to have strange revelations made to him, and those as to
one of the greatest of the prophets, insomuch, that while he was alive
he had the esteem and applause both of the kings and of the multitude;
and now he is dead, he retains a remembrance that will never fail, for
the several books that he wrote and left behind him are still read by us
till this time; and from them we believe that Daniel conversed with
God; for he did not only prophesy of future events, as did the other
prophets, but he also determined the time of their accomplishment. And
while prophets used to foretell misfortunes, and on that account were
disagreeable both to the kings and to the multitude, Daniel was to
them a prophet of good things, and this to such a degree, that by the
agreeable nature of his predictions, he procured the goodwill of all
men; and by the accomplishment of them, he procured the belief of their
truth, and the opinion of [a sort of] divinity for himself, among the
multitude. He also wrote and left behind him what made manifest the
accuracy and undeniable veracity of his predictions; for he saith, that
when he was in Susa, the metropolis of Persia, and went out into the
field with his companions, there was, on the sudden, a motion and
concussion of the earth, and that he was left alone by himself, his
friends fleeing away from him, and that he was disturbed, and fell on
his face, and on his two hands, and that a certain person touched him,
and, at the same time, bid him rise, and see what would befall his
countrymen after many generations. He also related, that when he stood
up, he was shown a great rain, with many horns growing out of his head,
and that the last was higher than the rest: that after this he looked to
the west, and saw a he-goat carried through the air from that quarter;
that he rushed upon the ram with violence, and smote him twice with
his horns, and overthrew him to the ground, and trampled upon him:
that afterward he saw a very great horn growing out of the head of the
he-goat, and that when it was broken off, four horns grew up that were
exposed to each of the four winds, and he wrote that out of them arose
another lesser horn, which, as he said, waxed great; and that God showed
to him that it should fight against his nation, and take their city
by force, and bring the temple worship to confusion, and forbid the
sacrifices to be offered for one thousand two hundred and ninety-six
days. Daniel wrote that he saw these visions in the Plain of Susa; and
he hath informed us that God interpreted the appearance of this vision
after the following manner: He said that the ram signified the kingdoms
of the Medes and Persians, and the horns those kings that were to reign
in them; and that the last horn signified the last king, and that
he should exceed all the kings in riches and glory: that the he-goat
signified that one should come and reign from the Greeks, who should
twice fight with the Persian, and overcome him in battle, and should
receive his entire dominion: that by the great horn which sprang out
of the forehead of the he-goat was meant the first king; and that the
springing up of four horns upon its falling off, and the conversion
of every one of them to the four quarters of the earth, signified the
successors that should arise after the death of the first king, and the
partition of the kingdom among them, and that they should be neither his
children, nor of his kindred, that should reign over the habitable earth
for many years; and that from among them there should arise a certain
king that should overcome our nation and their laws, and should take
away their political government, and should spoil the temple, and forbid
the sacrifices to be offered for three years' time. And indeed it so
came to pass, that our nation suffered these things under Antiochus
Epiphanes, according to Daniel's vision, and what he wrote many years
before they came to pass. In the very same manner Daniel also wrote
concerning the Roman government, and that our country should be made
desolate by them. All these things did this man leave in writing, as God
had showed them to him, insomuch that such as read his prophecies, and
see how they have been fulfilled, would wonder at the honor wherewith
God honored Daniel; and may thence discover how the Epicureans are in
an error, who cast Providence out of human life, and do not believe that
God takes care of the affairs of the world, nor that the universe is
governed and continued in being by that blessed and immortal nature, but
say that the world is carried along of its own accord, without a ruler
and a curator; which, were it destitute of a guide to conduct it,
as they imagine, it would be like ships without pilots, which we see
drowned by the winds, or like chariots without drivers, which are
overturned; so would the world be dashed to pieces by its being carried
without a Providence, and so perish, and come to nought. So that, by the
forementioned predictions of Daniel, those men seem to me very much to
err from the truth, who determine that God exercises no providence over
human affairs; for if that were the case, that the world went on by
mechanical necessity, we should not see that all things would come to
pass according to his prophecy. Now as to myself, I have so described
these matters as I have found them and read them; but if any one is
inclined to another opinion about them, let him enjoy his different
sentiments without any blame from me.



BOOK XI. Containing The Interval Of Two Hundred And Fifty-Three Years
And Five Months.

From The First Of Cyrus To The Death Of Alexander The Great.

CHAPTER 1. How Cyrus, King Of The Persians, Delivered The Jews Out Of
Babylon And Suffered Them To Return To Their Own Country And To Build
Their Temple, For Which Work He Gave Them Money.


1. In the first year of the reign of Cyrus [1] which was the seventieth
from the day that our people were removed out of their own land into
Babylon, God commiserated the captivity and calamity of these poor
people, according as he had foretold to them by Jeremiah the prophet,
before the destruction of the city, that after they had served
Nebuchadnezzar and his posterity, and after they had undergone that
servitude seventy years, he would restore them again to the land of
their fathers, and they should build their temple, and enjoy their
ancient prosperity. And these things God did afford them; for he stirred
up the mind of Cyrus, and made him write this throughout all Asia: "Thus
saith Cyrus the king: Since God Almighty hath appointed me to be king of
the habitable earth, I believe that he is that God which the nation of
the Israelites worship; for indeed he foretold my name by the prophets,
and that I should build him a house at Jerusalem, in the country of
Judea."

2. This was known to Cyrus by his reading the book which Isaiah left
behind him of his prophecies; for this prophet said that God had spoken
thus to him in a secret vision: "My will is, that Cyrus, whom I have
appointed to be king over many and great nations, send back my people
to their own land, and build my temple." This was foretold by Isaiah one
hundred and forty years before the temple was demolished. Accordingly,
when Cyrus read this, and admired the Divine power, an earnest desire
and ambition seized upon him to fulfill what was so written; so he
called for the most eminent Jews that were in Babylon, and said to them,
that he gave them leave to go back to their own country, and to rebuild
their city Jerusalem, [2] and the temple of God, for that he would be
their assistant, and that he would write to the rulers and governors
that were in the neighborhood of their country of Judea, that they
should contribute to them gold and silver for the building of the
temple, and besides that, beasts for their sacrifices.

3. When Cyrus had said this to the Israelites, the rulers of the two
tribes of Judah and Benjamin, with the Levites and priests, went in
haste to Jerusalem; yet did many of them stay at Babylon, as not willing
to leave their possessions; and when they were come thither, all the
king's friends assisted them, and brought in, for the building of the
temple, some gold, and some silver, and some a great many cattle and
horses. So they performed their vows to God, and offered the sacrifices
that had been accustomed of old time; I mean this upon the rebuilding of
their city, and the revival of the ancient practices relating to their
worship. Cyrus also sent back to them the vessels of God which king
Nebuchadnezzar had pillaged out of the temple, and had carried to
Babylon. So he committed these things to Mithridates, the treasurer, to
be sent away, with an order to give them to Sanabassar, that he might
keep them till the temple was built; and when it was finished, he might
deliver them to the priests and rulers of the multitude, in order to
their being restored to the temple. Cyrus also sent an epistle to the
governors that were in Syria, the contents whereof here follow:

"King Cyrus To Sisinnes And Sathrabuzanes Sendeth Greeting.

"I have given leave to as many of the Jews that dwell in my country as
please to return to their own country, and to rebuild their city, and
to build the temple of God at Jerusalem on the same place where it was
before. I have also sent my treasurer Mithridates, and Zorobabel, the
governor of the Jews, that they may lay the foundations of the temple,
and may build it sixty cubits high, and of the same latitude, making
three edifices of polished stones, and one of the wood of the country,
and the same order extends to the altar whereon they offer sacrifices to
God. I require also that the expenses for these things may be given
out of my revenues. Moreover, I have also sent the vessels which king
Nebuchadnezzar pillaged out of the temple, and have given them to
Mithridates the treasurer, and to Zorobabel the governor of the Jews,
that they may have them carried to Jerusalem, and may restore them to
the temple of God. Now their number is as follows: Fifty chargers of
gold, and five hundred of silver; forty Thericlean cups of gold, and
five hundred of silver; fifty basons of gold, and five hundred of
silver; thirty vessels for pouring [the drink-offerings], and three
hundred of silver; thirty vials of gold, and two thousand four hundred
of silver; with a thousand other large vessels. [3] I permit them to
have the same honor which they were used to have from their forefathers,
as also for their small cattle, and for wine and oil, two hundred and
five thousand and five hundred drachme; and for wheat flour, twenty
thousand and five hundred artabae; and I give order that these expenses
shall be given them out of the tributes due from Samaria. The priests
shall also offer these sacrifices according to the laws of Moses in
Jerusalem; and when they offer them, they shall pray to God for the
preservation of the king and of his family, that the kingdom of Persia
may continue. But my will is, that those who disobey these injunctions,
and make them void, shall be hung upon a cross, and their substance
brought into the king's treasury." And such was the import of this
epistle. Now the number of those that came out of captivity to
Jerusalem, were forty-two thousand four hundred and sixty-two.



CHAPTER 2. How Upon The Death Of Cyrus The Jews Were Hindered In
Building Of The Temple By The Cutheans, And The Neighboring Governors;
And How Cambyses Entirely Forbade The Jews To Do Any Such Thing.


1. When the foundations of the temple were laying, and when the Jews
were very zealous about building it, the neighboring nations, and
especially the Cutheans, whom Shalmanezer, king of Assyria, had brought
out of Persia and Media, and had planted in Samaria, when he carried the
people of Israel captives, besought the governors, and those that had
the care of such affairs, that they would interrupt the Jews, both in
the rebuilding of their city, and in the building of their temple. Now
as these men were corrupted by them with money, they sold the Cutheans
their interest for rendering this building a slow and a careless work,
for Cyrus, who was busy about other wars, knew nothing of all this; and
it so happened, that when he had led his army against the Massagetae, he
ended his life. [4] But when Cambyses, the son of Cyrus, had taken the
kingdom, the governors in Syria, and Phoenicia, and in the countries
of Amlnon, and Moab, and Samaria, wrote an epistle to Calnbyses;
whose contents were as follow: "To our lord Cambyses. We thy servants,
Rathumus the historiographer, and Semellius the scribe, and the rest
that are thy judges in Syria and Phoenicia, send greeting. It is fit,
O king, that thou shouldst know that those Jews which were carried to
Babylon are come into our country, and are building that rebellious
and wicked city, and its market-places, and setting up its walls,
and raising up the temple; know therefore, that when these things are
finished, they will not be willing to pay tribute, nor will they submit
to thy commands, but will resist kings, and will choose rather to rule
over others than be ruled over themselves. We therefore thought it
proper to write to thee, O king, while the works about the temple are
going on so fast, and not to overlook this matter, that thou mayst
search into the books of thy fathers, for thou wilt find in them that
the Jews have been rebels, and enemies to kings, as hath their city been
also, which, for that reason, hath been till now laid waste. We thought
proper also to inform thee of this matter, because thou mayst otherwise
perhaps be ignorant of it, that if this city be once inhabited and be
entirely encompassed with walls, thou wilt be excluded from thy passage
to Celesyria and Phoenicia."

2. When Cambyses had read the epistle, being naturally wicked, he was
irritated at what they told him, and wrote back to them as follows:
"Cambyses the king, to Rathumus the historiographer, to Beeltethmus, to
Semellius the scribe, and the rest that are in commission, and dwelling
in Samaria and Phoenicia, after this manner: I have read the epistle
that was sent from you; and I gave order that the books of my
forefathers should be searched into, and it is there found that this
city hath always been an enemy to kings, and its inhabitants have raised
seditions and wars. We also are sensible that their kings have been
powerful and tyrannical, and have exacted tribute of Celesyria and
Phoenicia. Wherefore I gave order, that the Jews shall not be permitted
to build that city, lest such mischief as they used to bring upon
kings be greatly augmented." When this epistle was read, Rathumus, and
Semellius the scribe, and their associates, got suddenly on horseback,
and made haste to Jerusalem; they also brought a great company
with them, and forbade the Jews to build the city and the temple.
Accordingly, these works were hindered from going on till the second
year of the reign of Darius, for nine years more; for Cambyses reigned
six years, and within that time overthrew Egypt, and when he was come
back, he died at Damascus.



CHAPTER 3. How After The Death Of Cambyses And The Slaughter Of The Magi
But Under The Reign Of Darius, Zorobabel Was Superior To The Rest In The
Solution Of Problems And Thereby Obtained This Favor Of The King, That
The Temple Should Be Built.


1. After the slaughter of file Magi, who, upon the death of Cambyses,
attained the government of the Persians for a year, those families which
were called the seven families of the Persians appointed Darius, the son
of Hystaspes, to be their king. Now he, while he was a private man, had
made a vow to God, that if he came to be king, he would send all the
vessels of God that were in Babylon to the temple at Jerusalem. Now it
so fell out, that about this time Zorobabel, who had been made governor
of the Jews that had been in captivity, came to Darius, from Jerusalem;
for there had been an old friendship between him and the king. He was
also, with two others, thought worthy to be guard of the king's body;
and obtained that honor which he hoped for.

2. Now, in the first year of the king's reign, Darius feasted those
that were about him, and those born in his house, with the rulers of
the Medes, and princes of the Persians, and the toparchs of India and
Ethiopia, and the generals of the armies of his hundred and twenty-seven
provinces. But when they had eaten and drunk to satiety, and abundantly,
they every one departed to go to bed at their own houses, and Darius the
king went to bed; but after he had rested a little part of the night, he
awaked, and not being able to sleep any more, he fell into conversation
with the three guards of his body, and promised, that to him who should
make an oration about points that he should inquire of, such as should
be most agreeable to truth, and to the dictates of wisdom, he would
grant it as a reward of his victory, to put on a purple garment, and
to drink in cups of gold, and to sleep upon gold, and to have a chariot
with bridles of gold, and a head tire of fine linen, and a chain of gold
about his neck, and to sit next to himself, on account of his wisdom;
"and," says he, "he shall be called my cousin." Now when he had promised
to give them these gifts, he asked the first of them, "Whether wine was
not the strongest?"--the second, "Whether kings were not such?"--and
the third, "Whether women were not such? or whether truth was not the
strongest of all?" When he had proposed that they should make their
inquiries about these problems, he went to rest; but in the morning he
sent for his great men, his princes, and toparchs of Persia and Media,
and set himself down in the place where he used to give audience, and
bid each of the guards of his body to declare what they thought proper
concerning the proposed questions, in the hearing of them all.

3. Accordingly, the first of them began to speak of the strength of
wine, and demonstrated it thus: "When," said he, "I am to give my
opinion of wine, O you men, I find that it exceeds every thing, by the
following indications: It deceives the mind of those that drink it, and
reduces that of the king to the same state with that of the orphan, and
he who stands in need of a tutor; and erects that of the slave to the
boldness of him that is free; and that of the needy becomes like that
of the rich man, for it changes and renews the souls of men when it
gets into them; and it quenches the sorrow of those that are under
calamities, and makes men forget the debts they owe to others, and makes
them think themselves to be of all men the richest; it makes them talk
of no small things, but of talents, and such other names as become
wealthy men only; nay more, it makes them insensible of their
commanders, and of their kings, and takes away the remembrance of their
friends and companions, for it arms men even against those that are
dearest to them, and makes them appear the greatest strangers to them;
and when they are become sober, and they have slept out their wine in
the night, they arise without knowing any thing they have done in their
cups. I take these for signs of power, and by them discover that wine is
the strongest and most insuperable of all things."

4. As soon as the first had given the forementioned demonstrations of
the strength of wine, he left off; and the next to him began to speak
about the strength of a king, and demonstrated that it was the strongest
of all, and more powerful than any thing else that appears to have any
force or wisdom. He began his demonstration after the following manner;
and said, "They are men who govern all things; they force the earth and
the sea to become profitable to them in what they desire, and over these
men do kings rule, and over them they have authority. Now those who rule
over that animal which is of all the strongest and most powerful,
must needs deserve to be esteemed insuperable in power and force. For
example, when these kings command their subjects to make wars, and
undergo dangers, they are hearkened to; and when they send them against
their enemies, their power is so great that they are obeyed. They
command men to level mountains, and to pull down walls and towers; nay,
when they are commanded to be killed and to kill, they submit to it,
that they may not appear to transgress the king's commands; and when
they have conquered, they bring what they have gained in the war to the
king. Those also who are not soldiers, but cultivate the ground, and
plough it, and when, after they have endured the labor and all the
inconveniences of such works of husbandry, they have reaped and gathered
in their fruits, they bring tributes to the king; and whatsoever it
is which the king says or commands, it is done of necessity, and that
without any delay, while he in the mean time is satiated with all sorts
of food and pleasures, and sleeps in quiet. He is guarded by such as
watch, and such as are, as it were, fixed down to the place through
fear; for no one dares leave him, even when he is asleep, nor does any
one go away and take care of his own affairs; but he esteems this one
thing the only work of necessity, to guard the king, and accordingly to
this he wholly addicts himself. How then can it be otherwise, but that
it must appear that the king exceeds all in strength, while so great a
multitude obeys his injunctions?"

5. Now when this man had held his peace, the third of them, who was
Zorobabel, began to instruct them about women, and about truth, who said
thus: "Wine is strong, as is the king also, whom all men obey, but women
are superior to them in power; for it was a woman that brought the king
into the world; and for those that plant the vines and make the wine,
they are women who bear them, and bring them up: nor indeed is there any
thing which we do not receive from them; for these women weave garments
for us, and our household affairs are by their means taken care of, and
preserved in safety; nor can we live separate from women. And when we
have gotten a great deal of gold and silver, and any other thing that
is of great value, and deserving regard, and see a beautiful woman,
we leave all these things, and with open mouth fix our eyes upon her
countenance, and are willing to forsake what we have, that we may enjoy
her beauty, and procure it to ourselves. We also leave father, and
mother, and the earth that nourishes us, and frequently forget our
dearest friends, for the sake of women; nay, we are so hardy as to lay
down our lives for them. But what will chiefly make you take notice of
the strength of women is this that follows: Do not we take pains, and
endure a great deal of trouble, and that both by land and sea, and when
we have procured somewhat as the fruit of our labors, do not we bring
them to the women, as to our mistresses, and bestow them upon them? Nay,
I once saw the king, who is lord of so many people, smitten on the face
by Apame, the daughter of Rabsases Themasius, his concubine, and his
diadem taken away from him, and put upon her own head, while he bore it
patiently; and when she smiled he smiled, and when she was angry he was
sad; and according to the change of her passions, he flattered his wife,
and drew her to reconciliation by the great humiliation of himself to
her, if at my time he saw her displeased at him."

6. And when the princes and rulers looked one upon another, he began
to speak about truth; and he said, "I have already demonstrated how
powerful women are; but both these women themselves, and the king
himself, are weaker than truth; for although the earth be large, and the
heaven high, and the course of the sun swift, yet are all these moved
according to the will of God, who is true and righteous, for which cause
we also ought to esteem truth to be the strongest of all things, and
that what is unrighteous is of no force against it. Moreover, all things
else that have any strength are mortal and short-lived, but truth is
a thing that is immortal and eternal. It affords us not indeed such a
beauty as will wither away by time, nor such riches as may be taken away
by fortune, but righteous rules and laws. It distinguishes them from
injustice, and puts what is unrighteous to rebuke." [5]

7. So when Zorobabel had left off his discourse about truth, and the
multitude had cried out aloud that he had spoken the most wisely, and
that it was truth alone that had immutable strength, and such as never
would wax old, the king commanded that he should ask for somewhat over
and above what he had promised, for that he would give it him because
of his wisdom, and that prudence wherein he exceeded the rest; "and thou
shalt sit with me," said the king, "and shalt be called my cousin." When
he had said this, Zorobabel put him in mind of the vow he had made in
case he should ever have the kingdom. Now this vow was, "to rebuild
Jerusalem, and to build therein the temple of God; as also to restore
the vessels which Nebuchadnezzar had pillaged, and carried to Babylon.
And this," said he, "is that request which thou now permittest me to
make, on account that I have been judged to be wise and understanding."

8. So the king was pleased with what he had said, and arose and kissed
him; and wrote to the toparchs and governors, and enjoined them to
conduct Zorobabel and those that were going with him to build the
temple. He also sent letters to those rulers that were in Syria and
Phoenicia to cut down and carry cedar trees from Lebanon to Jerusalem,
and to assist him in building the city. He also wrote to them, that all
the captives who should go to Judea should be free; and he prohibited
his deputies and governors to lay any king's taxes upon the Jews; he
also permitted that they should have all that land which they could
possess themselves of without tributes. He also enjoined the Idumeans
and Samaritans, and the inhabitants of Celesyria, to restore those
villages which they had taken from the Jews; and that, besides all this,
fifty talents should be given them for the building of the temple.
He also permitted them to offer their appointed sacrifices, and that
whatsoever the high priest and the priests wanted, and those sacred
garments wherein they used to worship God, should be made at his own
charges; and that the musical instruments which the Levites used in
singing hymns to God should be given them. Moreover, he charged them,
that portions of land should be given to those that guarded the city
and the temple, as also a determinate sum of money every year for their
maintenance; and withal he sent the vessels. And all that Cyrus intended
to do before him relating to the restoration of Jerusalem, Darius also
ordained should be done accordingly.

9. Now when Zorobabel had obtained these grants from the king, he went
out of the palace, and looking up to heaven, he began to return thanks
to God for the wisdom he had given him, and the victory he had gained
thereby, even in the presence of Darius himself; for, said he, "I had
not been thought worthy of these advantages, O Lord, unless thou hadst
been favorable to me." When therefore he had returned these thanks to
God for the present circumstances he was in, and had prayed to him to
afford him the like favor for the time to come, he came to Babylon, and
brought the good news to his countrymen of what grants he had procured
for them from the king; who, when they heard the same, gave thanks also
to God that he restored the land of their forefathers to them again. So
they betook themselves to drinking and eating, and for seven days
they continued feasting, and kept a festival, for the rebuilding and
restoration of their country: after this they chose themselves rulers,
who should go up to Jerusalem, out of the tribes of their forefathers,
with their wives, and children, and cattle, who traveled to Jerusalem
with joy and pleasure, under the conduct of those whom Darius sent along
with them, and making a noise with songs, and pipes, and cymbals.
The rest of the Jewish multitude also besides accompanied them with
rejoicing.

10. And thus did these men go, a certain and determinate number out of
every family, though I do not think it proper to recite particularly the
names of those families, that I may not take off the mind of my readers
from the connexion of the historical facts, and make it hard for them
to follow the coherence of my narrations; but the sum of those that went
up, above the age of twelve years, of the tribes of Judah and Benjamin,
was four hundred and sixty-two myriads and eight thousand [6] the
Levites were seventy-four; the number of the women and children mixed
together was forty thousand seven hundred and forty-two; and besides
these, there were singers of the Levites one hundred and twenty-eight,
and porters one hundred and ten, and of the sacred ministers three
hundred and ninety-two; there were also others besides these, who
said they were of the Israelites, but were not able to show their
genealogies, six hundred and sixty-two: some there were also who were
expelled out of the number and honor of the priests, as having married
wives whose genealogies they could not produce, nor were they found in
the genealogies of the Levites and priests; they were about five hundred
and twenty-five: the multitude also of servants that followed those that
went up to Jerusalem were seven thousand three hundred and thirty-seven;
the singing men and singing women were two hundred and forty-five; the
camels were four hundred and thirty-five; the beasts used to the yoke
were five thousand five hundred and twenty-five; and the governors of
all this multitude thus numbered were Zorobabel, the son of Salathiel,
of the posterity of David, and of the tribe of Judah; and Jeshua, the
son of Josedek the high priest; and besides these there were Mordecai
and Serebeus, who were distinguished from the multitude, and were
rulers, who also contributed a hundred pounds of gold, and five thousand
of silver. By this means therefore the priests and the Levites, and a
certain part of the entire people of the Jews that were in Babylon, came
and dwelt in Jerusalem; but the rest of the multitude returned every one
to their own countries.



CHAPTER 4. How The Temple Was Built While The Cutheans Endeavored In
Vain To Obstruct The Work.


1. Now in the seventh month after they were departed out of Babylon,
both Jeshua the high priest, and Zorobabel the governor, sent messengers
every way round about, and gathered those that were in the country
together to Jerusalem universally, who came very gladly thither. He then
built the altar on the same place it had formerly been built, that they
might offer the appointed sacrifices upon it to God, according to
the laws of Moses. But while they did this, they did not please the
neighboring nations, who all of them bare an ill-will to them. They also
celebrated the feast of tabernacles at that time, as the legislator had
ordained concerning it; and after they offered sacrifices, and what were
called the daily sacrifices, and the oblations proper for the Sabbaths,
and for all the holy festivals. Those also that had made vows performed
them, and offered their sacrifices from the first day of the seventh
month. They also began to build the temple, and gave a great deal of
money to the masons and to the carpenters, and what was necessary for
the maintenance of the workmen. The Sidonians also were very willing and
ready to bring the cedar trees from Libanus, to bind them together, and
to make a united float of them, and to bring them to the port of Joppa,
for that was what Cyrus had commanded at first, and what was now done at
the command of Darius.

2. In the second year of their coming to Jerusalem, as the Jews were
there in the second month, the building of the temple went on apace; and
when they had laid its foundations on the first day of the second month
of that second year, they set, as overseers of the work, such Levites
as were full twenty years old; and Jeshua and his sons and brethren, and
Codmiel the brother of Judas, the son of Aminadab, with his sons; and
the temple, by the great diligence of those that had the care of it, was
finished sooner than any one would have expected. And when the temple
was finished, the priests, adorned with their accustomed garments, stood
with their trumpets, while the Levites, and the sons of Asaph, stood
and sung hymns to God, according as David first of all appointed them
to bless God. Now the priests and Levites, and the elder part of
the families, recollecting with themselves how much greater and more
sumptuous the old temple had been, seeing that now made how much
inferior it was, on account of their poverty, to that which had been
built of old, considered with themselves how much their happy state was
sunk below what it had been of old, as well as their temple. Hereupon
they were disconsolate, and not able to contain their grief, and
proceeded so far as to lament and shed tears on those accounts; but
the people in general were contented with their present condition; and
because they were allowed to build them a temple, they desired no
more, and neither regarded nor remembered, nor indeed at all tormented
themselves with the comparison of that and the former temple, as if this
were below their expectations; but the wailing of the old men and of the
priests, on account of the deficiency of this temple, in their opinion,
if compared with that which had been demolished, overcame the sounds of
the trumpets and the rejoicing of the people.

3. But when the Samaritans, who were still enemies to the tribes of
Judah and Benjamin, heard the sound of the trumpets, they came running
together, and desired to know what was the occasion of this tumult;
and when they perceived that it was from the Jews, who had been carried
captive to Babylon, and were rebuilding their temple, they came to
Zorobabel and to Jeshua, and to the heads of the families, and desired
that they would give them leave to build the temple with them, and to be
partners with them in building it; for they said, "We worship their
God, and especially pray to him, and are desirous of their religious
settlement, and this ever since Shalmanezer, the king of Assyria,
transplanted us out of Cuthah and Media to this place." When they
said thus, Zorobabel and Jeshua the high priest, and the heads of the
families of the Israelites, replied to them, that it was impossible for
them to permit them to be their partners, whilst they [only] had been
appointed to build that temple at first by Cyrus, and now by Darius,
although it was indeed lawful for them to come and worship there if they
pleased, and that they could allow them nothing but that in common with
them, which was common to them with all other men, to come to their
temple and worship God there.

4. When the Cuthearts heard this, for the Samaritans have that
appellation, they had indignation at it, and persuaded the nations of
Syria to desire of the governors, in the same manner as they had
done formerly in the days of Cyrus, and again in the days of Cambyses
afterwards, to put a stop to the building of the temple, and to endeavor
to delay and protract the Jews in their zeal about it. Now at this time
Sisinnes, the governor of Syria and Phoenicia, and Sathrabuzanes, with
certain others, came up to Jerusalem, and asked the rulers of the Jews,
by whose grant it was that they built the temple in this manner, since
it was more like to a citadel than a temple? and for what reason it was
that they built cloisters and walls, and those strong ones too, about
the city? To which Zorobabel and Jeshua the high priest replied, that
they were the servants of God Almighty; that this temple was built for
him by a king of theirs, that lived in great prosperity, and one that
exceeded all men in virtue; and that it continued a long time, but that
because of their fathers' impiety towards God, Nebuchadnezzar, king
of the Babylonians and of the Chaldeans, took their city by force,
and destroyed it, and pillaged the temple, and burnt it down, and
transplanted the people whom he had made captives, and removed them to
Babylon; that Cyrus, who, after him, was king of Babylonia and Persia,
wrote to them to build the temple, and committed the gifts and vessels,
and whatsoever Nebuchadnezzar had carried out of it, to Zorobabel,
and Mithridates the treasurer; and gave order to have them carried to
Jerusalem, and to have them restored to their own temple, when it was
built; for he had sent to them to have that done speedily, and commanded
Sanabassar to go up to Jerusalem, and to take care of the building
of the temple; who, upon receiving that epistle from Cyrus, came, and
immediately laid its foundations; "and although it hath been in building
from that time to this, it hath not yet been finished, by reason of the
malignity of our enemies. If therefore you have a mind, and think it
proper, write this account to Darius, that when he hath consulted the
records of the kings, he may find that we have told you nothing that is
false about this matter."

5. When Zorobabel and the high priest had made this answer, Sisinnes,
and those that were with him, did not resolve to hinder the building,
until they had informed king Darius of all this. So they immediately
wrote to him about these affairs; but as the Jews were now under
terror, and afraid lest the king should change his resolutions as to the
building of Jerusalem and of the temple, there were two prophets at that
time among them, Haggai and Zechariah, who encouraged them, and bid them
be of good cheer, and to suspect no discouragement from the Persians,
for that God foretold this to them. So, in dependence on those prophets,
they applied themselves earnestly to building, and did not intermit one
day.

6. Now Darius, when the Samaritans had written to him, and in their
epistle had accused the Jews, how they fortified the city, and built
the temple more like to a citadel than to a temple; and said, that their
doings were not expedient for the king's affairs; and besides, they
showed the epistle of Cambyses, wherein he forbade them to build the
temple: and when Darius thereby understood that the restoration of
Jerusalem was not expedient for his affairs, and when he had read the
epistle that was brought him from Sisinnes, and those that were with
him, he gave order that what concerned these matters should be sought
for among the royal records. Whereupon a book was found at Ecbatana, in
the tower that was in Media, wherein was written as follows: "Cyrus the
king, in the first year of his reign, commanded that the temple should
be built in Jerusalem; and the altar in height threescore cubits, and
its breadth of the same, with three edifices of polished stone, and one
edifice of stone of their own country; and he ordained that the expenses
of it should be paid out of the king's revenue. He also commanded that
the vessels which Nebuchadnezzar had pillaged [out of the temple], and
had carried to Babylon, should be restored to the people of Jerusalem;
and that the care of these things should belong to Sanabassar, the
governor and president of Syria and Phoenicia, and his associates, that
they may not meddle with that place, but may permit the servants of God,
the Jews and their rulers, to build the temple. He also ordained that
they should assist them in the work; and that they should pay to the
Jews, out of the tribute of the country where they were governors, on
account of the sacrifices, bulls, and rams, and lambs, and kids of the
goats, and fine flour, and oil, and wine, and all other things that
the priests should suggest to them; and that they should pray for the
preservation of the king, and of the Persians; and that for such as
transgressed any of these orders thus sent to them, he commanded that
they should be caught, and hung upon a cross, and their substance
confiscated to the king's use. He also prayed to God against them, that
if any one attempted to hinder the building of the temple, God would
strike him dead, and thereby restrain his wickedness."

7. When Darius had found this book among the records of Cyrus, he wrote
an answer to Sisinnes and his associates, whose contents were these:
"King Darius to Sisinnes the governor, and to Sathrabuzanes, sendeth
greeting. Having found a copy of this epistle among the records of
Cyrus, I have sent it you; and I will that all things be done as is
therein written. Fare ye well." So when Sisinnes, and those that were
with him, understood the intention of the king, they resolved to follow
his directions entirely for the time to come. So they forwarded the
sacred works, and assisted the elders of the Jews, and the princes of
the Sanhedrim; and the structure of the temple was with great diligence
brought to a conclusion, by the prophecies of Haggai and Zechariah,
according to God's commands, and by the injunctions of Cyrus and Darius
the kings. Now the temple was built in seven years' time. And in the
ninth year of the reign of Darius, on the twenty-third day of the
twelfth month, which is by us called Adar, but by the Macedonians
Dystrus, the priests, and Levites, and the other multitude of the
Israelites, offered sacrifices, as the renovation of their former
prosperity after their captivity, and because they had now the temple
rebuilt, a hundred bulls, two hundred rains, four hundred lambs, and
twelve kids of the goats, according to the number of their tribes, [for
so many are the tribes of the Israelites,] and this last for the sins of
every tribe. The priests also and the Levites set the porters at every
gate, according to the laws of Moses. The Jews also built the cloisters
of the inner temple that were round about the temple itself.

8. And as the feast of unleavened bread was at hand, in the first month,
which, according to the Macedonians, is called Xanthicus, but according
to us Nisan, all the people ran together out of the villages to the
city, and celebrated the festival, having purified themselves, with
their wives and children, according to the law of their country;
and they offered the sacrifice which was called the Passover, on the
fourteenth day of the same month, and feasted seven days, and spared
for no cost, but offered whole burnt-offerings to God, and performed
sacrifices of thanksgiving, because God had led them again to the land
of their fathers, and to the laws thereto belonging, and had rendered
the mind of the king of Persia favorable to them. So these men offered
the largest sacrifices on these accounts, and used great magnificence
in the worship of God, and dwelt in Jerusalem, and made use of a form of
government that was aristocratical, but mixed with an oligarchy, for the
high priests were at the head of their affairs, until the posterity of
the Asamoneans set up kingly government; for before their captivity,
and the dissolution of their polity, they at first had kingly government
from Saul and David for five hundred and thirty-two years, six months,
and ten days; but before those kings, such rulers governed them as were
called judges and monarchs. Under this form of government they continued
for more than five hundred years after the death of Moses, and of Joshua
their commander. And this is the account I had to give of the Jews who
had been carried into captivity, but were delivered from it in the times
of Cyrus and Darius.

9. [7] But the Samaritans, being evil and enviously disposed to the
Jews, wrought them many mischiefs, by reliance on their riches, and by
their pretense that they were allied to the Persians, on account that
thence they came; and whatsoever it was that they were enjoined to pay
the Jews by the king's order out of their tributes for the sacrifices,
they would not pay it. They had also the governors favorable to them,
and assisting them for that purpose; nor did they spare to hurt them,
either by themselves or by others, as far as they were able. So the Jews
determined to send an embassage to king Darius, in favor of the people
of Jerusalem, and in order to accuse the Samaritans. The ambassadors
were Zorobabel, and four others of the rulers; and as soon as the king
knew from the ambassadors the accusations and complaints they brought
against the Samaritans, he gave them an epistle to be carried to the
governors and council of Samaria; the contents of which epistle were
these: "King Darius to Tanganas and Sambabas, the governors of the
Sainaritans, to Sadraces and Bobelo, and the rest of their fellow
servants that are in Samaria: Zorobabel, Ananias, and Mordecai, the
ambassadors of the Jews, complain of you, that you obstruct them in the
building of the temple, and do not supply them with the expenses which I
commanded you to do for the offering their sacrifices. My will therefore
is this, That upon the reading of this epistle, you supply them with
whatsoever they want for their sacrifices, and that out of the royal
treasury, of the tributes of Samaria, as the priest shall desire, that
they may not leave off offering their daily sacrifices, nor praying
to God for me and the Persians." And these were the contents of that
epistle.



CHAPTER 5. How Xerxes The Son Of Darius Was Well Disposed To The Jews;
As Also Concerning Esdras And Nehemiah.


1. Upon the death of Darius, Xerxes his son took the kingdom, who, as he
inherited his father's kingdom, so did he inherit his piety towards God,
and honor of him; for he did all things suitably to his father relating
to Divine worship, and he was exceeding friendly to the Jews. Now about
this time a son of Jeshua, whose name was Joacim, was the high priest.
Moreover, there was now in Babylon a righteous man, and one that enjoyed
a great reputation among the multitude. He was the principal priest of
the people, and his name was Esdras. He was very skillful in the laws of
Moses, and was well acquainted with king Xerxes. He had determined to
go up to Jerusalem, and to take with him some of those Jews that were in
Babylon; and he desired that the king would give him an epistle to the
governors of Syria, by which they might know who he was. Accordingly,
the king wrote the following epistle to those governors: "Xerxes, king
of kings, to Esdras the priest, and reader of the Divine law, greeting.
I think it agreeable to that love which I bear to mankind, to permit
those of the Jewish nation that are so disposed, as well as those of
the priests and Levites that are in our kingdom, to go together to
Jerusalem. Accordingly, I have given command for that purpose; and let
every one that hath a mind go, according as it hath seemed good to me,
and to my seven counselors, and this in order to their review of the
affairs of Judea, to see whether they be agreeable to the law of God.
Let them also take with them those presents which I and my friends have
vowed, with all that silver and gold that is found in the country of
the Babylonians, as dedicated to God, and let all this be carried to
Jerusalem to God for sacrifices. Let it also be lawful for thee and thy
brethren to make as many vessels of silver and gold as thou pleasest.
Thou shalt also dedicate those holy vessels which have been given
thee, and as many more as thou hast a mind to make, and shall take the
expenses out of the king's treasury. I have, moreover, written to the
treasurers of Syria and Phoenicia, that they take care of those affairs
that Esdras the priest, and reader of the laws of God, is sent about.
And that God may not be at all angry with me, or with my children, I
grant all that is necessary for sacrifices to God, according to the
law, as far as a hundred cori of wheat. And I enjoin you not to lay any
treacherous imposition, or any tributes, upon their priests or Levites,
or sacred singers, or porters, or sacred servants, or scribes of the
temple. And do thou, O Esdras, appoint judges according to the wisdom
[given thee] of God, and those such as understand the law, that they may
judge in all Syria and Phoenicia; and do thou instruct those also which
are ignorant of it, that if any one of thy countrymen transgress the law
of God, or that of the king, he may be punished, as not transgressing it
out of ignorance, but as one that knows it indeed, but boldly despises
and contemns it; and such may be punished by death, or by paying fines.
Farewell."

2. When Esdras had received this epistle, he was very joyful, and began
to worship God, and confessed that he had been the cause of the king's
great favor to him, and that for the same reason he gave all the thanks
to God. So he read the epistle at Babylon to those Jews that were there;
but he kept the epistle itself, and sent a copy of it to all those of
his own nation that were in Media. And when these Jews had understood
what piety the king had towards God, and what kindness he had for
Esdras, they were all greatly pleased; nay, many of them took their
effects with them, and came to Babylon, as very desirous of going down
to Jerusalem; but then the entire body of the people of Israel remained
in that country; wherefore there are but two tribes in Asia and Europe
subject to the Iomans, while the ten tribes are beyond Euphrates till
now, and are an immense multitude, and not to be estimated by numbers.
Now there came a great number of priests, and Levites, and porters, and
sacred singers, and sacred servants to Esdras. So he gathered those that
were in the captivity together beyond Euphrates, and staid there three
days, and ordained a fast for them, that they might make their prayers
to God for their preservation, that they might suffer no misfortunes by
the way, either from their enemies, or from any other ill accident;
for Esdras had said beforehand that he had told the king how God would
preserve them, and so he had not thought fit to request that he would
send horsemen to conduct them. So when they had finished their prayers,
they removed from Euphrates on the twelfth day of the first month of the
seventh year of the reign of Xerxes, and they came to Jerusalem on the
fifth month of the same year. Now Esdras presented the sacred money to
the treasurers, who were of the family of the priests, of silver six
hundred and fifty talents, vessels of silver one hundred talents,
vessels of gold twenty talents, vessels of brass, that was more precious
than gold, [8] twelve talents by weight; for these Presents had been
made by the king and his counselors, and by all the Israelites that
staid at Babylon. So when Esdras had delivered these things to
the priests, he gave to God, as the appointed sacrifices of whole
burnt-offerings, twelve bulls on account of the common preservation
of the people, ninety rams, seventy-two lambs, and twelve kids of the
goats, for the remission of sins. He also delivered the king's epistle
to the king's officers, and to the governors of Celesyria and Phoenicia;
and as they were under a necessity of doing what was enjoined by
him, they honored our nation, and were assistant to them in all their
necessities.

3. Now these things were truly done under the conduct of Esdras; and he
succeeded in them, because God esteemed him worthy of the success of
his conduct, on account of his goodness and righteousness. But some
time afterward there came some persons to him, and brought an accusation
against certain of the multitude, and of the priests and Levites, who
had transgressed their settlement, and dissolved the laws of their
country, by marrying strange wives, and had brought the family of the
priests into confusion. These persons desired him to support the laws,
lest God should take up a general anger against them all, and reduce
them to a calamitous condition again. Hereupon he rent his garment
immediately, out of grief, and pulled off the hair of his head and
beard, and cast himself upon the ground, because this crime had reached
the principal men among the people; and considering that if he should
enjoin them to cast out their wives, and the children they had by them,
he should not be hearkener to, he continued lying upon the ground.
However, all the better sort came running to him, who also themselves
wept, and partook of the grief he was under for what had been done.
So Esdras rose up from the ground, and stretched out his hands towards
heaven, and said that he was ashamed to look towards it, because of the
sins which the people had committed, while they had cast out of
their memories what their fathers had undergone on account of their
wickedness; and he besought God, who had saved a seed and a remnant out
of the calamity and captivity they had been in, and had restored them
again to Jerusalem, and to their own land, and had obliged the kings of
Persia to have compassion on them, that he would also forgive them their
sins they had now committed, which, though they deserved death, yet, was
it agreeable to the mercy of God, to remit even to these the punishment
due to them.

4. After Esdras had said this, he left off praying; and when all those
that came to him with their wives and children were under lamentation,
one whose name was Jechonias, a principal man in Jerusalem, came to
him, and said that they had sinned in marrying strange wives; and
he persuaded him to adjure them all to cast those wives out, and the
children born of them, and that those should be punished who would not
obey the law. So Esdras hearkened to this advice, and made the heads of
the priests, and of the Levites, and of the Israelites, swear that they
would put away those wives and children, according to the advice of
Jechonias. And when he had received their oaths, he went in haste out
of the temple into the chamber of Johanan, the son of Eliasib, and as
he had hitherto tasted nothing at all for grief, so he abode there that
day. And when proclamation was made, that all those of the captivity
should gather themselves together to Jerusalem, and those that did not
meet there in two or three days should be banished from the multitude,
and that their substance should b appropriated to the uses of the
temple, according to the sentence of the elders, those that were of the
tribes of Judah and Benjamin came together in three days, viz. on the
twentieth day of the ninth month, which, according to the Hebrews, is
called Tebeth, and according to the Macedonians, Apelleius. Now as they
were sitting in the upper room of the temple, where the elders also
were present, but were uneasy because of the cold, Esdras stood up and
accused them, and told them that they had sinned in marrying wives that
were not of their own nation; but that now they would do a thing both
pleasing to God, and advantageous to themselves, if they would put those
wives away. Accordingly, they all cried out that they would do so. That,
however, the multitude was great, and that the season of the year was
winter, and that this work would require more than one or two days.
"Let their rulers, therefore, [said they,] and those that have married
strange wives, come hither at a proper time, while the elders of every
place, that are in common to estimate the number of those that have thus
married, are to be there also." Accordingly, this was resolved on by
them, and they began the inquiry after those that had married strange
wives on the first day of the tenth month, and continued the inquiry to
the first day of the next month, and found a great many of the
posterity of Jeshua the high priest, and of the priests and Levites, and
Israelites, who had a greater regard to the observation of the law than
to their natural affection, [9] and immediately cast out their wives,
and the children which were born of them. And in order to appease God,
they offered sacrifices, and slew rams, as oblations to him; but it does
not seem to me to be necessary to set down the names of these men.
So when Esdras had reformed this sin about the marriages of the
forementioned persons, he reduced that practice to purity, so that it
continued in that state for the time to come.

5. Now when they kept the feast of tabernacles in the seventh month [10]
and almost all the people were come together to it, they went up to the
open part of the temple, to the gate which looked eastward, and desired
of Esdras that the laws of Moses might be read to them. Accordingly, he
stood in the midst of the multitude and read them; and this he did
from morning to noon. Now, by hearing the laws read to them, they were
instructed to be righteous men for the present and for the future; but
as for their past offenses, they were displeased at themselves, and
proceeded to shed tears on their account, as considering with themselves
that if they had kept the law, they had endured none of these
miseries which they had experienced. But when Esdras saw them in that
disposition, he bade them go home, and not weep, for that it was a
festival, and that they ought not to weep thereon, for that it was not
lawful so to do. [11] He exhorted them rather to proceed immediately to
feasting, and to do what was suitable to a feast, and what was agreeable
to a day of joy; but to let their repentance and sorrow for their former
sins be a security and a guard to them, that they fell no more into the
like offenses. So upon Esdras's exhortation they began to feast;
and when they had so done for eight days, in their tabernacles, they
departed to their own homes, singing hymns to God, and returning thanks
to Esdras for his reformation of what corruptions had been introduced
into their settlement. So it came to pass, that after he had obtained
this reputation among the people, he died an old man, and was buried in
a magnificent manner at Jerusalem. About the same time it happened also
that Joacim, the high priest, died; and his son Eliasib succeeded in
the high priesthood. 6. Now there was one of those Jews that had
been carried captive who was cup-bearer to king Xerxes; his name was
Nehemiah. As this man was walking before Susa, the metropolis of the
Persians, he heard some strangers that were entering the city, after a
long journey, speaking to one another in the Hebrew tongue; so he went
to them, and asked them whence they came. And when their answer was,
that they came from Judea, he began to inquire of them again in what
state the multitude was, and in what condition Jerusalem was; and when
they replied that they were in a bad state [12] for that their walls
were thrown down to the ground, and that the neighboring nations did a
great deal of mischief to the Jews, while in the day time they overran
the country, and pillaged it, and in the night did them mischief,
insomuch that not a few were led away captive out of the country, and
out of Jerusalem itself, and that the roads were in the day time found
full of dead men. Hereupon Nehemiah shed tears, out of commiseration of
the calamities of his countrymen; and, looking up to heaven, he said,
"How long, O Lord, wilt thou overlook our nation, while it suffers so
great miseries, and while we are made the prey and spoil of all men?"
And while he staid at the gate, and lamented thus, one told him that the
king was going to sit down to supper; so he made haste, and went as he
was, without wishing himself, to minister to the king in his office of
cup-bearer. But as the king was very pleasant after supper, and more
cheerful than usual, he cast his eyes on Nehemiah, and seeing him look
sad, he asked him why he was sad. Whereupon he prayed to God to give him
favor, and afford him the power of persuading by his words, and said,
"How can I, O king, appear otherwise than thus, and not be in trouble,
while I hear that the walls of Jerusalem, the city where are the
sepulchers of my fathers, are thrown down to the ground, and that its
gates are consumed by fire? But do thou grant me the favor to go and
build its wall, and to finish the building of the temple." Accordingly,
the king gave him a signal that he freely granted him what he asked;
and told him that he should carry an epistle to the governors, that they
might pay him due honor, and afford him whatsoever assistance he wanted,
and as he pleased. "Leave off thy sorrow then," said the king, "and
be cheerful in the performance of thy office hereafter." So Nehemiah
worshipped God, and gave the king thanks for his promise, and cleared up
his sad and cloudy countenance, by the pleasure he had from the king's
promises. Accordingly, the king called for him the next day, and gave
him an epistle to be carried to Adeus, the governor of Syria, and
Phoenicia, and Samaria; wherein he sent to him to pay due honor to
Nehemiah, and to supply him with what he wanted for his building.

7. Now when he was come to Babylon, and had taken with him many of his
countrymen, who voluntarily followed him, he came to Jerusalem in the
twenty and fifth year of the reign of Xerxes. And when he had shown the
epistles to God [13] he gave them to Adeus, and to the other governors.
He also called together all the people to Jerusalem, and stood in the
midst of the temple, and made the following speech to them: "You know, O
Jews, that God hath kept our fathers, Abraham, and Isaac, and Jacob, in
mind continually, and for the sake of their righteousness hath not
left off the care of you. Indeed he hath assisted me in gaining this
authority of the king to raise up our wall, and finish what is wanting
of the temple. I desire you, therefore who well know the ill-will
our neighboring nations bear to us, and that when once they are made
sensible that we are in earnest about building, they will come upon us,
and contrive many ways of obstructing our works, that you will, in
the first place, put your trust in God, as in him that will assist us
against their hatred, and to intermit building neither night nor day,
but to use all diligence, and to hasten on the work, now we have this
especial opportunity for it." When he had said this, he gave order that
the rulers should measure the wall, and part the work of it among the
people, according to their villages and cities, as every one's ability
should require. And when he had added this promise, that he himself,
with his servants, would assist them, he dissolved the assembly. So the
Jews prepared for the work: that is the name they are called by from
the day that they came up from Babylon, which is taken from the tribe
of Judah, which came first to these places, and thence both they and the
country gained that appellation.

8. But now when the Ammonites, and Moabites, and Samaritans, and all
that inhabited Celesyria, heard that the building went on apace, they
took it heinously, and proceeded to lay snares for them, and to hinder
their intentions. They also slew many of the Jews, and sought how they
might destroy Nehemiah himself, by hiring some of the foreigners to
kill him. They also put the Jews in fear, and disturbed them, and spread
abroad rumors, as if many nations were ready to make an expedition
against them, by which means they were harassed, and had almost left off
the building. But none of these things could deter Nehemiah from being
diligent about the work; he only set a number of men about him as
a guard to his body, and so unweariedly persevered therein, and was
insensible of any trouble, out of his desire to perfect this work. And
thus did he attentively, and with great forecast, take care of his own
safety; not that he feared death, but of this persuasion, that if he
were dead, the walls for his citizens would never be raised. He also
gave orders that the builders should keep their ranks, and have their
armor on while they were building. Accordingly, the mason had his sword
on, as well as he that brought the materials for building. He also
appointed that their shields should lie very near them; and he placed
trumpeters at every five hundred feet, and charged them, that if their
enemies appeared, they should give notice of it to the people, that they
might fight in their armor, and their enemies might not fall upon them
naked. He also went about the compass of the city by night, being never
discouraged, neither about the work itself, nor about his own diet and
sleep, for he made no use of those things for his pleasure, but out of
necessity. And this trouble he underwent for two years and four months;
[14] for in so long a time was the wall built, in the twenty-eighth
year of the reign of Xerxes, in the ninth month. Now when the walls were
finished, Nehemiah and the multitude offered sacrifices to God for the
building of them, and they continued in feasting eight days. However,
when the nations which dwelt in Syria heard that the building of the
wall was finished, they had indignation at it. But when Nehemiah saw
that the city was thin of people, he exhorted the priests and the
Levites that they would leave the country, and remove themselves to the
city, and there continue; and he built them houses at his own expenses;
and he commanded that part of the people which were employed in
cultivating the land to bring the tithes of their fruits to Jerusalem,
that the priests and Levites having whereof they might live perpetually,
might not leave the Divine worship; who willingly hearkened to the
constitutions of Nehemiah, by which means the city Jerusalem came to
be fuller of people than it was before. So when Nehemiah had done many
other excellent things, and things worthy of commendation, in a glorious
manner, he came to a great age, and then died. He was a man of a good
and righteous disposition, and very ambitious to make his own nation
happy; and he hath left the walls of Jerusalem as an eternal monument
for himself. Now this was done in the days of Xerxes.



CHAPTER 6. Concerning Esther And Mordecai And Haman; And How In The
Reign Of Artaxerxes The Whole Nation Of The Jews Was In Danger Of
Perishing.


1. After the death of Xerxes, the kingdom came to be transferred to his
son Cyrus, whom the Greeks called Artaxerxes. When this man had obtained
the government over the Persians, the whole nation of the Jews, [15]
with their wives and children, were in danger of perishing; the occasion
whereof we shall declare in a little time; for it is proper, in the
first place, to explain somewhat relating to this king, and how he came
to marry a Jewish wife, who was herself of the royal family also, and
who is related to have saved our nation; for when Artaxerxes had taken
the kingdom, and had set governors over the hundred twenty and seven
provinces, from India even unto Ethiopia, in the third year of his
reign, he made a costly feast for his friends, and for the nations of
Persia, and for their governors, such a one as was proper for a king to
make, when he had a mind to make a public demonstration of his riches,
and this for a hundred and fourscore days; after which he made a feast
for other nations, and for their ambassadors, at Shushan, for seven
days. Now this feast was ordered after the manner following: He caused
a tent to be pitched, which was supported by pillars of gold and silver,
with curtains of linen and purple spread over them, that it might afford
room for many ten thousands to sit down. The cups with which the waiters
ministered were of gold, and adorned with precious stones, for pleasure
and for sight. He also gave order to the servants that they should
not force them to drink, by bringing them wine continually, as is the
practice of the Persians, but to permit every one of the guests to enjoy
himself according to his own inclination. Moreover, he sent messengers
through the country, and gave order that they should have a remission
of their labors, and should keep a festival many days, on account of his
kingdom. In like manner did Vashti the queen gather her guests together,
and made them a feast in the palace. Now the king was desirous to show
her, who exceeded all other women in beauty, to those that feasted with
him, and he sent some to command her to come to his feast. But she, out
of regard to the laws of the Persians, which forbid the wives to be seen
by strangers, did not go to the king [16] and though he oftentimes sent
the eunuchs to her, she did nevertheless stay away, and refused to come,
till the king was so much irritated, that he brake up the entertainment,
and rose up, and called for those seven who had the interpretation of
the laws committed to them, and accused his wife, and said that he had
been affronted by her, because that when she was frequently called by
him to his feast, she did not obey him once. He therefore gave order
that they should inform him what could be done by the law against her.
So one of them, whose name was Memucan, said that this affront was
offered not to him alone, but to all the Persians, who were in danger
of leading their lives very ill with their wives, if they must be thus
despised by them; for that none of their wives would have any reverence
for their husbands, if they, "had such an example of arrogance in the
queen towards thee, who rulest over all." Accordingly, he exhorted him
to punish her, who had been guilty of so great an affront to him, after
a severe manner; and when he had so done, to publish to the nations what
had been decreed about the queen. So the resolution was to put Vashti
away, and to give her dignity to another woman.

2. But the king having been fond of her, did not well bear a separation,
and yet by the law he could not admit of a reconciliation; so he was
under trouble, as not having it in his power to do what he desired to
do. But when his friends saw him so uneasy, they advised him to cast the
memory of his wife, and his love for her, out of his mind, but to
send abroad over all the habitable earth, and to search out for comely
virgins, and to take her whom he should best like for his wife, because
his passion for his former wife would be quenched by the introduction of
another, and the kindness he had for Vashti would be withdrawn from her,
and be placed on her that was with him. Accordingly, he was persuaded to
follow this advice, and gave order to certain persons to choose out of
the virgins that were in his kingdom those that were esteemed the most
comely. So when a great number of these virgins were gathered together,
there was found a damsel in Babylon, whose parents were both dead, and
she was brought up with her uncle Mordecai, for that was her uncle's
name. This uncle was of the tribe of Benjamin, and was one of the
principal persons among the Jews. Now it proved that this damsel, whose
name was Esther, was the most beautiful of all the rest, and that the
grace of her countenance drew the eyes of the spectators principally
upon her. So she was committed to one of the eunuchs to take the care
of her; and she was very exactly provided with sweet odors, in great
plenty, and with costly ointments, such as her body required to be
anointed withal; and this was used for six months by the virgins, who
were in number four hundred. And when the eunuch thought the virgins had
been sufficiently purified, in the fore-mentioned time, and were now fit
to go to the king's bed, he sent one to be with the king ever day. So
when he had accompanied with her, he sent her back to the eunuch; and
when Esther had come to him, he was pleased with her, and fell in love
with the damsel, and married her, and made her his lawful wife, and kept
a wedding feast for her on the twelfth month of the seventh year of his
reign, which was called Adar. He also sent angari, as they are called,
or messengers, unto every nation, and gave orders that they should keep
a feast for his marriage, while he himself treated the Persians and
the Medes, and the principal men of the nations, for a whole month,
on account of this his marriage. Accordingly, Esther came to his royal
palace, and he set a diadem on her head. And thus was Esther married,
without making known to the king what nation she was derived from. Her
uncle also removed from Babylon to Shushan, and dwelt there, being every
day about the palace, and inquiring how the damsel did, for he loved her
as though she had been his own daughter.

3. Now the king had made a law, [17] that none of his own people should
approach him unless he were called, when he sat upon his throne and
men, with axes in their hands, stood round about his throne, in order to
punish such as approached to him without being called. However, the king
sat with a golden scepter in his hand, which he held out when he had
a mind to save any one of those that approached to him without being
called, and he who touched it was free from danger. But of this matter
we have discoursed sufficiently.

4. Some time after this [two eunuchs], Bigthan and Teresh, plotted
against the king; and Barnabazus, the servant of one of the eunuchs,
being by birth a Jew, was acquainted with their conspiracy, and
discovered it to the queen's uncle; and Mordecai, by the means of
Esther, made the conspirators known to the king. This troubled the king;
but he discovered the truth, and hanged the eunuchs upon a cross, while
at that time he gave no reward to Mordecai, who had been the occasion
of his preservation. He only bid the scribes to set down his name in the
records, and bid him stay in the palace, as an intimate friend of the
king.

5. Now there was one Haman, the son of Amedatha, by birth an Amalekite,
that used to go in to the king; and the foreigners and Persians
worshipped him, as Artaxerxes had commanded that such honor should
be paid to him; but Mordecai was so wise, and so observant of his
own country's laws, that he would not worship the man [18] When Haman
observed this, he inquired whence he came; and when he understood that
he was a Jew, he had indignation at him, and said within himself, that
whereas the Persians, who were free men, worshipped him, this man, who
was no better than a slave, does not vouchsafe to do so. And when he
desired to punish Mordecai, he thought it too small a thing to request
of the king that he alone might be punished; he rather determined to
abolish the whole nation, for he was naturally an enemy to the Jews,
because the nation of the Amalekites, of which he was; had been
destroyed by them. Accordingly he came to the king, and accused them,
saying, "There is a certain wicked nation, and it is dispersed over all
the habitable earth the was under his dominion; a nation separate from
others, unsociable, neither admitting the same sort of Divine worship
that others do, nor using laws like to the laws of others, at enmity
with thy people, and with all men, both in their manners and practices.
Now, if thou wilt be a benefactor to thy subjects, thou wilt give order
to destroy them utterly, and not leave the least remains of them, nor
preserve any of them, either for slaves or for captives." But that the
king might not be damnified by the loss of the tributes which the
Jews paid him, Haman promised to give him out of his own estate forty
thousand talents whensoever he pleased; and he said he would pay this
money very willingly, that the kingdom might be freed from such a
misfortune.

6. When Haman had made this petition, the king both forgave him the
money, and granted him the men, to do what he would with them. So Haman,
having gained what he desired, sent out immediately a decree, as from
the king, to all nations, the contents whereof were these: "Artaxerxes,
the great king, to the rulers of the hundred twenty and seven provinces,
from India to Ethiopia, sends this writing. Whereas I have governed
many nations, and obtained the dominions of all the habitable earth,
according to my desire, and have not been obliged to do any thing that
is insolent or cruel to my subjects by such my power, but have showed
myself mild and gentle, by taking care of their peace and good order,
and have sought how they might enjoy those blessings for all time to
come. And whereas I have been kindly informed by Haman, who, on account
of his prudence and justice, is the first in my esteem, and in dignity,
and only second to myself, for his fidelity and constant good-will to
me, that there is an ill-natured nation intermixed with all mankind,
that is averse to our laws, and not subject to kings, and of a different
conduct of life from others, that hateth monarchy, and of a disposition
that is pernicious to our affairs, I give order that all these men, of
whom Haman our second father hath informed us, be destroyed, with their
wives and children, and that none of them be spared, and that none
prefer pity to them before obedience to this decree. And this I will to
be executed on the fourteenth day of the twelfth month of this present
year, that so when all that have enmity to us are destroyed, and this
in one day, we may be allowed to lead the rest of our lives in peace
hereafter." Now when this decree was brought to the cities, and to the
country, all were ready for the destruction and entire abolishment of
the Jews, against the day before mentioned; and they were very hasty
about it at Shushan, in particular. Accordingly, the king and Haman
spent their time in feasting together with good cheer and wine, but the
city was in disorder.

7. Now when Mordecai was informed of what was done, he rent his clothes,
and put on sackcloth, and sprinkled ashes upon his head, and went about
the city, crying out, that "a nation that had been injurious to no man
was to be destroyed." And he went on saying thus as far as to the king's
palace, and there he stood, for it was not lawful for him to go into it
in that habit. The same thing was done by all the Jews that were in the
several cities wherein this decree was published, with lamentation and
mourning, on account of the calamities denounced against them. But as
soon as certain persons had told the queen that Mordecai stood before
the court in a mourning habit, she was disturbed at this report, and
sent out such as should change his garments; but when he could not be
induced to put off his sackcloth, because the sad occasion that forced
him to put it on was not yet ceased, she called the eunuch Acratheus,
for he was then present, and sent him to Mordecai, in order to know of
him what sad accident had befallen him, for which he was in mourning,
and would not put off the habit he had put on at her desire. Then did
Mordecai inform the eunuch of the occasion of his mourning, and of
the decree which was sent by the king into all the country, and of the
promise of money whereby Haman brought the destruction of their nation.
He also gave him a copy of what was proclaimed at Shushan, to be carried
to Esther; and he charged her to petition the king about this matter,
and not to think it a dishonorable thing in her to put on a humble
habit, for the safety of her nation, wherein she might deprecate the
ruin of the Jews, who were in danger of it; for that Haman, whose
dignity was only inferior to that of the king, had accused the Jews, and
had irritated the king against them. When she was informed of this,
she sent to Mordecai again, and told him that she was not called by
the king, and that he who goes in to him without being called, is to
be slain, unless when he is willing to save any one, he holds out his
golden scepter to him; but that to whomsoever he does so, although he go
in without being called, that person is so far from being slain, that he
obtains pardon, and is entirely preserved. Now when the eunuch carried
this message from Esther to Mordecai, he bade him also tell her that
she must not only provide for her own preservation, but for the
common preservation of her nation, for that if she now neglected this
opportunity, there would certainly arise help to them from God some
other way, but she and her father's house would be destroyed by those
whom she now despised. But Esther sent the very same eunuch back to
Mordecai [to desire him] to go to Shushan, and to gather the Jews that
were there together to a congregation, and to fast and abstain from all
sorts of food, on her account, and [to let him know that] she with her
maidens would do the same: and then she promised that she would go to
the king, though it were against the law, and that if she must die for
it, she would not refuse it.

8. Accordingly, Mordecai did as Esther had enjoined him, and made the
people fast; and he besought God, together with them, not to overlook
his nation, particularly at this time, when it was going to be
destroyed; but that, as he had often before provided for them, and
forgiven, when they had sinned, so he would now deliver them from that
destruction which was denounced against them; for although it was not
all the nation that had offended, yet must they so ingloriously be
slain, and that he was himself the occasion of the wrath of Haman,
"Because," said he, "I did not worship him, nor could I endure to pay
that honor to him which I used to pay to thee, O Lord; for upon that his
anger hath he contrived this present mischief against those that have
not transgressed thy laws." The same supplications did the multitude put
up, and entreated that God would provide for their deliverance, and free
the Israelites that were in all the earth from this calamity which was
now coming upon them, for they had it before their eyes, and expected
its coming. Accordingly, Esther made supplication to God after the
manner of her country, by casting herself down upon the earth, and
putting on her mourning garments, and bidding farewell to meat and
drink, and all delicacies, for three days' time; and she entreated God
to have mercy upon her, and make her words appear persuasive to the
king, and render her countenance more beautiful than it was before, that
both by her words and beauty she might succeed, for the averting of the
king's anger, in case he were at all irritated against her, and for the
consolation of those of her own country, now they were in the utmost
danger of perishing; as also that he would excite a hatred in the king
against the enemies of the Jews, and those that had contrived their
future destruction, if they proved to be contemned by him.

9. When Esther had used this supplication for three days, she put off
those garments, and changed her habit, and adorned herself as became
a queen, and took two of her handmaids with her, the one of which
supported her, as she gently leaned upon her, and the other followed
after, and lifted up her large train [which swept along the ground] with
the extremities of her fingers. And thus she came to the king, having
a blushing redness in her countenance, with a pleasant agreeableness in
her behavior; yet did she go in to him with fear; and as soon as she
was come over against him, as he was sitting on his throne, in his royal
apparel, which was a garment interwoven with gold and precious stones,
which made him seem to her more terrible, especially when he looked at
her somewhat severely, and with a countenance on fire with anger, her
joints failed her immediately, out of the dread she was in, and she fell
down sideways in a swoon: but the king changed his mind, which happened,
as I suppose, by the will of God, and was concerned for his wife, lest
her fear should bring some very ill thing upon her, and he leaped from
his throne, and took her in his arms, and recovered her, by embracing
her, and speaking comfortably to her, and exhorting her to be of good
cheer, and not to suspect any thing that was sad on account of her
coming to him without being called, because that law was made for
subjects, but that she, who was a queen, as well as he a king, might be
entirely secure; and as he said this, he put the scepter into her hand,
and laid his rod upon her neck, on account of the law; and so freed
her from her fear. And after she had recovered herself by these
encouragements, she said, "My lord, it is not easy for me, on the
sudden, to say what hath happened, for as soon as I saw thee to be
great, and comely, and terrible, my spirit departed from me, and I had
no soul left in me." And while it was with difficulty, and in a low
voice, that she could say thus much, the king was in a great agony
and disorder, and encouraged Esther to be of good cheer, and to expect
better fortune, since he was ready, if occasion should require it, to
grant her the half of his kingdom. Accordingly, Esther desired that he
and his friend Haman would come to her to a banquet, for she said she
had prepared a supper for him. He consented to it; and when they were
there, as they were drinking, he bid Esther to let him know what she
desired; for that she should not be disappointed though she should
desire the half of his kingdom. But she put off the discovery of her
petition till the next day, if he would come again, together with Haman,
to her banquet.

10. Now when the king had promised so to do, Haman went away very glad,
because he alone had the honor of supping with the king at Esther's
banquet, and because no one else partook of the same honor with kings
but himself; yet when he saw Mordecai in the court, he was very much
displeased, for he paid him no manner of respect when he saw him. So he
went home and called for his wife Zeresh, and his friends, and when they
were come, he showed them what honor he enjoyed not only from the king,
but from the queen also, for as he alone had that day supped with her,
together with the king, so was he also invited again for the next day;
"yet," said he, "am I not pleased to see Mordecai the Jew in the court."
Hereupon his wife Zeresh advised him to give order that a gallows should
be made fifty cubits high, and that in the morning he should ask it
of the king that Mordecai might be hanged thereon. So he commended her
advice, and gave order to his servants to prepare the gallows, and to
place it in the court, for the punishment of Mordecai thereon, which was
accordingly prepared. But God laughed to scorn the wicked expectations
of Haman; and as he knew what the event would be, he was delighted at
it, for that night he took away the king's sleep; and as the king was
not willing to lose the time of his lying awake, but to spend it in
something that might be of advantage to his kingdom, he commanded the
scribe to bring him the chronicles of the former kings, and the records
of his own actions; and when he had brought them, and was reading them,
one was found to have received a country on account of his excellent
management on a certain occasion, and the name of the country was set
down; another was found to have had a present made him on account of his
fidelity: then the scribe came to Bigthan and Teresh, the eunuchs that
had made a conspiracy against the king, which Mordecai had discovered;
and when the scribe said no more but that, and was going on to another
history, the king stopped him, and inquired "whether it was not added
that Mordecai had a reward given him?" and when he said there was no
such addition, he bade him leave off; and he inquired of those that were
appointed for that purpose, what hour of the night it was; and when he
was informed that it was already day, he gave order, that if they found
any one of his friends already come, and standing before the court, they
should tell him. Now it happened that Haman was found there, for he was
come sooner than ordinary to petition the king to have Mordecai put to
death; and when the servants said that Haman was before the court, he
bid them call him in; and when he was come in, he said, "Because I know
that thou art my only fast friend, I desire thee to give me advice how
I may honor one that I greatly love, and that after a manner suitable to
my magnificence." Now Haman reasoned with himself, that what opinion
he should give it would be for himself, since it was he alone who was
beloved by the king: so he gave that advice which he thought of all
other the best; for he said, "If thou wouldst truly honor a man whom
thou sayest thou dost love, give order that he may ride on horseback,
with the same garment on which thou wearest, and with a gold chain
about his neck, and let one of thy intimate friends go before him,
and proclaim through the whole city, that whosoever the king honoreth
obtaineth this mark of his honor." This was the advice which Haman gave,
out of a supposal that such a reward would come to himself. Hereupon the
king was pleased with the advice, and said, "Go thou therefore, for thou
hast the horse, the garment, and the chain, ask for Mordecai the
Jew, and give him those things, and go before his horse and proclaim
accordingly; for thou art," said he, "my intimate friend, and hast given
me good advice; be thou then the minister of what thou hast advised me
to. This shall be his reward from us, for preserving my life." When he
heard this order, which was entirely unexpected, he was confounded in
his mind, and knew not what to do. However, he went out and led the
horse, and took the purple garment, and the golden chain for the neck,
and finding Mordecai before the court, clothed in sackcloth, he bid him
put that garment off, and put the purple garment on. But Mordecai,
not knowing the truth of the matter, but thinking that it was done in
mockery, said, "O thou wretch, the vilest of all mankind, dost thou
thus laugh at our calamities?" But when he was satisfied that the king
bestowed this honor upon him, for the deliverance he had procured him
when he convicted the eunuchs who had conspired against him, he put on
that purple garment which the king always wore, and put the chain about
his neck, and got on horseback, and went round the city, while Haman
went before and proclaimed, "This shall be the reward which the king
will bestow on every one whom he loves, and esteems worthy of honor."
And when they had gone round the city, Mordecai went in to the king; but
Haman went home, out of shame, and informed his wife and friends of what
had happened, and this with tears; who said, that he would never be able
to be revenged of Mordecai, for that God was with him.

11. Now while these men were thus talking one to another, Esther's
eunuchs hastened Haman away to come to supper; but one of the eunuchs,
named Sabuchadas, saw the gallows that was fixed in Haman's house, and
inquired of one of his servants for what purpose they had prepared it.
So he knew that it was for the queen's uncle, because Haman was about to
petition the king that he might be punished; but at present he held his
peace. Now when the king, with Haman, were at the banquet, he desired
the queen to tell him what gifts she desired to obtain, and assured her
that she should have whatsoever she had a mind to. She then lamented the
danger her people were in; and said that "she and her nation were
given up to be destroyed, and that she, on that account, made this her
petition; that she would not have troubled him if he had only given
order that they should be sold into bitter servitude, for such a
misfortune would not have been intolerable; but she desired that they
might be delivered from such destruction." And when the king inquired of
her whom was the author of this misery to them, she then openly accused
Haman, and convicted him, that he had been the wicked instrument of
this, and had formed this plot against them. When the king was hereupon
in disorder, and was gone hastily out of the banquet into the gardens,
Haman began to intercede with Esther, and to beseech her to forgive him,
as to what he had offended, for he perceived that he was in a very
bad case. And as he had fallen upon the queen's bed, and was making
supplication to her, the king came in, and being still more provoked
at what he saw, "O thou wretch," said he, "thou vilest of mankind, dost
thou aim to force in wife?" And when Haman was astonished at this,
and not able to speak one word more, Sabuchadas the eunuch came in and
accused Haman, and said, He found a gallows at his house, prepared for
Mordecai; for that the servant told him so much upon his inquiry, when
he was sent to him to call him to supper. He said further, that the
gallows was fifty cubits high: which, when the king heard, he determined
that Haman should be punished after no other manner than that which had
been devised by him against Mordecai; so he gave order immediately that
he should be hung upon those gallows, and be put to death after that
manner. And from hence I cannot forbear to admire God, and to learn
hence his wisdom and his justice, not only in punishing the wickedness
of Haman, but in so disposing it, that he should undergo the very same
punishment which he had contrived for another; as also because thereby
he teaches others this lesson, that what mischiefs any one prepares
against another, he, without knowing of it, first contrives it against
himself.

12. Wherefore Haman, who had immoderately abused the honor he had from
the king, was destroyed after this manner, and the king granted his
estate to the queen. He also called for Mordecai, [for Esther had
informed him that she was akin to him,] and gave that ring to Mordecai
which he had before given to Haman. The queen also gave Haman's estate
to Mordecai; and prayed the king to deliver the nation of the Jews from
the fear of death, and showed him what had been written over all the
country by Haman the son of Ammedatha; for that if her country were
destroyed, and her countrymen were to perish, she could not bear to live
herself any longer. So the king promised her that he would not do
any thing that should be disagreeable to her, nor contradict what she
desired; but he bid her write what she pleased about the Jews, in the
king's name, and seal it with his seal, and send it to all his kingdom,
for that those who read epistles whose authority is secured by having
the king's seal to them, would no way contradict what was written
therein. So he commanded the king's scribes to be sent for, and to
write to the nations, on the Jews' behalf, and to his lieutenants and
governors, that were over his hundred twenty and seven provinces, from
India to Ethiopia. Now the contents of this epistle were these: "The
great king Artaxerxes to our rulers, and those that are our faithful
subjects, sendeth greeting. [19] Many men there are who, on account of
the greatness of the benefits bestowed on them, and because of the honor
which they have obtained from the wonderful kind treatment of those
that bestowed it, are not only injurious to their inferiors, but do not
scruple to do evil to those that have been their benefactors, as if they
would take away gratitude from among men, and by their insolent abuse of
such benefits as they never expected, they turn the abundance they have
against those that are the authors of it, and suppose they shall lie
concealed from God in that case, and avoid that vengeance which comes
from him. Some of these men, when they have had the management of
affairs committed to them by their friends, and bearing private malice
of their own against some others, by deceiving those that have the
power, persuade them to be angry at such as have done them no harm,
till they are in danger of perishing, and this by laying accusations
and calumnies: nor is this state of things to be discovered by ancient
examples, or such as we have learned by report only, but by some
examples of such impudent attempts under our own eyes; so that it is
not fit to attend any longer to calumnies and accusations, nor to the
persuasions of others, but to determine what any one knows of himself
to have been really done, and to punish what justly deserves it, and to
grant favors to such as are innocent. This hath been the case of Haman,
the son of Ammedatha, by birth an Amalekite, and alien from the blood of
the Persians, who, when he was hospitably entertained by us, and partook
of that kindness which we bear to all men to so great a degree, as to be
called my father, and to be all along worshipped, and to have honor paid
him by all in the second rank after the royal honor due to ourselves,
he could not bear his good fortune, nor govern the magnitude of his
prosperity with sound reason; nay, he made a conspiracy against me
and my life, who gave him his authority, by endeavoring to take away
Mordecai, my benefactor, and my savior, and by basely and treacherously
requiring to have Esther, the partner of my life, and of my dominion,
brought to destruction; for he contrived by this means to deprive me
of my faithful friends, and transfer the government to others: [20] but
since I perceived that these Jews, that were by this pernicious fellow
devoted to destruction, were not wicked men, but conducted their lives
after the best manner, and were men dedicated to the worship of that God
who hath preserved the kingdom to me and to my ancestors, I do not only
free them from the punishment which the former epistle, which was
sent by Haman, ordered to be inflicted on them, to which if you refuse
obedience, you shall do well; but I will that they have all honor paid
to them. Accordingly, I have hanged up the man that contrived such
things against them, with his family, before the gates of Shushan; that
punishment being sent upon him by God, who seeth all things. And I give
you in charge, that you publicly propose a copy of this epistle through
all my kingdom, that the Jews may be permitted peaceably to use their
own laws, and that you assist them, that at the same season whereto
their miserable estate did belong, they may defend themselves the very
same day from unjust violence, the thirteenth day of the twelfth month,
which is Adar; for God hath made that day a day of salvation instead
of a day of destruction to them; and may it be a good day to those
that wish us well, and a memorial of the punishment of the conspirators
against us: and I will that you take notice, that every city, and every
nation, that shall disobey any thing that is contained in this epistle,
shall be destroyed by fire and sword. However, let this epistle be
published through all the country that is under our obedience, and let
all the Jews, by all means, be ready against the day before mentioned,
that they may avenge themselves upon their enemies."

13. Accordingly, the horsemen who carried the epistles proceeded on the
ways which they were to go with speed: but as for Mordecai, as soon as
he had assumed the royal garment, and the crown of gold, and had put the
chain about his neck, he went forth in a public procession; and when the
Jews who were at Shushan saw him in so great honor with the king, they
thought his good fortune was common to themselves also, and joy and
a beam of salvation encompassed the Jews, both those that were in the
cities, and those that were in the countries, upon the publication of
the king's letters, insomuch that many even of other nations circumcised
their foreskin for fear of the Jews, that they might procure safety
to themselves thereby; for on the thirteenth day of the twelfth month,
which according to the Hebrews is called Adar, but according to the
Macedonians, Dystrus, those that carried the king's epistle gave them
notice, that the same day wherein their danger was to have been, on that
very day should they destroy their enemies. But now the rulers of the
provinces, and the tyrants, and the kings, and the scribes, had the Jews
in esteem; for the fear they were in of Mordecai forced them to act with
discretion. Now when the royal decree was come to all the country that
was subject to the king, it fell out that the Jews at Shushan slew five
hundred of their enemies; and when the king had told Esther the number
of those that were slain in that city, but did not well know what had
been done in the provinces, he asked her whether she would have any
thing further done against them, for that it should be done accordingly:
upon which she desired that the Jews might be permitted to treat their
remaining enemies in the same manner the next day; as also that they
might hang the ten sons of Haman upon the gallows. So the king permitted
the Jews so to do, as desirous not to contradict Esther. So they
gathered themselves together again on the fourteenth day of the month
Dystrus, and slew about three hundred of their enemies, but touched
nothing of what riches they had. Now there were slain by the Jews that
were in the country, and in the other cities, seventy-five thousand of
their enemies, and these were slain on the thirteenth day of the month,
and the next day they kept as a festival. In like manner the Jews
that were in Shushan gathered themselves together, and feasted on the
fourteenth day, and that which followed it; whence it is that even now
all the Jews that are in the habitable earth keep these days festival,
and send portions to one another. Mordecai also wrote to the Jews that
lived in the kingdom of Artaxerxes to observe these days, and celebrate
them as festivals, and to deliver them down to posterity, that this
festival might continue for all time to come, and that it might never be
buried in oblivion; for since they were about to be destroyed on these
days by Haman, they would do a right thing, upon escaping the danger
in them, and on them inflicting punishment on their enemies, to observe
those days, and give thanks to God on them; for which cause the Jews
still keep the forementioned days, and call them days of Phurim [or
Purim.] [21] And Mordecai became a great and illustrious person with the
king, and assisted him in the government of the people. He also lived
with the queen; so that the affairs of the Jews were, by their means,
better than they could ever have hoped for. And this was the state of
the Jews under the reign of Artaxerxes.



CHAPTER 7. How John Slew His Brother Jesus In The Temple; And How
Bagoses Offered Many Injuries To The Jews; And What Sanballat Did.


1. When Eliashib the high priest was dead, his son Judas succeeded
in the high priesthood; and when he was dead, his son John took that
dignity; on whose account it was also that Bagoses, the general of
another Artaxerxes's army, [22] polluted the temple, and imposed
tributes on the Jews, that out of the public stock, before they offered
the daily sacrifices, they should pay for every lamb fifty shekels.
Now Jesus was the brother of John, and was a friend of Bagoses, who
had promised to procure him the high priesthood. In confidence of whose
support, Jesus quarreled with John in the temple, and so provoked his
brother, that in his anger his brother slew him. Now it was a horrible
thing for John, when he was high priest, to perpetrate so great a crime,
and so much the more horrible, that there never was so cruel and impious
a thing done, neither by the Greeks nor Barbarians. However, God did
not neglect its punishment, but the people were on that very account
enslaved, and the temple was polluted by the Persians. Now when Bagoses,
the general of Artaxerxes's army, knew that John, the high priest of the
Jews, had slain his own brother Jesus in the temple, he came upon the
Jews immediately, and began in anger to say to them, "Have you had the
impudence to perpetrate a murder in your temple?" And as he was aiming
to go into the temple, they forbade him so to do; but he said to them,
"Am not I purer than he that was slain in the temple?" And when he had
said these words, he went into the temple. Accordingly, Bagoses made use
of this pretense, and punished the Jews seven years for the murder of
Jesus.

2. Now when John had departed this life, his son Jaddua succeeded in the
high priesthood. He had a brother, whose name was Manasseh. Now there
was one Sanballat, who was sent by Darius, the last king [of Persia],
into Samaria. He was a Cutheam by birth; of which stock were the
Samaritans also. This man knew that the city Jerusalem was a famous
city, and that their kings had given a great deal of trouble to the
Assyrians, and the people of Celesyria; so that he willingly gave his
daughter, whose name was Nicaso, in marriage to Manasseh, as thinking
this alliance by marriage would be a pledge and security that the nation
of the Jews should continue their good-will to him.



CHAPTER 8. Concerning Sanballat And Manasseh, And The Temple Which They
Built On Mount Gerizzim; As Also How Alexander Made His Entry Into The
City Jerusalem, And What Benefits He Bestowed On The Jews.


1. About this time it was that Philip, king of Macedon, was
treacherously assaulted and slain at Egae by Pausanias, the son of
Cerastes, who was derived from the family of Oreste, and his son
Alexander succeeded him in the kingdom; who, passing over the
Hellespont, overcame the generals of Darius's army in a battle fought
at Granicum. So he marched over Lydia, and subdued Ionia, and overran
Caria, and fell upon the places of Pamphylia, as has been related
elsewhere.

2. But the elders of Jerusalem being very uneasy that the brother of
Jaddua the high priest, though married to a foreigner, should be a
partner with him in the high priesthood, quarreled with him; for they
esteemed this man's marriage a step to such as should be desirous of
transgressing about the marriage of [strange] wives, and that this
would be the beginning of a mutual society with foreigners, although
the offense of some about marriages, and their having married wives
that were not of their own country, had been an occasion of their former
captivity, and of the miseries they then underwent; so they commanded
Manasseh to divorce his wife, or not to approach the altar, the high
priest himself joining with the people in their indignation against his
brother, and driving him away from the altar. Whereupon Manasseh came to
his father-in-law, Sanballat, and told him, that although he loved his
daughter Nicaso, yet was he not willing to be deprived of his sacerdotal
dignity on her account, which was the principal dignity in their nation,
and always continued in the same family. And then Sanballat promised him
not only to preserve to him the honor of his priesthood, but to procure
for him the power and dignity of a high priest, and would make him
governor of all the places he himself now ruled, if he would keep his
daughter for his wife. He also told him further, that he would build
him a temple like that at Jerusalem, upon Mount Gerizzini, which is the
highest of all the mountains that are in Samaria; and he promised that
he would do this with the approbation of Darius the king. Manasseh was
elevated with these promises, and staid with Sanballat, upon a supposal
that he should gain a high priesthood, as bestowed on him by Darius, for
it happened that Sanballat was then in years. But there was now a great
disturbance among the people of Jerusalem, because many of those priests
and Levites were entangled in such matches; for they all revolted to
Manasseh, and Sanballat afforded them money, and divided among them land
for tillage, and habitations also, and all this in order every way to
gratify his son-in-law.

3. About this time it was that Darius heard how Alexander had passed
over the Hellespont, and had beaten his lieutenants in the battle at
Granicum, and was proceeding further; whereupon he gathered together
an army of horse and foot, and determined that he would meet the
Macedonians before they should assault and conquer all Asia. So he
passed over the river Euphrates, and came over Taurus, the Cilician
mountain, and at Issus of Cilicia he waited for the enemy, as ready
there to give him battle. Upon which Sanballat was glad that Darius was
come down; and told Manasseh that he would suddenly perform his promises
to him, and this as soon as ever Darius should come back, after he had
beaten his enemies; for not he only, but all those that were in Asia
also, were persuaded that the Macedonians would not so much as come to
a battle with the Persians, on account of their multitude. But the event
proved otherwise than they expected; for the king joined battle with
the Macedonians, and was beaten, and lost a great part of his army. His
mother also, and his wife and children, were taken captives, and he fled
into Persia. So Alexander came into Syria, and took Damascus; and when
he had obtained Sidon, he besieged Tyre, when he sent all epistle to the
Jewish high priest, to send him some auxiliaries, and to supply his army
with provisions; and that what presents he formerly sent to Darius, he
would now send to him, and choose the friendship of the Macedonians, and
that he should never repent of so doing. But the high priest answered
the messengers, that he had given his oath to Darius not to bear arms
against him; and he said that he would not transgress this while Darius
was in the land of the living. Upon hearing this answer, Alexander was
very angry; and though he determined not to leave Tyre, which was just
ready to be taken, yet as soon as he had taken it, he threatened that he
would make an expedition against the Jewish high priest, and through him
teach all men to whom they must keep their oaths. So when he had, with
a good deal of pains during the siege, taken Tyre, and had settled its
affairs, he came to the city of Gaza, and besieged both the city and him
that was governor of the garrison, whose name was Babemeses.

4. But Sanballat thought he had now gotten a proper opportunity to make
his attempt, so he renounced Darius, and taking with him seven thousand
of his own subjects, he came to Alexander; and finding him beginning the
siege of Tyre, he said to him, that he delivered up to him these men,
who came out of places under his dominion, and did gladly accept of
him for his lord instead of Darius. So when Alexander had received him
kindly, Sanballat thereupon took courage, and spake to him about his
present affair. He told him that he had a son-in-law, Manasseh, who was
brother to the high priest Jaddua; and that there were many others of
his own nation, now with him, that were desirous to have a temple in the
places subject to him; that it would be for the king's advantage to have
the strength of the Jews divided into two parts, lest when the nation
is of one mind, and united, upon any attempt for innovation, it prove
troublesome to kings, as it had formerly proved to the kings of Assyria.
Whereupon Alexander gave Sanballat leave so to do, who used the utmost
diligence, and built the temple, and made Manasseh the priest, and
deemed it a great reward that his daughter's children should have that
dignity; but when the seven months of the siege of Tyre were over, and
the two months of the siege of Gaza, Sanballat died. Now Alexander, when
he had taken Gaza, made haste to go up to Jerusalem; and Jaddua the high
priest, when he heard that, was in an agony, and under terror, as
not knowing how he should meet the Macedonians, since the king was
displeased at his foregoing disobedience. He therefore ordained that the
people should make supplications, and should join with him in offering
sacrifice to God, whom he besought to protect that nation, and to
deliver them from the perils that were coming upon them; whereupon
God warned him in a dream, which came upon him after he had offered
sacrifice, that he should take courage, and adorn the city, and open the
gates; that the rest should appear in white garments, but that he and
the priests should meet the king in the habits proper to their order,
without the dread of any ill consequences, which the providence of
God would prevent. Upon which, when he rose from his sleep, he greatly
rejoiced, and declared to all the warning he had received from God.
According to which dream he acted entirely, and so waited for the coming
of the king.

5. And when he understood that he was not far from the city, he went out
in procession, with the priests and the multitude of the citizens. The
procession was venerable, and the manner of it different from that
of other nations. It reached to a place called Sapha, which name,
translated into Greek, signifies a prospect, for you have thence a
prospect both of Jerusalem and of the temple. And when the Phoenicians
and the Chaldeans that followed him thought they should have liberty to
plunder the city, and torment the high priest to death, which the king's
displeasure fairly promised them, the very reverse of it happened; for
Alexander, when he saw the multitude at a distance, in white garments,
while the priests stood clothed with fine linen, and the high priest
in purple and scarlet clothing, with his mitre on his head, having the
golden plate whereon the name of God was engraved, he approached by
himself, and adored that name, and first saluted the high priest.
The Jews also did all together, with one voice, salute Alexander, and
encompass him about; whereupon the kings of Syria and the rest were
surprised at what Alexander had done, and supposed him disordered in his
mind. However, Parmenio alone went up to him, and asked him how it
came to pass that, when all others adored him, he should adore the high
priest of the Jews? To whom he replied, "I did not adore him, but that
God who hath honored him with his high priesthood; for I saw this very
person in a dream, in this very habit, when I was at Dios in Macedonia,
who, when I was considering with myself how I might obtain the dominion
of Asia, exhorted me to make no delay, but boldly to pass over the
sea thither, for that he would conduct my army, and would give me the
dominion over the Persians; whence it is that, having seen no other
in that habit, and now seeing this person in it, and remembering that
vision, and the exhortation which I had in my dream, I believe that I
bring this army under the Divine conduct, and shall therewith conquer
Darius, and destroy the power of the Persians, and that all things will
succeed according to what is in my own mind." And when he had said this
to Parmenio, and had given the high priest his right hand, the priests
ran along by him, and he came into the city. And when he went up into
the temple, he offered sacrifice to God, according to the high priest's
direction, and magnificently treated both the high priest and the
priests. And when the Book of Daniel was showed him [23] wherein
Daniel declared that one of the Greeks should destroy the empire of the
Persians, he supposed that himself was the person intended. And as he
was then glad, he dismissed the multitude for the present; but the next
day he called them to him, and bid them ask what favors they pleased of
him; whereupon the high priest desired that they might enjoy the laws
of their forefathers, and might pay no tribute on the seventh year.
He granted all they desired. And when they entreated him that he would
permit the Jews in Babylon and Media to enjoy their own laws also, he
willingly promised to do hereafter what they desired. And when he said
to the multitude, that if any of them would enlist themselves in his
army, on this condition, that they should continue under the laws of
their forefathers, and live according to them, he was willing to take
them with him, many were ready to accompany him in his wars.

6. So when Alexander had thus settled matters at Jerusalem, he led his
army into the neighboring cities; and when all the inhabitants to whom
he came received him with great kindness, the Samaritans, who had then
Shechem for their metropolis, [a city situate at Mount Gerizzim, and
inhabited by apostates of the Jewish nation,] seeing that Alexander had
so greatly honored the Jews, determined to profess themselves Jews; for
such is the disposition of the Samaritans, as we have already elsewhere
declared, that when the Jews are in adversity, they deny that they are
of kin to them, and then they confess the truth; but when they perceive
that some good fortune hath befallen them, they immediately pretend to
have communion with them, saying that they belong to them, and derive
their genealogy from the posterity of Joseph, Ephraim, and Manasseh.
Accordingly, they made their address to the king with splendor,
and showed great alacrity in meeting him at a little distance from
Jerusalem. And when Alexander had commended them, the Shechemites
approached to him, taking with them the troops that Sanballat had sent
him, and they desired that he would come to their city, and do honor to
their temple also; to whom he promised, that when he returned he would
come to them. And when they petitioned that he would remit the tribute
of the seventh year to them, because they did but sow thereon, he asked
who they were that made such a petition; and when they said that they
were Hebrews, but had the name of Sidonians, living at Shechem, he asked
them again whether they were Jews; and when they said they were not
Jews, "It was to the Jews," said he, "that I granted that privilege;
however, when I return, and am thoroughly informed by you of this
matter, I will do what I shall think proper." And in this manner he
took leave of the Shechenlites; but ordered that the troops of Sanballat
should follow him into Egypt, because there he designed to give them
lands, which he did a little after in Thebais, when he ordered them to
guard that country.

7. Now when Alexander was dead, the government was parted among his
successors, but the temple upon Mount Gerizzim remained. And if any one
were accused by those of Jerusalem of having eaten things common [24] or
of having broken the sabbath, or of any other crime of the like nature,
he fled away to the Shechemites, and said that he was accused unjustly.
About this time it was that Jaddua the high priest died, and Onias his
son took the high priesthood. This was the state of the affairs of the
people of Jerusalem at this time.



BOOK XII. Containing The Interval Of A Hundred And Seventy Years.

From The Death Of Alexander The Great To The Death Of Judas Maccabeus.

CHAPTER 1. How Ptolemy The Son Of Lagus Took Jerusalem And Judea By
Deceit And Treachery, And Carried Many Thence, And Planted Them In
Egypt.


1. Now when Alexander, king of Macedon, had put an end to the dominion
of the Persians, and had settled the affairs in Judea after the
forementioned manner, he ended his life. And as his government fell
among many, Antigonus obtained Asia, Seleucus Babylon; and of the
other nations which were there, Lysimachus governed the Hellespont, and
Cassander possessed Macedonia; as did Ptolemy the son of Lagus seize
upon Egypt. And while these princes ambitiously strove one against
another, every one for his own principality, it came to pass that there
were continual wars, and those lasting wars too; and the cities were
sufferers, and lost a great many of their inhabitants in these times of
distress, insomuch that all Syria, by the means of Ptolemy the son of
Lagus, underwent the reverse of that denomination of Savior, which he
then had. He also seized upon Jerusalem, and for that end made use of
deceit and treachery; for as he came into the city on a sabbath day,
as if he would offer sacrifices [1] he, without any trouble, gained the
city, while the Jews did not oppose him, for they did not suspect him
to be their enemy; and he gained it thus, because they were free
from suspicion of him, and because on that day they were at rest and
quietness; and when he had gained it, he ruled over it in a cruel
manner. Nay, Agatharchides of Cnidus, who wrote the acts of Alexander's
successors, reproaches us with superstition, as if we, by it, had lost
our liberty; where he says thus: "There is a nation called the nation
of the Jews, who inhabit a city strong and great, named Jerusalem. These
men took no care, but let it come into the hands of Ptolemy, as not
willing to take arms, and thereby they submitted to be under a hard
master, by reason of their unseasonable superstition." This is what
Agatharchides relates of our nation. But when Ptolemy had taken a great
many captives, both from the mountainous parts of Judea, and from the
places about Jerusalem and Samaria, and the places near Mount Gerizzim,
he led them all into Egypt, [2] and settled them there. And as he knew
that the people of Jerusalem were most faithful in the observation of
oaths and covenants; and this from the answer they made to Alexander,
when he sent an embassage to them, after he had beaten Darius in battle;
so he distributed many of them into garrisons, and at Alexandria gave
them equal privileges of citizens with the Macedonians themselves;
and required of them to take their oaths, that they would keep their
fidelity to the posterity of those who committed these places to their
care. Nay, there were not a few other Jews who, of their own accord,
went into Egypt, as invited by the goodness of the soil, and by
the liberality of Ptolemy. However, there were disorders among their
posterity, with relation to the Samaritans, on account of their
resolution to preserve that conduct of life which was delivered to them
by their forefathers, and they thereupon contended one with another,
while those of Jerusalem said that their temple was holy, and resolved
to send their sacrifices thither; but the Samaritans were resolved that
they should be sent to Mount Gerizzim.



CHAPTER 2. How Ptolemy Philadelphus Procured The Laws Of The Jews To
Be Translated Into The Greek Tongue And Set Many Captives Free, And
Dedicated Many Gifts To God.


1. When Alexander had reigned twelve years, and after him Ptolemy Soter
forty years, Philadelphus then took the kingdom of Egypt, and held it
forty years within one. He procured the law to be interpreted, and set
free those that were come from Jerusalem into Egypt, and were in slavery
there, who were a hundred and twenty thousand. The occasion was this:
Demetrius Phalerius, who was library keeper to the king, was now
endeavoring, if it were possible, to gather together all the books
that were in the habitable earth, and buying whatsoever was any
where valuable, or agreeable to the king's inclination, [who was very
earnestly set upon collecting of books,] to which inclination of his
Demetrius was zealously subservient. And when once Ptolemy asked him how
many ten thousands of books he had collected, he replied, that he had
already about twenty times ten thousand; but that, in a little time, he
should have fifty times ten thousand. But he said he had been informed
that there were many books of laws among the Jews worthy of inquiring
after, and worthy of the king's library, but which, being written in
characters and in a dialect of their own, will cause no small pains in
getting them translated into the Greek tongue; [3] that the character
in which they are written seems to be like to that which is the proper
character of the Syrians, and that its sound, when pronounced, is like
theirs also; and that this sound appears to be peculiar to themselves.
Wherefore he said that nothing hindered why they might not get those
books to be translated also; for while nothing is wanting that is
necessary for that purpose, we may have their books also in this
library. So the king thought that Demetrius was very zealous to procure
him abundance of books, and that he suggested what was exceeding proper
for him to do; and therefore he wrote to the Jewish high priest, that he
should act accordingly.

2. Now there was one Aristeus, who was among the king's most intimate
friends, and on account of his modesty very acceptable to him. This
Aristeus resolved frequently, and that before now, to petition the
king that he would set all the captive Jews in his kingdom free; and
he thought this to be a convenient opportunity for the making that
petition. So he discoursed, in the first place, with the captains of the
king's guards, Sosibius of Tarentum, and Andreas, and persuaded them
to assist him in what he was going to intercede with the king for.
Accordingly Aristeus embraced the same opinion with those that have been
before mentioned, and went to the king, and made the following speech
to him: "It is not fit for us, O king, to overlook things hastily, or
to deceive ourselves, but to lay the truth open. For since we have
determined not only to get the laws of the Jews transcribed, but
interpreted also, for thy satisfaction, by what means can we do this,
while so many of the Jews are now slaves in thy kingdom? Do thou then
what will be agreeable to thy magnanimity, and to thy good nature: free
them from the miserable condition they are in, because that God, who
supporteth thy kingdom, was the author of their laws as I have learned
by particular inquiry; for both these people, and we also, worship the
same God the framer of all things. We call him, and that truly, by the
name of GREEK, [or life, or Jupiter,] because he breathes life into all
men. Wherefore do thou restore these men to their own country, and this
do to the honor of God, because these men pay a peculiarly excellent
worship to him. And know this further, that though I be not of kin to
them by birth, nor one of the same country with them, yet do I desire
these favors to be done them, since all men are the workmanship of God;
and I am sensible that he is well-pleased with those that do good. I do
therefore put up this petition to thee, to do good to them."

3. When Aristeus was saying thus, the king looked upon him with a
cheerful and joyful countenance, and said, "How many ten thousands
dost thou suppose there are of such as want to be made free?" To which
Andreas replied, as he stood by, and said, "A few more than ten times
ten thousand." The king made answer, "And is this a small gift that thou
askest, Aristeus?" But Sosibius, and the rest that stood by, said that
he ought to offer such a thank-offering as was worthy of his greatness
of soul, to that God who had given him his kingdom. With this answer he
was much pleased; and gave order, that when they paid the soldiers their
wages, they should lay down [a hundred and] twenty drachmas [4] for
every one of the slaves? And he promised to publish a magnificent
decree, about what they requested, which should confirm what Aristeus
had proposed, and especially what God willed should be done; whereby he
said he would not only set those free who had been led away captive by
his father and his army, but those who were in this kingdom before, and
those also, if any such there were, who had been brought away since. And
when they said that their redemption money would amount to above four
hundred talents, he granted it. A copy of which decree I have determined
to preserve, that the magnanimity of this king may be made known. Its
contents were as follows: "Let all those who were soldiers under our
father, and who, when they overran Syria and Phoenicia, and laid waste
Judea, took the Jews captives, and made them slaves, and brought them
into our cities, and into this country, and then sold them; as also all
those that were in my kingdom before them, and if there be any that have
been lately brought thither,--be made free by those that possess them;
and let them accept of [a hundred and] twenty drachmas for every slave.
And let the soldiers receive this redemption money with their pay, but
the rest out of the king's treasury: for I suppose that they were made
captives without our father's consent, and against equity; and that
their country was harassed by the insolence of the soldiers, and that,
by removing them into Egypt, the soldiers have made a great profit by
them. Out of regard therefore to justice, and out of pity to those that
have been tyrannized over, contrary to equity, I enjoin those that have
such Jews in their service to set them at liberty, upon the receipt of
the before-mentioned sum; and that no one use any deceit about them, but
obey what is here commanded. And I will that they give in their names
within three days after the publication of this edict, to such as are
appointed to execute the same, and to produce the slaves before them
also, for I think it will be for the advantage of my affairs. And let
every one that will inform against those that do not obey this decree,
and I will that their estates be confiscated into the king's treasury."
When this decree was read to the king, it at first contained the rest
that is here inserted, and omitted only those Jews that had formerly
been brought, and those brought afterwards, which had not been
distinctly mentioned; so he added these clauses out of his humanity, and
with great generosity. He also gave order that the payment, which
was likely to be done in a hurry, should be divided among the king's
ministers, and among the officers of his treasury. When this was over,
what the king had decreed was quickly brought to a conclusion; and this
in no more than seven days' time, the number of the talents paid for
the captives being above four hundred and sixty, and this, because their
masters required the [hundred and] twenty drachmas for the children
also, the king having, in effect, commanded that these should be
paid for, when he said in his decree, that they should receive the
forementioned sum for every slave.

4. Now when this had been done after so magnificent a manner, according
to the king's inclinations, he gave order to Demetrius to give him in
writing his sentiments concerning the transcribing of the Jewish books;
for no part of the administration is done rashly by these kings, but all
things are managed with great circumspection. On which account I have
subjoined a copy of these epistles, and set down the multitude of the
vessels sent as gifts [to Jerusalem], and the construction of every one,
that the exactness of the artificers' workmanship, as it appeared to
those that saw them, and which workman made every vessel, may be
made manifest, and this on account of the excellency of the vessels
themselves. Now the copy of the epistle was to this purpose: "Demetrius
to the great king. When thou, O king, gavest me a charge concerning
the collection of books that were wanting to fill your library, and
concerning the care that ought to be taken about such as are imperfect,
I have used the utmost diligence about those matters. And I let you
know, that we want the books of the Jewish legislation, with some
others; for they are written in the Hebrew characters, and being in the
language of that nation, are to us unknown. It hath also happened to
them, that they have been transcribed more carelessly than they ought
to have been, because they have not had hitherto royal care taken about
them. Now it is necessary that thou shouldst have accurate copies of
them. And indeed this legislation is full of hidden wisdom, and entirely
blameless, as being the legislation of God; for which cause it is, as
Hecateus of Abdera says, that the poets and historians make no mention
of it, nor of those men who lead their lives according to it, since it
is a holy law, and ought not to be published by profane mouths. If then
it please thee, O king, thou mayst write to the high priest of the Jews,
to send six of the elders out of every tribe, and those such as are most
skillful of the laws, that by their means we may learn the clear and
agreeing sense of these books, and may obtain an accurate interpretation
of their contents, and so may have such a collection of these as may be
suitable to thy desire."

5. When this epistle was sent to the king, he commanded that an epistle
should be drawn up for Eleazar, the Jewish high priest, concerning these
matters; and that they should inform him of the release of the Jews that
had been in slavery among them. He also sent fifty talents of gold for
the making of large basons, and vials, and cups, and an immense quantity
of precious stones. He also gave order to those who had the custody of
the chest that contained those stones, to give the artificers leave to
choose out what sorts of them they pleased. He withal appointed, that
a hundred talents in money should be sent to the temple for sacrifices,
and for other uses. Now I will give a description of these vessels, and
the manner of their construction, but not till after I have set down a
copy of the epistle which was written to Eleazar the high priest, who
had obtained that dignity on the occasion following: When Onias the high
priest was dead, his son Simon became his successor. He was called
Simon the Just [5] because of both his piety towards God, and his kind
disposition to those of his own nation. When he was dead, and had left a
young son, who was called Onias, Simon's brother Eleazar, of whom we are
speaking, took the high priesthood; and he it was to whom Ptolemy wrote,
and that in the manner following: "King Ptolemy to Eleazar the high
priest, sendeth greeting. There are many Jews who now dwell in my
kingdom, whom the Persians, when they were in power, carried captives.
These were honored by my father; some of them he placed in the army, and
gave them greater pay than ordinary; to others of them, when they came
with him into Egypt, he committed his garrisons, and the guarding of
them, that they might be a terror to the Egyptians. And when I had taken
the government, I treated all men with humanity, and especially those
that are thy fellow citizens, of whom I have set free above a hundred
thousand that were slaves, and paid the price of their redemption to
their masters out of my own revenues; and those that are of a fit age,
I have admitted into them number of my soldiers. And for such as are
capable of being faithful to me, and proper for my court, I have put
them in such a post, as thinking this [kindness done to them] to be
a very great and an acceptable gift, which I devote to God for his
providence over me. And as I am desirous to do what will be grateful
to these, and to all the other Jews in the habitable earth, I have
determined to procure an interpretation of your law, and to have it
translated out of Hebrew into Greek, and to be deposited in my library.
Thou wilt therefore do well to choose out and send to me men of a good
character, who are now elders in age, and six in number out of every
tribe. These, by their age, must be skillful in the laws, and of
abilities to make an accurate interpretation of them; and when this
shall be finished, I shall think that I have done a work glorious to
myself. And I have sent to thee Andreas, the captain of my guard, and
Aristeus, men whom I have in very great esteem; by whom I have sent
those first-fruits which I have dedicated to the temple, and to the
sacrifices, and to other uses, to the value of a hundred talents. And
if thou wilt send to us, to let us know what thou wouldst have further,
thou wilt do a thing acceptable to me."

6. When this epistle of the king was brought to Eleazar, he wrote an
answer to it with all the respect possible: "Eleazar the high priest to
king Ptolemy, sendeth greeting. If thou and thy queen Arsinoe, [6] and
thy children, be well, we are entirely satisfied. When we received thy
epistle, we greatly rejoiced at thy intentions; and when the multitude
were gathered together, we read it to them, and thereby made them
sensible of the piety thou hast towards God. We also showed them the
twenty vials of gold, and thirty of silver, and the five large basons,
and the table for the shew-bread; as also the hundred talents for the
sacrifices, and for the making what shall be needful at the temple;
which things Andreas and Aristeus, those most honored friends of thine,
have brought us; and truly they are persons of an excellent character,
and of great learning, and worthy of thy virtue. Know then that we will
gratify thee in what is for thy advantage, though we do what we used
not to do before; for we ought to make a return for the numerous acts
of kindness which thou hast done to our countrymen. We immediately,
therefore, offered sacrifices for thee and thy sister, with thy children
and friends; and the multitude made prayers, that thy affairs may be to
thy mind, and that thy kingdom may be preserved in peace, and that the
translation of our law may come to the conclusion thou desirest, and be
for thy advantage. We have also chosen six elders out of every tribe,
whom we have sent, and the law with them. It will be thy part, out
of thy piety and justice, to send back the law, when it hath been
translated, and to return those to us that bring it in safety.
Farewell."

7. This was the reply which the high priest made. But it does not seem
to me to be necessary to set down the names of the seventy [two] elders
who were sent by Eleazar, and carried the law, which yet were subjoined
at the end of the epistle. However, I thought it not improper to give an
account of those very valuable and artificially contrived vessels which
the king sent to God, that all may see how great a regard the king had
for God; for the king allowed a vast deal of expenses for these vessels,
and came often to the workmen, and viewed their works, and suffered
nothing of carelessness or negligence to be any damage to their
operations. And I will relate how rich they were as well as I am able,
although perhaps the nature of this history may not require such a
description; but I imagine I shall thereby recommend the elegant taste
and magnanimity of this king to those that read this history.

8. And first I will describe what belongs to the table. It was indeed in
the king's mind to make this table vastly large in its dimensions; but
then he gave orders that they should learn what was the magnitude of the
table which was already at Jerusalem, and how large it was, and whether
there was a possibility of making one larger than it. And when he was
informed how large that was which was already there, and that nothing
hindered but a larger might be made, he said that he was willing to have
one made that should be five times as large as the present table;
but his fear was, that it might be then useless in their sacred
ministrations by its too great largeness; for he desired that the gifts
he presented them should not only be there for show, but should be
useful also in their sacred ministrations. According to which reasoning,
that the former table was made of so moderate a size for use, and not
for want of gold, he resolved that he would not exceed the former table
in largeness; but would make it exceed it in the variety and elegancy
of its materials. And as he was sagacious in observing the nature of all
things, and in having a just notion of what was new and surprising, and
where there was no sculptures, he would invent such as were proper by
his own skill, and would show them to the workmen, he commanded that
such sculptures should now be made, and that those which were delineated
should be most accurately formed by a constant regard to their
delineation.

9. When therefore the workmen had undertaken to make the table, they
framed it in length two cubits [and a half], in breadth one cubit, and
in height one cubit and a half; and the entire structure of the work
was of gold. They withal made a crown of a hand-breadth round it, with
wave-work wreathed about it, and with an engraving which imitated a
cord, and was admirably turned on its three parts; for as they were of
a triangular figure, every angle had the same disposition of its
sculptures, that when you turned them about, the very same form of them
was turned about without any variation. Now that part of the crown-work
that was enclosed under the table had its sculptures very beautiful; but
that part which went round on the outside was more elaborately adorned
with most beautiful ornaments, because it was exposed to sight, and
to the view of the spectators; for which reason it was that both those
sides which were extant above the rest were acute, and none of the
angles, which we before told you were three, appeared less than another,
when the table was turned about. Now into the cordwork thus turned were
precious stones inserted, in rows parallel one to the other, enclosed
in golden buttons, which had ouches in them; but the parts which were on
the side of the crown, and were exposed to the sight, were adorned with
a row of oval figures obliquely placed, of the most excellent sort of
precious stones, which imitated rods laid close, and encompassed the
table round about. But under these oval figures, thus engraven, the
workmen had put a crown all round it, where the nature of all sorts of
fruit was represented, insomuch that the bunches of grapes hung up. And
when they had made the stones to represent all the kinds of fruit before
mentioned, and that each in its proper color, they made them fast with
gold round the whole table. The like disposition of the oval figures,
and of the engraved rods, was framed under the crown, that the table
might on each side show the same appearance of variety and elegancy of
its ornaments; so that neither the position of the wave-work nor of the
crown might be different, although the table were turned on the other
side, but that the prospect of the same artificial contrivances might
be extended as far as the feet; for there was made a plate of gold four
fingers broad, through the entire breadth of the table, into which they
inserted the feet, and then fastened them to the table by buttons and
button-holes, at the place where the crown was situate, that so on what
side soever of the table one should stand, it might exhibit the very
same view of the exquisite workmanship, and of the vast expenses bestowed
upon it: but upon the table itself they engraved a meander, inserting
into it very valuable stones in the middle like stars, of various
colors; the carbuncle and the emerald, each of which sent out agreeable
rays of light to the spectators; with such stones of other sorts also
as were most curious and best esteemed, as being most precious in their
kind. Hard by this meander a texture of net-work ran round it, the
middle of which appeared like a rhombus, into which were inserted
rock-crystal and amber, which, by the great resemblance of the
appearance they made, gave wonderful delight to those that saw them. The
chapiters of the feet imitated the first buddings of lilies, while their
leaves were bent and laid under the table, but so that the chives were
seen standing upright within them. Their bases were made of a carbuncle;
and the place at the bottom, which rested on that carbuncle, was one
palm deep, and eight fingers in breadth. Now they had engraven upon it
with a very fine tool, and with a great deal of pains, a branch of ivy
and tendrils of the vine, sending forth clusters of grapes, that you
would guess they were nowise different from real tendrils; for they were
so very thin, and so very far extended at their extremities, that
they were moved with the wind, and made one believe that they were the
product of nature, and not the representation of art. They also made the
entire workmanship of the table appear to be threefold, while the joints
of the several parts were so united together as to be invisible, and the
places where they joined could not be distinguished. Now the thickness
of the table was not less than half a cubit. So that this gift, by the
king's great generosity, by the great value of the materials, and
the variety of its exquisite structure, and the artificer's skill
in imitating nature with graying tools, was at length brought to
perfection, while the king was very desirous, that though in largeness
it were not to be different from that which was already dedicated
to God, yet that in exquisite workmanship, and the novelty of the
contrivances, and in the splendor of its construction, it should far
exceed it, and be more illustrious than that was.

10. Now of the cisterns of gold there were two, whose sculpture was of
scale-work, from its basis to its belt-like circle, with various sorts
of stones enchased in the spiral circles. Next to which there was upon
it a meander of a cubit in height; it was composed of stones of all
sorts of colors. And next to this was the rod-work engraven; and next
to that was a rhombus in a texture of net-work, drawn out to the brim of
the basin, while small shields, made of stones, beautiful in their kind,
and of four fingers' depth, filled up the middle parts. About the top
of the basin were wreathed the leaves of lilies, and of the convolvulus,
and the tendrils of vines in a circular manner. And this was the
construction of the two cisterns of gold, each containing two firkins.
But those which were of silver were much more bright and splendid than
looking-glasses, and you might in them see the images that fell upon
them more plainly than in the other. The king also ordered thirty vials;
those of which the parts that were of gold, and filled up with precious
stones, were shadowed over with the leaves of ivy and of vines,
artificially engraven. And these were the vessels that were after an
extraordinary manner brought to this perfection, partly by the skill of
the workmen, who were admirable in such fine work, but much more by
the diligence and generosity of the king, who not only supplied the
artificers abundantly, and with great generosity, with what they wanted,
but he forbade public audiences for the time, and came and stood by the
workmen, and saw the whole operation. And this was the cause why the
workmen were so accurate in their performance, because they had regard
to the king, and to his great concern about the vessels, and so the more
indefatigably kept close to the work.

11. And these were what gifts were sent by Ptolemy to Jerusalem, and
dedicated to God there. But when Eleazar the high priest had devoted
them to God, and had paid due respect to those that brought them, and
had given them presents to be carried to the king, he dismissed them.
And when they were come to Alexandria, and Ptolemy heard that they were
come, and that the seventy elders were come also, he presently sent for
Andreas and Aristens, his ambassadors, who came to him, and delivered
him the epistle which they brought him from the high priest, and made
answer to all the questions he put to them by word of mouth. He
then made haste to meet the elders that came from Jerusalem for the
interpretation of the laws; and he gave command, that every body
who came on other occasions should be sent away, which was a thing
surprising, and what he did not use to do; for those that were drawn
thither upon such occasions used to come to him on the fifth day, but
ambassadors at the month's end. But when he had sent those away, he
waited for these that were sent by Eleazar; but as the old men came in
with the presents, which the high priest had given them to bring to the
king, and with the membranes, upon which they had their laws written in
golden letters [7] he put questions to them concerning those books;
and when they had taken off the covers wherein they were wrapt up, they
showed him the membranes. So the king stood admiring the thinness of
those membranes, and the exactness of the junctures, which could not be
perceived; [so exactly were they connected one with another;] and this
he did for a considerable time. He then said that he returned them
thanks for coming to him, and still greater thanks to him that sent
them; and, above all, to that God whose laws they appeared to be. Then
did the elders, and those that were present with them, cry out with one
voice, and wished all happiness to the king. Upon which he fell into
tears by the violence of the pleasure he had, it being natural to men to
afford the same indications in great joy that they do under sorrows. And
when he had bid them deliver the books to those that were appointed
to receive them, he saluted the men, and said that it was but just to
discourse, in the first place, of the errand they were sent about, and
then to address himself to themselves. He promised, however, that he
would make this day on which they came to him remarkable and eminent
every year through the whole course of his life; for their coming to
him, and the victory which he gained over Antigonus by sea, proved to be
on the very same day. He also gave orders that they should sup with him;
and gave it in charge that they should have excellent lodgings provided
for them in the upper part of the city.

12. Now he that was appointed to take care of the reception of
strangers, Nicanor by name, called for Dorotheus, whose duty it was to
make provision for them, and bid him prepare for every one of them what
should be requisite for their diet and way of living; which thing was
ordered by the king after this manner: he took care that those that
belonged to every city, which did not use the same way of living, that
all things should be prepared for them according to the custom of those
that came to him, that, being feasted according to the usual method of
their own way of living, they might be the better pleased, and might
not be uneasy at any thing done to them from which they were naturally
averse. And this was now done in the case of these men by Dorotheus,
who was put into this office because of his great skill in such matters
belonging to common life; for he took care of all such matters as
concerned the reception of strangers, and appointed them double seats
for them to sit on, according as the king had commanded him to do; for
he had commanded that half of their seats should be set at his right
hand, and the other half behind his table, and took care that no respect
should be omitted that could be shown them. And when they were thus set
down, he bid Dorotheus to minister to all those that were come to him
from Judea, after the manner they used to be ministered to; for which
cause he sent away their sacred heralds, and those that slew the
sacrifices, and the rest that used to say grace; but called to one of
those that were come to him, whose name was Eleazar, who w a priest, and
desired him to say grace; [8] who then stood in the midst of them, and
prayed, that all prosperity might attend the king, and those that were
his subjects. Upon which an acclamation was made by the whole company,
with joy and a great noise; and when that was over, they fell to eating
their supper, and to the enjoyment of what was set before them. And at
a little interval afterward, when the king thought a sufficient time had
been interposed, he began to talk philosophically to them, and he asked
every one of them a philosophical question [9] and such a one as might
give light in those inquiries; and when they had explained all the
problems that had been proposed by the king about every point, he was
well-pleased with their answers. This took up the twelve days in
which they were treated; and he that pleases may learn the particular
questions in that book of Aristeus, which he wrote on this very
occasion.

13. And while not the king only, but the philosopher Menedemus also,
admired them, and said that all things were governed by Providence, and
that it was probable that thence it was that such force or beauty was
discovered in these men's words, they then left off asking any more such
questions. But the king said that he had gained very great advantages
by their coming, for that he had received this profit from them, that
he had learned how he ought to rule his subjects. And he gave order that
they should have every one three talents given them, and that those that
were to conduct them to their lodging should do it. Accordingly, when
three days were over, Demetrius took them, and went over the causeway
seven furlongs long: it was a bank in the sea to an island. And when
they had gone over the bridge, he proceeded to the northern parts, and
showed them where they should meet, which was in a house that was built
near the shore, and was a quiet place, and fit for their discoursing
together about their work. When he had brought them thither, he
entreated them [now they had all things about them which they wanted
for the interpretation of their law] that they would suffer nothing
to interrupt them in their work. Accordingly, they made an accurate
interpretation, with great zeal and great pains, and this they continued
to do till the ninth hour of the day; after which time they relaxed, and
took care of their body, while their food was provided for them in great
plenty: besides, Dorotheus, at the king's command, brought them a great
deal of what was provided for the king himself. But in the morning
they came to the court and saluted Ptolemy, and then went away to their
former place, where, when they had washed their hands, [10] and purified
themselves, they betook themselves to the interpretation of the laws.
Now when the law was transcribed, and the labor of interpretation
was over, which came to its conclusion in seventy-two days, Demetrius
gathered all the Jews together to the place where the laws were
translated, and where the interpreters were, and read them over. The
multitude did also approve of those elders that were the interpreters
of the law. They withal commended Demetrius for his proposal, as the
inventor of what was greatly for their happiness; and they desired that
he would give leave to their rulers also to read the law. Moreover, they
all, both the priest and the ancientest of the elders, and the principal
men of their commonwealth, made it their request, that since the
interpretation was happily finished, it might continue in the state
it now was, and might not be altered. And when they all commended that
determination of theirs, they enjoined, that if any one observed either
any thing superfluous, or any thing omitted, that he would take a view
of it again, and have it laid before them, and corrected; which was a
wise action of theirs, that when the thing was judged to have been well
done, it might continue for ever.

14. So the king rejoiced when he saw that his design of this nature
was brought to perfection, to so great advantage; and he was chiefly
delighted with hearing the Laws read to him; and was astonished at the
deep meaning and wisdom of the legislator. And he began to discourse
with Demetrius, "How it came to pass, that when this legislation was so
wonderful, no one, either of the poets or of the historians, had made
mention of it." Demetrius made answer, "that no one durst be so bold as
to touch upon the description of these laws, because they were Divine
and venerable, and because some that had attempted it were afflicted
by God." He also told him, that "Theopompus was desirous of writing
somewhat about them, but was thereupon disturbed in his mind for above
thirty days' time; and upon some intermission of his distemper, he
appeased God [by prayer], as suspecting that his madness proceeded from
that cause." Nay, indeed, he further saw in a dream, that his distemper
befell him while he indulged too great a curiosity about Divine matters,
and was desirous of publishing them among common men; but when he left
off that attempt, he recovered his understanding again. Moreover, he
informed him of Theodectes, the tragic poet, concerning whom it was
reported, that when in a certain dramatic representation he was desirous
to make mention of things that were contained in the sacred books,
he was afflicted with a darkness in his eyes; and that upon his being
conscious of the occasion of his distemper, and appeasing God [by
prayer], he was freed from that affliction.

15. And when the king had received these books from Demetrius, as we
have said already, he adored them, and gave order that great care should
be taken of them, that they might remain uncorrupted. He also desired
that the interpreters would come often to him out of Judea, and that
both on account of the respects that he would pay them, and on account
of the presents he would make them; for he said it was now but just to
send them away, although if, of their own accord, they would come to
him hereafter, they should obtain all that their own wisdom might justly
require, and what his generosity was able to give them. So he then sent
them away, and gave to every one of them three garments of the best
sort, and two talents of gold, and a cup of the value of one talent, and
the furniture of the room wherein they were feasted. And these were the
things he presented to them. But by them he sent to Eleazar the
high priest ten beds, with feet of silver, and the furniture to them
belonging, and a cup of the value of thirty talents; and besides these,
ten garments, and purple, and a very beautiful crown, and a hundred
pieces of the finest woven linen; as also vials and dishes, and vessels
for pouring, and two golden cisterns to be dedicated to God. He also
desired him, by an epistle, that he would give these interpreters leave,
if any of them were desirous of coming to him, because he highly valued
a conversation with men of such learning, and should be very willing to
lay out his wealth upon such men. And this was what came to the Jews,
and was much to their glory and honor, from Ptolemy Philadelphus.



CHAPTER 3. How The Kings Of Asia Honored The Nation Of The Jews And Made
Them Citizens Of Those Cities Which They Built.


1. The Jews also obtained honors from the kings of Asia when they became
their auxiliaries; for Seleucus Nicator made them citizens in those
cities which he built in Asia, and in the lower Syria, and in the
metropolis itself, Antioch; and gave them privileges equal to those
of the Macedonians and Greeks, who were the inhabitants, insomuch that
these privileges continue to this very day: an argument for which you
have in this, that whereas the Jews do not make use of oil prepared by
foreigners, [11] they receive a certain sum of money from the proper
officers belonging to their exercises as the value of that oil; which
money, when the people of Antioch would have deprived them of, in the
last war, Mucianus, who was then president of Syria, preserved it to
them. And when the people of Alexandria and of Antioch did after that,
at the time that Vespasian and Titus his son governed the habitable
earth, pray that these privileges of citizens might be taken away, they
did not obtain their request in which behavior any one may discern the
equity and generosity of the Romans, [12] especially of Vespasian and
Titus, who, although they had been at a great deal of pains in the war
against the Jews, and were exasperated against them, because they did
not deliver up their weapons to them, but continued the war to the very
last, yet did not they take away any of their forementioned privileges
belonging to them as citizens, but restrained their anger, and overcame
the prayers of the Alexandrians and Antiochians, who were a very
powerful people, insomuch that they did not yield to them, neither out
of their favor to these people, nor out of their old grudge at those
whose wicked opposition they had subdued in the war; nor would they
alter any of the ancient favors granted to the Jews, but said, that
those who had borne arms against them, and fought them, had suffered
punishment already, and that it was not just to deprive those that had
not offended of the privileges they enjoyed.

2. We also know that Marcus Agrippa was of the like disposition towards
the Jews: for when the people of Ionia were very angry at them, and
besought Agrippa that they, and they only, might have those privileges
of citizens which Antiochus, the grandson of Seleucus, [who by the
Greeks was called The God,] had bestowed on them, and desired that, if
the Jews were to be joint-partakers with them, they might be obliged to
worship the gods they themselves worshipped: but when these matters were
brought to the trial, the Jews prevailed, and obtained leave to make
use of their own customs, and this under the patronage of Nicolaus of
Damascus; for Agrippa gave sentence that he could not innovate. And if
any one hath a mind to know this matter accurately, let him peruse the
hundred and twenty-third and hundred and twenty-fourth books of the
history of this Nicolaus. Now as to this determination of Agrippa, it is
not so much to be admired, for at that time our nation had not made war
against the Romans. But one may well be astonished at the generosity of
Vespasian and Titus, that after so great wars and contests which they
had from us, they should use such moderation. But I will now return to
that part of my history whence I made the present digression.

3. Now it happened that in the reign of Antiochus the Great, who ruled
over all Asia, that the Jews, as well as the inhabitants of Celesyria,
suffered greatly, and their land was sorely harassed; for while he
was at war with Ptolemy Philopater, and with his son, who was called
Epiphanes, it fell out that these nations were equally sufferers, both
when he was beaten, and when he beat the others: so that they were very
like to a ship in a storm, which is tossed by the waves on both sides;
and just thus were they in their situation in the middle between
Antiochus's prosperity and its change to adversity. But at length, when
Antiochus had beaten Ptolemy, he seized upon Judea; and when Philopater
was dead, his son sent out a great army under Scopas, the general of
his forces, against the inhabitants of Celesyria, who took many of their
cities, and in particular our nation; which when he fell upon them,
went over to him. Yet was it not long afterward when Antiochus overcame
Scopas, in a battle fought at the fountains of Jordan, and destroyed
a great part of his army. But afterward, when Antiochus subdued those
cities of Celesyria which Scopas had gotten into his possession, and
Samaria with them, the Jews, of their own accord, went over to him, and
received him into the city [Jerusalem], and gave plentiful provision
to all his army, and to his elephants, and readily assisted him when he
besieged the garrison which was in the citadel of Jerusalem. Wherefore
Antiochus thought it but just to requite the Jews' diligence and zeal
in his service. So he wrote to the generals of his armies, and to his
friends, and gave testimony to the good behavior of the Jews towards
him, and informed them what rewards he had resolved to bestow on
them for that their behavior. I will set down presently the epistles
themselves which he wrote to the generals concerning them, but will
first produce the testimony of Polybius of Megalopolis; for thus does he
speak, in the sixteenth book of his history: "Now Scopas, the general of
Ptolemy's army, went in haste to the superior parts of the country, and
in the winter time overthrew the nation of the Jews?" He also saith, in
the same book, that "when Seopas was conquered by Antiochus, Antiochus
received Batanea, and Samaria, and Abila, and Gadara; and that, a while
afterwards, there came in to him those Jews that inhabited near that
temple which was called Jerusalem; concerning which, although I have
more to say, and particularly concerning the presence of God about that
temple, yet do I put off that history till another opportunity." This
it is which Polybius relates. But we will return to the series of the
history, when we have first produced the epistles of king Antiochus.

King Antiochus To Ptolemy, Sendeth Greeting.

"Since the Jews, upon our first entrance on their country, demonstrated
their friendship towards us, and when we came to their city [Jerusalem],
received us in a splendid manner, and came to meet us with their senate,
and gave abundance of provisions to our soldiers, and to the elephants,
and joined with us in ejecting the garrison of the Egyptians that were
in the citadel, we have thought fit to reward them, and to retrieve the
condition of their city, which hath been greatly depopulated by such
accidents as have befallen its inhabitants, and to bring those that have
been scattered abroad back to the city. And, in the first place, we have
determined, on account of their piety towards God, to bestow on them, as
a pension, for their sacrifices of animals that are fit for sacrifice,
for wine, and oil, and frankincense, the value of twenty thousand pieces
of silver, and [six] sacred artabrae of fine flour, with one thousand
four hundred and sixty medimni of wheat, and three hundred and
seventy-five medimni of salt. And these payments I would have fully paid
them, as I have sent orders to you. I would also have the work about the
temple finished, and the cloisters, and if there be any thing else that
ought to be rebuilt. And for the materials of wood, let it be brought
them out of Judea itself and out of the other countries, and out of
Libanus tax free; and the same I would have observed as to those other
materials which will be necessary, in order to render the temple more
glorious; and let all of that nation live according to the laws of their
own country; and let the senate, and the priests, and the scribes of the
temple, and the sacred singers, be discharged from poll-money and the
crown tax and other taxes also. And that the city may the sooner recover
its inhabitants, I grant a discharge from taxes for three years to its
present inhabitants, and to such as shall come to it, until the month
Hyperheretus. We also discharge them for the future from a third part
of their taxes, that the losses they have sustained may be repaired. And
all those citizens that have been carried away, and are become slaves,
we grant them and their children their freedom, and give order that
their substance be restored to them."

4. And these were the contents of this epistle. He also published a
decree through all his kingdom in honor of the temple, which contained
what follows: "It shall be lawful for no foreigner to come within the
limits of the temple round about; which thing is forbidden also to the
Jews, unless to those who, according to their own custom, have purified
themselves. Nor let any flesh of horses, or of mules, or of asses,
he brought into the city, whether they be wild or tame; nor that of
leopards, or foxes, or hares; and, in general, that of any animal which
is forbidden for the Jews to eat. Nor let their skins be brought into
it; nor let any such animal be bred up in the city. Let them only be
permitted to use the sacrifices derived from their forefathers, with
which they have been obliged to make acceptable atonements to God. And
he that transgresseth any of these orders, let him pay to the priests
three thousand drachmae of silver." Moreover, this Antiochus bare
testimony to our piety and fidelity, in an epistle of his, written when
he was informed of a sedition in Phrygia and Lydia, at which time he was
in the superior provinces, wherein he commanded Zenxis, the general of
his forces, and his most intimate friend, to send some of our nation out
of Babylon into Phrygia. The epistle was this:

King Antiochus To Zeuxis His Father, Sendeth Greeting.

"If you are in health, it is well. I also am in health. Having been
informed that a sedition is arisen in Lydia and Phrygia, I thought that
matter required great care; and upon advising with my friends what
was fit to be done, it hath been thought proper to remove two thousand
families of Jews, with their effects, out of Mesopotamia and Babylon,
unto the castles and places that lie most convenient; for I am persuaded
that they will be well-disposed guardians of our possessions, because
of their piety towards God, and because I know that my predecessors have
borne witness to them, that they are faithful, and with alacrity do
what they are desired to do. I will, therefore, though it be a laborious
work, that thou remove these Jews, under a promise, that they shall be
permitted to use their own laws. And when thou shalt have brought them
to the places forementioned, thou shalt give everyone of their families
a place for building their houses, and a portion of the land for
their husbandry, and for the plantation of their vines; and thou shalt
discharge them from paying taxes of the fruits of the earth for ten
years; and let them have a proper quantity of wheat for the maintenance
of their servants, until they receive bread corn out of the earth;
also let a sufficient share be given to such as minister to them in the
necessaries of life, that by enjoying the effects of our humanity, they
may show themselves the more willing and ready about our affairs. Take
care likewise of that nation, as far as thou art able, that they may
not have any disturbance given them by any one." Now these testimonials
which I have produced are sufficient to declare the friendship that
Antiochus the Great bare to the Jews.



CHAPTER 4. How Antiochus Made A League With Ptolemy And How Onias
Provoked Ptolemy Euergetes To Anger; And How Joseph Brought All Things
Right Again, And Entered Into Friendship With Him; And What Other Things
Were Done By Joseph, And His Son Hyrcanus.


1. After this Antiochus made a friendship and league with Ptolemy,
and gave him his daughter Cleopatra to wife, and yielded up to him
Celesyria, and Samaria, and Judea, and Phoenicia, by way of dowry. And
upon the division of the taxes between the two kings, all the principal
men framed the taxes of their several countries, and collecting the sum
that was settled for them, paid the same to the [two] kings. Now at this
time the Samaritans were in a flourishing condition, and much distressed
the Jews, cutting off parts of their land, and carrying off slaves.
This happened when Onias was high priest; for after Eleazar's death,
his uncle Manasseh took the priesthood, and after he had ended his life,
Onias received that dignity. He was the son of Simon, who was called
The Just: which Simon was the brother of Eleazar, as I said before. This
Onias was one of a little soul, and a great lover of money; and for that
reason, because he did not pay that tax of twenty talents of silver,
which his forefathers paid to these things out of their own estates,
he provoked king Ptolemy Euergetes to anger, who was the father of
Philopater. Euergetes sent an ambassador to Jerusalem, and complained
that Onias did not pay his taxes, and threatened, that if he did not
receive them, he would seize upon their land, and send soldiers to
live upon it. When the Jews heard this message of the king, they were
confounded; but so sordidly covetous was Onias, that nothing of things
nature made him ashamed.

2. There was now one Joseph, young in age, but of great reputation
among the people of Jerusalem, for gravity, prudence, and justice. His
father's name was Tobias; and his mother was the sister of Onias the
high priest, who informed him of the coming of the ambassador; for he
was then sojourning at a village named Phicol, [13] where he was born.
Hereupon he came to the city [Jerusalem], and reproved Onias for not
taking care of the preservation of his countrymen, but bringing the
nation into dangers, by not paying this money. For which preservation of
them, he told him he had received the authority over them, and had been
made high priest; but that, in case he was so great a lover of money,
as to endure to see his country in danger on that account, and his
countrymen suffer the greatest damages, he advised him to go to the
king, and petition him to remit either the whole or a part of the
sum demanded. Onias's answer was this: That he did not care for his
authority, and that he was ready, if the thing were practicable, to lay
down his high priesthood; and that he would not go to the king, because
he troubled not himself at all about such matters. Joseph then asked him
if he would not give him leave to go ambassador on behalf of the nation.
He replied, that he would give him leave. Upon which Joseph went up into
the temple, and called the multitude together to a congregation, and
exhorted them not to be disturbed nor aftrighted, because of his uncle
Onias's carelessness, but desired them to be at rest, and not terrify
themselves with fear about it; for he promised them that he would be
their ambassador to the king, and persuade him that they had done him
no wrong. And when the multitude heard this, they returned thanks
to Joseph. So he went down from the temple, and treated Ptolemy's
ambassador in a hospitable manner. He also presented him with rich
gifts, and feasted him magnificently for many days, and then sent him to
the king before him, and told him that he would soon follow him; for
he was now more willing to go to the king, by the encouragement of the
ambassador, who earnestly persuaded him to come into Egypt, and promised
him that he would take care that he should obtain every thing that he
desired of Ptolemy; for he was highly pleased with his frank and liberal
temper, and with the gravity of his deportment.

3. When Ptolemy's ambassador was come into Egypt, he told the king of
the thoughtless temper of Onias; and informed him of the goodness of
the disposition of Joseph; and that he was coming to him to excuse
the multitude, as not having done him any harm, for that he was their
patron. In short, he was so very large in his encomiums upon the young
man, that he disposed both the king and his wife Cleopatra to have
a kindness for him before he came. So Joseph sent to his friends at
Samaria, and borrowed money of them, and got ready what was necessary
for his journey, garments and cups, and beasts for burden, which
amounted to about twenty thousand drachmae, and went to Alexandria. Now
it happened that at this time all the principal men and rulers went up
out of the cities of Syria and Phoenicia, to bid for their taxes; for
every year the king sold them to the men of the greatest power in every
city. So these men saw Joseph journeying on the way, and laughed at him
for his poverty and meanness. But when he came to Alexandria, and heard
that king Ptolemy was at Memphis, he went up thither to meet with him;
which happened as the king was sitting in his chariot, with his wife,
and with his friend Athenion, who was the very person who had been
ambassador at Jerusalem, and had been entertained by Joseph. As soon
therefore as Athenion saw him, he presently made him known to the king,
how good and generous a young man he was. So Ptolemy saluted him first,
and desired him to come up into his chariot; and as Joseph sat there,
he began to complain of the management of Onias: to which he answered,
"Forgive him, on account of his age; for thou canst not certainly
be unacquainted with this, that old men and infants have their minds
exactly alike; but thou shalt have from us, who are young men, every
thing thou desirest, and shalt have no cause to complain." With this
good humor and pleasantry of the young man, the king was so delighted,
that he began already, as though he had had long experience of him, to
have a still greater affection for him, insomuch that he bade him take
his diet in the king's palace, and be a guest at his own table every
day. But when the king was come to Alexandria, the principal men of
Syria saw him sitting with the king, and were much offended at it.

4. And when the day came on which the king was to let the taxes of the
cities to farm, and those that were the principal men of dignity in
their several countries were to bid for them, the sum of the taxes
together, of Celesyria, and Phoenicia, and Judea, with Samaria, [as
they were bidden for,] came to eight thousand talents. Hereupon Joseph
accused the bidders, as having agreed together to estimate the value of
the taxes at too low a rate; and he promised that he would himself give
twice as much for them: but for those who did not pay, he would send the
king home their whole substance; for this privilege was sold together
with the taxes themselves. The king was pleased to hear that offer; and
because it augmented his revenues, he said he would confirm the sale of
the taxes to him. But when he asked him this question, Whether he
had any sureties that would be bound for the payment of the money?
he answered very pleasantly, "I will give such security, and those of
persons good and responsible, and which you shall have no reason to
distrust." And when he bid him name them who they were, he replied, "I
give thee no other persons, O king, for my sureties, than thyself, and
this thy wife; and you shall be security for both parties." So Ptolemy
laughed at the proposal, and granted him the farming of the taxes
without any sureties. This procedure was a sore grief to those that
came from the cities into Egypt, who were utterly disappointed; and they
returned every one to their own country with shame.

5. But Joseph took with him two thousand foot soldiers from the king,
for he desired he might have some assistance, in order to force such
as were refractory in the cities to pay. And borrowing of the king's
friends at Alexandria five hundred talents, he made haste back into
Syria. And when he was at Askelon, and demanded the taxes of the people
of Askelon, they refused to pay any thing, and affronted him also; upon
which he seized upon about twenty of the principal men, and slew them,
and gathered what they had together, and sent it all to the king, and
informed him what he had done. Ptolemy admired the prudent conduct of
the man, and commended him for what he had done, and gave him leave to
do as he pleased. When the Syrians heard of this, they were astonished;
and having before them a sad example in the men of Askelon that were
slain, they opened their gates, and willingly admitted Joseph, and
paid their taxes. And when the inhabitants of Scythopolis attempted to
affront him, and would not pay him those taxes which they formerly used
to pay, without disputing about them, he slew also the principal men of
that city, and sent their effects to the king. By this means he gathered
great wealth together, and made vast gains by this farming of the taxes;
and he made use of what estate he had thus gotten, in order to support
his authority, as thinking it a piece of prudence to keep what had been
the occasion and foundation of his present good fortune; and this he did
by the assistance of what he was already possessed of, for he privately
sent many presents to the king, and to Cleopatra, and to their friends,
and to all that were powerful about the court, and thereby purchased
their good-will to himself.

6. This good fortune he enjoyed for twenty-two years, and was become the
father of seven sons by one wife; he had also another son, whose name
was Hyrcanus, by his brother Solymius's daughter, whom he married on the
following occasion. He once came to Alexandria with his brother, who had
along with him a daughter already marriageable, in order to give her in
wedlock to some of the Jews of chief dignity there. He then supped with
the king, and falling in love with an actress that was of great beauty,
and came into the room where they feasted, he told his brother of it,
and entreated him, because a Jew is forbidden by their law to come near
to a foreigner, to conceal his offense; and to be kind and subservient
to him, and to give him an opportunity of fulfilling his desires. Upon
which his brother willingly entertained the proposal of serving him, and
adorned his own daughter, and brought her to him by night, and put her
into his bed. And Joseph, being disordered with drink, knew not who she
was, and so lay with his brother's daughter; and this did he many times,
and loved her exceedingly; and said to his brother, that he loved this
actress so well, that he should run the hazard of his life [if he must
part with her], and yet probably the king would not give him leave [to
take her with him]. But his brother bid him be in no concern about
that matter, and told him he might enjoy her whom he loved without any
danger, and might have her for his wife; and opened the truth of the
matter to him, and assured him that he chose rather to have his own
daughter abused, than to overlook him, and see him come to [public]
disgrace. So Joseph commended him for this his brotherly love, and
married his daughter; and by her begat a son, whose name was Hyrcanus,
as we said before. And when this his youngest son showed, at thirteen
years old, a mind that was both courageous and wise, and was greatly
envied by his brethren, as being of a genius much above them, and such a
one as they might well envy, Joseph had once a mind to know which of his
sons had the best disposition to virtue; and when he sent them severally
to those that had then the best reputation for instructing youth, the
rest of his children, by reason of their sloth and unwillingness to take
pains, returned to him foolish and unlearned. After them he sent out the
youngest, Hyrcanus, and gave him three hundred yoke of oxen, and bid him
go two days' journey into the wilderness, and sow the land there,
and yet kept back privately the yokes of the oxen that coupled them
together. When Hyrcanus came to the place, and found he had no yokes
with him, he condemned the drivers of the oxen, who advised him to send
some to his father, to bring them some yokes; but he thinking that he
ought not to lose his time while they should be sent to bring him the
yokes, he invented a kind of stratagem, and what suited an age older
than his own; for he slew ten yoke of the oxen, and distributed their
flesh among the laborers, and cut their hides into several pieces, and
made him yokes, and yoked the oxen together with them; by which means he
sowed as much land as his father had appointed him to sow, and returned
to him. And when he was come back, his father was mightily pleased with
his sagacity, and commended the sharpness of his understanding, and his
boldness in what he did. And he still loved him the more, as if he were
his only genuine son, while his brethren were much troubled at it.

7. But when one told him that Ptolemy had a son just born, and that all
the principal men of Syria, and the other countries subject to him, were
to keep a festival, on account of the child's birthday, and went away in
haste with great retinues to Alexandria, he was himself indeed hindered
from going by old age; but he made trial of his sons, whether any of
them would be willing to go to the king. And when the elder sons excused
themselves from going, and said they were not courtiers good enough for
such conversation, and advised him to send their brother Hyrcanus, he
gladly hearkened to that advice, and called Hyrcanus, and asked him
whether he would go to the king, and whether it was agreeable to him to
go or not. And upon his promise that he would go, and his saying that
he should not want much money for his journey, because he would live
moderately, and that ten thousand drachmas would be sufficient, he was
pleased with his son's prudence. After a little while, the son advised
his father not to send his presents to the king from thence, but to give
him a letter to his steward at Alexandria, that he might furnish him
with money, for purchasing what should be most excellent and most
precious. So he thinking that the expense of ten talents would be enough
for presents to be made the king, and commending his son, as giving
him good advice, wrote to Arion his steward, that managed all his money
matters at Alexandria; which money was not less than three thousand
talents on his account, for Joseph sent the money he received in Syria
to Alexandria. And when the day appointed for the payment of the taxes
to the king came, he wrote to Arion to pay them. So when the son had
asked his father for a letter to the steward, and had received it, he
made haste to Alexandria. And when he was gone, his brethren wrote to
all the king's friends, that they should destroy him.

8. But when he was come to Alexandria, he delivered his letter to Arion,
who asked him how many talents he would have [hoping he would ask for no
more than ten, or a little more]; he said he wanted a thousand talents.
At which the steward was angry, and rebuked him, as one that intended
to live extravagantly; and he let him know how his father had gathered
together his estate by painstaking, and resisting his inclinations, and
wished him to imitate the example of his father: he assured him withal,
that he would give him but ten talents, and that for a present to the
king also. The son was irritated at this, and threw Arion into prison.
But when Arion's wife had informed Cleopatra of this, with her entreaty,
that she would rebuke the child for what he had done, [for Arion was in
great esteem with her,] Cleopatra informed the king of it. And Ptolemy
sent for Hyrcanus, and told him that he wondered, when he was sent to
him by his father, that he had not yet come into his presence, but had
laid the steward in prison. And he gave order, therefore, that he should
come to him, and give an account of the reason of what he had done. And
they report that the answer he made to the king's messenger was this:
That "there was a law of his that forbade a child that was born to taste
of the sacrifice, before he had been at the temple and sacrificed to
God. According to which way of reasoning he did not himself come to him
in expectation of the present he was to make to him, as to one who had
been his father's benefactor; and that he had punished the slave for
disobeying his commands, for that it mattered not Whether a master was
little or great: so that unless we punish such as these, thou thyself
mayst also expect to be despised by thy subjects." Upon hearing this his
answer he fell a laughing, and wondered at the great soul of the child.

9. When Arion was apprized that this was the king's disposition,
and that he had no way to help himself, he gave the child a thousand
talents, and was let out of prison. So after three days were over,
Hyrcanus came and saluted the king and queen. They saw him with
pleasure, and feasted him in an obliging manner, out of the respect they
bare to his father. So he came to the merchants privately, and bought a
hundred boys, that had learning, and were in the flower of their ages,
each at a talent apiece; as also he bought a hundred maidens, each at
the same price as the other. And when he was invited to feast with the
king among the principal men in the country, he sat down the lowest of
them all, because he was little regarded, as a child in age still; and
this by those who placed every one according to their dignity. Now when
all those that sat with him had laid the bones Of the several parts on
a heap before Hyrcanus, [for they had themselves taken away the flesh
belonging to them,] till the table where he sat was filled full with
them, Trypho, who was the king's jester, and was appointed for jokes and
laughter at festivals, was now asked by the guests that sat at the table
[to expose him to laughter]. So he stood by the king, and said,
"Dost thou not see, my lord, the bones that lie by Hyrcanus? by this
similitude thou mayst conjecture that his father made all Syria as bare
as he hath made these bones." And the king laughing at what Trypho said,
and asking of Hyrcanus, How he came to have so many bones before him? he
replied, "Very rightfully, my lord; for they are dogs that eat the flesh
and the bones together, as these thy guests have done, [looking in the
mean time at those guests,] for there is nothing before them; but they
are men that eat the flesh, and cast away the hones, as I, who am also
a man, have now done." Upon which the king admired at his answer, which
was so wisely made; and bid them all make an acclamation, as a mark of
their approbation of his jest, which was truly a facetious one. On the
next day Hyrcanus went to every one of the king's friends, and of the
men powerful at court, and saluted them; but still inquired of the
servants what present they would make the king on his son's birthday;
and when some said that they would give twelve talents, and that others
of greater dignity would every one give according to the quantity of
their riches, he pretended to every one of them to be grieved that he
was not able to bring so large a present; for that he had no more than
five talents. And when the servants heard what he said, they told
their masters; and they rejoiced in the prospect that Joseph would be
disapproved, and would make the king angry, by the smallness of his
present. When the day came, the others, even those that brought the
most, offered the king not above twenty talents; but Hyrcanus gave to
every one of the hundred boys and hundred maidens that he had bought a
talent apiece, for them to carry, and introduced them, the boys to
the king, and the maidens to Cleopatra; every body wondering at the
unexpected richness of the presents, even the king and queen themselves.
He also presented those that attended about the king with gifts to the
value of a great number of talents, that he might escape the danger
he was in from them; for to these it was that Hyrcanus's brethren
had written to destroy him. Now Ptolemy admired at the young man's
magnanimity, and commanded him to ask what gift he pleased. But he
desired nothing else to be done for him by the king than to write to his
father and brethren about him. So when the king had paid him very great
respects, and had given him very large gifts, and had written to his
father and his brethren, and all his commanders and officers, about him,
he sent him away. But when his brethren heard that Hyrcanus had received
such favors from the king, and was returning home with great honor, they
went out to meet him, and to destroy him, and that with the privity of
their father; for he was angry at him for the [large] sum of money that
he bestowed for presents, and so had no concern for his preservation.
However, Joseph concealed the anger he had at his son, out of fear of
the king. And when Hyrcanus's brethren came to fight him, he slew
many others of those that were with them, as also two of his brethren
themselves; but the rest of them escaped to Jerusalem to their father.
But when Hyrcanus came to the city, where nobody would receive him, he
was afraid for himself, and retired beyond the river Jordan, and there
abode, but obliging the barbarians to pay their taxes.

10. At this time Seleucus, who was called Soter, reigned over Asia,
being the son of Antiochus the Great. And [now] Hyrcanus's father,
Joseph, died. He was a good man, and of great magnanimity; and brought
the Jews out of a state of poverty and meanness, to one that was more
splendid. He retained the farm of the taxes of Syria, and Phoenicia, and
Samaria twenty-two years. His uncle also, Onias, died [about this time],
and left the high priesthood to his son Simeon. And when he was dead,
Onias his son succeeded him in that dignity. To him it was that Areus,
king of the Lacedemonians, sent an embassage, with an epistle; the copy
whereof here follows:

"Areus, King Of The Lacedemonians, To Onias, Sendeth Greeting.

"We have met with a certain writing, whereby we have discovered that
both the Jews and the Lacedemonians are of one stock, and are derived
from the kindred of Abraham [14] It is but just therefore that you, who
are our brethren, should send to us about any of your concerns as you
please. We will also do the same thing, and esteem your concerns as our
own, and will look upon our concerns as in common with yours. Demoteles,
who brings you this letter, will bring your answer back to us. This
letter is four-square; and the seal is an eagle, with a dragon in his
claws."

11. And these were the contents of the epistle which was sent from the
king of the Lacedemonians. But, upon the death of Joseph, the people
grew seditious, on account of his sons. For whereas the elders made war
against Hyrcanus, who was the youngest of Joseph's sons, the multitude
was divided, but the greater part joined with the elders in this war;
as did Simon the high priest, by reason he was of kin to them. However,
Hyrcanus determined not to return to Jerusalem any more, but seated
himself beyond Jordan, and was at perpetual war with the Arabians, and
slew many of them, and took many of them captives. He also erected a
strong castle, and built it entirely of white stone to the very roof,
and had animals of a prodigious magnitude engraven upon it. He also drew
round it a great and deep canal of water. He also made caves of many
furlongs in length, by hollowing a rock that was over against him; and
then he made large rooms in it, some for feasting, and some for sleeping
and living in. He introduced also a vast quantity of waters which ran
along it, and which were very delightful and ornamental in the court.
But still he made the entrances at the mouth of the caves so narrow,
that no more than one person could enter by them at once. And the reason
why he built them after that manner was a good one; it was for his own
preservation, lest he should be besieged by his brethren, and run the
hazard of being caught by them. Moreover, he built courts of greater
magnitude than ordinary, which he adorned with vastly large gardens.
And when he had brought the place to this state, he named it Tyre.
This place is between Arabia and Judea, beyond Jordan, not far from the
country of Heshbon. And he ruled over those parts for seven years, even
all the time that Seleucus was king of Syria. But when he was dead, his
brother Antiochus, who was called Epiphanes, took the kingdom. Ptolemy
also, the king of Egypt, died, who was besides called Epiphanes. He
left two sons, and both young in age; the elder of which was called
Philometer, and the youngest Physcon. As for Hyrcanus, when he saw that
Antiochus had a great army, and feared lest he should be caught by him,
and brought to punishment for what he had done to the Arabians, he ended
his life, and slew himself with his own hand; while Antiochus seized
upon all his substance.



CHAPTER 5. How, Upon The Quarrels One Against Another About The High
Priesthood Antiochus Made An Expedition Against Jerusalem, Took The City
And Pillaged The Temples. And Distressed The Jews' As Also How Many
Of The Jews Forsook The Laws Of Their Country; And How The Samaritans
Followed The Customs Of The Greeks And Named Their Temple At Mount
Gerizzim The Temple Of Jupiter Hellenius.


1. About this time, upon the death of Onias the high priest, they gave
the high priesthood to Jesus his brother; for that son which Onias left
[or Onias IV.] was yet but an infant; and, in its proper place, we will
inform the reader of all the circumstances that befell this child.
But this Jesus, who was the brother of Onias, was deprived of the high
priesthood by the king, who was angry with him, and gave it to his
younger brother, whose name also was Onias; for Simon had these three
sons, to each of which the priesthood came, as we have already informed
the reader. This Jesus changed his name to Jason, but Onias was called
Menelaus. Now as the former high priest, Jesus, raised a sedition
against Menelaus, who was ordained after him, the multitude were divided
between them both. And the sons of Tobias took the part of Menelaus,
but the greater part of the people assisted Jason; and by that means
Menelaus and the sons of Tobias were distressed, and retired to
Antiochus, and informed him that they were desirous to leave the laws
of their country, and the Jewish way of living according to them, and
to follow the king's laws, and the Grecian way of living. Wherefore they
desired his permission to build them a Gymnasium at Jerusalem. [15] And
when he had given them leave, they also hid the circumcision of their
genitals, that even when they were naked they might appear to be Greeks.
Accordingly, they left off all the customs that belonged to their own
country, and imitated the practices of the other nations.

2. Now Antiochus, upon the agreeable situation of the affairs of his
kingdom, resolved to make an expedition against Egypt, both because he
had a desire to gain it, and because he contemned the son of Ptolemy,
as now weak, and not yet of abilities to manage affairs of such
consequence; so he came with great forces to Pelusium, and circumvented
Ptolemy Philometor by treachery, and seized upon Egypt. He then came to
the places about Memphis; and when he had taken them, he made haste to
Alexandria, in hopes of taking it by siege, and of subduing Ptolemy, who
reigned there. But he was driven not only from Alexandria, but out of
all Egypt, by the declaration of the Romans, who charged him to let that
country alone; according as I have elsewhere formerly declared. I will
now give a particular account of what concerns this king, how he subdued
Judea and the temple; for in my former work I mentioned those things
very briefly, and have therefore now thought it necessary to go over
that history again, and that with great accuracy.

3. King Antiochus returning out of Egypt [16] for fear of the Romans,
made an expedition against the city Jerusalem; and when he was there,
in the hundred and forty-third year of the kingdom of the Seleucidse, he
took the city without fighting, those of his own party opening the gates
to him. And when he had gotten possession of Jerusalem, he slew many
of the opposite party; and when he had plundered it of a great deal of
money, he returned to Antioch.

4. Now it came to pass, after two years, in the hundred forty and
fifth year, on the twenty-fifth day of that month which is by us called
Chasleu, and by the Macedonians Apelleus, in the hundred and fifty-third
olympiad, that the king came up to Jerusalem, and, pretending peace, he
got possession of the city by treachery; at which time he spared not so
much as those that admitted him into it, on account of the riches that
lay in the temple; but, led by his covetous inclination, [for he saw
there was in it a great deal of gold, and many ornaments that had
been dedicated to it of very great value,] and in order to plunder its
wealth, he ventured to break the league he had made. So he left the
temple bare, and took away the golden candlesticks, and the golden
altar [of incense], and table [of shew-bread], and the altar [of
burnt-offering]; and did not abstain from even the veils, which were
made of fine linen and scarlet. He also emptied it of its secret
treasures, and left nothing at all remaining; and by this means cast the
Jews into great lamentation, for he forbade them to offer those daily
sacrifices which they used to offer to God, according to the law. And
when he had pillaged the whole city, some of the inhabitants he slew,
and some he carried captive, together with their wives and children, so
that the multitude of those captives that were taken alive amounted to
about ten thousand. He also burnt down the finest buildings; and when he
had overthrown the city walls, he built a citadel in the lower part of
the city, [17] for the place was high, and overlooked the temple; on
which account he fortified it with high walls and towers, and put into
it a garrison of Macedonians. However, in that citadel dwelt the impious
and wicked part of the [Jewish] multitude, from whom it proved that the
citizens suffered many and sore calamities. And when the king had built
an idol altar upon God's altar, he slew swine upon it, and so offered a
sacrifice neither according to the law, nor the Jewish religious worship
in that country. He also compelled them to forsake the worship which
they paid their own God, and to adore those whom he took to be gods;
and made them build temples, and raise idol altars in every city and
village, and offer swine upon them every day. He also commanded them not
to circumcise their sons, and threatened to punish any that should be
found to have transgressed his injunction. He also appointed overseers,
who should compel them to do what he commanded. And indeed many Jews
there were who complied with the king's commands, either voluntarily,
or out of fear of the penalty that was denounced. But the best men, and
those of the noblest souls, did not regard him, but did pay a greater
respect to the customs of their country than concern as to the
punishment which he threatened to the disobedient; on which account they
every day underwent great miseries and bitter torments; for they were
whipped with rods, and their bodies were torn to pieces, and were
crucified, while they were still alive, and breathed. They also
strangled those women and their sons whom they had circumcised, as the
king had appointed, hanging their sons about their necks as they were
upon the crosses. And if there were any sacred book of the law found,
it was destroyed, and those with whom they were found miserably perished
also.

5. When the Samaritans saw the Jews under these sufferings, they no
longer confessed that they were of their kindred, nor that the temple
on Mount Gerizzim belonged to Almighty God. This was according to their
nature, as we have already shown. And they now said that they were a
colony of Medes and Persians; and indeed they were a colony of theirs.
So they sent ambassadors to Antiochus, and an epistle, whose contents
are these: "To king Antiochus the god, Epiphanes, a memorial from the
Sidonians, who live at Shechem. Our forefathers, upon certain frequent
plagues, and as following a certain ancient superstition, had a custom
of observing that day which by the Jews is called the Sabbath. [18] And
when they had erected a temple at the mountain called Gerrizzim, though
without a name, they offered upon it the proper sacrifices. Now,
upon the just treatment of these wicked Jews, those that manage their
affairs, supposing that we were of kin to them, and practiced as they
do, make us liable to the same accusations, although we be originally
Sidonians, as is evident from the public records. We therefore beseech
thee, our benefactor and Savior, to give order to Apollonius, the
governor of this part of the country, and to Nicanor, the procurator of
thy affairs, to give us no disturbance, nor to lay to our charge what
the Jews are accused for, since we are aliens from their nation, and
from their customs; but let our temple, which at present hath no name at
all be named the Temple of Jupiter Hellenius. If this were once done,
we should be no longer disturbed, but should be more intent on our own
occupation with quietness, and so bring in a greater revenue to thee."
When the Samaritans had petitioned for this, the king sent them back
the following answer, in an epistle: "King Antiochus to Nicanor. The
Sidonians, who live at Shechem, have sent me the memorial enclosed. When
therefore we were advising with our friends about it, the messengers
sent by them represented to us that they are no way concerned with
accusations which belong to the Jews, but choose to live after the
customs of the Greeks. Accordingly, we declare them free from such
accusations, and order that, agreeable to their petition, their temple
be named the Temple of Jupiter Hellenius." He also sent the like
epistle to Apollonius, the governor of that part of the country, in the
forty-sixth year, and the eighteenth day of the month Hecatorabeom.



CHAPTER 6. How, Upon Antiochus's Prohibition To The Jews To Make Use
Of The Laws Of Their Country Mattathias, The Son Of Asamoneus, Alone
Despised The King, And Overcame The Generals Of Antiochus's Army; As
Also Concerning The Death Of Mattathias, And The Succession Of Judas.


1. Now at this time there was one whose name was Mattathias, who dwelt
at Modin, the son of John, the son of Simeon, the son of Asamoneus, a
priest of the order of Joarib, and a citizen of Jerusalem. He had five
sons; John, who was called Gaddis, and Simon, who was called Matthes,
and Judas, who was called Maccabeus, [19] and Eleazar, who was called
Auran, and Jonathan, who was called Apphus. Now this Mattathias lamented
to his children the sad state of their affairs, and the ravage made
in the city, and the plundering of the temple, and the calamities the
multitude were under; and he told them that it was better for them to
die for the laws of their country, than to live so ingloriously as they
then did.

2. But when those that were appointed by the king were come to Modin,
that they might compel the Jews to do what they were commanded, and
to enjoin those that were there to offer sacrifice, as the king had
commanded, they desired that Mattathias, a person of the greatest
character among them, both on other accounts, and particularly on
account of such a numerous and so deserving a family of children,
would begin the sacrifice, because his fellow citizens would follow
his example, and because such a procedure would make him honored by the
king. But Mattathias said he would not do it; and that if all the other
nations would obey the commands of Antiochus, either out of fear, or to
please him, yet would not he nor his sons leave the religious worship of
their country. But as soon as he had ended his speech, there came one
of the Jews into the midst of them, and sacrificed, as Antiochus had
commanded. At which Mattathias had great indignation, and ran upon him
violently, with his sons, who had swords with them, and slew both
the man himself that sacrificed, and Apelles the king's general,
who compelled them to sacrifice, with a few of his soldiers. He also
overthrew the idol altar, and cried out, "If," said he, "any one be
zealous for the laws of his country, and for the worship of God, let
him follow me." And when he had said this, he made haste into the desert
with his sons, and left all his substance in the village. Many others
did the same also, and fled with their children and wives into the
desert, and dwelt in caves. But when the king's generals heard this,
they took all the forces they then had in the citadel at Jerusalem, and
pursued the Jews into the desert; and when they had overtaken them, they
in the first place endeavored to persuade them to repent, and to choose
what was most for their advantage, and not put them to the necessity of
using them according to the law of war. But when they would not comply
with their persuasions, but continued to be of a different mind, they
fought against them on the sabbath day, and they burnt them as they were
in the caves, without resistance, and without so much as stopping up the
entrances of the caves. And they avoided to defend themselves on that
day, because they were not willing to break in upon the honor they owed
the sabbath, even in such distresses; for our law requires that we
rest upon that day. There were about a thousand, with their wives and
children, who were smothered and died in these caves; but many of those
that escaped joined themselves to Mattathias, and appointed him to be
their ruler, who taught them to fight, even on the sabbath day; and told
them that unless they would do so, they would become their own enemies,
by observing the law [so rigorously], while their adversaries would
still assault them on this day, and they would not then defend
themselves, and that nothing could then hinder but they must all perish
without fighting. This speech persuaded them. And this rule continues
among us to this day, that if there be a necessity, we may fight on
sabbath days. So Mattathias got a great army about him, and overthrew
their idol altars, and slew those that broke the laws, even all that
he could get under his power; for many of them were dispersed among the
nations round about them for fear of him. He also commanded that those
boys which were not yet circumcised should be circumcised now; and he
drove those away that were appointed to hinder such their circumcision.

3. But when he had ruled one year, and was fallen into a distemper, he
called for his sons, and set them round about him, and said, "O my
sons, I am going the way of all the earth; and I recommend to you my
resolution, and beseech you not to be negligent in keeping it, but to be
mindful of the desires of him who begat you, and brought you up, and to
preserve the customs of your country, and to recover your ancient form
of government, which is in danger of being overturned, and not to be
carried away with those that, either by their own inclination, or out of
necessity, betray it, but to become such sons as are worthy of me; to
be above all force and necessity, and so to dispose your souls, as to be
ready, when it shall be necessary, to die for your laws; as sensible
of this, by just reasoning, that if God see that you are so disposed he
will not overlook you, but will have a great value for your virtue, and
will restore to you again what you have lost, and will return to
you that freedom in which you shall live quietly, and enjoy your own
customs. Your bodies are mortal, and subject to fate; but they receive a
sort of immortality, by the remembrance of what actions they have done.
And I would have you so in love with this immortality, that you may
pursue after glory, and that, when you have undergone the greatest
difficulties, you may not scruple, for such things, to lose your
lives. I exhort you, especially, to agree one with another; and in what
excellency any one of you exceeds another, to yield to him so far, and
by that means to reap the advantage of every one's own virtues. Do you
then esteem Simon as your father, because he is a man of extraordinary
prudence, and be governed by him in what counsels be gives you. Take
Maccabeus for the general of your army, because of his courage and
strength, for he will avenge your nation, and will bring vengeance on
your enemies. Admit among you the righteous and religious, and augment
their power."

4. When Mattathias had thus discoursed to his sons, and had prayed to
God to be their assistant, and to recover to the people their former
constitution, he died a little afterward, and was buried at Modin; all
the people making great lamentation for him. Whereupon his son Judas
took upon him the administration of public affairs, in the hundred forty
and sixth year; and thus, by the ready assistance of his brethren, and
of others, Judas cast their enemies out of the country, and put those of
their own country to death who had transgressed its laws, and purified
the land of all the pollutions that were in it.



CHAPTER 7. How Judas Overthrew The Forces Of Apollonius And Seron And
Killed The Generals Of Their Armies Themselves; And How When, A Little
While Afterwards Lysias And Gorgias Were Beaten He Went Up To Jerusalem
And Purified The Temple.


1. When Apollonius, the general of the Samaritan forces, heard this,
he took his army, and made haste to go against Judas, who met him, and
joined battle with him, and beat him, and slew many of his men, and
among them Apollonius himself, their general, whose sword being that
which he happened then to wear, he seized upon, and kept for himself;
but he wounded more than he slew, and took a great deal of prey from the
enemy's camp, and went his way. But when Seron, who was general of the
army of Celesyria, heard that many had joined themselves to Judas, and
that he had about him an army sufficient for fighting, and for making
war, he determined to make an expedition against him, as thinking it
became him to endeavor to punish those that transgressed the king's
injunctions. He then got together an army, as large as he was able, and
joined to it the runagate and wicked Jews, and came against Judas. He
came as far as Bethhoron, a village of Judea, and there pitched his
camp; upon which Judas met him; and when he intended to give him battle,
he saw that his soldiers were backward to fight, because their number
was small, and because they wanted food, for they were fasting, he
encouraged them, and said to them, that victory and conquest of enemies
are not derived from the multitude in armies, but in the exercise of
piety towards God; and that they had the plainest instances in their
forefathers, who, by their righteousness, exerting themselves on behalf
of their own laws, and their own children, had frequently conquered many
ten thousands,--for innocence is the strongest army. By this speech he
induced his men to condemn the multitude of the enemy, and to fall upon
Seron. And upon joining battle with him, he beat the Syrians; and when
their general fell among the rest, they all ran away with speed, as
thinking that to be their best way of escaping. So he pursued them
unto the plain, and slew about eight hundred of the enemy; but the rest
escaped to the region which lay near to the sea.

2. When king Antiochus heard of these things, he was very angry at
what had happened; so he got together all his own army, with many
mercenaries, whom he had hired from the islands, and took them with him,
and prepared to break into Judea about the beginning of the spring. But
when, upon his mustering his soldiers, he perceived that his treasures
were deficient, and there was a want of money in them, for all the
taxes were not paid, by reason of the seditions there had been among the
nations he having been so magnanimous and so liberal, that what he
had was not sufficient for him, he therefore resolved first to go into
Persia, and collect the taxes of that country. Hereupon he left one
whose name was Lysias, who was in great repute with him governor of
the kingdom, as far as the bounds of Egypt, and of the Lower Asia, and
reaching from the river Euphrates, and committed to him a certain part
of his forces, and of his elephants, and charged him to bring up his son
Antiochus with all possible care, until he came back; and that he should
conquer Judea, and take its inhabitants for slaves, and utterly destroy
Jerusalem, and abolish the whole nation. And when king Antiochus had
given these things in charge to Lysias, he went into Persia; and in the
hundred and forty-seventh year he passed over Euphrates, and went to the
superior provinces.

3. Upon this Lysias chose Ptolemy, the son of Dorymenes, and Nicanor,
and Gorgias, very potent men among the king's friends, and delivered to
them forty thousand foot soldiers, and seven thousand horsemen, and
sent them against Judea, who came as far as the city Emmaus, and pitched
their camp in the plain country. There came also to them auxiliaries
out of Syria, and the country round about; as also many of the runagate
Jews. And besides these came some merchants to buy those that should be
carried captives, [having bonds with them to bind those that should be
made prisoners,] with that silver and gold which they were to pay for
their price. And when Judas saw their camp, and how numerous their
enemies were, he persuaded his own soldiers to be of good courage,
and exhorted them to place their hopes of victory in God, and to make
supplication to him, according to the custom of their country, clothed
in sackcloth; and to show what was their usual habit of supplication in
the greatest dangers, and thereby to prevail with God to grant you the
victory over your enemies. So he set them in their ancient order of
battle used by their forefathers, under their captains of thousands,
and other officers, and dismissed such as were newly married, as well as
those that had newly gained possessions, that they might not fight in
a cowardly manner, out of an inordinate love of life, in order to enjoy
those blessings. When he had thus disposed his soldiers, he encouraged
them to fight by the following speech, which he made to them: "O my
fellow soldiers, no other time remains more opportune than the present
for courage and contempt of dangers; for if you now fight manfully, you
may recover your liberty, which, as it is a thing of itself agreeable to
all men, so it proves to be to us much more desirable, by its affording
us the liberty of worshipping God. Since therefore you are in such
circumstances at present, you must either recover that liberty, and so
regain a happy and blessed way of living, which is that according to
our laws, and the customs of our country, or to submit to the most
opprobrious sufferings; nor will any seed of your nation remain if you
be beat in this battle. Fight therefore manfully; and suppose that
you must die, though you do not fight; but believe, that besides such
glorious rewards as those of the liberty of your country, of your laws,
of your religion, you shall then obtain everlasting glory. Prepare
yourselves, therefore, and put yourselves into such an agreeable
posture, that you may be ready to fight with the enemy as soon as it is
day tomorrow morning."

4. And this was the speech which Judas made to encourage them. But when
the enemy sent Gorgias, with five thousand foot and one thousand horse,
that he might fall upon Judas by night, and had for that purpose certain
of the runagate Jews as guides, the son of Mattathias perceived it, and
resolved to fall upon those enemies that were in their camp, now their
forces were divided. When they had therefore supped in good time, and
had left many fires in their camp, he marched all night to those enemies
that were at Emmaus. So that when Gorgias found no enemy in their camp,
but suspected that they were retired, and had hidden themselves among
the mountains, he resolved to go and seek them wheresoever they were.
But about break of day Judas appeared to those enemies that were at
Emmaus, with only three thousand men, and those ill armed, by reason
of their poverty; and when he saw the enemy very well and skillfully
fortified in their camp, he encouraged the Jews, and told them that they
ought to fight, though it were with their naked bodies, for that God had
sometimes of old given such men strength, and that against such as
were more in number, and were armed also, out of regard to their great
courage. So he commanded the trumpeters to sound for the battle; and by
thus falling upon the enemies when they did not expect it, and thereby
astonishing and disturbing their minds, he slew many of those that
resisted him, and went on pursuing the rest as far as Gadara, and the
plains of Idumea, and Ashdod, and Jamnia; and of these there fell about
three thousand. Yet did Judas exhort his soldiers not to be too desirous
of the spoils, for that still they must have a contest and battle with
Gorgias, and the forces that were with him; but that when they had once
overcome them, then they might securely plunder the camp, because they
were the only enemies remaining, and they expected no others. And just
as he was speaking to his soldiers, Gorgias's men looked down into that
army which they left in their camp, and saw that it was overthrown, and
the camp burnt; for the smoke that arose from it showed them, even when
they were a great way off, what had happened. When therefore those
that were with Gorgias understood that things were in this posture, and
perceived that those that were with Judas were ready to fight them, they
also were affrighted, and put to flight; but then Judas, as though he
had already beaten Gorgias's soldiers without fighting, returned and
seized on the spoils. He took a great quantity of gold, and silver, and
purple, and blue, and then returned home with joy, and singing hymns to
God for their good success; for this victory greatly contributed to the
recovery of their liberty.

5. Hereupon Lysias was confounded at the defeat of the army which he had
sent, and the next year he got together sixty thousand chosen men. He
also took five thousand horsemen, and fell upon Judea; and he went up
to the hill country of Bethsur, a village of Judea, and pitched his camp
there, where Judas met him with ten thousand men; and when he saw the
great number of his enemies, he prayed to God that he would assist him,
and joined battle with the first of the enemy that appeared, and beat
them, and slew about five thousand of them, and thereby became terrible
to the rest of them. Nay, indeed, Lysias observing the great spirit of
the Jews, how they were prepared to die rather than lose their liberty,
and being afraid of their desperate way of fighting, as if it were real
strength, he took the rest of the army back with him, and returned to
Antioch, where he listed foreigners into the service, and prepared to
fall upon Judea with a greater army.

6. When therefore the generals of Antiochus's armies had been beaten so
often, Judas assembled the people together, and told them, that after
these many victories which God had given them, they ought to go up to
Jerusalem, and purify the temple, and offer the appointed sacrifices.
But as soon as he, with the whole multitude, was come to Jerusalem, and
found the temple deserted, and its gates burnt down, and plants growing
in the temple of their own accord, on account of its desertion, he and
those that were with him began to lament, and were quite confounded at
the sight of the temple; so he chose out some of his soldiers, and gave
them order to fight against those guards that were in the citadel, until
he should have purified the temple. When therefore he had carefully
purged it, and had brought in new vessels, the candlestick, the table
[of shew-bread], and the altar [of incense], which were made of gold,
he hung up the veils at the gates, and added doors to them. He also took
down the altar [of burnt-offering], and built a new one of stones that
he gathered together, and not of such as were hewn with iron tools. So
on the five and twentieth day of the month Casleu, which the Macedonians
call Apeliens, they lighted the lamps that were on the candlestick, and
offered incense upon the altar [of incense], and laid the loaves upon
the table [of shew-bread], and offered burnt-offerings upon the new
altar [of burnt-offering]. Now it so fell out, that these things were
done on the very same day on which their Divine worship had fallen off,
and was reduced to a profane and common use, after three years' time;
for so it was, that the temple was made desolate by Antiochus, and so
continued for three years. This desolation happened to the temple in
the hundred forty and fifth year, on the twenty-fifth day of the month
Apeliens, and on the hundred fifty and third olympiad: but it was
dedicated anew, on the same day, the twenty-fifth of the month
Apeliens, on the hundred and forty-eighth year, and on the hundred and
fifty-fourth olympiad. And this desolation came to pass according to the
prophecy of Daniel, which was given four hundred and eight years before;
for he declared that the Macedonians would dissolve that worship [for
some time].

7. Now Judas celebrated the festival of the restoration of the
sacrifices of the temple for eight days, and omitted no sort of
pleasures thereon; but he feasted them upon very rich and splendid
sacrifices; and he honored God, and delighted them by hymns and psalms.
Nay, they were so very glad at the revival of their customs, when, after
a long time of intermission, they unexpectedly had regained the freedom
of their worship, that they made it a law for their posterity, that they
should keep a festival, on account of the restoration of their temple
worship, for eight days. And from that time to this we celebrate this
festival, and call it Lights. I suppose the reason was, because this
liberty beyond our hopes appeared to us; and that thence was the name
given to that festival. Judas also rebuilt the walls round about the
city, and reared towers of great height against the incursions of
enemies, and set guards therein. He also fortified the city Bethsura,
that it might serve as a citadel against any distresses that might come
from our enemies.



CHAPTER 8. How Judas Subdued The Nations Round About; And How Simon Beat
The People Of Tyre And Ptolemais; And How Judas Overcame Timotheus,
And Forced Him To Fly Away, And Did Many Other Things After Joseph And
Azarias Had Been Beaten


1. When these things were over, the nations round about the Jews were
very uneasy at the revival of their power, and rose up together, and
destroyed many of them, as gaining advantage over them by laying snares
for them, and making secret conspiracies against them. Judas made
perpetual expeditions against these men, and endeavored to restrain
them from those incursions, and to prevent the mischiefs they did to
the Jews. So he fell upon the Idumeans, the posterity of Esau, at
Acrabattene, and slew a great many of them, and took their spoils. He
also shut up the sons of Bean, that laid wait for the Jews; and he
sat down about them, and besieged them, and burnt their towers, and
destroyed the men [that were in them]. After this he went thence in
haste against the Ammonites, who had a great and a numerous army, of
which Timotheus was the commander. And when he had subdued them, he
seized on the city Jazer, and took their wives and their children
captives, and burnt the city, and then returned into Judea. But when the
neighboring nations understood that he was returned, they got together
in great numbers in the land of Gilead, and came against those Jews that
were at their borders, who then fled to the garrison of Dathema; and
sent to Judas, to inform him that Timotheus was endeavoring to take the
place whither they were fled. And as these epistles were reading,
there came other messengers out of Galilee, who informed him that
the inhabitants of Ptolemais, and of Tyre and Sidon, and strangers of
Galilee, were gotten together.

2. Accordingly Judas, upon considering what was fit to be done, with
relation to the necessity both these cases required, gave order that
Simon his brother should take three thousand chosen men, and go to the
assistance of the Jews in Galilee, while he and another of his brothers,
Jonathan, made haste into the land of Gilead, with eight thousand
soldiers. And he left Joseph, the son of Zacharias, and Azarias, to
be over the rest of the forces; and charged them to keep Judea very
carefully, and to fight no battles with any persons whomsoever until his
return. Accordingly, Simon-went into Galilee, and fought the enemy, and
put them to flight, and pursued them to the very gates of Ptolemais,
and slew about three thousand of them, and took the spoils of those
that were slain, and those Jews whom they had made captives, with their
baggage, and then returned home.

3. Now as for Judas Maccabeus, and his brother Jonathan, they passed
over the river Jordan; and when they had gone three days journey, they
lighted upon the Nabateans, who came to meet them peaceably, and who
told them how the affairs of those in the land of Gilead stood; and how
many of them were in distress, and driven into garrisons, and into the
cities of Galilee; and exhorted him to make haste to go against the
foreigners, and to endeavor to save his own countrymen out of their
hands. To this exhortation Judas hearkened, and returned to the
wilderness; and in the first place fell upon the inhabitants of Bosor,
and took the city, and beat the inhabitants, and destroyed all the
males, and all that were able to fight, and burnt the city. Nor did he
stop even when night came on, but he journeyed in it to the garrison
where the Jews happened to be then shut up, and where Timotheus lay
round the place with his army. And Judas came upon the city in the
morning; and when he found that the enemy were making an assault upon
the walls, and that some of them brought ladders, on which they might
get upon those walls, and that others brought engines [to batter
them], he bid the trumpeter to sound his trumpet, and he encouraged his
soldiers cheerfully to undergo dangers for the sake of their brethren
and kindred; he also parted his army into three bodies, and fell upon
the backs of their enemies. But when Timotheus's men perceived that it
was Maccabeus that was upon them, of both whose courage and good success
in war they had formerly had sufficient experience, they were put to
flight; but Judas followed them with his army, and slew about eight
thousand of them. He then turned aside to a city of the foreigners
called Malle, and took it, and slew all the males, and burnt the city
itself. He then removed from thence, and overthrew Casphom and Bosor,
and many other cities of the land of Gilead.

4. But not long after this, Timotheus prepared a great army, and took
many others as auxiliaries; and induced some of the Arabians, by the
promise of rewards, to go with him in this expedition, and came with his
army beyond the brook, over against the city Raphon; and he encouraged
his soldiers, if it came to a battle with the Jews, to fight
courageously, and to hinder their passing over the brook; for he said
to them beforehand, that "if they come over it, we shall be beaten." And
when Judas heard that Timotheus prepared himself to fight, he took all
his own army, and went in haste against Timotheus his enemy; and when
he had passed over the brook, he fell upon his enemies, and some of
them met him, whom he slew, and others of them he so terrified, that
he compelled them to throw down their arms and fly; and some of them
escaped, but some of them fled to what was called the Temple of Camaim,
and hoped thereby to preserve themselves; but Judas took the city, and
slew them, and burnt the temple, and so used several ways of destroying
his enemies.

5. When he had done this, he gathered the Jews together, with their
children and wives, and the substance that belonged to them, and was
going to bring them back into Judea; but as soon as he was come to a
certain city, whose name was Ephron, that lay upon the road, [and it was
not possible for him to go any other way, so he was not willing to go
back again,] he then sent to the inhabitants, and desired that they
would open their gates, and permit them to go on their way through the
city; for they had stopped up the gates with stones, and cut off their
passage through it. And when the inhabitants of Ephron would not
agree to this proposal, he encouraged those that were with him, and
encompassed the city round, and besieged it, and, lying round it by day
and night, took the city, and slew every male in it, and burnt it all
down, and so obtained a way through it; and the multitude of those that
were slain was so great, that they went over the dead bodies. So they
came over Jordan, and arrived at the great plain, over against which is
situate the city Bethshah, which is called by the Greeks Scythopolis.
[20] And going away hastily from thence, they came into Judea, singing
psalms and hymns as they went, and indulging such tokens of mirth as are
usual in triumphs upon victory. They also offered thank-offerings, both
for their good success, and for the preservation of their army, for not
one of the Jews was slain in these battles.[21]

6. But as to Joseph, the son of Zacharias, and Azarias, whom Judas left
generals [of the rest of his forces] at the same time when Simon was in
Galilee, fighting against the people of Ptolemais, and Judas himself,
and his brother Jonathan, were in the land of Gilead, did these men also
affect the glory of being courageous generals in war, in order whereto
they took the army that was under their command, and came to Jamnia.
There Gorgias, the general of the forces of Jamnia, met them; and upon
joining battle with him, they lost two thousand of their army, [22]
and fled away, and were pursued to the very borders of Judea. And this
misfortune befell them by their disobedience to what injunctions Judas
had given them, not to fight with any one before his return. For besides
the rest of Judas's sagacious counsels, one may well wonder at this
concerning the misfortune that befell the forces commanded by Joseph
and Azarias, which he understood would happen, if they broke any of the
injunctions he had given them. But Judas and his brethren did not leave
off fighting with the Idumeans, but pressed upon them on all sides,
and took from them the city of Hebron, and demolished all its
fortifications, and set all its towers on fire, and burnt the country of
the foreigners, and the city Marissa. They came also to Ashdod, and took
it, and laid it waste, and took away a great deal of the spoils and prey
that were in it, and returned to Judea.



CHAPTER 9. Concerning The Death Of Antiochus Epiphane. How Antiochus
Eupator Fought Against Juda And Besieged Him In The Temple And
Afterwards Made Peace With Him And Departed; Of Alcimus And Onias.


1. About this time it was that king Antiochus, as he was going over the
upper countries, heard that there was a very rich city in Persia, called
Elymais; and therein a very rich temple of Diana, and that it was
full of all sorts of donations dedicated to it; as also weapons and
breastplates, which, upon inquiry, he found had been left there by
Alexander, the son of Philip, king of Macedonia. And being incited
by these motives, he went in haste to Elymais, and assaulted it, and
besieged it. But as those that were in it were not terrified at his
assault, nor at his siege, but opposed him very courageously, he was
beaten off his hopes; for they drove him away from the city, and went
out and pursued after him, insomuch that he fled away as far as Babylon,
and lost a great many of his army. And when he was grieving for this
disappointment, some persons told him of the defeat of his commanders
whom he had left behind him to fight against Judea, and what strength
the Jews had already gotten. When this concern about these affairs was
added to the former, he was confounded, and by the anxiety he was in
fell into a distemper, which, as it lasted a great while, and as his
pains increased upon him, so he at length perceived he should die in
a little time; so he called his friends to him, and told them that his
distemper was severe upon him; and confessed withal, that this calamity
was sent upon him for the miseries he had brought upon the Jewish
nation, while he plundered their temple, and contemned their God; and
when he had said this, he gave up the ghost. Whence one may wonder at
Polybius of Megalopolis, who, though otherwise a good man, yet saith
that "Antiochus died because he had a purpose to plunder the temple of
Diana in Persia;" for the purposing to do a thing, [23] but not actually
doing it, is not worthy of punishment. But if Polybius could think that
Antiochus thus lost his life on that account, it is much more probable
that this king died on account of his sacrilegious plundering of the
temple at Jerusalem. But we will not contend about this matter with
those who may think that the cause assigned by this Polybius of
Megalopolis is nearer the truth than that assigned by us.

2. However, Antiochus, before he died, called for Philip, who was one of
his companions, and made him the guardian of his kingdom; and gave him
his diadem, and his garment, and his ring, and charged him to carry
them, and deliver them to his son Antiochus; and desired him to take
care of his education, and to preserve the kingdom for him. [24] This
Antiochus died in the hundred forty and ninth year; but it was Lysias
that declared his death to the multitude, and appointed his son
Antiochus to be king, [of whom at present he had the care,] and called
him Eupator.

3. At this time it was that the garrison in the citadel of Jerusalem,
with the Jewish runagates, did a great deal of harm to the Jews; for
the soldiers that were in that garrison rushed out upon the sudden, and
destroyed such as were going up to the temple in order to offer their
sacrifices, for this citadel adjoined to and overlooked the temple. When
these misfortunes had often happened to them, Judas resolved to destroy
that garrison; whereupon he got all the people together, and vigorously
besieged those that were in the citadel. This was in the hundred and
fiftieth year of the dominion of the Seleucidse. So he made engines of
war, and erected bulwarks, and very zealously pressed on to take the
citadel. But there were not a few of the runagates who were in the place
that went out by night into the country, and got together some other
wicked men like themselves, and went to Antiochus the king, and desired
of him that he would not suffer them to be neglected, under the great
hardships that lay upon them from those of their own nation; and this
because their sufferings were occasioned on his father's account, while
they left the religious worship of their fathers, and preferred that
which he had commanded them to follow: that there was danger lest the
citadel, and those appointed to garrison it by the king, should be
taken by Judas, and those that were with him, unless he would send them
succors. When Antiochus, who was but a child, heard this, he was angry,
and sent for his captains and his friends, and gave order that they
should get an army of mercenaries together, with such men also of his
own kingdom as were of an age fit for war. Accordingly, an army was
collected of about a hundred thousand footmen, and twenty thousand
horsemen, and thirty-two elephants.

4. So the king took this army, and marched hastily out of Antioch, with
Lysias, who had the command of the whole, and came to Idumea, and thence
went up to the city Bethsnra, a city that was strong, and not to be
taken without great difficulty. He set about this city, and besieged
it. And while the inhabitants of Bethsura courageously opposed him, and
sallied out upon him, and burnt his engines of war, a great deal of time
was spent in the siege. But when Judas heard of the king's coming, he
raised the siege of the citadel, and met the king, and pitched his camp
in certain straits, at a place called Bethzachriah, at the distance of
seventy furlongs from the enemy; but the king soon drew his forces from
Bethsura, and brought them to those straits. And as soon as it was
day, he put his men in battle-array, and made his elephants follow
one another through the narrow passes, because they could not be set
sideways by one another. Now round about every elephant there were a
thousand footmen, and five hundred horsemen. The elephants also had high
towers [upon their backs], and archers [in them]. And he also made the
rest of his army to go up the mountains, and put his friends before the
rest; and gave orders for the army to shout aloud, and so he attacked
the enemy. He also exposed to sight their golden and brazen shields, so
that a glorious splendor was sent from them; and when they shouted the
mountains echoed again. When Judas saw this, he was not terrified, but
received the enemy with great courage, and slew about six hundred of the
first ranks. But when his brother Eleazar, whom they called Auran, saw
the tallest of all the elephants armed with royal breastplates,
and supposed that the king was upon him, he attacked him with great
quickness and bravery. He also slew many of those that were about the
elephant, and scattered the rest, and then went under the belly of
the elephant, and smote him, and slew him; so the elephant fell upon
Eleazar, and by his weight crushed him to death. And thus did this man
come to his end, when he had first courageously destroyed many of his
enemies.

5. But Judas, seeing the strength of the enemy, retired to Jerusalem,
and prepared to endure a siege. As for Antiochus, he sent part of his
army to Bethsura, to besiege it, and with the rest of his army he came
against Jerusalem; but the inhabitants of Bethsura were terrified at his
strength; and seeing that their provisions grew scarce, they delivered
themselves up on the security of oaths that they should suffer no hard
treatment from the king. And when Antiochus had thus taken the city,
he did them no other harm than sending them out naked. He also placed a
garrison of his own in the city. But as for the temple of Jerusalem, he
lay at its siege a long time, while they within bravely defended it; for
what engines soever the king set against them, they set other engines
again to oppose them. But then their provisions failed them; what
fruits of the ground they had laid up were spent and the land being not
ploughed that year, continued unsowed, because it was the seventh year,
on which, by our laws, we are obliged to let it lay uncultivated. And
withal, so many of the besieged ran away for want of necessaries, that
but a few only were left in the temple.

6. And these happened to be the circumstances of such as were besieged
in the temple. But then, because Lysias, the general of the army, and
Antiochus the king, were informed that Philip was coming upon them out
of Persia, and was endeavoring to get the management of public affairs
to himself, they came into these sentiments, to leave the siege, and to
make haste to go against Philip; yet did they resolve not to let this be
known to the soldiers or to the officers: but the king commanded Lysias
to speak openly to the soldiers and the officers, without saying a word
about the business of Philip; and to intimate to them that the siege
would be very long; that the place was very strong; that they were
already in want of provisions; that many affairs of the kingdom wanted
regulation; and that it was much better to make a league with the
besieged, and to become friends to their whole nation, by permitting
them to observe the laws of their fathers, while they broke out into
this war only because they were deprived of them, and so to depart home.
When Lysias had discoursed thus to them, both the army and the officers
were pleased with this resolution.

7. Accordingly the king sent to Judas, and to those that were besieged
with them, and promised to give them peace, and to permit them to make
use of, and live according to, the laws of their fathers; and they
gladly received his proposals; and when they had gained security upon
oath for their performance, they went out of the temple. But when
Antiochus came into it, and saw how strong the place was, he broke his
oaths, and ordered his army that was there to pluck down the walls to
the ground; and when he had so done, he returned to Antioch. He also
carried with him Onias the high priest, who was also called Menelaus;
for Lysias advised the king to slay Menelaus, if he would have the Jews
be quiet, and cause him no further disturbance, for that this man was
the origin of all the mischief the Jews had done them, by persuading his
father to compel the Jews to leave the religion of their fathers. So the
king sent Menelaus to Berea, a city of Syria, and there had him put to
death, when he had been high priest ten years. He had been a wicked
and an impious man; and, in order to get the government to himself, had
compelled his nation to transgress their own laws. After the death of
Menelaus, Alcimus, who was also called Jacimus, was made high priest.
But when king Antiochus found that Philip had already possessed himself
of the government, he made war against him, and subdued him, and took
him, and slew him. Now as to Onias, the son of the high priest, who, as
we before informed you, was left a child when his father died, when
he saw that the king had slain his uncle Menelaus, and given the high
priesthood to Alcimus, who was not of the high priest stock, but was
induced by Lysias to translate that dignity from his family to another
house, he fled to Ptolemy, king of Egypt; and when he found he was
in great esteem with him, and with his wife Cleopatra, he desired and
obtained a place in the Nomus of Heliopolis, wherein he built a temple
like to that at Jerusalem; of which therefore we shall hereafter give an
account, in a place more proper for it.



CHAPTER 10. How Bacchides, The General Of Demetrius's Army, Made An
Expedition Against Judea, And Returned Without Success; And How Nicanor
Was Sent A Little Afterward Against Judas And Perished, Together With
His Army; As Also Concerning The Death Of Alcimus And The Succession Of
Judas.


1. About the same time Demetrius, the son of Seleucus, fled away from
Rome, and took Tripoli, a city of Syria, and set the diadem on his own
head. He also gathered certain mercenary soldiers together, and entered
into his kingdom, and was joyfully received by all, who delivered
themselves up to him. And when they had taken Autiochus the king, and
Lysias, they brought them to him alive; both which were immediately put
to death by the command of Demetrius, when Antiochus had reigned two
years, as we have already elsewhere related. But there were now many
of the wicked Jewish runagates that came together to him, and with them
Alcimus the high priest, who accused the whole nation, and particularly
Judas and his brethren; and said that they had slain all his friends,
and that those in his kingdom that were of his party, and waited for his
return, were by them put to death; that these men had ejected them out
of their own country, and caused them to be sojourners in a foreign
land; and they desired that he would send some one of his own friends,
and know from him what mischief Judas's party had done.

2. At this Demetrius was very angry, and sent Bacchides, a friend of
Antiochus Epiphanes, [25] a good man, and one that had been intrusted
with all Mesopotamia, and gave him an army, and committed Alcimus the
high priest to his care; and gave him charge to slay Judas, and those
that were with him. So Bacchides made haste, and went out of Antioch
with his army; and when he was come into Judea, he sent to Judas and his
brethren, to discourse with them about a league of friendship and peace,
for he had a mind to take him by treachery. But Judas did not give
credit to him, for he saw that he came with so great an army as men do
not bring when they come to make peace, but to make war. However, some
of the people acquiesced in what Bacchides caused to be proclaimed; and
supposing they should undergo no considerable harm from Alcimus, who
was their countryman, they went over to them; and when they had received
oaths from both of them, that neither they themselves, nor those of the
same sentiments, should come to any harm, they intrusted themselves with
them. But Bacchides troubled not himself about the oaths he had taken,
but slew threescore of them, although, by not keeping his faith with
those that first went over, he deterred all the rest, who had intentions
to go over to him, from doing it. But as he was gone out of Jerusalem,
and was at the village called Bethzetho, he sent out, and caught many
of the deserters, and some of the people also, and slew them all; and
enjoined all that lived in the country to submit to Alcimus. So he left
him there, with some part of the army, that he might have wherewith to
keep the country in obedience and returned to Antioch to king Demetrius.

3. But Alcimus was desirous to have the dominion more firmly assured
to him; and understanding that, if he could bring it about that the
multitude should be his friends, he should govern with greater security,
he spake kind words to them all, and discoursed to each of them after
an agreeable and pleasant manner; by which means he quickly had a great
body of men and an army about him, although the greater part of them
were of the wicked, and the deserters. With these, whom he used as his
servants and soldiers, he went all over the country, and slew all that
he could find of Judas's party. But when Judas saw that Alcimus was
already become great, and had destroyed many of the good and holy men of
the country, he also went all over the country, and destroyed those that
were of the other party. But when Alcimus saw that he was not able to
oppose Judas, nor was equal to him in strength, he resolved to apply
himself to king Demetrius for his assistance; so he came to Antioch,
and irritated him against Judas, and accused him, alleging that he had
undergone a great many miseries by his means, and that he would do more
mischief unless he were prevented, and brought to punishment, which must
be done by sending a powerful force against him.

4. So Demetrius, being already of opinion that it would be a thing
pernicious to his own affairs to overlook Judas, now he was becoming so
great, sent against him Nicanor, the most kind and most faithful of all
his friends; for he it was who fled away with him from the city of Rome.
He also gave him as many forces as he thought sufficient for him to
conquer Judas withal, and bid him not to spare the nation at all.
When Nicanor was come to Jerusalem, he did not resolve to fight
Judas immediately, but judged it better to get him into his power by
treachery; so he sent him a message of peace, and said there was no
manner of necessity for them to fight and hazard themselves; and that he
would give him his oath that he would do him no harm, for that he only
came with some friends, in order to let him know what king Demetrius's
intentions were, and what opinion he had of their nation. When Nicanor
had delivered this message, Judas and his brethren complied with him,
and suspecting no deceit, they gave him assurances of friendship, and
received Nicanor and his army; but while he was saluting Judas, and they
were talking together, he gave a certain signal to his own soldiers,
upon which they were to seize upon Judas; but he perceived the
treachery, and ran back to his own soldiers, and fled away with them.
So upon this discovery of his purpose, and of the snares laid for Judas,
Nicanor determined to make open war with him, and gathered his army
together, and prepared for fighting him; and upon joining battle with
him at a certain village called Capharsalama, he beat Judas, [26] and
forced him to fly to that citadel which was at Jerusalem.

5. And when Nicanor came down from the citadel unto the temple, some
of the priests and elders met him, and saluted him; and showed him
the sacrifices which they offered to God for the king: upon which he
blasphemed, and threatened them, that unless the people would deliver up
Judas to him, upon his return he would pull down their temple. And when
he had thus threatened them, he departed from Jerusalem. But the priests
fell into tears out of grief at what he had said, and besought God to
deliver them from their enemies But now for Nicanor, when he was gone
out of Jerusalem, and was at a certain village called Bethoron, he there
pitched his camp, another army out of Syria having joined him. And Judas
pitched his camp at Adasa, another village, which was thirty furlongs
distant from Bethoron, having no more than one thousand soldiers. And
when he had encouraged them not to be dismayed at the multitude of their
enemies, nor to regard how many they were against whom they were going
to fight, but to consider who they themselves were, and for what great
rewards they hazarded themselves, and to attack the enemy courageously,
he led them out to fight, and joining battle with Nicanor, which proved
to be a severe one, he overcame the enemy, and slew many of them; and at
last Nicanor himself, as he was fighting gloriously, fell:--upon whose
fall the army did not stay; but when they had lost their general, they
were put to flight, and threw down their arms. Judas also pursued them
and slew them, and gave notice by the sound of the trumpets to the
neighboring villages that he had conquered the enemy; which, when
the inhabitants heard, they put on their armor hastily, and met their
enemies in the face as they were running away, and slew them, insomuch
that not one of them escaped out of this battle, who were in number nine
thousand This victory happened to fall on the thirteenth day of that
month which by the Jews is called Adar and by the Macedonians Dystrus;
and the Jews thereon celebrate this victory every year, and esteem it
as a festival day. After which the Jewish nation were, for a while, free
from wars, and enjoyed peace; but afterward they returned into their
former state of wars and hazards.

6. But now as the high priest Alcimus, was resolving to pull down the
wall of the sanctuary, which had been there of old time, and had been
built by the holy prophets, he was smitten suddenly by God, and fell
down. [27] This stroke made him fall down speechless upon the ground;
and undergoing torments for many days, he at length died, when he had
been high priest four years. And when he was dead, the people bestowed
the high priesthood on Judas; who hearing of the power of the Romans,
and that they had conquered in war Galatia, and Iberia, and Carthage,
and Libya; and that, besides these, they had subdued Greece, and their
kings, Perseus, and Philip, and Antiochus the Great also; he resolved to
enter into a league of friendship with them. He therefore sent to Rome
some of his friends, Eupolemus the son of John, and Jason the son of
Eleazar, and by them desired the Romans that they would assist them, and
be their friends, and would write to Demetrius that he would not fight
against the Jews. So the senate received the ambassadors that came from
Judas to Rome, and discoursed with them about the errand on which they
came, and then granted them a league of assistance. They also made a
decree concerning it, and sent a copy of it into Judea. It was also laid
up in the capitol, and engraven in brass. The decree itself was
this: "The decree of the senate concerning a league of assistance and
friendship with the nation of the Jews. It shall not be lawful for any
that are subject to the Romans to make war with the nation of the Jews,
nor to assist those that do so, either by sending them corn, or ships,
or money; and if any attack be made upon the Jews, the Romans shall
assist them, as far as they are able; and again, if any attack be made
upon the Romans, the Jews shall assist them. And if the Jews have a mind
to add to, or to take away any thing from, this league of assistance,
that shall be done with the common consent of the Romans. And whatsoever
addition shall thus be made, it shall be of force." This decree was
written by Eupolemus the son of John, and by Jason the son of Eleazar,
[28] when Judas was high priest of the nation, and Simon his brother was
general of the army. And this was the first league that the Romans made
with the Jews, and was managed after this manner.



CHAPTER 11. That Bacchides Was Again Sent Out Against Judas; And How
Judas Fell As He Was Courageously Fighting.


1. But when Demetrius was informed of the death of Nicanor, and of the
destruction of the army that was with him, he sent Bacchides again with
an army into Judea, who marched out of Antioch, and came into Judea, and
pitched his camp at Arbela, a city of Galilee; and having besieged and
taken those that were there in caves, [for many of the people fled into
such places,] he removed, and made all the haste he could to Jerusalem.
And when he had learned that Judas had pitched his camp at a certain
village whose name was Bethzetho, he led his army against him: they were
twenty thousand foot-men, and two thousand horsemen. Now Judas had no
more soldiers than one thousand. [29] When these saw the multitude of
Bacchides's men, they were afraid, and left their camp, and fled all
away, excepting eight hundred. Now when Judas was deserted by his own
soldiers, and the enemy pressed upon him, and gave him no time to gather
his army together, he was disposed to fight with Bacchides's army,
though he had but eight hundred men with him; so he exhorted these men
to undergo the danger courageously, and encouraged them to attack the
enemy. And when they said they were not a body sufficient to fight
so great an army, and advised that they should retire now, and save
themselves and that when he had gathered his own men together, then he
should fall upon the enemy afterwards, his answer was this: "Let not the
sun ever see such a thing, that I should show my back to the enemy and
although this be the time that will bring me to my end, and I must
die in this battle, I will rather stand to it courageously, and bear
whatsoever comes upon me, than by now running away bring reproach upon
my former great actions, or tarnish their glory." This was the speech
he made to those that remained with him, whereby he encouraged them to
attack the enemy.

2. But Bacchldes drew his army out of their camp, and put them in array
for the battle. He set the horsemen on both the wings, and the light
soldiers and the archers he placed before the whole army, but he was
himself on the right wing. And when he had thus put his army in order
of battle, and was going to join battle with the enemy, he commanded the
trumpeter to give a signal of battle, and the army to make a shout, and
to fall on the enemy. And when Judas had done the same, he joined battle
with them; and as both sides fought valiantly, and the battle continued
till sun-set, Judas saw that Bacehides and the strongest part of the
army was in the right wing, and thereupon took the most courageous men
with him, and ran upon that part of the army, and fell upon those that
were there, and broke their ranks, and drove them into the middle, and
forced them to run away, and pursued them as far as to a mountain called
Aza: but when those of the left wing saw that the right wing was put to
flight, they encompassed Judas, and pursued him, and came behind him,
and took him into the middle of their army; so being not able to fly,
but encompassed round about with enemies, he stood still, and he and
those that were with him fought; and when he had slain a great many of
those that came against him, he at last was himself wounded, and fell
and gave up the ghost, and died in a way like to his former famous
actions. When Judas was dead, those that were with him had no one whom
they could regard [as their commander]; but when they saw themselves
deprived of such a general, they fled. But Simon and Jonathan, Judas's
brethren, received his dead body by a treaty from the enemy, and carried
it to the village of Modin, where their father had been buried, and
there buried him; while the multitude lamented him many days, and
performed the usual solemn rites of a funeral to him. And this was the
end that Judas came to. He had been a man of valor and a great warrior,
and mindful of the commands of their father Matrathins; and had
undergone all difficulties, both in doing and suffering, for the liberty
of his countrymen. And when his character was so excellent [while he
was alive], he left behind him a glorious reputation and memorial, by
gaining freedom for his nation, and delivering them from slavery under
the Macedonians. And when he had retained the high priesthood three
years, he died.



BOOK XIII. Containing The Interval Of Eighty-Two Years.

From The Death Of Judas Maccabeus To The Death Of Queen Alexandra.

CHAPTER 1. How Jonathan Took The Government After His Brother Judas; And
How He, Together With His Brother Simon, Waged War Against Bacchides.


1. By what means the nation of the Jews recovered their freedom
when they had been brought into slavery by the Macedonians, and what
struggles, and how great battles, Judas, the general of their army,
ran through, till he was slain as he was fighting for them, hath been
related in the foregoing book; but after he was dead, all the wicked,
and those that transgressed the laws of their forefathers, sprang up
again in Judea, and grew upon them, and distressed them on every side.
A famine also assisted their wickedness, and afflicted the country, till
not a few, who by reason of their want of necessaries, and because they
were not able to bear up against the miseries that both the famine and
their enemies brought upon them, deserted their country, and went to
the Macedonians. And now Bacchides gathered those Jews together who had
apostatized from the accustomed way of living of their forefathers,
and chose to live like their neighbors, and committed the care of the
country to them, who also caught the friends of Judas, and those of his
party, and delivered them up to Bacchides, who when he had, in the first
place, tortured and tormented them at his pleasure, he, by that means,
at length killed them. And when this calamity of the Jews was become so
great, as they had never had experience of the like since their return
out of Babylon, those that remained of the companions of Judas, seeing
that the nation was ready to be destroyed after a miserable manner,
came to his brother Jonathan, and desired him that he would imitate
his brother, and that care which he took of his countrymen, for whose
liberty in general he died also; and that he would not permit the nation
to be without a governor, especially in those destructive circumstances
wherein it now was. And where Jonathan said that he was ready to die for
them, and esteemed no inferior to his brother, he was appointed to be
the general of the Jewish army.

2. When Bacchides heard this, and was afraid that Jonathan might be very
troublesome to the king and the Macedonians, as Judas had been before
him, he sought how he might slay him by treachery. But this intention
of his was not unknown to Jonathan, nor to his brother Simon; but when
these two were apprized of it, they took all their companions, and
presently fled into that wilderness which was nearest to the city; and
when they were come to a lake called Asphar, they abode there. But when
Bacchides was sensible that they were in a low state, and were in that
place, he hasted to fall upon them with all his forces, and pitching his
camp beyond Jordan, he recruited his army. But when Jonathan knew that
Bacchides Was coming upon him, he sent his brother John, who was also
called Gaddis, to the Nabatean Arabs, that he might lodge his baggage
with them until the battle with Bacchides should be over, for they were
the Jews' friends. And the sons of Ambri laid an ambush for John from
the city Medaba, and seized upon him, and upon those that were with him,
and plundered all that they had with them. They also slew John, and all
his companions. However, they were sufficiently punished for what they
now did by John's brethren, as we shall relate presently.

3. But when Bacchides knew that Jonathan had pitched his camp among
the lakes of Jordan, he observed when their sabbath day came, and then
assaulted him, [as supposing that he would not fight because of the law
for resting on that day]: but he exhorted his companions [to fight]; and
told them that their lives were at stake, since they were encompassed
by the river, and by their enemies, and had no way to escape, for that
their enemies pressed upon them from before, and the river was behind
them. So after he had prayed to God to give them the victory, he
joined battle with the enemy, of whom he overthrew many; and as he saw
Bacchides coming up boldly to him, he stretched out his right hand to
smite him; but the other foreseeing and avoiding the stroke, Jonathan
with his companions leaped into the river, and swam over it, and by that
means escaped beyond Jordan while the enemies did not pass over that
river; but Bacchides returned presently to the citadel at Jerusalem,
having lost about two thousand of his army. He also fortified many
cities of Judea, whose walls had been demolished; Jericho, and Emmaus,
and Betboron, and Bethel, and Tinma, and Pharatho, and Tecoa, and
Gazara, and built towers in every one of these cities, and encompassed
them with strong walls, that were very large also, and put garrisons
into them, that they might issue out of them, and do mischief to the
Jews. He also fortified the citadel at Jerusalem more than all the rest.
Moreover, he took the sons of the principal Jews as pledges, and shut
them up in the citadel, and in that manner guarded it.

4. About the same time one came to Jonathan, and to his brother Simon,
and told them that the sons of Ambri were celebrating a marriage, and
bringing the bride from the city Gabatha, who was the daughter of one
of the illustrious men among the Arabians, and that the damsel was to
be conducted with pomp, and splendor, and much riches: so Jonathan and
Simon thinking this appeared to be the fittest time for them to avenge
the death of their brother, and that they had forces sufficient for
receiving satisfaction from them for his death, they made haste to
Medaba, and lay in wait among the mountains for the coming of their
enemies; and as soon as they saw them conducting the virgin, and her
bridegroom, and such a great company of their friends with them as was
to be expected at this wedding, they sallied out of their ambush, and
slew them all, and took their ornaments, and all the prey that then
followed them, and so returned, and received this satisfaction for their
brother John from the sons of Ambri; for as well those sons themselves,
as their friends, and wives, and children that followed them, perished,
being in number about four hundred.

5. However, Simon and Jonathan returned to the lakes of the river,
and abode there. But Bacchides, when he had secured all Judea with his
garrisons, returned to the king; and then it was that the affairs of
Judea were quiet for two years. But when the deserters and the wicked
saw that Jonathan and those that were with him lived in the country
very quietly, by reason of the peace, they sent to king Demetrius, and
excited him to send Bacchides to seize upon Jonathan, which they said
was to be done without any trouble, and in one night's time; and that if
they fell upon them before they were aware, they might slay them all. So
the king sent Bacchides, who, when he was come into Judea, wrote to
all his friends, both Jews and auxiliaries, that they should seize upon
Jonathan, and bring him to him; and when, upon all their endeavors, they
were not able to seize upon Jonathan, for he was sensible of the snares
they laid for him, and very carefully guarded against them, Bacchides
was angry at these deserters, as having imposed upon him, and upon the
king, and slew fifty of their leaders: whereupon Jonathan, with his
brother, and those that were with him, retired to Bethagla, a village
that lay in the wilderness, out of his fear of Bacchides. He also built
towers in it, and encompassed it with walls, and took care that it
should be safely guarded. Upon the hearing of which Bacchides led his
own army along with him, and besides took his Jewish auxiliaries, and
came against Jonathan, and made an assault upon his fortifications, and
besieged him many days; but Jonathan did not abate of his courage at
the zeal Bacchides used in the siege, but courageously opposed him. And
while he left his brother Simon in the city to fight with Bacchides, he
went privately out himself into the country, and got a great body of men
together of his own party, and fell upon Bacchides's camp in the night
time, and destroyed a great many of them. His brother Simon knew also of
this his falling upon them, because he perceived that the enemies were
slain by him; so he sallied out upon them, and burnt the engines which
the Macedonians used, and made a great slaughter of them. And when
Bacchides saw himself encompassed with enemies, and some of them before
and some behind him, he fell into despair and trouble of mind, as
confounded at the unexpected ill success of this siege. However, he
vented his displeasure at these misfortunes upon those deserters who
sent for him from the king, as having deluded him. So he had a mind to
finish this siege after a decent manner, if it were possible for him so
to do, and then to return home.

6. When Jonathan understood these his intentions, he sent ambassadors
to him about a league of friendship and mutual assistance, and that they
might restore those they had taken captive on both sides. So Bacchides
thought this a pretty decent way of retiring home, and made a league of
friendship with Jonathan, when they sware that they would not any more
make war one against another. Accordingly, he restored the captives,
and took his own men with him, and returned to the king at Antioch;
and after this his departure, he never came into Judea again. Then did
Jonathan take the opportunity of this quiet state of things, and went
and lived in the city Michmash; and there governed the multitude, and
punished the wicked and ungodly, and by that means purged the nation of
them.



CHAPTER 2. How Alexander [Bala] In His War With Demetrius, Granted
Jonathan Many Advantages And Appointed Him To Be High Priest And
Persuaded Him To Assist Him Although Demetrius Promised Him Greater
Advantages On The Other Side. Concerning The Death Of Demetrius.


1. Now in the hundred and sixtieth year, it fell out that Alexander, the
son of Antiochus Epiphanes, [1] came up into Syria, and took Ptolemais
the soldiers within having betrayed it to him; for they were at enmity
with Demetrius, on account of his insolence and difficulty of access;
for he shut himself up in a palace of his that had four towers which
he had built himself, not far from Antioch and admitted nobody. He was
withal slothful and negligent about the public affairs, whereby the
hatred of his subjects was the more kindled against him, as we have
elsewhere already related. When therefore Demetrius heard that Alexander
was in Ptolemais, he took his whole army, and led it against him; he
also sent ambassadors to Jonathan about a league of mutual assistance
and friendship, for he resolved to be beforehand with Alexander, lest
the other should treat with him first, and gain assistance from him; and
this he did out of the fear he had lest Jonathan should remember how ill
Demetrius had formerly treated him, and should join with him in this war
against him. He therefore gave orders that Jonathan should be allowed to
raise an army, and should get armor made, and should receive back those
hostages of the Jewish nation whom Baechides had shut up in the citadel
of Jerusalem. When this good fortune had befallen Jonathan, by the
concession of Demetrius, he came to Jerusalem, and read the king's
letter in the audience of the people, and of those that kept the
citadel. When these were read, these wicked men and deserters, who
were in the citadel, were greatly afraid, upon the king's permission
to Jonathan to raise an army, and to receive back the hostages. So he
delivered every one of them to his own parents. And thus did Jonathan
make his abode at Jerusalem, renewing the city to a better state, and
reforming the buildings as he pleased; for he gave orders that the walls
of the city should be rebuilt with square stones, that it might be more
secure from their enemies. And when those that kept the garrisons
that were in Judea saw this, they all left them, and fled to Antioch,
excepting those that were in the city Bethsura, and those that were
in the citadel of Jerusalem, for the greater part of these was of the
wicked Jews and deserters, and on that account these did not deliver up
their garrisons.

2. When Alexander knew what promises Demetrius had made Jonathan, and
withal knew his courage, and what great things he had done when he
fought the Macedonians, and besides what hardships he had undergone by
the means of Demetrius, and of Bacchides, the general of Demetrius's
army, he told his friends that he could not at present find any one
else that might afford him better assistance than Jonathan, who was
both courageous against his enemies, and had a particular hatred against
Demetrius, as having both suffered many hard things from him, and acted
many hard things against him. If therefore they were of opinion that
they should make him their friend against Demetrius, it was more for
their advantage to invite him to assist them now than at another
time. It being therefore determined by him and his friends to send to
Jonathan, he wrote to him this epistle: "King Alexander to his brother
Jonathan, sendeth greeting. We have long ago heard of thy courage and
thy fidelity, and for that reason have sent to thee, to make with thee a
league of friendship and mutual assistance. We therefore do ordain thee
this day the high priest of the Jews, and that thou beest called my
friend. I have also sent thee, as presents, a purple robe and a golden
crown, and desire that, now thou art by us honored, thou wilt in like
manner respect us also."

3. When Jonathan had received this letter, he put on the pontifical robe
at the time of the feast of tabernacles, [2] four years after the death
of his brother Judas, for at that time no high priest had been made.
So he raised great forces, and had abundance of armor got ready. This
greatly grieved Demetrius when he heard of it, and made him blame
himself for his slowness, that he had not prevented Alexander, and got
the good-will of Jonathan, but had given him time so to do. However, he
also himself wrote a letter to Jonathan, and to the people, the contents
whereof are these: "King Demetrius to Jonathan, and to the nation of the
Jews, sendeth greeting. Since you have preserved your friendship for
us, and when you have been tempted by our enemies, you have not joined
yourselves to them, I both commend you for this your fidelity, and
exhort you to continue in the same disposition, for which you shall
be repaid, and receive rewards from us; for I will free you from the
greatest part of the tributes and taxes which you formerly paid to the
kings my predecessors, and to myself; and I do now set you free from
those tributes which you have ever paid; and besides, I forgive you the
tax upon salt, and the value of the crowns which you used to offer to me
[3] and instead of the third part of the fruits [of the field], and the
half of the fruits of the trees, I relinquish my part of them from this
day: and as to the poll-money, which ought to be given me for every head
of the inhabitants of Judea, and of the three toparchies that adjoin
to Judea, Samaria, and Galilee, and Peres, that I relinquish to you
for this time, and for all time to come. I will also that the city of
Jerusalem be holy and inviolable, and free from the tithe, and from the
taxes, unto its utmost bounds. And I so far recede from my title to the
citadel, as to permit Jonathan your high priest to possess it, that
he may place such a garrison in it as he approves of for fidelity and
good-will to himself, that they may keep it for us. I also make free all
those Jews who have been made captives and slaves in my kingdom. I also
give order that the beasts of the Jews be not pressed for our service;
and let their sabbaths, and all their festivals, and three days before
each of them, be free from any imposition. In the same manner, I set
free the Jews that are inhabitants of my kingdom, and order that no
injury be done them. I also give leave to such of them as are willing
to list themselves in my army, that they may do it, and those as far as
thirty thousand; which Jewish soldiers, wheresoever they go, shall have
the same pay that my own army hath; and some of them I will place in my
garrisons, and some as guards about mine own body, and as rulers over
those that are in my court. I give them leave also to use the laws of
their forefathers, and to observe them; and I will that they have power
over the three toparchies that are added to Judea; and it shall be in
the power of the high priest to take care that no one Jew shall have any
other temple for worship but only that at Jerusalem. I bequeath also,
out of my own revenues, yearly, for the expenses about the sacrifices,
one hundred and fifty thousand [drachmae]; and what money is to spare, I
will that it shall be your own. I also release to you those ten
thousand drachmae which the kings received from the temple, because they
appertain to the priests that minister in that temple. And whosoever
shall fly to the temple at Jerusalem, or to the places thereto
belonging, or who owe the king money, or are there on any other account,
let them be set free, and let their goods be in safety. I also give
you leave to repair and rebuild your temple, and that all be done at my
expenses. I also allow you to build the walls of your city, and to erect
high towers, and that they be erected at my charge. And if there be any
fortified town that would be convenient for the Jewish country to have
very strong, let it be so built at my expenses."

4. This was what Demetrius promised and granted to the Jews by this
letter. But king Alexander raised a great army of mercenary soldiers,
and of those that deserted to him out of Syria, and made an expedition
against Demetrius. And when it was come to a battle, the left wing of
Demetrius put those who opposed them to flight, and pursued them a great
way, and slew many of them, and spoiled their camp; but the right wing,
where Demetrius happened to be, was beaten; and as for all the rest,
they ran away. But Demetrius fought courageously, and slew a great
many of the enemy; but as he was in the pursuit of the rest, his horse
carried him into a deep bog, where it was hard to get out, and there it
happened, that upon his horse's falling down, he could not escape being
killed; for when his enemies saw what had befallen him, they returned
back, and encompassed Demetrius round, and they all threw their darts
at him; but he, being now on foot, fought bravely. But at length he
received so many wounds, that he was not able to bear up any longer, but
fell. And this is the end that Demetrius came to, when he had reigned
eleven years, [4] as we have elsewhere related.



CHAPTER 3. The Friendship That Was Between Onias And Ptolemy Philometor;
And How Onias Built A Temple In Egypt Like To That At Jerusalem.


1. But then the son of Onias the high priest, who was of the same
name with his father, and who fled to king Ptolemy, who was called
Philometor, lived now at Alexandria, as we have said already. When this
Onias saw that Judea was oppressed by the Macedonians and their kings,
out of a desire to purchase to himself a memorial and eternal fame he
resolved to send to king Ptolemy and queen Cleopatra, to ask leave of
them that he might build a temple in Egypt like to that at Jerusalem,
and might ordain Levites and priests out of their own stock. The chief
reason why he was desirous so to do, was, that he relied upon the
prophet Isaiah, who lived above six hundred years before, and foretold
that there certainly was to be a temple built to Almighty God in Egypt
by a man that was a Jew. Onias was elevated with this prediction, and
wrote the following epistle to Ptolemy and Cleopatra: "Having done many
and great things for you in the affairs of the war, by the assistance of
God, and that in Celesyria and Phoenicia, I came at length with the Jews
to Leontopolis, and to other places of your nation, where I found that
the greatest part of your people had temples in an improper manner,
and that on this account they bare ill-will one against another, which
happens to the Egyptians by reason of the multitude of their temples,
and the difference of opinions about Divine worship. Now I found a very
fit place in a castle that hath its name from the country Diana; this
place is full of materials of several sorts, and replenished with sacred
animals; I desire therefore that you will grant me leave to purge this
holy place, which belongs to no master, and is fallen down, and to build
there a temple to Almighty God, after the pattern of that in Jerusalem,
and of the same dimensions, that may be for the benefit of thyself, and
thy wife and children, that those Jews which dwell in Egypt may have a
place whither they may come and meet together in mutual harmony one with
another, and he subservient to thy advantages; for the prophet Isaiah
foretold that, 'there should be an altar in Egypt to the Lord God;'" [5]
and many other such things did he prophesy relating to that place.

2. And this was what Onias wrote to king Ptolemy. Now any one may
observe his piety, and that of his sister and wife Cleopatra, by that
epistle which they wrote in answer to it; for they laid the blame and
the transgression of the law upon the head of Onias. And this was their
reply: "King Ptolemy and queen Cleopatra to Onias, send greeting. We
have read thy petition, wherein thou desirest leave to be given thee to
purge that temple which is fallen down at Leontopolis, in the Nomus
of Heliopolis, and which is named from the country Bubastis; on which
account we cannot but wonder that it should be pleasing to God to have a
temple erected in a place so unclean, and so full of sacred animals.
But since thou sayest that Isaiah the prophet foretold this long ago, we
give thee leave to do it, if it may be done according to your law, and
so that we may not appear to have at all offended God herein."

3. So Onias took the place, and built a temple, and an altar to God,
like indeed to that in Jerusalem, but smaller and poorer. I do not think
it proper for me now to describe its dimensions or its vessels, which
have been already described in my seventh book of the Wars of the Jews.
However, Onias found other Jews like to himself, together with priests
and Levites, that there performed Divine service. But we have said
enough about this temple.

4. Now it came to pass that the Alexandrian Jews, and those Samaritans
who paid their worship to the temple that was built in the days of
Alexander at Mount Gerizzim, did now make a sedition one against
another, and disputed about their temples before Ptolemy himself; the
Jews saying that, according to the laws of Moses, the temple was to be
built at Jerusalem; and the Samaritans saying that it was to be built at
Gerizzim. They desired therefore the king to sit with his friends, and
hear the debates about these matters, and punish those with death who
were baffled. Now Sabbeus and Theodosius managed the argument for the
Samaritans, and Andronicus, the son of Messalamus, for the people of
Jerusalem; and they took an oath by God and the king to make their
demonstrations according to the law; and they desired of Ptolemy, that
whomsoever he should find that transgressed what they had sworn to,
he would put him to death. Accordingly, the king took several of his
friends into the council, and sat down, in order to hear what the
pleaders said. Now the Jews that were at Alexandria were in great
concern for those men, whose lot it was to contend for the temple at
Jerusalem; for they took it very ill that any should take away the
reputation of that temple, which was so ancient and so celebrated all
over the habitable earth. Now when Sabbeus and Tlteodosius had given
leave to Andronicus to speak first, he began to demonstrate out of the
law, and out of the successions of the high priests, how they every one
in succession from his father had received that dignity, and ruled over
the temple; and how all the kings of Asia had honored that temple with
their donations, and with the most splendid gifts dedicated thereto. But
as for that at Gerizzm, he made no account of it, and regarded it as
if it had never had a being. By this speech, and other arguments,
Andronicus persuaded the king to determine that the temple at Jerusalem
was built according to the laws of Moses, [6] and to put Sabbeus and
Theodosius to death. And these were the events that befell the Jews at
Alexandria in the days of Ptolemy Philometor.



CHAPTER 4. How Alexander Honored Jonathan After An Extraordinary Manner;
And How Demetrius, The Son Of Demetrius, Overcame Alexander And Made A
League Of Friendship With Jonathan.


1. Demetrius being thus slain in battle, as we have above related,
Alexander took the kingdom of Syria; and wrote to Ptolemy Philometor,
and desired his daughter in marriage; and said it was but just that
he should be joined an affinity to one that had now received the
principality of his forefathers, and had been promoted to it by God's
providence, and had conquered Demetrius, and that was on other accounts
not unworthy of being related to him. Ptolemy received this proposal of
marriage gladly; and wrote him an answer, saluting him on account of his
having received the principality of his forefathers; and promising him
that he would give him his daughter in marriage; and assured him that
he was coming to meet him at Ptolemais, and desired that he would there
meet him, for that he would accompany her from Egypt so far, and would
there marry his child to him. When Ptolemy had written thus, he came
suddenly to Ptolemais, and brought his daughter Cleopatra along with
him; and as he found Alexander there before him, as he desired him to
come, he gave him his child in marriage, and for her portion gave her as
much silver and gold as became such a king to give.

2. When the wedding was over, Alexander wrote to Jonathan the high
priest, and desired him to come to Ptolemais. So when he came to these
kings, and had made them magnificent presents, he was honored by them
both. Alexander compelled him also to put off his own garment, and to
take a purple garment, and made him sit with him in his throne; and
commanded his captains that they should go with him into the middle of
the city, and proclaim, that it was not permitted to any one to speak
against him, or to give him any disturbance. And when the captains had
thus done, those that were prepared to accuse Jonathan, and who bore him
ill-will, when they saw the honor that was done him by proclamation, and
that by the king's order, ran away, and were afraid lest some mischief
should befall them. Nay, king Alexander was so very kind to Jonathan,
that he set him down as the principal of his friends.

3. But then, upon the hundred and sixty-fifth year, Demetrius, the son
of Demetrius, came from Crete with a great number of mercenary soldiers,
which Lasthenes, the Cretian, brought him, and sailed to Cilicia. This
thing cast Alexander into great concern and disorder when he heard it;
so he made haste immediately out of Phoenicia, and came to Antioch, that
he might put matters in a safe posture there before Demetrius should
come. He also left Apollonius Daus [7] governor of Celesyria, who coming
to Jamnia with a great army, sent to Jonathan the high priest, and told
him that it was not right that he alone should live at rest, and with
authority, and not be subject to the king; that this thing had made him
a reproach among all men, that he had not yet made him subject to the
king. "Do not thou therefore deceive thyself, and sit still among the
mountains, and pretend to have forces with thee; but if thou hast any
dependence on thy strength, come down into the plain, and let our armies
be compared together, and the event of the battle will demonstrate
which of us is the most courageous. However, take notice, that the most
valiant men of every city are in my army, and that these are the very
men who have always beaten thy progenitors; but let us have the battle
in such a place of the country where we may fight with weapons, and
not with stones, and where there may be no place whither those that are
beaten may fly."

4. With this Jonathan was irritated; and choosing himself out ten
thousand of his soldiers, he went out of Jerusalem in haste, with his
brother Simon, and came to Joppa, and pitched his camp on the outside of
the city, because the people of Joppa had shut their gates against him,
for they had a garrison in the city put there by Apollonius. But when
Jonathan was preparing to besiege them, they were afraid he would take
them by force, and so they opened the gates to him. But Apollonius, when
he heard that Joppa was taken by Jonathan, took three thousand horsemen,
and eight thousand footmen and came to Ashdod; and removing thence, he
made his journey silently and slowly, and going up to Joppa, he made as
if he was retiring from the place, and so drew Jonathan into the plain,
as valuing himself highly upon his horsemen, and having his hopes of
victory principally in them. However, Jonathan sallied out, and pursued
Apollonius to Ashdod; but as soon as Apollonius perceived that his enemy
was in the plain, he came back and gave him battle. But Apollonius had
laid a thousand horsemen in ambush in a valley, that they might be seen
by their enemies as behind them; which when Jonathan perceived, he
was under no consternation, but ordering his army to stand in a square
battle-array, he gave them a charge to fall on the enemy on both sides,
and set them to face those that attacked them both before and behind;
and while the fight lasted till the evening, he gave part of his forces
to his brother Simon, and ordered him to attack the enemies; but for
himself, he charged those that were with him to cover themselves with
their armor, and receive the darts of the horsemen, who did as they were
commanded; so that the enemy's horsemen, while they threw their darts
till they had no more left, did them no harm, for the darts that were
thrown did not enter into their bodies, being thrown upon the shields
that were united and conjoined together, the closeness of which easily
overcame the force of the darts, and they flew about without any effect.
But when the enemy grew remiss in throwing their darts from morning till
late at night, Simon perceived their weariness, and fell upon the body
of men before him; and because his soldiers showed great alacrity, he
put the enemy to flight. And when the horsemen saw that the footmen ran
away, neither did they stay themselves, but they being very weary, by
the duration of the fight till the evening, and their hope from the
footmen being quite gone, they basely ran away, and in great confusion
also, till they were separated one from another, and scattered over all
the plain. Upon which Jonathan pursued them as far as Ashdod, and slew
a great many of them, and compelled the rest, in despair of escaping, to
fly to the temple of Dagon, which was at Ashdod; but Jonathan took the
city on the first onset, and burnt it, and the villages about it; nor
did he abstain from the temple of Dagon itself, but burnt it also, and
destroyed those that had fled to it. Now the entire multitude of the
enemies that fell in the battle, and were consumed in the temple, were
eight thousand. When Jonathan therefore had overcome so great an army,
he removed from Ashdod, and came to Askelon; and when he had pitched
his camp without the city, the people of Askelon came out and met him,
bringing him hospitable presents, and honoring him; so he accepted of
their kind intentions, and returned thence to Jerusalem with a great
deal of prey, which he brought thence when he conquered his enemies.
But when Alexander heard that Apollonius, the general of his army,
was beaten, he pretended to be glad of it, because he had fought with
Jonathan his friend and ally against his directions. Accordingly, he
sent to Jonathan, and gave testimony to his worth; and gave him honorary
rewards, as a golden button, [8] which it is the custom to give the
king's kinsmen, and allowed him Ekron and its toparchy for his own
inheritance.

5. About this time it was that king Ptolemy, who was called Philometor,
led an army, part by the sea, and part by land, and came to Syria, to
the assistance of Alexander, who was his son-in-law; and accordingly all
the cities received him willingly, as Alexander had commanded them
to do, and conducted him as far as Ashdod; where they all made loud
complaints about the temple of Dagon, which was burnt, and accused
Jonathan of having laid it waste, and destroyed the country adjoining
with fire, and slain a great number of them. Ptolemy heard these
accusations, but said nothing. Jonathan also went to meet Ptolemy as far
as Joppa, and obtained from him hospitable presents, and those glorious
in their kinds, with all the marks of honor; and when he had conducted
him as far as the river called Eleutherus, he returned again to
Jerusalem.

6. But as Ptolemy was at Ptolemais, he was very near to a most
unexpected destruction; for a treacherous design was laid for his life
by Alexander, by the means of Ammonius, who was his friend; and as the
treachery was very plain, Ptolemy wrote to Alexander, and required of
him that he should bring Ammonius to condign punishment, informing him
what snares had been laid for him by Ammonius, and desiring that he
might be accordingly punished for it. But when Alexander did not comply
with his demands, he perceived that it was he himself who laid the
design, and was very angry at him. Alexander had also formerly been on
very ill terms with the people of Antioch, for they had suffered very
much by his means; yet did Ammonius at length undergo the punishment
his insolent crimes had deserved, for he was killed in an opprobrious
manner, like a woman, while he endeavored to conceal himself in a
feminine habit, as we have elsewhere related.

7. Hereupon Ptolemy blamed himself for having given his daughter in
marriage to Alexander, and for the league he had made with him to assist
him against Demetrius; so he dissolved his relation to him, and took his
daughter away from him, and immediately sent to Demetrius, and offered
to make a league of mutual assistance and friendship with him, and
agreed with him to give him his daughter in marriage, and to restore him
to the principality of his fathers. Demetrius was well pleased with this
embassage, and accepted of his assistance, and of the marriage of his
daughter. But Ptolemy had still one more hard task to do, and that was
to persuade the people of Antioch to receive Demetrius, because they
were greatly displeased at him, on account of the injuries his father
Demetrius had done them; yet did he bring this about; for as the people
of Antioch hated Alexander on Ammonius's account, as we have shown
already, they were easily prevailed with to cast him out of Antioch;
who, thus expelled out of Antioch, came into Cilicia. Ptolemy came then
to Antioch, and was made king by its inhabitants, and by the army; so
that he was forced to put on two diadems, the one of Asia, the other of
Egypt: but being naturally a good and a righteous man, and not desirous
of what belonged to others, and besides these dispositions, being also a
wise man in reasoning about futurities, he determined to avoid the
envy of the Romans; so he called the people of Antioch together to an
assembly, and persuaded them to receive Demetrius; and assured them that
he would not be mindful of what they did to his father in case he should
be now obliged by them; and he undertook that he would himself be a good
monitor and governor to him, and promised that he would not permit him
to attempt any bad actions; but that, for his own part, he was contented
with the kingdom of Egypt. By which discourse he persuaded the people of
Antioch to receive Demetrius.

8. But now Alexander made haste with a numerous and great army, and came
out of Cilicia into Syria, and burnt the country belonging to Antioch,
and pillaged it; whereupon Ptolemy, and his son-in-law Demetrius,
brought their army against him, [for he had already given him his
daughter in marriage,] and beat Alexander, and put him to flight; and
accordingly he fled into Arabia. Now it happened in the time of the
battle that Ptolemy' horse, upon hearing the noise of an elephant, cast
him off his back, and threw him on the ground; upon the sight of which
accident, his enemies fell upon him, and gave him many wounds upon his
head, and brought him into danger of death; for when his guards caught
him up, he was so very ill, that for four days' time he was not able
either to understand or to speak. However, Zabdiel, a prince among
the Arabians, cut off Alexander's head, and sent it to Ptolemy, who
recovering of his wounds, and returning to his understanding, on the
fifth day, heard at once a most agreeable hearing, and saw a most
agreeable sight, which were the death and the head of Alexander; yet a
little after this his joy for the death of Alexander, with which he was
so greatly satisfied, he also departed this life. Now Alexander, who
was called Balas, reigned over Asia five years, as we have elsewhere
related.

9. But when Demetrius, who was styled Nicator, [9] had taken the
kingdom, he was so wicked as to treat Ptolemy's soldiers very hardly,
neither remembering the league of mutual assistance that was between
them, nor that he was his son-in-law and kinsman, by Cleopatra's
marriage to him; so the soldiers fled from his wicked treatment to
Alexandria; but Demetrius kept his elephants. But Jonathan the high
priest levied an army out of all Judea, and attacked the citadel at
Jerusalem, and besieged it. It was held by a garrison of Macedonians,
and by some of those wicked men who had deserted the customs of their
forefathers. These men at first despised the attempts of Jonathan for
taking the place, as depending on its strength; but some of those wicked
men went out by night, and came to Demetrius, and informed him that the
citadel was besieged; who was irritated with what he heard, and took
his army, and came from Antioch, against Jonathan. And when he was at
Antioch, he wrote to him, and commanded him to come to him quickly
to Ptolemais: upon which Jonathan did not intermit the siege of the
citadel, but took with him the elders of the people, and the priests,
and carried with him gold, and silver, and garments, and a great number
of presents of friendship, and came to Demetrius, and presented him with
them, and thereby pacified the king's anger. So he was honored by him,
and received from him the confirmation of his high priesthood, as he had
possessed it by the grants of the kings his predecessors. And when the
Jewish deserters accused him, Demetrius was so far from giving credit
to them, that when he petitioned him that he would demand no more
than three hundred talents for the tribute of all Judea, and the three
toparchies of Samaria, and Perea, and Galilee, he complied with the
proposal, and gave him a letter confirming all those grants; whose
contents were as follows: "King Demetrius to Jonathan his brother, and
to the nation of the Jews, sendeth greeting. We have sent you a copy of
that epistle which we have written to Lasthones our kinsman, that you
may know its contents. 'King Demetrus to Lasthenes our father, sendeth
greeting. I have determined to return thanks, and to show favor to the
nation of the Jews, which hath observed the rules of justice in our
concerns. Accordingly, I remit to them the three prefectures, Apherims,
and Lydda, and Ramatha, which have been added to Judea out of Samaria,
with their appurtenances; as also what the kings my predecessors
received from those that offered sacrifices in Jerusalem, and what
are due from the fruits of the earth, and of the trees, and what else
belongs to us; with the salt-pits, and the crowns that used to be
presented to us. Nor shall they be compelled to pay any of those taxes
from this time to all futurity. Take care therefore that a copy of this
epistle be taken, and given to Jonathan, and be set up in an eminent
place of their holy temple.'" And these were the contents of this
writing. And now when Demetrius saw that there was peace every where,
and that there was no danger, nor fear of war, he disbanded the greatest
part of his army, and diminished their pay, and even retained in pay no
others than such foreigners as came up with him from Crete, and from the
other islands. However, this procured him ill-will and hatred from the
soldiers; on whom he bestowed nothing from this time, while the kings
before him used to pay them in time of peace as they did before, that
they might have their good-will, and that they might be very ready to
undergo the difficulties of war, if any occasion should require it.



CHAPTER 5. How Trypho After He Had Beaten Demetrius Delivered The
Kingdom To Antiochus The Son Of Alexander, And Gained Jonathan For His
Assistant; And Concerning The Actions And Embassies Of Jonathan.


1. Now there was a certain commander of Alexander's forces, an Apanemian
by birth, whose name was Diodotus, and was also called Trypho, took
notice the ill-will of the soldiers bare to Demetrius, and went to
Malchus the Arabian, who brought up Antiochus, the son of Alexander,
and told him what ill-will the army bare Demetrius, and persuaded him to
give him Antiochus, because he would make him king, and recover to him
the kingdom of his father. Malchus at the first opposed him in this
attempt, because he could not believe him; but when Trypho lay hard
at him for a long time, he over-persuaded him to comply with Trypho's
intentions and entreaties. And this was the state Trypho was now in.

2. But Jonathan the high priest, being desirous to get clear of those
that were in the citadel of Jerusalem, and of the Jewish deserters, and
wicked men, as well as of those in all the garrisons in the country,
sent presents and ambassadors to Demetrius, and entreated him to take
away his soldiers out of the strong holds of Judea. Demetrius made
answer, that after the war, which he was now deeply engaged in, was
over, he would not only grant him that, but greater things than that
also; and he desired he would send him some assistance, and informed him
that his army had deserted him. So Jonathan chose out three thousand of
his soldiers, and sent them to Demetrius.

3. Now the people of Antioch hated Demetrius, both on account of what
mischief he had himself done them, and because they were his enemies
also on account of his father Demetrius, who had greatly abused them; so
they watched some opportunity which they might lay hold on to fall upon
him. And when they were informed of the assistance that was coming to
Demetrius from Jonathan, and considered at the same time that he would
raise a numerous army, unless they prevented him, and seized upon him,
they took their weapons immediately, and encompassed his palace in
the way of a siege, and seizing upon all the ways of getting out, they
sought to subdue their king. And when he saw that the people of Antioch
were become his bitter enemies and that they were thus in arms, he took
the mercenary soldiers which he had with them, and those Jews who were
sent by Jonathan, and assaulted the Antiochians; but he was overpowered
by them, for they were many ten thousands, and was beaten. But when the
Jews saw that the Antiochians were superior, they went up to the top
of the palace, and shot at them from thence; and because they were so
remote from them by their height, that they suffered nothing on their
side, but did great execution on the others, as fighting from such an
elevation, they drove them out of the adjoining houses, and immediately
set them on fire, whereupon the flame spread itself over the whole city,
and burnt it all down. This happened by reason of the closeness of
the houses, and because they were generally built of wood. So the
Antioehians, when they were not able to help themselves, nor to stop
the fire, were put to flight. And as the Jews leaped from the top of
one house to the top of another, and pursued them after that manner, it
thence happened that the pursuit was so very surprising. But when the
king saw that the Antiochians were were busy in saving their children
and their wives, and so did not fight any longer, he fell upon them in
the narrow passages, and fought them, and slew a great many of them,
till at last they were forced to throw down their arms, and to deliver
themselves up to Demetrius. So he forgave them this their insolent
behavior, and put an end to the sedition; and when he had given rewards
to the Jews out of the rich spoils he had gotten, and had returned them
thanks, as the cause of his victory, he sent them away to Jerusalem to
Jonathan, with an ample testimony of the assistance they had afforded
him. Yet did he prove an ill man to Jonathan afterward, and broke the
promises he had made; and he threatened that he would make war upon him,
unless he would pay all that tribute which the Jewish nation owed to the
first kings [of Syria]. And this he had done, if Trypho had not hindered
him, and diverted his preparations against Jonathan to a concern for his
own preservation; for he now returned out of Arabia into Syria, with the
child Antiochus, for he was yet in age but a youth, and put the diadem
on his head; and as the whole forces that had left Demetrius, because
they had no pay, came to his assistance, he made war upon Demetrius, and
joining battle with him, overcame him in the fight, and took from him
both his elephants and the city Antioch.

4. Demetrius, upon this defeat, retired into Cilicia; but the child
Antiochus sent ambassadors and an epistle to Jonathan, and made him his
friend and confederate, and confirmed to him the high priesthood, and
yielded up to him the four prefectures which had been added to Judea.
Moreover, he sent him vessels and cups of gold, and a purple garment,
and gave him leave to use them. He also presented him with a golden
button, and styled him one of his principal friends, and appointed his
brother Simon to be the general over the forces, from the Ladder of Tyre
unto Egypt. So Jonathan was so pleased with these grants made him by
Antiochus, that he sent ambassadors to him and to Trypho, and professed
himself to be their friend and confederate, and said he would join with
him in a war against Demetrius, informing him that he had made no proper
returns for the kindness he had done him; for that when he had received
many marks of kindness from him, when he stood in great need of them,
he, for such good turns, had requited him with further injuries.

5. So Antiochus gave Jonathan leave to raise himself a numerous army
out of Syria and Phoenicia and to make war against Demetrius's generals;
whereupon he went in haste to the several cities which received him
splendidly indeed, but put no forces into his hands. And when he was
come from thence to Askelon, the inhabitants of Askelon came and brought
him presents, and met him in a splendid manner. He exhorted them, and
every one of the cities of Celesyria, to forsake Demetrius, and to join
with Antiochus; and, in assisting him, to endeavor to punish Demetrius
for what offenses he had been guilty of against themselves; and told
them there were many reasons for that their procedure, if they had a
mind so to do. And when he had persuaded those cities to promise their
assistance to Antiochus, he came to Gaza, in order to induce them also
to be friends to Antiochus; but he found the inhabitants of Gaza much
more alienated from him than he expected, for they had shut their gates
against him; and although they had deserted Demetrius, they had not
resolved to join themselves to Antiochus. This provoked Jonathan to
besiege them, and to harass their country; for as he set a part of his
army round about Gaza itself, so with the rest he overran their
land, and spoiled it, and burnt what was in it. When the of Gaza saw
themselves in this state of affliction, and that no assistance came to
them from Demetrius, that what distressed them was at hand, but what
should profit them was still at a great distance, and it was uncertain
whether it would come at all or not, they thought it would be prudent
conduct to leave off any longer continuance with them, and to cultivate
friendship with the other; so they sent to Jonathan, and professed they
would be his friends, and afford him assistance: for such is the temper
of men, that before they have had the trial of great afflictions,
they do not understand what is for their advantage; but when they find
themselves under such afflictions, they then change their minds, and
what it had been better for them to have done before they had been at
all damaged, they choose to do, but not till after they have suffered
such damages. However, he made a league of friendship with them, and
took from them hostages for their performance of it, and sent these
hostages to Jerusalem, while he went himself over all the country, as
far as Damascus.

6. But when he heard that the generals of Demetrius's forces were come
to the city Cadesh with a numerous army, [the place lies between the
land of the Tyrians and Galilee,]for they supposed they should hereby
draw him out of Syria, in order to preserve Galilee, and that he would
not overlook the Galileans, who were his own people, when war was made
upon them, he went to meet them, having left Simon in Judea, who raised
as great an army as he was able out of the country, and then sat down
before Bethsura, and besieged it, that being the strongest place in
all Judea; and a garrison of Demetrius's kept it, as we have already
related. But as Simon was raising banks, and bringing his engines of
war against Bethsura, and was very earnest about the siege of it, the
garrison was afraid lest the place should be taken of Simon by force,
and they put to the sword; so they sent to Simon, and desired the
security of his oath, that they should come to no harm from him, and
that they would leave the place, and go away to Demetrius. Accordingly
he gave them his oath, and ejected them out of the city, and he put
therein a garrison of his own.

7. But Jonathan removed out of Galilee, and from the waters which are
called Gennesar, for there he was before encamped, and came into the
plain that is called Asor, without knowing that the enemy was there.
When therefore Demetrius's men knew a day beforehand that Jonathan was
coming against them, they laid an ambush in the mountain, who were to
assault him on the sudden, while they themselves met him with an army
in the plain; which army, when Jonathan saw ready to engage him, he also
got ready his own soldiers for the battle as well as he was able; but
those that were laid in ambush by Demetrius's generals being behind
them, the Jews were afraid lest they should be caught in the midst
between two bodies, and perish; so they ran away in haste, and indeed
all the rest left Jonathan; but a few there were, in number about fifty,
who staid with him, and with them Mattathias, the son of Absalom, and
Judas, the son of Chapseus, who were commanders of the whole army. These
marched boldly, and like men desperate, against the enemy, and so pushed
them, that by their courage they daunted them, and with their weapons in
their hands they put them to flight. And when those soldiers of Jonathan
that had retired saw the enemy giving way, they got together after their
flight, and pursued them with great violence; and this did they as far
as Cadesh, where the camp of the enemy lay.

8. Jonathan having thus gotten a glorious victory, and slain two
thousand of the enemy, returned to Jerusalem. So when he saw that all
his affairs prospered according to his mind, by the providence of God,
he sent ambassadors to the Romans, being desirous of renewing that
friendship which their nation had with them formerly. He enjoined
the same ambassadors, that, as they came back, they should go to the
Spartans, and put them in mind of their friendship and kindred. So when
the ambassadors came to Rome, they went into their senate, and said what
they were commanded by Jonathan the high priest to say, how he had sent
them to confirm their friendship. The senate then confirmed what had
been formerly decreed concerning their friendship with the Jews, and
gave them letters to carry to all the kings of Asia and Europe, and
to the governors of the cities, that they might safely conduct them to
their own country. Accordingly, as they returned, they came to Sparta,
and delivered the epistle which they had received of Jonathan to them;
a copy of which here follows: "Jonathan the high priest of the Jewish
nation, and the senate, and body of the people of the Jews, to the
ephori, and senate, and people of the Lacedemonians, send greeting. If
you be well, and both your public and private affairs be agreeable to
your mind, it is according to our wishes. We are well also. When in
former times an epistle was brought to Onias, who was then our high
priest, from Areus, who at that time was your king, by Demoteles,
concerning the kindred that was between us and you, a copy of which is
here subjoined, we both joyfully received the epistle, and were well
pleased with Demoteles and Areus, although we did not need such a
demonstration, because we were satisfied about it from the sacred
writings [10] yet did not we think fit first to begin the claim of this
relation to you, lest we should seem too early in taking to ourselves
the glory which is now given us by you. It is a long time since this
relation of ours to you hath been renewed; and when we, upon holy
and festival days, offer sacrifices to God, we pray to him for your
preservation and victory. As to ourselves, although we have had many
wars that have compassed us around, by reason of the covetousness of our
neighbors, yet did not we determine to be troublesome either to you, or
to others that were related to us; but since we have now overcome our
enemies, and have occasion to send Numenius the son of Antiochus, and
Antipater the son of Jason, who are both honorable men belonging to our
senate, to the Romans, we gave them this epistle to you also, that they
might renew that friendship which is between us. You will therefore do
well yourselves to write to us, and send us an account of what you stand
in need of from us, since we are in all things disposed to act according
to your desires." So the Lacedemonians received the ambassadors kindly,
and made a decree for friendship and mutual assistance, and sent it to
them.

9. At this time there were three sects among the Jews, who had different
opinions concerning human actions; the one was called the sect of the
Pharisees, another the sect of the Sadducees, and the other the sect of
the Essens. Now for the Pharisees, [11] they say that some actions, but
not all, are the work of fate, and some of them are in our own power,
and that they are liable to fate, but are not caused by fate. But
the sect of the Essens affirm, that fate governs all things, and that
nothing befalls men but what is according to its determination. And for
the Sadducees, they take away fate, and say there is no such thing,
and that the events of human affairs are not at its disposal; but
they suppose that all our actions are in our own power, so that we are
ourselves the causes of what is good, and receive what is evil from our
own folly. However, I have given a more exact account of these opinions
in the second book of the Jewish War.

10. But now the generals of Demetrius being willing to recover the
defeat they had had, gathered a greater army together than they had
before, and came against Jonathan; but as soon as he was informed of
their coming, he went suddenly to meet them, to the country of Hamoth,
for he resolved to give them no opportunity of coming into Judea; so he
pitched his camp at fifty furlongs' distance from the enemy, and sent
out spies to take a view of their camp, and after what manner they were
encamped. When his spies had given him full information, and had seized
upon some of them by night, who told him the enemy would soon attack
him, he, thus apprized beforehand, provided for his security, and placed
watchmen beyond his camp, and kept all his forces armed all night; and
he gave them a charge to be of good courage, and to have their minds
prepared to fight in the night time, if they should be obliged so to
do, lest their enemy's designs should seem concealed from them. But
when Demetrius's commanders were informed that Jonathan knew what they
intended, their counsels were disordered, and it alarmed them to find
that the enemy had discovered those their intentions; nor did they
expect to overcome them any other way, now they had failed in the snares
they had laid for them; for should they hazard an open battle, they did
not think they should be a match for Jonathan's army, so they resolved
to fly; and having lighted many fires, that when the enemy saw them they
might suppose they were there still, they retired. When Jonathan came
to give them battle in the morning in their camp, and found it deserted,
and understood they were fled, he pursued them; yet he could not
overtake them, for they had already passed over the river Eleutherus,
and were out of danger. So when Jonathan was returned thence, he went
into Arabia, and fought against the Nabateans, and drove away a great
deal of their prey, and took [many] captives, and came to Damascus, and
there sold off what he had taken. About the same time it was that Simon
his brother went over all Judea and Palestine, as far as Askelon, and
fortified the strong holds; and when he had made them very strong, both
in the edifices erected, and in the garrisons placed in them, he came
to Joppa; and when he had taken it, he brought a great garrison into it,
for he heard that the people of Joppa were disposed to deliver up the
city to Demetrius's generals.

11. When Simon and Jonathan had finished these affairs, they returned
to Jerusalem, where Jonathan gathered all the people together, and took
counsel to restore the walls of Jerusalem, and to rebuild the wall that
encompassed the temple, which had been thrown down, and to make the
places adjoining stronger by very high towers; and besides that, to
build another wall in the midst of the city, in order to exclude the
market-place from the garrison, which was in the citadel, and by that
means to hinder them from any plenty of provisions; and moreover, to
make the fortresses that were in the country much stronger and more
defensible than they were before. And when these things were approved of
by the multitude, as rightly proposed, Jonathan himself took care of
the building that belonged to the city, and sent Simon away to make
the fortresses in the country more secure than formerly. But Demetrius
passed over [Euphrates], and came into Mesopotamia, as desirous to
retain that country still, as well as Babylon; and when he should have
obtained the dominion of the upper provinces, to lay a foundation for
recovering his entire kingdom; for those Greeks and Macedonians who
dwelt there frequently sent ambassadors to him, and promised, that if he
would come to them, they would deliver themselves up to him, and assist
him in fighting against Arsaces, [12] the king of the Parthians. So
he was elevated with these hopes, and came hastily to them, as having
resolved, that if he had once overthrown the Parthians, and gotten an
army of his own, he would make war against Trypho, and eject him out of
Syria; and the people of that country received him with great alacrity.
So he raised forces, with which he fought against Arsaces, and lost all
his army, and was himself taken alive, as we have elsewhere related.



CHAPTER 6. How Jonathan Was Slain By Treachery; And How Thereupon The
Jews Made Simon Their General And High Priest: What Courageous Actions
He Also Performed Especially Against Trypho.


1. Now when Trypho knew what had befallen Demetrius, he was no longer
firm to Antiochus, but contrived by subtlety to kill him, and then take
possession of his kingdom; but the fear that he was in of Jonathan was
an obstacle to this his design, for Jonathan was a friend to Antiochus,
for which cause he resolved first to take Jonathan out of the way, and
then to set about his design relating to Antiochus; but he judging
it best to take him off by deceit and treachery, came from Antioch to
Bethshan, which by the Greeks is called Scythopolis, at which place
Jonathan met him with forty thousand chosen men, for he thought that
he came to fight him; but when he perceived that Jonathan was ready to
fight, he attempted to gain him by presents and kind treatment, and gave
order to his captains to obey him, and by these means was desirous to
give assurance of his good-will, and to take away all suspicions out
of his mind, that so he might make him careless and inconsiderate, and
might take him when he was unguarded. He also advised him to dismiss his
army, because there was no occasion for bringing it with him when there
was no war, but all was in peace. However, he desired him to retain a
few about him, and go with him to Ptolemais, for that he would deliver
the city up to him, and would bring all the fortresses that were in the
country under his dominion; and he told him that he came with those very
designs.

2. Yet did not Jonathan suspect any thing at all by this his management,
but believed that Trypho gave him this advice out of kindness, and with
a sincere design. Accordingly, he dismissed his army, and retained no
more than three thousand of them with him, and left two thousand
in Galilee; and he himself, with one thousand, came with Trypho to
Ptolemais. But when the people of Ptolemais had shut their gates, as it
had been commanded by Trypho to do, he took Jonathan alive, and slew
all that were with him. He also sent soldiers against those two thousand
that were left in Galilee, in order to destroy them; but those men
having heard the report of what had happened to Jonathan, they prevented
the execution; and before those that were sent by Trypho came, they
covered themselves with their armor, and went away out of the country.
Now when those that were sent against them saw that they were ready to
fight for their lives, they gave them no disturbance, but returned back
to Trypho.

3. But when the people of Jerusalem heard that Jonathan was taken, and
that the soldiers who were with him were destroyed, they deplored his
sad fate; and there was earnest inquiry made about him by every body,
and a great and just fear fell upon them, and made them sad, lest, now
they were deprived of the courage and conduct of Jonathan, the nations
about them should bear them ill-will; and as they were before quiet on
account of Jonathan they should now rise up against them, and by making
war with them, should force them into the utmost dangers. And indeed
what they suspected really befell them; for when those nations heard
of the death of Jonathan, they began to make war with the Jews as now
destitute of a governor and Trypho himself got an army together, and had
intention to go up to Judea, and make war against its inhabitants.
But when Simon saw that the people of Jerusalem were terrified at the
circumstances they were in, he desired to make a speech to them, and
thereby to render them more resolute in opposing Trypho when he should
come against them. He then called the people together into the temple,
and thence began thus to encourage them: "O my countrymen, you are not
ignorant that our father, myself, and my brethren, have ventured to
hazard our lives, and that willingly, for the recovery of your liberty;
since I have therefore such plenty of examples before me, and we of
our family have determined with ourselves to die for our laws, and our
Divine worship, there shall no terror be so great as to banish this
resolution from our souls, nor to introduce in its place a love of
life, and a contempt of glory. Do you therefore follow me with alacrity
whithersoever I shall lead you, as not destitute of such a captain as is
willing to suffer, and to do the greatest things for you; for neither am
I better than my brethren that I should be sparing of my own life, nor
so far worse than they as to avoid and refuse what they thought the most
honorable of all things,--I mean, to undergo death for your laws, and
for that worship of God which is peculiar to you; I will therefore give
such proper demonstrations as will show that I am their own brother;
and I am so bold as to expect that I shall avenge their blood upon
our enemies, and deliver you all with your wives and children from
the injuries they intend against you, and, with God's assistance, to
preserve your temple from destruction by them; for I see that these
nations have you in contempt, as being without a governor, and that they
thence are encouraged to make war against you."

4. By this speech of Simon he inspired the multitude with courage; and
as they had been before dispirited through fear, they were now raised to
a good hope of better things, insomuch that the whole multitude of the
people cried out all at once that Simon should be their leader; and
that instead of Judas and Jonathan his brethren, he should have the
government over them; and they promised that they would readily obey him
in whatsoever he should command them. So he got together immediately all
his own soldiers that were fit for war, and made haste in rebuilding
the walls of the city, and strengthening them by very high and strong
towers, and sent a friend of his, one Jonathan, the son of Absalom, to
Joppa, and gave him order to eject the inhabitants out of the city, for
he was afraid lest they should deliver up the city to Trypho; but he
himself staid to secure Jerusalem.

5. But Trypho removed from Ptoeinais with a great army, and came into
Judea, and brought Jonathan with him in bonds. Simon also met him with
his army at the city Adida, which is upon a hill, and beneath it lie the
plains of Judea. And when Trypho knew that Simon was by the Jews made
their governor, he sent to him, and would have imposed upon him by
deceit and trencher, and desired, if he would have his brother Jonathan
released, that he would send him a hundred talents of silver, and two of
Jonathan's sons as hostages, that when he shall be released, he may
not make Judea revolt from the king; for that at present he was kept in
bonds on account of the money he had borrowed of the king, and now owed
it to him. But Simon was aware of the craft of Trypho; and although he
knew that if he gave him the money he should lose it, and that Trypho
would not set his brother free and withal should deliver the sons of
Jonathan to the enemy, yet because he was afraid that he should have
a calumny raised against him among the multitude as the cause of his
brother's death, if he neither gave the money, nor sent Jonathan's sons,
he gathered his army together, and told them what offers Trypho had
made; and added this, that the offers were ensnaring and treacherous,
and yet that it was more eligible to send the money and Jonathan's
sons, than to be liable to the imputation of not complying with Trypho's
offers, and thereby refusing to save his brother. Accordingly, Simon
sent the sons of Jonathan and the money; but when Trypho had received
them, he did not keep his promise, nor set Jonathan free, but took his
army, and went about all the country, and resolved to go afterward to
Jerusalem by the way of Idumea, while Simon went over against him with
his army, and all along pitched his own camp over against his.

6. But when those that were in the citadel had sent to Trypho,
and besought him to make haste and come to them, and to send them
provisions, he prepared his cavalry as though he would be at Jerusalem
that very night; but so great a quantity of snow fell in the night, that
it covered the roads, and made them so deep, that there was no passing,
especially for the cavalry. This hindered him from coming to Jerusalem;
whereupon Trypho removed thence, and came into Celesyria, and falling
vehemently upon the land of Gilead, he slew Jonathan there; and when he
had given order for his burial, he returned himself to Antioch. However,
Simon sent some to the city Basca to bring away his brother's bones,
and buried them in their own city Modin; and all the people made great
lamentation over him. Simon also erected a very large monument for his
father and his brethren, of white and polished stone, and raised it a
great height, and so as to be seen a long way off, and made cloisters
about it, and set up pillars, which were of one stone apiece; a work
it was wonderful to see. Moreover, he built seven pyramids also for his
parents and his brethren, one for each of them, which were made very
surprising, both for their largeness and beauty, and which have been
preserved to this day; and we know that it was Simon who bestowed
so much zeal about the burial of Jonathan, and the building of these
monuments for his relations. Now Jonathan died when he had been high
priest four years [13] and had been also the governor of his nation. And
these were the circumstances that concerned his death.

7. But Simon, who was made high priest by the multitude, on the very
first year of his high priesthood set his people free from their slavery
under the Macedonians, and permitted them to pay tribute to them no
longer; which liberty and freedom from tribute they obtained after a
hundred and seventy years [14] of the kingdom of the Assyrians, which
was after Seleucus, who was called Nicator, got the dominion over Syria.
Now the affection of the multitude towards Simon was so great, that
in their contracts one with another, and in their public records, they
wrote, "in the first year of Simon the benefactor and ethnarch of the
Jews;" for under him they were very happy, and overcame the enemies that
were round about them; for Simon overthrew the city Gazara, and Joppa,
and Jamhis. He also took the citadel of Jerusalem by siege, and cast it
down to the ground, that it might not be any more a place of refuge to
their enemies when they took it, to do them a mischief, as it had been
till now. And when he had done this, he thought it their best way, and
most for their advantage, to level the very mountain itself upon which
the citadel happened to stand, that so the temple might be higher than
it. And indeed, when he had called the multitude to an assembly, he
persuaded them to have it so demolished, and this by putting them in
mind what miseries they had suffered by its garrison and the Jewish
deserters, and what miseries they might hereafter suffer in case any
foreigner should obtain the kingdom, and put a garrison into that
citadel. This speech induced the multitude to a compliance, because he
exhorted them to do nothing but what was for their own good: so they all
set themselves to the work, and leveled the mountain, and in that work
spent both day and night without any intermission, which cost them three
whole years before it was removed, and brought to an entire level
with the plain of the rest of the city. After which the temple was the
highest of all the buildings, now the citadel, as well as the mountain
whereon it stood, were demolished. And these actions were thus performed
under Simon.



CHAPTER 7. How Simon Confederated Himself With Antiochus Pius, And
Made War Against Trypho, And A Little Afterward, Against Cendebeus,
The General Of Antiochus's Army; As Also How Simon Was Murdered By His
Son-In-Law Ptolemy, And That By Treachery.


1. [15] Now a little while after Demetrius had been carried into
captivity, Trypho his governor destroyed Antiochus, [16] the son of
Alexander, who was also called The God, [17] and this when he had
reigned four years, though he gave it out that he died under the hands
of the surgeons. He then sent his friends, and those that were most
intimate with him, to the soldiers, and promised that he would give them
a great deal of money if they would make him king. He intimated to them
that Demetrius was made a captive by the Parthians; and that Demetrius's
brother Atitiochus, if he came to be king, would do them a great deal of
mischief, in way of revenge for their revolting from his brother. So the
soldiers, in expectation of the wealth they should get by bestowing the
kingdom on Trypho, made him their ruler. However, when Trypho had gained
the management of affairs, he demonstrated his disposition to be wicked;
for while he was a private person, he cultivated familiarity with
the multitude, and pretended to great moderation, and so drew them
on artfully to whatsoever he pleased; but when he had once taken the
kingdom, he laid aside any further dissimulation, and was the true
Trypho; which behavior made his enemies superior to him; for the
soldiery hated him, and revolted from him to Cleopatra, the wife of
Demetrius, who was then shut up in Seleucia with her children. But
as Antiochus, the brother of Demetrius who was called Soter, was not
admitted by any of the cities on account of Trypho, Cleopatra sent to
him, and invited him to marry her, and to take the kingdom. The reasons
why she made this invitation were these: That her friends persuaded her
to it, and that she was afraid for herself, in case some of the people
of Seleucia should deliver up the city to Trypho.

2. As Antlochuswas now come to Seleucia, and his forces increased every
day, he marched to fight Trypho; and having beaten him in the battle,
he ejected him out of the Upper Syria into Phoenicia, and pursued him
thither, and besieged him in Dora which was a fortress hard to be taken,
whither he had fled. He also sent ambassadors to Simon the Jewish high
priest, about a league of friendship and mutual assistance; who readily
accepted of the invitation, and sent to Antiochus great sums of money
and provisions for those that besieged Dora, and thereby supplied them
very plentifully, so that for a little while he was looked upon as one
of his most intimate friends; but still Trypho fled from Dora to Apamia,
where he was taken during the siege, and put to death, when he had
reigned three years.

3. However, Antiochus forgot the kind assistance that Simon had afforded
him in his necessity, by reason of his covetous and wicked disposition,
and committed an army of soldiers to his friend Cendebeus, and sent
him at once to ravage Judea, and to seize Simon. When Simon heard of
Antiochus's breaking his league with him, although he were now in years,
yet, provoked with the unjust treatment he had met with from Antiochus,
and taking a resolution brisker than his age could well bear, he went
like a young man to act as general of his army. He also sent his sons
before among the most hardy of his soldiers, and he himself marched on
with his army another way, and laid many of his men in ambushes in the
narrow valleys between the mountains; nor did he fail of success in any
one of his attempts, but was too hard for his enemies in every one of
them. So he led the rest of his life in peace, and did also himself make
a league with the Romans.

4. Now he was the ruler of the Jews in all eight years; but at a feast
came to his end. It was caused by the treachery of his son-in-law
Ptolemy, who caught also his wife, and two of his sons, and kept them
in bonds. He also sent some to kill John the third son, whose name
was Hyrcanus; but the young man perceiving them coming, he avoided
the danger he was in from them, [18] and made haste into the city
[Jerusalem], as relying on the good-will of the multitude, because
of the benefits they had received from his father, and because of the
hatred the same multitude bare to Ptolemy; so that when Ptolemy was
endeavoring to enter the city by another gate, they drove him away, as
having already admitted Hyrcanus.



CHAPTER 8. Hyrcanus Receives The High Priesthood, And Ejects Ptolemy
Out Of The Country. Antiochus Makes War Against Hyrcanus And Afterwards
Makes A League With Him.


1. So Ptolemy retired to one of the fortresses that was above Jericho,
which was called Dagon. But Hyrcanus having taken the high priesthood
that had been his father's before, and in the first place propitiated
God by sacrifices, he then made an expedition against Ptolemy; and when
he made his attacks upon the place, in other points he was too hard for
him, but was rendered weaker than he, by the commiseration he had for
his mother and brethren, and by that only; for Ptolemy brought them upon
the wall, and tormented them in the sight of all, and threatened that
he would throw them down headlong, unless Hyrcanus would leave off the
siege. And as he thought that so far as he relaxed as to the siege
and taking of the place, so much favor did he show to those that were
dearest to him by preventing their misery, his zeal about it was cooled.
However, his mother spread out her hands, and begged of him that he
would not grow remiss on her account, but indulge his indignation
so much the more, and that he would do his utmost to take the place
quickly, in order to get their enemy under his power, and then to avenge
upon him what he had done to those that were dearest to himself; for
that death would be to her sweet, though with torment, if that enemy
of theirs might but be brought to punishment for his wicked dealings
to them. Now when his mother said so, he resolved to take the fortress
immediately; but when he saw her beaten, and torn to pieces, his
courage failed him, and he could not but sympathize with what his mother
suffered, and was thereby overcome. And as the siege was drawn out into
length by this means, that year on which the Jews used to rest came
on; for the Jews observe this rest every seventh year, as they do every
seventh day; so that Ptolemy being for this cause released from the war,
[19] he slew the brethren of Hyrcanus, and his mother; and when he
had so done, he fled to Zeno, who was called Cotylas, who was then the
tyrant of the city Philadelphia.

2. But Antiochus, being very uneasy at the miseries that Simon had
brought upon him, he invaded Judea in the fourth years' of his reign,
and the first year of the principality of Hyrcanus, in the hundred and
sixty-second olympiad. [20] And when he had burnt the country, he
shut up Hyrcanus in the city, which he encompassed round with seven
encampments; but did just nothing at the first, because of the strength
of the walls, and because of the valor of the besieged, although they
were once in want of water, which yet they were delivered from by a
large shower of rain, which fell at the setting of the Pleiades [21]
However, about the north part of the wall, where it happened the city
was upon a level with the outward ground, the king raised a hundred
towers of three stories high, and placed bodies of soldiers upon them;
and as he made his attacks every day, he cut a double ditch, deep and
broad, and confined the inhabitants within it as within a wall; but the
besieged contrived to make frequent sallies out; and if the enemy were
not any where upon their guard, they fell upon them, and did them a
great deal of mischief; and if they perceived them, they then
retired into the city with ease. But because Hyrcanus discerned the
inconvenience of so great a number of men in the city, while the
provisions were the sooner spent by them, and yet, as is natural to
suppose, those great numbers did nothing, he separated the useless part,
and excluded them out of the city, and retained that part only which
were in the flower of their age, and fit for war. However, Antiochus
would not let those that were excluded go away, who therefore wandering
about between the wails, and consuming away by famine, died miserably;
but when the feast of tabernacles was at hand, those that were within
commiserated their condition, and received them in again. And when
Hyrcanus sent to Antiochus, and desired there might be a truce for seven
days, because of the festival, he gave way to this piety towards
God, and made that truce accordingly. And besides that, he sent in a
magnificent sacrifice, bulls with their horns gilded, with all sorts of
sweet spices, and with cups of gold and silver. So those that were at
the gates received the sacrifices from those that brought them, and led
them to the temple, Antiochus the mean while feasting his army, which
was a quite different conduct from Antiochus Epiphanes, who, when he had
taken the city, offered swine upon the altar, and sprinkled the temple
with the broth of their flesh, in order to violate the laws of the Jews,
and the religion they derived from their forefathers; for which reason
our nation made war with him, and would never be reconciled to him;
but for this Antiochus, all men called him Antiochus the Pious, for the
great zeal he had about religion.

3. Accordingly, Hyrcanus took this moderation of his kindly; and when he
understood how religious he was towards the Deity, he sent an embassage
to him, and desired that he would restore the settlements they received
from their forefathers. So he rejected the counsel of those that would
have him utterly destroy the nation, [23] by reason of their way of
living, which was to others unsociable, and did not regard what they
said. But being persuaded that all they did was out of a religious mind,
he answered the ambassadors, that if the besieged would deliver up their
arms, and pay tribute for Joppa, and the other cities which bordered
upon Judea, and admit a garrison of his, on these terms he would make
war against them no longer. But the Jews, although they were content
with the other conditions, did not agree to admit the garrison, because
they could not associate with other people, nor converse with them; yet
were they willing, instead of the admission of the garrison, to give him
hostages, and five hundred talents of silver; of which they paid down
three hundred, and sent the hostages immediately, which king Antiochus
accepted. One of those hostages was Hyrcanus's brother. But still he
broke down the fortifications that encompassed the city. And upon these
conditions Antiochus broke up the siege, and departed.

4. But Hyrcanus opened the sepulcher of David, who excelled all other
kings in riches, and took out of it three thousand talents. He was also
the first of the Jews that, relying on this wealth, maintained foreign
troops. There was also a league of friendship and mutual assistance
made between them; upon which Hyrcanus admitted him into the city, and
furnished him with whatsoever his army wanted in great plenty, and with
great generosity, and marched along with him when he made an expedition
against the Parthians; of which Nicolaus of Damascus is a witness for
us; who in his history writes thus: "When Antiochus had erected a trophy
at the river Lycus, upon his conquest of Indates, the general of the
Parthians, he staid there two days. It was at the desire of Lyrcanus
the Jew, because it was such a festival derived to them from their
forefathers, whereon the law of the Jews did not allow them to travel."
And truly he did not speak falsely in saying so; for that festival,
which we call Pentecost, did then fall out to be the next day to the
Sabbath. Nor is it lawful for us to journey, either on the Sabbath day,
or on a festival day [24] But when Antiochus joined battle with Arsaces,
the king of Parthin, he lost a great part of his army, and was himself
slain; and his brother Demetrius succeeded in the kingdom of Syria, by
the permission of Arsaces, who freed him from his captivity at the
same time that Antiochus attacked Parthin, as we have formerly related
elsewhere.



CHAPTER 9. How, After The Death Of Antiochus, Hyrcanus Made An
Expedition Against Syria, And Made A League With The Romans. Concerning
The Death Of King Demetrius And Alexander.


1. But when Hyrcanus heard of the death of Antiochus, he presently made
an expedition against the cities of Syria, hoping to find them destitute
of fighting men, and of such as were able to defend them. However, it
was not till the sixth month that he took Medaba, and that not without
the greatest distress of his army. After this he took Samega, and the
neighboring places; and besides these, Shechem and Gerizzim, and the
nation of the Cutheans, who dwelt at the temple which resembled that
temple which was at Jerusalem, and which Alexander permitted Sanballat,
the general of his army, to build for the sake of Manasseh, who was
son-in-law to Jaddua the high priest, as we have formerly related; which
temple was now deserted two hundred years after it was built. Hyrcanus
took also Dora and Marissa, cities of Idumea, and subdued all the
Idumeans; and permitted them to stay in that country, if they would
circumcise their genitals, and make use of the laws of the Jews; and
they were so desirous of living in the country of their forefathers,
that they submitted to the use of circumcision, [25] and of the rest
of the Jewish ways of living; at which time therefore this befell them,
that they were hereafter no other than Jews.

2. But Hyrcanus the high priest was desirous to renew that league of
friendship they had with the Romans. Accordingly, he sent an embassage
to them; and when the senate had received their epistle, they made a
league of friendship with them, after the manner following: "Fanius, the
son of Marcus, the praetor, gathered the senate together on the eighth
day before the Ides of February, in the senate-house, when Lucius
Manlius, the son of Lucius, of the Mentine tribe, and Caius Sempronius,
the son of Caius, of the Falernian tribe, were present. The occasion
was, that the ambassadors sent by the people of the Jews [26] Simon, the
son of Dositheus, and Apollonius, the son of Alexander, and Diodorus,
the son of Jason, who were good and virtuous men, had somewhat to
propose about that league of friendship and mutual assistance which
subsisted between them and the Romans, and about other public affairs,
who desired that Joppa, and the havens, and Gazara, and the springs [of
Jordan], and the several other cities and countries of theirs, which
Antiochus had taken from them in the war, contrary to the decree of the
senate, might be restored to them; and that it might not be lawful for
the king's troops to pass through their country, and the countries of
those that are subject to them; and that what attempts Antiochus had
made during that war, without the decree of the senate, might be made
void; and that they would send ambassadors, who should take care that
restitution be made them of what Antiochus had taken from them, and that
they should make an estimate of the country that had been laid waste
in the war; and that they would grant them letters of protection to
the kings and free people, in order to their quiet return home. It
was therefore decreed, as to these points, to renew their league of
friendship and mutual assistance with these good men, and who were sent
by a good and a friendly people." But as to the letters desired, their
answer was, that the senate would consult about that matter when their
own affairs would give them leave; and that they would endeavor, for the
time to come, that no like injury should be done to them; and that their
praetor Fanius should give them money out of the public treasury to bear
their expenses home. And thus did Fanius dismiss the Jewish ambassadors,
and gave them money out of the public treasury; and gave the decree of
the senate to those that were to conduct them, and to take care that
they should return home in safety.

3. And thus stood the affairs of Hyrcanus the high priest. But as for
king Demetrius, who had a mind to make war against Hyrcanus, there was
no opportunity nor room for it, while both the Syrians and the soldiers
bare ill-will to him, because he was an ill man. But when they had sent
ambassadors to Ptolemy, who was called Physcon, that he would send them
one of the family at Seleueus, in order to take the kingdom, and he had
sent them Alexander, who was called Zebina, with an army, and there had
been a battle between them, Demetrius was beaten in the fight, and fled
to Cleopatra his wife, to Ptolemais; but his wife would not receive him.
He went thence to Tyre, and was there caught; and when he had suffered
much from his enemies before his death, he was slain by them. So
Alexander took the kingdom, and made a league with Hyrcanus, who yet,
when he afterward fought with Antiochus the son of Demetrius, who was
called Grypus, was also beaten in the fight, and slain.



CHAPTER 10. How Upon The Quarrel Between Antiochus Grypus And Antiochus
Cyzicenus About The Kingdom Hyrcanus Tooksamaria, And Utterly Demolished
It; And How Hyrcaus Joined Himself To The Sect Of The Sadducees, And
Left That Of The Pharisees.


1. When Antiochus had taken the kingdom, he was afraid to make war
against Judea, because he heard that his brother by the same mother,
who was also called Antiochus, was raising an army against him out of
Cyzicum; so he staid in his own land, and resolved to prepare himself
for the attack he expected from his brother, who was called Cyzicenus,
because he had been brought up in that city. He was the son of Antiochus
that was called Soter, who died in Parthia. He was the brother of
Demetrius, the father of Grypus; for it had so happened, that one and
the same Cleopatra was married to two who were brethren, as we have
related elsewhere. But Antiochus Cyzicenus coming into Syria, continued
many years at war with his brother. Now Hyrcanus lived all this while
in peace; for after the death of Antlochus, he revolted from the
Macedonians, [27] nor did he any longer pay them the least regard,
either as their subject or their friend; but his affairs were in a very
improving and flourishing condition in the times of Alexander Zebina,
and especially under these brethren, for the war which they had with
one another gave Hyrcanus the opportunity of enjoying himself in Judea
quietly, insomuch that he got an immense quantity of money. How ever,
when Antiochus Cyzicenus distressed his land, he then openly showed
what he meant. And when he saw that Antiochus was destitute of Egyptian
auxiliaries, and that both he and his brother were in an ill condition
in the struggles they had one with another, he despised them both.

2. So he made an expedition against Samaria which was a very strong
city; of whose present name Sebaste, and its rebuilding by Herod, we
shall speak at a proper time; but he made his attack against it, and
besieged it with a great deal of pains; for he was greatly displeased
with the Samaritans for the injuries they had done to the people of
Merissa, a colony of the Jews, and confederate with them, and this in
compliance to the kings of Syria. When he had therefore drawn a ditch,
and built a double wall round the city, which was fourscore furlongs
long, he set his sons Antigonus and Arisrobulna over the siege; which
brought the Samaritans to that great distress by famine, that they
were forced to eat what used not to be eaten, and to call for Antiochus
Cyzicenus to help them, who came readily to their assistance, but was
beaten by Aristobulus; and when he was pursued as far as Scythopolis
by the two brethren, he got away. So they returned to Samaria, and shut
them again within the wall, till they were forced to send for the same
Antiochus a second time to help them, who procured about six thousand
men from Ptolemy Lathyrus, which were sent them without his mother's
consent, who had then in a manner turned him out of his government. With
these Egyptians Antiochus did at first overrun and ravage the country of
Hyrcanus after the manner of a robber, for he durst not meet him in
the face to fight with him, as not having an army sufficient for that
purpose, but only from this supposal, that by thus harassing his land he
should force Hyrcanus to raise the siege of Samaria; but because he
fell into snares, and lost many of his soldiers therein, he went away
to Tripoli, and committed the prosecution of the war against the Jews to
Callimander and Epicrates.

3. But as to Callimander, he attacked the enemy too rashly, and was put
to flight, and destroyed immediately; and as to Epicrates, he was such
a lover of money, that he openly betrayed Scythopolis, and other places
near it, to the Jews, but was not able to make them raise the siege of
Samaria. And when Hyrcanus had taken that city, which was not done till
after a year's siege, he was not contented with doing that only, but he
demolished it entirely, and brought rivulets to it to drown it, for he
dug such hollows as might let the water run under it; nay, he took away
the very marks that there had ever been such a city there. Now a very
surprising thing is related of this high priest Hyrcanus, how God came
to discourse with him; for they say that on the very same day on which
his sons fought with Antiochus Cyzicenus, he was alone in the temple, as
high priest, offering incense, and heard a voice, that his sons had
just then overcome Antiochus. And this he openly declared before all the
multitude upon his coming out of the temple; and it accordingly proved
true; and in this posture were the affairs of Hyrcanus.

4. Now it happened at this time, that not only those Jews who were at
Jerusalem and in Judea were in prosperity, but also those of them that
were at Alexandria, and in Egypt and Cyprus; for Cleopatra the queen was
at variance with her son Ptolemy, who was called Lathyrus, and appointed
for her generals Chelcias and Ananias, the sons of that Onias who built
the temple in the prefecture of Heliopolis, like to that at Jerusalem,
as we have elsewhere related. Cleopatra intrusted these men with her
army, and did nothing without their advice, as Strabo of Cappadocia
attests, when he saith thus, "Now the greater part, both those that came
to Cyprus with us, and those that were sent afterward thither, revolted
to Ptolemy immediately; only those that were called Onias's party, being
Jews, continued faithful, because their countrymen Chelcias and Ananias
were in chief favor with the queen." These are the words of Strabo.

5. However, this prosperous state of affairs moved the Jews to envy
Hyrcanus; but they that were the worst disposed to him were the
Pharisees, [28] who were one of the sects of the Jews, as we have
informed you already. These have so great a power over the multitude,
that when they say any thing against the king, or against the high
priest, they are presently believed. Now Hyrcanus was a disciple of
theirs, and greatly beloved by them. And when he once invited them to
a feast, and entertained them very kindly, when he saw them in a good
humor, he began to say to them, that they knew he was desirous to be a
righteous man, and to do all things whereby he might please God, which
was the profession of the Pharisees also. However, he desired, that if
they observed him offending in any point, and going out of the right
way, they would call him back and correct him. On which occasion they
attested to his being entirely virtuous; with which commendation he was
well pleased. But still there was one of his guests there, whose
name was Eleazar, a man of an ill temper, and delighting in seditious
practices. This man said, "Since thou desirest to know the truth, if
thou wilt be righteous in earnest, lay down the high priesthood, and
content thyself with the civil government of the people," And when he
desired to know for what cause he ought to lay down the high priesthood,
the other replied, "We have heard it from old men, that thy mother had
been a captive under the reign of Antiochus Epiphanes. [29]" This story
was false, and Hyrcanus was provoked against him; and all the Pharisees
had a very great indignation against him.

6. Now there was one Jonathan, a very great friend of Hyrcanus's, but of
the sect of the Sadducees, whose notions are quite contrary to those of
the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach
upon him, according to the common sentiments of all the Pharisees, and
that this would be made manifest if he would but ask them the question,
What punishment they thought this man deserved? for that he might depend
upon it, that the reproach was not laid on him with their approbation,
if they were for punishing him as his crime deserved. So the Pharisees
made answer, that he deserved stripes and bonds, but that it did not
seem right to punish reproaches with death. And indeed the Pharisees,
even upon other occasions, are not apt to be severe in punishments. At
this gentle sentence, Hyrcanus was very angry, and thought that this man
reproached him by their approbation. It was this Jonathan who chiefly
irritated him, and influenced him so far, that he made him leave the
party of the Pharisees, and abolish the decrees they had imposed on the
people, and to punish those that observed them. From this source arose
that hatred which he and his sons met with from the multitude: but of
these matters we shall speak hereafter. What I would now explain is
this, that the Pharisees have delivered to the people a great many
observances by succession from their fathers, which are not written in
the laws of Moses; and for that reason it is that the Sadducees reject
them, and say that we are to esteem those observances to be obligatory
which are in the written word, but are not to observe what are derived
from the tradition of our forefathers. And concerning these things it
is that great disputes and differences have arisen among them, while
the Sadducees are able to persuade none but the rich, and have not the
populace obsequious to them, but the Pharisees have the multitude on
their side. But about these two sects, and that of the Essens, I have
treated accurately in the second book of Jewish affairs.

7. But when Hyrcanus had put an end to this sedition, he after that
lived happily, and administered the government in the best manner for
thirty-one years, and then died, [30] leaving behind him five sons. He
was esteemed by God worthy of three of the greatest privileges,--the
government of his nation, the dignity of the high priesthood, and
prophecy; for God was with him, and enabled him to know futurities;
and to foretell this in particular, that, as to his two eldest sons, he
foretold that they would not long continue in the government of public
affairs; whose unhappy catastrophe will be worth our description, that
we may thence learn how very much they were inferior to their father's
happiness.



CHAPTER 11. How Aristobulus, When He Had Taken The Government First
Of All Put A Diadem On His Head, And Was Most Barbarously Cruel To
His Mother And His Brethren; And How, After He Had Slain Antigonus, He
Himself Died.


1. Now when their father Hyrcanus was dead, the eldest son Aristobulus,
intending to change the government into a kingdom, for so he resolved to
do, first of all put a diadem on his head, four hundred eighty and one
years and three months after the people had been delivered from the
Babylonish slavery, and were returned to their own country again. This
Aristobulus loved his next brother Antigonus, and treated him as his
equal; but the others he held in bonds. He also cast his mother into
prison, because she disputed the government with him; for Hyrcanus had
left her to be mistress of all. He also proceeded to that degree of
barbarity, as to kill her in prison with hunger; nay, he was alienated
from his brother Antigonus by calumnies, and added him to the rest whom
he slew; yet he seemed to have an affection for him, and made him above
the rest a partner with him in the kingdom. Those calumnies he at first
did not give credit to, partly because he loved him, and so did not give
heed to what was said against him, and partly because he thought
the reproaches were derived from the envy of the relaters. But when
Antigonus was once returned from the army, and that feast was then at
hand when they make tabernacles to [the honor of God,] it happened that
Arlstobulus was fallen sick, and that Antigonus went up most splendidly
adorned, and with his soldiers about him in their armor, to the temple
to celebrate the feast, and to put up many prayers for the recovery of
his brother, when some wicked persons, who had a great mind to raise
a difference between the brethren, made use of this opportunity of the
pompous appearance of Antigonus, and of the great actions which he had
done, and went to the king, and spitefully aggravated the pompous show
of his at the feast, and pretended that all these circumstances were not
like those of a private person; that these actions were indications of
an affectation of royal authority; and that his coming with a strong
body of men must be with an intention to kill him; and that his way of
reasoning was this: That it was a silly thing in him, while it was in
his power to reign himself, to look upon it as a great favor that he was
honored with a lower dignity by his brother.

2. Aristobulus yielded to these imputations, but took care both that his
brother should not suspect him, and that he himself might not run the
hazard of his own safety; so he ordered his guards to lie in a certain
place that was under ground, and dark; [he himself then lying sick in
the tower which was called Antonia;] and he commanded them, that in case
Antigonus came in to him unarmed, they should not touch any body, but if
armed, they should kill him; yet did he send to Antigonus, and desired
that he would come unarmed; but the queen, and those that joined with
her in the plot against Antigonus, persuaded the messenger to tell him
the direct contrary: how his brother had heard that he had made himself
a fine suit of armor for war, and desired him to come to him in that
armor, that he might see how fine it was. So Antigonus suspecting
no treachery, but depending on the good-will of his brother, came to
Aristobulus armed, as he used to be, with his entire armor, in order
to show it to him; but when he was come to a place which was called
Strato's Tower, where the passage happened to be exceeding dark,
the guards slew him; which death of his demonstrates that nothing is
stronger than envy and calumny, and that nothing does more certainly
divide the good-will and natural affections of men than those passions.
But here one may take occasion to wonder at one Judas, who was of
the sect of the Essens, [31] and who never missed the truth in his
predictions; for this man, when he saw Antigonus passing by the temple,
cried out to his companions and friends, who abode with him as his
scholars, in order to learn the art of foretelling things to come?
"That it was good for him to die now, since he had spoken falsely about
Antigonus, who is still alive, and I see him passing by, although he had
foretold he should die at the place called Strato's Tower that very day,
while yet the place is six hundred furlongs off, where he had foretold
he should be slain; and still this day is a great part of it already
past, so that he was in danger of proving a false prophet." As he was
saying this, and that in a melancholy mood, the news came that Antigonus
was slain in a place under ground, which itself was called also Strato's
Tower, or of the same name with that Cesarea which is seated at the sea.
This event put the prophet into a great disorder.

3. But Aristobulus repented immediately of this slaughter of his
brother; on which account his disease increased upon him, and he was
disturbed in his mind, upon the guilt of such wickedness, insomuch that
his entrails were corrupted by his intolerable pain, and he vomited
blood: at which time one of the servants that attended upon him, and
was carrying his blood away, did, by Divine Providence, as I cannot but
suppose, slip down, and shed part of his blood at the very place where
there were spots of Antigonus's blood, there slain, still remaining; and
when there was a cry made by the spectators, as if the servant had on
purpose shed the blood on that place, Aristobulus heard it, and inquired
what the matter was; and as they did not answer him, he was the more
earnest to know what it was, it being natural to men to suspect that
what is thus concealed is very bad: so upon his threatening, and forcing
them by terrors to speak, they at length told him the truth; whereupon
he shed many tears, in that disorder of mind which arose from his
consciousness of what he had done, and gave a deep groan, and said, "I
am not therefore, I perceive, to be concealed from God, in the impious
and horrid crimes I have been guilty of; but a sudden punishment is
coming upon me for the shedding the blood of my relations. And now, O
thou most impudent body of mine, how long wilt thou retain a soul
that ought to die, in order to appease the ghosts of my brother and my
mother? Why dost thou not give it all up at once? And why do I deliver
up my blood drop by drop to those whom I have so wickedly murdered?" In
saying which last words he died, having reigned a year. He was called
a lover of the Grecians; and had conferred many benefits on his own
country, and made war against Iturea, and added a great part of it to
Judea, and compelled the inhabitants, if they would continue in that
country, to be circumcised, and to live according to the Jewish laws.
He was naturally a man of candor, and of great modesty, as Strabo bears
witness, in the name of Timagenes; who says thus: "This man was a person
of candor, and very serviceable to the Jews; for he added a country to
them, and obtained a part of the nation of the Itureans for them, and
bound them to them by the bond of the circumcision of their genitals."



CHAPTER 12. How Alexander When He Had Taken The Government Made An
Expedition Against Ptolemais, And Then Raised The Siege Out Of Fear Of
Ptolemy Lathyrus; And How Ptolemy Made War Against Him, Because He Had
Sent To Cleopatra To Persuade Her To Make War Against Ptolemy, And Yet
Pretended To Be In Friendship With Him, When He Beat The Jews In The
Battle.


1. When Aristobulus was dead, his wife Salome, who, by the Greeks, was
called Alexandra, let his brethren out of prison, [for Aristobulus had
kept them in bonds, as we have said already,] and made Alexander Janneus
king, who was the superior in age and in moderation. This child happened
to be hated by his father as soon as he was born, and could never
be permitted to come into his father's sight till he died. [32] The
occasion of which hatred is thus reported: when Hyrcanus chiefly loved
the two eldest of his sons, Antigonus and Aristobutus, God appeared to
him in his sleep, of whom he inquired which of his sons should be his
successor. Upon God's representing to him the countenance of Alexander,
he was grieved that he was to be the heir of all his goods, and suffered
him to be brought up in Galilee However, God did not deceive Hyrcanus;
for after the death of Aristobulus, he certainly took the kingdom; and
one of his brethren, who affected the kingdom, he slew; and the other,
who chose to live a private and quiet life, he had in esteem.

2. When Alexander Janneus had settled the government in the manner that
he judged best, he made an expedition against Ptolemais; and having
overcome the men in battle, he shut them up in the city, and sat round
about it, and besieged it; for of the maritime cities there remained
only Ptolemais and Gaza to be conquered, besides Strato's Tower
and Dora, which were held by the tyrant Zoilus. Now while Antiochus
Philometor, and Antiochus who was called Cyzicenus, were making war
one against another, and destroying one another's armies, the people
of Ptolemais could have no assistance from them; but when they were
distressed with this siege, Zoilus, who possessed Strato's Tower and
Dora, and maintained a legion of soldiers, and, on occasion of the
contest between the kings, affected tyranny himself, came and brought
some small assistance to the people of Ptolemais; nor indeed had the
kings such a friendship for them, as that they should hope for any
advantage from them. Both those kings were in the case of wrestlers,
who finding themselves deficient in strength, and yet being ashamed to
yield, put off the fight by laziness, and by lying still as long as they
can. The only hope they had remaining was from the kings of Egypt, and
from Ptolemy Lathyrus, who now held Cyprus, and who came to Cyprus when
he was driven from the government of Egypt by Cleopatra his mother. So
the people of Ptolemais sent to this Ptolemy Lathyrus, and desired him
to come as a confederate, to deliver them, now they were in such danger,
out of the hands of Alexander. And as the ambassadors gave him hopes,
that if he would pass over into Syria, he would have the people of Gaza
on the side of those of Ptolemais; as also they said, that Zoilus, and
besides these the Sidonians, and many others, would assist them; so he
was elevated at this, and got his fleet ready as soon as possible.

3. But in this interval Demenetus, one that was of abilities to persuade
men to do as he would have them, and a leader of the populace, made
those of Ptolemais change their opinions; and said to them, that it was
better to run the hazard of being subject to the Jews, than to admit
of evident slavery by delivering themselves up to a master; and besides
that, to have not only a war at present, but to expect a much greater
war from Egypt; for that Cleopatra would not overlook an army raised by
Ptolemy for himself out of the neighborhood, but would come against them
with a great army of her own, and this because she was laboring to
eject her son out of Cyprus also; that as for Ptolemy, if he fail of his
hopes, he can still retire to Cyprus, but that they will be left in
the greatest danger possible. Now Ptolemy, although he had heard of the
change that was made in the people of Ptolemais, yet did he still go on
with his voyage, and came to the country called Sycamine, and there
set his army on shore. This army of his, in the whole horse and foot
together, were about thirty thousand, with which he marched near to
Ptolemais, and there pitched his camp. But when the people of Ptolemais
neither received his ambassadors, nor would hear what they had to say,
he was under a very great concern.

4. But when Zoilus and the people of Gaza came to him, and desired his
assistance, because their country was laid waste by the Jews, and by
Alexander, Alexander raised the siege, for fear of Ptolemy: and when
he had drawn off his army into his own country, he used a stratagem
afterwards, by privately inviting Cleopatra to come against Ptolemy,
but publicly pretending to desire a league of friendship and mutual
assistance with him; and promising to give him four hundred talents of
silver, he desired that, by way of requital, he would take off Zoilus
the tyrant, and give his country to the Jews. And then indeed Ptolemy,
with pleasure, made such a league of friendship with Alexander, and
subdued Zoilus; but when he afterwards heard that he had privily sent
to Cleopatra his mother, he broke the league with him, which yet he
had confirmed with an oath, and fell upon him, and besieged Ptolemais,
because it would not receive him. However, leaving his generals, with
some part of his forces, to go on with the siege, he went himself
immediately with the rest to lay Judea waste; and when Alexander
understood this to be Ptolemy's intention, he also got together about
fifty thousand soldiers out of his own country; nay, as some writers
have said, eighty thousand [33] He then took his army, and went to meet
Ptolemy; but Ptolemy fell upon Asochis, a city of Galilee, and took
it by force on the sabbath day, and there he took about ten thousand
slaves, and a great deal of other prey.

5. He then tried to take Sepphoris, which was a city not far from that
which was destroyed, but lost many of his men; yet did he then go to
fight with Alexander; which Alexander met him at the river Jordan, near
a certain place called Saphoth, [not far from the river Jordan,] and
pitched his camp near to the enemy. He had however eight thousand in
the first rank, which he styled Hecatontomachi, having shields of brass.
Those in the first rank of Ptolemy's soldiers also had shields covered
with brass. But Ptolemy's soldiers in other respects were inferior to
those of Alexander, and therefore were more fearful of running hazards;
but Philostephanus, the camp-master, put great courage into them, and
ordered them to pass the river, which was between their camps. Nor did
Alexander think fit to hinder their passage over it; for he thought,
that if the enemy had once gotten the river on their back, that he
should the easier take them prisoners, when they could not flee out
of the battle: in the beginning of which, the acts on both sides, with
their hands, and with their alacrity, were alike, and a great
slaughter was made by both the armies; but Alexander was superior, till
Philostephanus opportunely brought up the auxiliaries, to help those
that were giving way; but as there were no auxiliaries to afford help
to that part of the Jews that gave way, it fell out that they fled, and
those near them did no assist them, but fled along with them. However,
Ptolemy's soldiers acted quite otherwise; for they followed the Jews,
and killed them, till at length those that slew them pursued after them
when they had made them all run away, and slew them so long, that their
weapons of iron were blunted, and their hands quite tired with the
slaughter; for the report was, that thirty thousand men were then slain.
Timagenes says they were fifty thousand. As for the rest, they were
part of them taken captives, and the other part ran away to their own
country.

6. After this victory, Ptolemy overran all the country; and when night
came on, he abode in certain villages of Judea, which when he found full
of women and children, he commanded his soldiers to strangle them, and
to cut them in pieces, and then to cast them into boiling caldrons, and
then to devour their limbs as sacrifices. This commandment was given,
that such as fled from the battle, and came to them, might suppose their
enemies were cannibals, and eat men's flesh, and might on that account
be still more terrified at them upon such a sight. And both Strabo and
Nicholaus [of Damascus] affirm, that they used these people after this
manner, as I have already related. Ptolemy also took Ptolemais by force,
as we have declared elsewhere.



CHAPTER 13. How Alexander, upon the League of Mutual Defense Which
Cleopatra Had Agreed with Him, Made an Expedition Against Coelesyria,
and Utterly Overthrew the City of Gaza; and How He Slew Many Ten
Thousands of Jews That Rebelled Against Him. Also Concerning Antiochus
Grypus, Seleucus Antiochus Cyziceius, and Antiochus Pius, and Others.


1. When Cleopatra saw that her son was grown great, and laid Judea
waste, without disturbance, and had gotten the city of Gaza under his
power, she resolved no longer to overlook what he did, when he was
almost at her gates; and she concluded, that now he was so much
stronger than before, he would be very desirous of the dominion over the
Egyptians; but she immediately marched against him, with a fleet at
sea and an army of foot on land, and made Chelcias and Ananias the Jews
generals of her whole army, while she sent the greatest part of her
riches, her grandchildren, and her testament, to the people of Cos [34]
Cleopatra also ordered her son Alexander to sail with a great fleet to
Phoenicia; and when that country had revolted, she came to Ptolemais;
and because the people of Ptolemais did not receive her, she besieged
the city; but Ptolemy went out of Syria, and made haste unto Egypt,
supposing that he should find it destitute of an army, and soon take it,
though he failed of his hopes. At this time Chelcias, one of Cleopatra's
generals, happened to die in Celesyria, as he was in pursuit of Ptolemy.

2. When Cleopatra heard of her son's attempt, and that his Egyptian
expedition did not succeed according to his expectations, she sent
thither part of her army, and drove him out of that country; so when he
was returned out of Egypt again, he abode during the winter at Gaza, in
which time Cleopatra took the garrison that was in Ptolemais by siege,
as well as the city; and when Alexander came to her, he gave her
presents, and such marks of respect as were but proper, since under the
miseries he endured by Ptolemy he had no other refuge but her. Now there
were some of her friends who persuaded her to seize Alexander, and to
overrun and take possession of the country, and not to sit still and see
such a multitude of brave Jews subject to one man. But Ananias's counsel
was contrary to theirs, who said that she would do an unjust action if
she deprived a man that was her ally of that authority which belonged
to him, and this a man who is related to us; "for [said he] I would not
have thee ignorant of this, that what in justice thou dost to him will
make all us that are Jews to be thy enemies." This desire of Ananias
Cleopatra complied with, and did no injury to Alexander, but made
a league of mutual assistance with him at Scythopolis, a city of
Celesyria.

3. So when Alexander was delivered from the fear he was in of Ptolemy,
he presently made an expedition against Coelesyria. He also took Gadara,
after a siege of ten months. He took also Areathus, a very strong
fortress belonging to the inhabitants above Jordan, where Theodorus, the
son of Zeno, had his chief treasure, and what he esteemed most precious.
This Zeno fell unexpectedly upon the Jews, and slew ten thousand of
them, and seized upon Alexander's baggage. Yet did not this misfortune
terrify Alexander; but he made an expedition upon the maritime parts
of the country, Raphia and Anthedon, [the name of which king Herod
afterwards changed to Agrippias,] and took even that by force. But when
Alexander saw that Ptolemy was retired from Gaza to Cyprus, and his
mother Cleopatra was returned to Egypt, he grew angry at the people
of Gaza, because they had invited Ptolemy to assist them, and besieged
their city, and ravaged their country. But as Apollodotus, the general
of the army of Gaza, fell upon the camp of the Jews by night, with two
thousand foreign and ten thousand of his own forces, while the night
lasted, those of Gaza prevailed, because the enemy was made to believe
that it was Ptolemy who attacked them; but when day was come on, and
that mistake was corrected, and the Jews knew the truth of the matter,
they came back again, and fell upon those of Gaza, and slew of them
about a thousand. But as those of Gaza stoutly resisted them, and
would not yield for either their want of any thing, nor for the great
multitude that were slain, [for they would rather suffer any hardship
whatever than come under the power of their enemies,] Aretas, king of
the Arabians, a person then very illustrious, encouraged them to go on
with alacrity, and promised them that he would come to their assistance;
but it happened that before he came Apollodotus was slain; for his
brother Lysimachus envying him for the great reputation he had gained
among the citizens, slew him, and got the army together, and delivered
up the city to Alexander, who, when he came in at first, lay quiet, but
afterward set his army upon the inhabitants of Gaza, and gave them leave
to punish them; so some went one way, and some went another, and slew
the inhabitants of Gaza; yet were not they of cowardly hearts, but
opposed those that came to slay them, and slew as many of the Jews; and
some of them, when they saw themselves deserted, burnt their own houses,
that the enemy might get none of their spoils; nay, some of them, with
their own hands, slew their children and their wives, having no other
way but this of avoiding slavery for them; but the senators, who were in
all five hundred, fled to Apollo's temple, [for this attack happened
to be made as they were sitting,] whom Alexander slew; and when he had
utterly overthrown their city, he returned to Jerusalem, having spent a
year in that siege.

4. About this very time Antiochus, who was called Grypus, died [35] His
death was caused by Heracleon's treachery, when he had lived forty-five
years, and had reigned twenty-nine. [36] His son Seleucus succeeded him
in the kingdom, and made war with Antiochus, his father's brother, who
was called Antiochus Cyzicenus, and beat him, and took him prisoner,
and slew him. But after a while Antiochus, the son of Cyzicenus, who
was called Pius, came to Aradus, and put the diadem on his own head, and
made war with Seleucus, and beat him, and drove him out of all Syria.
But when he fled out of Syria, he came to Mopsuestia again, and levied
money upon them; but the people of Mopsuestin had indignation at what he
did, and burnt down his palace, and slew him, together with his friends.
But when Antiochus, the son of Cyzicenus, was king of Syria, Antiochus,
[37] the brother of Seleucus, made war upon him, and was overcome, and
destroyed, he and his army. After him, his brother Philip put on the
diadem, and reigned over some part of Syria; but Ptolemy Lathyrus sent
for his fourth brother Demetrius, who was called Eucerus, from Cnidus,
and made him king of Damascus. Both these brothers did Antiochus
vehemently oppose, but presently died; for when he was come as an
auxiliary to Laodice, queen of the Gileadites, [38] when she was making
war against the Parthians, and he was fighting courageously, he fell,
while Demetrius and Philip governed Syria, as hath been elsewhere
related.

5. As to Alexander, his own people were seditious against him; for at
a festival which was then celebrated, when he stood upon the altar, and
was going to sacrifice, the nation rose upon him, and pelted him with
citrons [which they then had in their hands, because] the law of the
Jews required that at the feast of tabernacles every one should have
branches of the palm tree and citron tree; which thing we have elsewhere
related. They also reviled him, as derived from a captive, and so
unworthy of his dignity and of sacrificing. At this he was in a rage,
and slew of them about six thousand. He also built a partition-wall of
wood round the altar and the temple, as far as that partition within
which it was only lawful for the priests to enter; and by this means
he obstructed the multitude from coming at him. He also maintained
foreigners of Pisidie and Cilicia; for as to the Syrians, he was at war
with them, and so made no use of them. He also overcame the Arabians,
such as the Moabites and Gileadites, and made them bring tribute.
Moreover, he demolished Amathus, while Theodorus [39] durst not fight
with him; but as he had joined battle with Obedas, king of the Arabians,
and fell into an ambush in the places that were rugged and difficult
to be traveled over, he was thrown down into a deep valley, by the
multitude of the camels at Gadurn, a village of Gilead, and hardly
escaped with his life. From thence he fled to Jerusalem, where, besides
his other ill success, the nation insulted him, and he fought against
them for six years, and slew no fewer than fifty thousand of them. And
when he desired that they would desist from their ill-will to him, they
hated him so much the more, on account of what had already happened; and
when he had asked them what he ought to do, they all cried out, that he
ought to kill himself. They also sent to Demetrius Eucerus, and desired
him to make a league of mutual defense with them.



CHAPTER 14. How Demetrius Eucerus Overcame Alexander And Yet In A Little
Time Retired Out Of The Country For Fear; As Also How Alexander Slew
Many Of The Jews And Thereby Got Clear Of His Troubles. Concerning The
Death Of Demetrius.


1. So Demetrius came with an army, and took those that invited him, and
pitched his camp near the city Shechem; upon which Alexander, with his
six thousand two hundred mercenaries, and about twenty thousand Jews,
who were of his party, went against Demetrius, who had three thousand
horsemen, and forty thousand footmen. Now there were great endeavors
used on both sides,--Demetrius trying to bring off the mercenaries that
were with Alexander, because they were Greeks, and Alexander trying to
bring off the Jews that were with Demetrius. However, when neither of
them could persuade them so to do, they came to a battle, and Demetrius
was the conqueror; in which all Alexander's mercenaries were killed,
when they had given demonstration of their fidelity and courage. A great
number of Demetrius's soldiers were slain also.

2. Now as Alexander fled to the mountains, six thousand of the Jews
hereupon came together [from Demetrius] to him out of pity at the change
of his fortune; upon which Demetrius was afraid, and retired out of
the country; after which the Jews fought against Alexander, and being
beaten, were slain in great numbers in the several battles which they
had; and when he had shut up the most powerful of them in the city
Bethome, he besieged them therein; and when he had taken the city, and
gotten the men into his power, he brought them to Jerusalem, and did
one of the most barbarous actions in the world to them; for as he was
feasting with his concubines, in the sight of all the city, he ordered
about eight hundred of them to be crucified; and while they were living,
he ordered the throats of their children and wives to be cut before
their eyes. This was indeed by way of revenge for the injuries they
had done him; which punishment yet was of an inhuman nature, though
we suppose that he had been never so much distressed, as indeed he had
been, by his wars with them, for he had by their means come to the last
degree of hazard, both of his life and of his kingdom, while they were
not satisfied by themselves only to fight against him, but introduced
foreigners also for the same purpose; nay, at length they reduced him to
that degree of necessity, that he was forced to deliver back to the king
of Arabia the land of Moab and Gilead, which he had subdued, and the
places that were in them, that they might not join with them in the war
against him, as they had done ten thousand other things that tended to
affront and reproach him. However, this barbarity seems to have been
without any necessity, on which account he bare the name of a Thracian
among the Jews [40] whereupon the soldiers that had fought against him,
being about eight thousand in number, ran away by night, and continued
fugitives all the time that Alexander lived; who being now freed from
any further disturbance from them, reigned the rest of his time in the
utmost tranquillity.

3. But when Demetrius was departed out of Judea, he went to Berea, and
besieged his brother Philip, having with him ten thousand footmen, and a
thousand horsemen. However Strato, the tyrant of Berea, the confederate
of Philip, called in Zizon, the ruler of the Arabian tribes, and
Mithridates Sinax, the ruler of the Parthians, who coming with a great
number of forces, and besieging Demetrius in his encampment, into which
they had driven them with their arrows, they compelled those that were
with him by thirst to deliver up themselves. So they took a great many
spoils out of that country, and Demetrius himself, whom they sent to
Mithridates, who was then king of Parthis; but as to those whom they
took captives of the people of Antioch, they restored them to the
Antiochinus without any reward. Now Mithridates, the king of Parthis,
had Demetrius in great honor, till Demetrius ended his life by sickness.
So Philip, presently after the fight was over, came to Antioch, and took
it, and reigned over Syria.



CHAPTER 15. How Antiochus, Who Was Called Dionysus, And After Him Aretas
Made Expeditions Into Judea; As Also How Alexander Took Many Cities And
Then Returned To Jerusalem, And After A Sickness Of Three Years Died;
And What Counsel He Gave To Alexandra.


1. After this, Antiochus, who was called Dionysus, [41] and was Philip's
brother, aspired to the dominion, and came to Damascus, and got the
power into his hands, and there he reigned; but as he was making war
against the Arabians, his brother Philip heard of it, and came to
Damascus, where Milesius, who had been left governor of the citadel,
and the Damascens themselves, delivered up the city to him; yet because
Philip was become ungrateful to him, and had bestowed upon him nothing
of that in hopes whereof he had received him into the city, but had a
mind to have it believed that it was rather delivered up out of fear
than by the kindness of Milesius, and because he had not rewarded him as
he ought to have done, he became suspected by him, and so he was obliged
to leave Damascus again; for Milesius caught him marching out into
the Hippodrome, and shut him up in it, and kept Damascus for Antiochus
[Eucerus], who hearing how Philip's affairs stood, came back out of
Arabia. He also came immediately, and made an expedition against Judea,
with eight thousand armed footmen, and eight hundred horsemen. So
Alexander, out of fear of his coming, dug a deep ditch, beginning at
Chabarzaba, which is now called Antipatris, to the sea of Joppa, on
which part only his army could be brought against him. He also raised
a wall, and erected wooden towers, and intermediate redoubts, for one
hundred and fifty furlongs in length, and there expected the coming of
Antiochus; but he soon burnt them all, and made his army pass by that
way into Arabia. The Arabian king [Aretas] at first retreated, but
afterward appeared on the sudden with ten thousand horsemen. Antiochus
gave them the meeting, and fought desperately; and indeed when he had
gotten the victory, and was bringing some auxiliaries to that part of
his army that was in distress, he was slain. When Antiochus was fallen,
his army fled to the village Cana, where the greatest part of them
perished by famine.

2. After him [42] Arems reigned over Celesyria, being called to the
government by those that held Damascus, by reason of the hatred they
bare to Ptolemy Menneus. He also made thence an expedition against
Judea, and beat Alexander in battle, near a place called Adida; yet did
he, upon certain conditions agreed on between them, retire out of Judea.

3. But Alexander marched again to the city Dios, and took it; and then
made an expedition against Essa, where was the best part of Zeno's
treasures, and there he encompassed the place with three walls; and when
he had taken the city by fighting, he marched to Golan and Seleucia; and
when he had taken these cities, he, besides them, took that valley which
is called The Valley of Antiochus, as also the fortress of Gamala.
He also accused Demetrius, who was governor of those places, of many
crimes, and turned him out; and after he had spent three years in this
war, he returned to his own country, when the Jews joyfully received him
upon this his good success.

4. Now at this time the Jews were in possession of the following cities
that had belonged to the Syrians, and Idumeans, and Phoenicians: At
the sea-side, Strato's Tower, Apollonia, Joppa, Jamhis, Ashdod, Gaza,
Anthedon, Raphia, and Rhinocolura; in the middle of the country, near to
Idumea, Adorn, and Marissa; near the country of Samaria, Mount Carmel,
and Mount Tabor, Scythopolis, and Gadara; of the country of Gaulonitis,
Seleucia and Gabala; in the country of Moab, Heshbon, and Medaba, Lemba,
and Oronas, Gelithon, Zorn, the valley of the Cilices, and Pollo; which
last they utterly destroyed, because its inhabitants would not bear to
change their religious rites for those peculiar to the Jews. [43] The
Jews also possessed others of the principal cities of Syria, which had
been destroyed.

5. After this, king Alexander, although he fell into a distemper by hard
drinking, and had a quartan ague, which held him three years, yet would
not leave off going out with his army, till he was quite spent with the
labors he had undergone, and died in the bounds of Ragaba, a fortress
beyond Jordan. But when his queen saw that he was ready to die, and had
no longer any hopes of surviving, she came to him weeping and lamenting,
and bewailed herself and her sons on the desolate condition they should
be left in; and said to him, "To whom dost thou thus leave me and my
children, who are destitute of all other supports, and this when thou
knowest how much ill-will thy nation bears thee?" But he gave her the
following advice: That she need but follow what he would suggest to her,
in order to retain the kingdom securely, with her children: that she
should conceal his death from the soldiers till she should have taken
that place; after this she should go in triumph, as upon a victory,
to Jerusalem, and put some of her authority into the hands of the
Pharisees; for that they would commend her for the honor she had done
them, and would reconcile the nation to her for he told her they had
great authority among the Jews, both to do hurt to such as they hated,
and to bring advantages to those to whom they were friendly disposed;
for that they are then believed best of all by the multitude when they
speak any severe thing against others, though it be only out of envy at
them. And he said that it was by their means that he had incurred
the displeasure of the nation, whom indeed he had injured. "Do thou,
therefore," said he, "when thou art come to Jerusalem, send for the
leading men among them, and show them my body, and with great appearance
of sincerity, give them leave to use it as they themselves please,
whether they will dishonor the dead body by refusing it burial, as
having severely suffered by my means, or whether in their anger they
will offer any other injury to that body. Promise them also that thou
wilt do nothing without them in the affairs of the kingdom. If thou dost
but say this to them, I shall have the honor of a more glorious Funeral
from them than thou couldst have made for me; and when it is in their
power to abuse my dead body, they will do it no injury at all, and thou
wilt rule in safety." [44] So when he had given his wife this advice,
he died, after he had reigned twenty-seven years, and lived fifty years
within one.



CHAPTER 16. How Alexandra By Gaining The Good-Will Of The Pharisees,
Retained The Kingdom Nine Years, And Then, Having Done Many Glorious
Actions Died.


1. So Alexandra, when she had taken the fortress, acted as her husband
had suggested to her, and spake to the Pharisees, and put all things
into their power, both as to the dead body, and as to the affairs of the
kingdom, and thereby pacified their anger against Alexander, and made
them bear goodwill and friendship to him; who then came among the
multitude, and made speeches to them, and laid before them the actions
of Alexander, and told them that they had lost a righteous king; and by
the commendation they gave him, they brought them to grieve, and to be
in heaviness for him, so that he had a funeral more splendid than
had any of the kings before him. Alexander left behind him two sons,
Hyrcanus and Aristobulus, but committed the kingdom to Alexandra.
Now, as to these two sons, Hyrcanus was indeed unable to manage
public affairs, and delighted rather in a quiet life; but the younger,
Aristobulus, was an active and a bold man; and for this woman herself,
Alexandra, she was loved by the multitude, because she seemed displeased
at the offenses her husband had been guilty of.

2. So she made Hyrcanus high priest, because he was the elder, but much
more because he cared not to meddle with politics, and permitted the
Pharisees to do every thing; to whom also she ordered the multitude to
be obedient. She also restored again those practices which the Pharisees
had introduced, according to the traditions of their forefathers, and
which her father-in-law, Hyrcanus, had abrogated. So she had indeed the
name of the regent, but the Pharisees had the authority; for it was they
who restored such as had been banished, and set such as were prisoners
at liberty, and, to say all at once, they differed in nothing from
lords. However, the queen also took care of the affairs of the kingdom,
and got together a great body of mercenary soldiers, and increased her
own army to such a degree, that she became terrible to the neighboring
tyrants, and took hostages of them: and the country was entirely at
peace, excepting the Pharisees; for they disturbed the queen, and
desired that she would kill those who persuaded Alexander to slay the
eight hundred men; after which they cut the throat of one of them,
Diogenes; and after him they did the same to several, one after another,
till the men that were the most potent came into the palace, and
Aristobulus with them, for he seemed to be displeased at what was done;
and it appeared openly, that if he had an opportunity, he would not
permit his mother to go on so. These put the queen in mind what great
dangers they had gone through, and great things they had done, whereby
they had demonstrated the firmness of their fidelity to their master,
insomuch that they had received the greatest marks of favor from him;
and they begged of her, that she would not utterly blast their hopes, as
it now happened, that when they had escaped the hazards that arose from
their [open] enemies, they were to be cut off at home by their [private]
enemies, like brute beasts, without any help whatsoever. They said also,
that if their adversaries would be satisfied with those that had been
slain already, they would take what had been done patiently, on account
of their natural love to their governors; but if they must expect the
same for the future also, they implored of her a dismission from her
service; for they could not bear to think of attempting any method for
their deliverance without her, but would rather die willingly before the
palace gate, in case she would not forgive them. And that it was a
great shame, both for themselves and for the queen, that when they
were neglected by her, they should come under the lash of her husband's
enemies; for that Aretas, the Arabian king, and the monarchs, would give
any reward, if they could get such men as foreign auxiliaries, to whom
their very names, before their voices be heard, may perhaps be terrible;
but if they could not obtain this their second request, and if she had
determined to prefer the Pharisees before them, they still insisted
that she would place them every one in her fortresses; for if some fatal
demon hath a constant spite against Alexander's house, they would be
willing to bear their part, and to live in a private station there.

3. As these men said thus, and called upon Alexander's ghost for
commiseration of those already slain, and those in danger of it, all the
bystanders brake out into tears. But Aristobulus chiefly made manifest
what were his sentiments, and used many reproachful expressions to his
mother, [saying,] "Nay, indeed, the case is this, that they have been
themselves the authors of their own calamities, who have permitted a
woman who, against reason, was mad with ambition, to reign over them,
when there were sons in the flower of their age fitter for it." So
Alexandra, not knowing what to do with any decency, committed the
fortresses to them, all but Hyrcania, and Alexandrium, and Macherus,
where her principal treasures were. After a little while also, she sent
her son Aristobulus with an army to Damascus against Ptolemy, who was
called Menneus, who was such a bad neighbor to the city; but he did
nothing considerable there, and so returned home.

4. About this time news was brought that Tigranes, the king of Armenia,
had made an irruption into Syria with five hundred thousand soldiers,
[45] and was coming against Judea. This news, as may well be supposed,
terrified the queen and the nation. Accordingly, they sent him many
and very valuable presents, as also ambassadors, and that as he was
besieging Ptolemais; for Selene the queen, the same that was also called
Cleopatra, ruled then over Syria, who had persuaded the inhabitants to
exclude Tigranes. So the Jewish ambassadors interceded with him, and
entreated him that he would determine nothing that was severe about
their queen or nation. He commended them for the respects they paid him
at so great a distance, and gave them good hopes of his favor. But as
soon as Ptolemais was taken, news came to Tigranes, that Lucullus, in
his pursuit of Mithridates, could not light upon him, who was fled into
Iberia, but was laying waste Armenia, and besieging its cities. Now when
Tigranes knew this, he returned home.

5. After this, when the queen was fallen into a dangerous distemper,
Aristobulus resolved to attempt the seizing of the government; so he
stole away secretly by night, with only one of his servants, and went to
the fortresses, wherein his friends, that were such from the days of his
father, were settled; for as he had been a great while displeased at his
mother's conduct, so he was now much more afraid, lest, upon her death,
their whole family should be under the power of the Pharisees; for he
saw the inability of his brother, who was to succeed in the government;
nor was any one conscious of what he was doing but only his wife, whom
he left at Jerusalem with their children. He first of all came to Agaba,
where was Galestes, one of the potent men before mentioned, and was
received by him. When it was day, the queen perceived that Aristobulus
was fled; and for some time she supposed that his departure was not in
order to make any innovation; but when messengers came one after another
with the news that he had secured the first place, the second place, and
all the places, for as soon as one had begun they all submitted to his
disposal, then it was that the queen and the nation were in the greatest
disorder, for they were aware that it would not be long ere Aristobulus
would be able to settle himself firmly in the government. What they were
principally afraid of was this, that he would inflict punishment upon
them for the mad treatment his house had had from them. So they resolved
to take his wife and children into custody, and keep them in the
fortress that was over the temple. [46] Now there was a mighty conflux
of people that came to Aristobulus from all parts, insomuch that he had
a kind of royal attendants about him; for in a little more than fifteen
days he got twenty-two strong places, which gave him the opportunity of
raising an army from Libanus and Trachonitis, and the monarchs; for men
are easily led by the greater number, and easily submit to them. And
besides this, that by affording him their assistance, when he could not
expect it, they, as well as he, should have the advantages that would
come by his being king, because they had been the occasion of his
gaining the kingdom. Now the eiders of the Jews, and Hyrcanus with
them, went in unto the queen, and desired that she would give them her
sentiments about the present posture of affairs, for that Aristobulus
was in effect lord of almost all the kingdom, by possessing of so many
strong holds, and that it was absurd for them to take any counsel by
themselves, how ill soever she were, whilst she was alive, and that the
danger would be upon them in no long time. But she bid them do what they
thought proper to be done; that they had many circumstances in their
favor still remaining, a nation in good heart, an army, and money in
their several treasuries; for that she had small concern about public
affairs now, when the strength of her body already failed her.

6. Now a little while after she had said this to them, she died, when
she had reigned nine years, and had in all lived seventy-three. A woman
she was who showed no signs of the weakness of her sex, for she was
sagacious to the greatest degree in her ambition of governing; and
demonstrated by her doings at once, that her mind was fit for action,
and that sometimes men themselves show the little understanding they
have by the frequent mistakes they make in point of government; for she
always preferred the present to futurity, and preferred the power of an
imperious dominion above all things, and in comparison of that had no
regard to what was good, or what was right. However, she brought the
affairs of her house to such an unfortunate condition, that she was the
occasion of the taking away that authority from it, and that in no long
time afterward, which she had obtained by a vast number of hazards
and misfortunes, and this out of a desire of what does not belong to a
woman, and all by a compliance in her sentiments with those that bare
ill-will to their family, and by leaving the administration destitute
of a proper support of great men; and, indeed, her management during her
administration while she was alive, was such as filled the palace after
her death with calamities and disturbance. However, although this had
been her way of governing, she preserved the nation in peace. And this
is the conclusion of the affairs of, Alexandra.



BOOK XIV. Containing The Interval Of Thirty-Two Years.

From The Death Of Queen Alexandra To The Death Of Antigonus.

CHAPTER 1. The War Between Aristobulus And Hyrcanus About The Kingdom;
And How They Made Anagreement That Aristobulus Should Be King, And
Hyrcanus Live A Private Life; As Also How Hyrcanus A Little Afterward
Was Persuaded By Antipater To Fly To Aretas.


1. We have related the affairs of queen Alexandra, and her death, in the
foregoing book and will now speak of what followed, and was connected
with those histories; declaring, before we proceed, that we have nothing
so much at heart as this, that we may omit no facts, either through
ignorance or laziness; [1] for we are upon the history and explication
of such things as the greatest part are unacquainted withal, because of
their distance from our times; and we aim to do it with a proper beauty
of style, so far as that is derived from proper words harmonically
disposed, and from such ornaments of speech also as may contribute to
the pleasure of our readers, that they may entertain the knowledge of
what we write with some agreeable satisfaction and pleasure. But the
principal scope that authors ought to aim at above all the rest, is to
speak accurately, and to speak truly, for the satisfaction of those
that are otherwise unacquainted with such transactions, and obliged to
believe what these writers inform them of.

2. Hyrcanus then began his high priesthood on the third year of the
hundred and seventy-seventh olympiad, when Quintus Hortensius and
Quintus Metellus, who was called Metellus of Crete, were consuls at
Rome; when presently Aristobulus began to make war against him; and
as it came to a battle with Hyrcanus at Jericho, many of his soldiers
deserted him, and went over to his brother; upon which Hyrcanus fled
into the citadel, where Aristobulus's wife and children were imprisoned
by their mother, as we have said already, and attacked and overcame
those his adversaries that had fled thither, and lay within the walls of
the temple. So when he had sent a message to his brother about agreeing
the matters between them, he laid aside his enmity to him on these
conditions, that Aristobulus should be king, that he should live without
intermeddling with public affairs, and quietly enjoy the estate he had
acquired. When they had agreed upon these terms in the temple, and had
confirmed the agreement with oaths, and the giving one another their
right hands, and embracing one another in the sight of the whole
multitude, they departed; the one, Aristobulus, to the palace; and
Hyrcanus, as a private man, to the former house of Aristobulus.

3. But there was a certain friend of Hyrcanus, an Idumean, called
Antipater, who was very rich, and in his nature an active and a
seditious man; who was at enmity with Aristobulus, and had differences
with him on account of his good-will to Hyrcanus. It is true that
Nicolatls of Damascus says, that Antipater was of the stock of the
principal Jews who came out of Babylon into Judea; but that assertion
of his was to gratify Herod, who was his son, and who, by certain
revolutions of fortune, came afterward to be king of the Jews, whose
history we shall give you in its proper place hereafter. However, this
Antipater was at first called Antipas, [2] and that was his father's
name also; of whom they relate this: That king Alexander and his wife
made him general of all Idumea, and that he made a league of friendship
with those Arabians, and Gazites, and Ascalonites, that were of his own
party, and had, by many and large presents, made them his fast
friends. But now this younger Antipater was suspicious of the power of
Aristobulus, and was afraid of some mischief he might do him, because of
his hatred to him; so he stirred up the most powerful of the Jews, and
talked against him to them privately; and said that it was unjust to
overlook the conduct of Aristobulus, who had gotten the government
unrighteously, and ejected his brother out of it, who was the elder, and
ought to retain what belonged to him by prerogative of his birth. And
the same speeches he perpetually made to Hyrcanus; and told him that his
own life would be in danger, unless he guarded himself, and got shut
of Aristobulus; for he said that the friends of Aristobulus omitted no
opportunity of advising him to kill him, as being then, and not before,
sure to retain his principality. Hyrcanus gave no credit to these words
of his, as being of a gentle disposition, and one that did not easily
admit of calumnies against other men. This temper of his not disposing
him to meddle with public affairs, and want of spirit, occasioned him to
appear to spectators to be degenerous and unmanly; while. Aristo-bulus
was of a contrary temper, an active man, and one of a great and generous
soul.

4. Since therefore Antipater saw that Hyrcanus did not attend to what
he said, he never ceased, day by day, to charge reigned crimes upon
Aristobulus, and to calumniate him before him, as if he had a mind
to kill him; and so, by urging him perpetually, he advised him, and
persuaded him to fly to Aretas, the king of Arabia; and promised, that
if he would comply with his advice, he would also himself assist him
and go with him. When Hyrcanus heard this, he said that it was for his
advantage to fly away to Aretas. Now Arabia is a country that borders
upon Judea. However, Hyrcanus sent Antipater first to the king of
Arabia, in order to receive assurances from him, that when he should
come in the manner of a supplicant to him, he would not deliver him up
to his enemies. So Antipater having received such assurances, returned
to Hyrcanus to Jerusalem. A while afterward he took Hyrcanus, and stole
out of the city by night, and went a great journey, and came and brought
him to the city called Petra, where the palace of Aretas was; and as he
was a very familiar friend of that king, he persuaded him to bring back
Hyrcanus into Judea, and this persuasion he continued every day without
any intermission. He also proposed to make him presents on that account.
At length he prevailed with Aretas in his suit. Moreover, Hyrcanus
promised him, that when he had been brought thither, and had received
his kingdom, he would restore that country, and those twelve cities
which his father Alexander had taken from the Arabians, which were
these, Medaba, Naballo, Libias, Tharabasa, Agala, Athone, Zoar, Orone,
Marissa, Rudda, Lussa, and Oruba.



CHAPTER 2. How Aretas And Hyrcanus Made An Expedition Against
Aristobulus And Besieged Jerusalem; And How Scaurus The Roman General
Raised The Siege. Concerning The Death Of Onias.


1. After these promises had been given to Aretas, he made an expedition
against Aristobulus with an army of fifty thousand horse and foot, and
beat him in the battle. And when after that victory many went over
to Hyrcanus as deserters, Aristobulus was left desolate, and fled to
Jerusalem; upon which the king of Arabia took all his army, and made an
assault upon the temple, and besieged Aristobulus therein, the people
still supporting Hyreanus, and assisting him in the siege, while none
but the priests continued with Aristobulus. So Aretas united the forces
of the Arabians and of the Jews together, and pressed on the siege
vigorously. As this happened at the time when the feast of unleavened
bread was celebrated, which we call the passover, the principal men
among the Jews left the country, and fled into Egypt. Now there was one,
whose name was Onias, a righteous man he was, and beloved of God, who,
in a certain drought, had prayed to God to put an end to the intense
heat, and whose prayers God had heard, and had sent them rain. This man
had hid himself, because he saw that this sedition would last a great
while. However, they brought him to the Jewish camp, and desired, that
as by his prayers he had once put an end to the drought, so he would in
like manner make imprecations on Aristobulus and those of his faction.
And when, upon his refusal, and the excuses that he made, he was still
by the multitude compelled to speak, he stood up in the midst of them,
and said, "O God, the King of the whole world! since those that stand
now with me are thy people, and those that are besieged are also thy
priests, I beseech thee, that thou wilt neither hearken to the prayers
of those against these, nor bring to effect what these pray against
those." Whereupon such wicked Jews as stood about him, as soon as he had
made this prayer, stoned him to death.

2. But God punished them immediately for this their barbarity, and took
vengeance of them for the murder of Onias, in the manner following:
While the priests and Aristobulus were besieged, it happened that the
feast called the passover was come, at which it is our custom to offer a
great number of sacrifices to God; but those that were with Aristobulus
wanted sacrifices, and desired that their countrymen without would
furnish them with such sacrifices, and assured them they should have as
much money for them as they should desire; and when they required them
to pay a thousand drachmae for each head of cattle, Aristobulus and
the priests willingly undertook to pay for them accordingly, and those
within let down the money over the walls, and gave it them. But when the
others had received it, they did not deliver the sacrifices, but arrived
at that height of wickedness as to break the assurances they had given,
and to be guilty of impiety towards God, by not furnishing those that
wanted them with sacrifices. And when the priests found they had been
cheated, and that the agreements they had made were violated, they
prayed to God that he would avenge them on their countrymen. Nor did
he delay that their punishment, but sent a strong and vehement storm of
wind, that destroyed the fruits of the whole country, till a modius of
wheat was then bought for eleven drachmae.

3. In the mean time Pompey sent Scaurus into Syria, while he was himself
in Armenia, and making war with Tigranes; but when Scaurus was come to
Damascus, and found that Lollins and Metellus had newly taken the
city, he came himself hastily into Judea. And when he was come thither,
ambassadors came to him, both from Aristobulus and Hyrcanus, and both
desired he would assist them. And when both of them promised to give
him money, Aristobulus four hundred talents, and Hyrcanus no less, he
accepted of Aristobulus's promise, for he was rich, and had a great
soul, and desired to obtain nothing but what was moderate; whereas the
other was poor, and tenacious, and made incredible promises in hopes of
greater advantages; for it was not the same thing to take a city that
was exceeding strong and powerful, as it was to eject out of the country
some fugitives, with a greater number of Mabateans, who were no very
warlike people. He therefore made an agreement with Aristobulus, for the
reasons before mentioned, and took his money, and raised the siege, and
ordered Aretas to depart, or else he should be declared an enemy to the
Romans. So Scaurus returned to Damascus again; and Aristobulus, with
a great army, made war with Aretas and Hyrcanus, and fought them at a
place called Papyron, and beat them in the battle, and slew about six
thousand of the enemy, with whom fell Phalion also, the brother of
Antipater.



CHAPTER 3. How Aristobulus And Hyrcanus Came To Pompey In Order To Argue
Who Ought To Have The Kingdom; And How Upon The Plight Of Aristobulus To
The Fortress Alexandrium Pompey Led His Army Against Him And Ordered Him
To Deliver Up The Fortresses Whereof He Was Possessed.


1. A Little afterward Pompey came to Damascus, and marched over
Celesyria; at which time there came ambassadors to him from all Syria,
and Egypt, and out of Judea also, for Aristobulus had sent him a great
present, which was a golden vine [3] of the value of five hundred
talents. Now Strabo of Cappadocia mentions this present in these words:
"There came also an embassage out of Egypt, and a crown of the value
of four thousand pieces of gold; and out of Judea there came another,
whether you call it a vine or a garden; they call the thing Terpole, the
Delight. However, we ourselves saw that present reposited at Rome, in
the temple of Jupiter Capitolinus, with this inscription, 'The gift of
Alexander, the king of the Jews.' It was valued at five hundred talents;
and the report is, that Aristobulus, the governor of the Jews, sent it."

2. In a little time afterward came ambassadors again to him, Antipater
from Hyrcanus, and Nicodemus from Aristobulus; which last also accused
such as had taken bribes; first Gabinius, and then Scaurus,--the one
three hundred talents, and the other four hundred; by which procedure he
made these two his enemies, besides those he had before. And when Pompey
had ordered those that had controversies one with another to come to him
in the beginning of the spring, he brought his army out of their winter
quarters, and marched into the country of Damascus; and as he went along
he demolished the citadel that was at Apamia, which Antiochus Cyzicenus
had built, and took cognizance of the country of Ptolemy Menneus, a
wicked man, and not less so than Dionysius of Tripoli, who had been
beheaded, who was also his relation by marriage; yet did he buy off the
punishment of his crimes for a thousand talents, with which money
Pompey paid the soldiers their wages. He also conquered the place called
Lysias, of which Silas a Jew was tyrant. And when he had passed over the
cities of Heliopolis and Chalcis, and got over the mountain which is on
the limit of Colesyria, he came from Pella to Damascus; and there it was
that he heard the causes of the Jews, and of their governors Hyrcanus
and Aristobulus, who were at difference one with another, as also of
the nation against them both, which did not desire to be under kingly'
government, because the form of government they received from their
forefathers was that of subjection to the priests of that God whom
they worshipped; and [they complained], that though these two were the
posterity of priests, yet did they seek to change the government
of their nation to another form, in order to enslave them. Hyrcanus
complained, that although he were the elder brother, he was deprived of
the prerogative of his birth by Aristobulus, and that he had but a small
part of the country under him, Aristobulus having taken away the rest
from him by force. He also accused him, that the incursions which had
been made into their neighbors' countries, and the piracies that had
been at sea, were owing to him; and that the nation would not have
revolted, unless Aristobulus had been a man given to violence and
disorder; and there were no fewer than a thousand Jews, of the best
esteem among them, who confirmed this accusation; which confirmation was
procured by Antipater. But Aristobulus alleged against him, that it
was Hyrcanus's own temper, which was inactive, and on that account
contemptible, which caused him to be deprived of the government; and
that for himself, he was necessitated to take it upon him, for fear lest
it should be transferred to others. And that as to his title [of king],
it was no other than what his father had taken [before him]. He also
called for witnesses of what he said some persons who were both young
and insolent; whose purple garments, fine heads of hair, and other
ornaments, were detested [by the court], and which they appeared in, not
as though they were to plead their cause in a court of justice, but as
if they were marching in a pompous procession.

3. When Pompey had heard the causes of these two, and had condemned
Aristobulus for his violent procedure, he then spake civilly to them,
and sent them away; and told them, that when he came again into their
country, he would settle all their affairs, after he had first taken a
view of the affairs of the Nabateans. In the mean time, he ordered them
to be quiet; and treated Aristobulus civilly, lest he should make the
nation revolt, and hinder his return; which yet Aristobulus did; for
without expecting any further determination, which Pompey had promised
them, he went to the city Delius, and thence marched into Judea.

4. At this behavior Pompey was angry; and taking with him that army
which he was leading against the Nabateans, and the auxiliaries that
came from Damascus, and the other parts of Syria, with the other
Roman legions which he had with him, he made an expedition against
Aristobulus; but as he passed by Pella and Scythopolis, he came to
Corem, which is the first entrance into Judea when one passes over the
midland countries, where he came to a most beautiful fortress that was
built on the top of a mountain called Alexandrium, whither Aristobulus
had fled; and thence Pompey sent his commands to him, that he should
come to him. Accordingly, at the persuasions of many that he would not
make war with the Romans, he came down; and when he had disputed with
his brother about the right to the government, he went up again to the
citadel, as Pompey gave him leave to do; and this he did two or three
times, as flattering himself with the hopes of having the kingdom
granted him; so that he still pretended he would obey Pompey in
whatsoever he commanded, although at the same time he retired to his
fortress, that he might not depress himself too low, and that he might
be prepared for a war, in case it should prove as he feared, that Pompey
would transfer the government to Hyrcanus. But when Pompey enjoined
Aristobulus to deliver up the fortresses he held, and to send an
injunction to their governors under his own hand for that purpose, for
they had been forbidden to deliver them up upon any other commands,
he submitted indeed to do so; but still he retired in displeasure to
Jerusalem, and made preparation for war. A little after this, certain
persons came out of Pontus, and informed Pompey, as he was on the way,
and conducting his army against Aristobulus, that Mithridates was dead,
and was slain by his son Pharmaces.



CHAPTER 4. How Pompey When The Citizens Of Jerusalem Shut Their Gates
Against Him Besieged The City And Took It By Force; As Also What Other
Things He Did In Judea.


1. Now when Pompey had pitched his camp at Jericho, [where the palm tree
grows, and that balsam which is an ointment of all the most precious,
which upon any incision made in the wood with a sharp stone, distills
out thence like a juice,] [4] he marched in the morning to Jerusalem.
Hereupon Aristobulus repented of what he was doing, and came to Pompey,
had [promised to] give him money, and received him into Jerusalem,
and desired that he would leave off the war, and do what he pleased
peaceably. So Pompey, upon his entreaty, forgave him, and sent Gabinius,
and soldiers with him, to receive the money and the city: yet was no
part of this performed; but Gabinius came back, being both excluded
out of the city, and receiving none of the money promised, because
Aristobulus's soldiers would not permit the agreements to be executed.
At this Pompey was very angry, and put Aristobulus into prison, and
came himself to the city, which was strong on every side, excepting the
north, which was not so well fortified, for there was a broad and deep
ditch that encompassed the city [5] and included within it the temple,
which was itself encompassed about with a very strong stone wall.

2. Now there was a sedition of the men that were within the city, who
did not agree what was to be done in their present circumstances, while
some thought it best to deliver up the city to Pompey; but Aristobulus's
party exhorted them to shut the gates, because he was kept in prison.
Now these prevented the others, and seized upon the temple, and cut off
the bridge which reached from it to the city, and prepared themselves to
abide a siege; but the others admitted Pompey's army in, and delivered
up both the city and the king's palace to him. So Pompey sent his
lieutenant Piso with an army, and placed garrisons both in the city and
in the palace, to secure them, and fortified the houses that joined to
the temple, and all those which were more distant and without it. And in
the first place, he offered terms of accommodation to those within; but
when they would not comply with what was desired, he encompassed all the
places thereabout with a wall, wherein Hyrcanus did gladly assist him
on all occasions; but Pompey pitched his camp within [the wall], on the
north part of the temple, where it was most practicable; but even on
that side there were great towers, and a ditch had been dug, and a deep
valley begirt it round about, for on the parts towards the city were
precipices, and the bridge on which Pompey had gotten in was broken
down. However, a bank was raised, day by day, with a great deal of
labor, while the Romans cut down materials for it from the places round
about. And when this bank was sufficiently raised, and the ditch filled
up, though but poorly, by reason of its immense depth, he brought his
mechanical engines and battering-rams from Tyre, and placing them on the
bank, he battered the temple with the stones that were thrown against
it. And had it not been our practice, from the days of our forefathers,
to rest on the seventh day, this bank could never have been perfected,
by reason of the opposition the Jews would have made; for though our
law gives us leave then to defend ourselves against those that begin to
fight with us and assault us, yet does it not permit us to meddle with
our enemies while they do any thing else.

3. Which thing when the Romans understood, on those days which we call
Sabbaths they threw nothing at the Jews, nor came to any pitched battle
with them; but raised up their earthen banks, and brought their engines
into such forwardness, that they might do execution the next day. And
any one may hence learn how very great piety we exercise towards God,
and the observance of his laws, since the priests were not at all
hindered from their sacred ministrations by their fear during this
siege, but did still twice a-day, in the morning and about the ninth
hour, offer their sacrifices on the altar; nor did they omit those
sacrifices, if any melancholy accident happened by the stones that were
thrown among them; for although the city was taken on the third month,
on the day of the fast, [6] upon the hundred and seventy-ninth olympiad,
when Caius Antonius and Marcus Tullius Cicero were consuls, and the
enemy then fell upon them, and cut the throats of those that were in the
temple; yet could not those that offered the sacrifices be compelled to
run away, neither by the fear they were in of their own lives, nor by
the number that were already slain, as thinking it better to suffer
whatever came upon them, at their very altars, than to omit any thing
that their laws required of them. And that this is not a mere brag, or
an encomium to manifest a degree of our piety that was false, but is the
real truth, I appeal to those that have written of the acts of Pompey;
and, among them, to Strabo and Nicolaus [of Damascus]; and besides
these two, Titus Livius, the writer of the Roman History, who will bear
witness to this thing. [7]

4. But when the battering-engine was brought near, the greatest of the
towers was shaken by it, and fell down, and broke down a part of the
fortifications, so the enemy poured in apace; and Cornelius Faustus,
the son of Sylla, with his soldiers, first of all ascended the wall, and
next to him Furius the centurion, with those that followed on the other
part, while Fabius, who was also a centurion, ascended it in the middle,
with a great body of men after him. But now all was full of slaughter;
some of the Jews being slain by the Romans, and some by one another;
nay, some there were who threw themselves down the precipices, or put
fire to their houses, and burnt them, as not able to bear the miseries
they were under. Of the Jews there fell twelve thousand, but of the
Romans very few. Absalom, who was at once both uncle and father-in-law
to Aristobulus, was taken captive; and no small enormities were
committed about the temple itself, which, in former ages, had been
inaccessible, and seen by none; for Pompey went into it, and not a few
of those that were with him also, and saw all that which it was unlawful
for any other men to see but only for the high priests. There were in
that temple the golden table, the holy candlestick, and the pouring
vessels, and a great quantity of spices; and besides these there were
among the treasures two thousand talents of sacred money: yet did Pompey
touch nothing of all this, [8] on account of his regard to religion; and
in this point also he acted in a manner that was worthy of his virtue.
The next day he gave order to those that had the charge of the temple
to cleanse it, and to bring what offerings the law required to God;
and restored the high priesthood to Hyrcanus, both because he had been
useful to him in other respects, and because he hindered the Jews in the
country from giving Aristobulus any assistance in his war against
him. He also cut off those that had been the authors of that war; and
bestowed proper rewards on Faustus, and those others that mounted the
wall with such alacrity; and he made Jerusalem tributary to the Romans,
and took away those cities of Celesyria which the inhabitants of Judea
had subdued, and put them under the government of the Roman president,
and confined the whole nation, which had elevated itself so high before,
within its own bounds. Moreover, he rebuilt Gadara, [9] which had been
demolished a little before, to gratify Demetrius of Gadara, who was his
freedman, and restored the rest of the cities, Hippos, and Scythopolis,
and Pella, and Dios, and Samaria, as also Marissa, and Ashdod, and
Jamnia, and Arethusa, to their own inhabitants: these were in the inland
parts. Besides those that had been demolished, and also of the maritime
cities, Gaza, and Joppa, and Dora, and Strato's Tower; which last Herod
rebuilt after a glorious manner, and adorned with havens and temples,
and changed its name to Caesarea. All these Pompey left in a state of
freedom, and joined them to the province of Syria.

5. Now the occasions of this misery which came upon Jerusalem were
Hyrcanus and Aristobulus, by raising a sedition one against the other;
for now we lost our liberty, and became subject to the Romans, and
were deprived of that country which we had gained by our arms from the
Syrians, and were compelled to restore it to the Syrians. Moreover, the
Romans exacted of us, in a little time, above ten thousand talents; and
the royal authority, which was a dignity formerly bestowed on those that
were high priests, by the right of their family, became the property of
private men. But of these matters we shall treat in their proper places.
Now Pompey committed Celesyria, as far as the river Euphrates and Egypt,
to Scaurus, with two Roman legions, and then went away to Cilicia, and
made haste to Rome. He also carried bound along with him Aristobulus
and his children; for he had two daughters, and as many sons; the one
of which ran away, but the younger, Antigonus, was carried to Rome,
together with his sisters.



CHAPTER 5. How Scaurus Made A League Of Mutual Assistance With Aretas;
And What Gabinius Did In Judea, After He Had Conquered Alexander, The
Son Of Aristobulus.


1. Scaurus made now an expedition against Petrea, in Arabia, and set on
fire all the places round about it, because of the great difficulty of
access to it. And as his army was pinched by famine, Antipater furnished
him with corn out of Judea, and with whatever else he wanted, and
this at the command of Hyrcanus. And when he was sent to Aretas, as
an ambassador by Scaurus, because he had lived with him formerly, he
persuaded Aretas to give Scaurus a sum of money, to prevent the burning
of his country, and undertook to be his surety for three hundred
talents. So Scaurus, upon these terms, ceased to make war any longer;
which was done as much at Scaurus's desire, as at the desire of Aretas.

2. Some time after this, when Alexander, the son of Aristobulus, made an
incursion into Judea, Gabinius came from Rome into Syria, as commander
of the Roman forces. He did many considerable actions; and particularly
made war with Alexander, since Hyrcanus was not yet able to oppose his
power, but was already attempting to rebuild the wall of Jerusalem,
which Pompey had overthrown, although the Romans which were there
restrained him from that his design. However, Alexander went over all
the country round about, and armed many of the Jews, and suddenly got
together ten thousand armed footmen, and fifteen hundred horsemen, and
fortified Alexandrium, a fortress near to Corem, and Macherus, near
the mountains of Arabia. Gabinius therefore came upon him, having sent
Marcus Antonius, with other commanders, before. These armed such Romans
as followed them; and, together with them, such Jews as were subject to
them, whose leaders were Pitholaus and Malichus; and they took with them
also their friends that were with Antipater, and met Alexander, while
Gabinius himself followed with his legion. Hereupon Alexander retired to
the neighborhood of Jerusalem, where they fell upon one another, and
it came to a pitched battle, in which the Romans slew of their enemies
about three thousand, and took a like number alive.

3. At which time Gabinius [10] came to Alexandrium, and invited those
that were in it to deliver it up on certain conditions, and promised
that then their former offenses should be forgiven. But as a great
number of the enemy had pitched their camp before the fortress, whom
the Romans attacked, Marcus Antonius fought bravely, and slew a great
number, and seemed to come off with the greatest honor. So Gabinius left
part of his army there, in order to take the place, and he himself went
into other parts of Judea, and gave order to rebuild all the cities
that he met with that had been demolished; at which time were rebuilt
Samaria, Ashdod, Scythopolis, Anthedon, Raphia, and Dora; Marissa also,
and Gaza, and not a few others besides. And as the men acted according
to Gabinius's command, it came to pass, that at this time these cities
were securely inhabited, which had been desolate for a long time.

4. When Gabinius had done thus in the country, he returned to
Alexandrium; and when he urged on the siege of the place, Alexander sent
an embassage to him, desiring that he would pardon his former offenses;
he also delivered up the fortresses, Hyrcania and Macherus, and at
last Alexandrium itself which fortresses Gabinius demolished. But when
Alexander's mother, who was of the side of the Romans, as having
her husband and other children at Rome, came to him, he granted her
whatsoever she asked; and when he had settled matters with her, he
brought Hyrcanus to Jerusalem, and committed the care of the temple to
him. And when he had ordained five councils, he distributed the nation
into the same number of parts. So these councils governed the people;
the first was at Jerusalem, the second at Gadara, the third at Amathus,
the fourth at Jericho, and the fifth at Sepphoris in Galilee. So the
Jews were now freed from monarchic authority, and were governed by an
aristocracy.



CHAPTER 6. How Gabinius Caught Aristobulus After He Had Fled From
Rome, And Sent Him Back To Rome Again; And Now The Same Gabinius As He
Returned Out Of Egypt Overcame Alexander And The Nabateans In Battle.


1. Now Aristobulus ran away from Rome to Judea, and set about the
rebuilding of Alexandrium, which had been newly demolished. Hereupon
Gabinius sent soldiers against him, add for their commanders Sisenna,
and Antonius, and Servilius, in order to hinder him from getting
possession of the country, and to take him again. And indeed many of the
Jews ran to Aristobulus, on account of his former glory, as also because
they should be glad of an innovation. Now there was one Pitholaus,
a lieutenant at Jerusalem, who deserted to him with a thousand men,
although a great number of those that came to him were unarmed; and when
Aristobulus had resolved to go to Macherus, he dismissed those people,
because they were unarmed; for they could not be useful to him in what
actions he was going about; but he took with him eight thousand that
were armed, and marched on; and as the Romans fell upon them severely,
the Jews fought valiantly, but were beaten in the battle; and when they
had fought with alacrity, but were overborne by the enemy, they were put
to flight; of whom were slain about five thousand, and the rest being
dispersed, tried, as well as they were able, to save themselves.
However, Aristobulus had with him still above a thousand, and with them
he fled to Macherus, and fortified the place; and though he had had
ill success, he still had good hope of his affairs; but when he had
struggled against the siege for two days' time, and had received many
wounds, he was brought as a captive to Gabinius, with his son
Antigonus, who also fled with him from Rome. And this was the fortune of
Aristobulus, who was sent back again to Rome, and was there retained
in bonds, having been both king and high priest for three years and
six months; and was indeed an eminent person, and one of a great soul.
However, the senate let his children go, upon Gabinius's writing to
them that he had promised their mother so much when she delivered up the
fortresses to him; and accordingly they then returned into Judea.

2. Now when Gabinius was making an expedition against the Parthians, and
had already passed over Euphrates, he changed his mind, and resolved to
return into Egypt, in order to restore Ptolemy to his kingdom. [11] This
hath also been related elsewhere. However, Antipater supplied his army,
which he sent against Archelaus, with corn, and weapons, and money.
He also made those Jews who were above Pelusium his friends and
confederates, and had been the guardians of the passes that led into
Egypt. But when he came back out of Egypt, he found Syria in disorder,
with seditions and troubles; for Alexander, the son of Aristobulus,
having seized on the government a second time by force, made many of
the Jews revolt to him; and so he marched over the country with a great
army, and slew all the Romans he could light upon, and proceeded to
besiege the mountain called Gerizzim, whither they had retreated.

3. But when Gabinius found Syria in such a state, he sent Antipater, who
was a prudent man, to those that were seditious, to try whether he could
cure them of their madness, and persuade them to return to a better
mind; and when he came to them, he brought many of them to a sound mind,
and induced them to do what they ought to do; but he could not restrain
Alexander, for he had an army of thirty thousand Jews, and met Gabinius,
and joining battle with him, was beaten, and lost ten thousand of his
men about Mount Tabor.

4. So Gabinius settled the affairs which belonged to the city Jerusalem,
as was agreeable to Antipater's inclination, and went against the
Nabateans, and overcame them in battle. He also sent away in a friendly
manner Mithridates and Orsanes, who were Parthian deserters, and came to
him, though the report went abroad that they had run away from him.
And when Gabinius had performed great and glorious actions, in his
management of the affairs of war, he returned to Rome, and delivered
the government to Crassus. Now Nicolaus of Damascus, and Strabo of
Cappadocia, both describe the expeditions of Pompey and Gabinius against
the Jews, while neither of them say anything new which is not in the
other.



CHAPTER 7. How Crassus Came Into Judea, And Pillaged The Temple; And
Then Marched Against The Parthians And Perished, With His Army. Also How
Cassius Obtained Syria, And Put A Stop To The Parthians And Then Went Up
To Judea.


1. Now Crassus, as he was going upon his expedition against the
Parthians, came into Judea, and carried off the money that was in the
temple, which Pompey had left, being two thousand talents, and was
disposed to spoil it of all the gold belonging to it, which was eight
thousand talents. He also took a beam, which was made of solid beaten
gold, of the weight of three hundred minae, each of which weighed two
pounds and a half. It was the priest who was guardian of the sacred
treasures, and whose name was Eleazar, that gave him this beam, not out
of a wicked design, for he was a good and a righteous man; but being
intrusted with the custody of the veils belonging to the temple, which
were of admirable beauty, and of very costly workmanship, and hung down
from this beam, when he saw that Crassus was busy in gathering money,
and was in fear for the entire ornaments of the temple, he gave him this
beam of gold as a ransom for the whole, but this not till he had given
his oath that he would remove nothing else out of the temple, but be
satisfied with this only, which he should give him, being worth many ten
thousand [shekels]. Now this beam was contained in a wooden beam that
was hollow, but was known to no others; but Eleazar alone knew it; yet
did Crassus take away this beam, upon the condition of touching nothing
else that belonged to the temple, and then brake his oath, and carried
away all the gold that was in the temple.

2. And let no one wonder that there was so much wealth in our temple,
since all the Jews throughout the habitable earth, and those that
worshipped God, nay, even those of Asia and Europe, sent their
contributions to it, and this from very ancient times. Nor is the
largeness of these sums without its attestation; nor is that greatness
owing to our vanity, as raising it without ground to so great a
height; but there are many witnesses to it, and particularly Strabo of
Cappadocia, who says thus: "Mithridates sent to Cos, and took the money
which queen Cleopatra had deposited there, as also eight hundred talents
belonging to the Jews." Now we have no public money but only what
appertains to God; and it is evident that the Asian Jews removed this
money out of fear of Mithridates; for it is not probable that those of
Judea, who had a strong city and temple, should send their money to Cos;
nor is it likely that the Jews who are inhabitants of Alexandria should
do so neither, since they were ill no fear of Mithridates. And Strabo
himself bears witness to the same thing in another place, that at the
same time that Sylla passed over into Greece, in order to fight against
Mithridates, he sent Lucullus to put an end to a sedition that our
nation, of whom the habitable earth is full, had raised in Cyrene; where
he speaks thus: "There were four classes of men among those of Cyrene;
that of citizens, that of husbandmen, the third of strangers, and the
fourth of Jews. Now these Jews are already gotten into all cities; and
it is hard to find a place in the habitable earth that hath not admitted
this tribe of men, and is not possessed by them; and it hath come to
pass that Egypt and Cyrene, as having the same governors, and a great
number of other nations, imitate their way of living, and maintain
great bodies of these Jews in a peculiar manner, and grow up to greater
prosperity with them, and make use of the same laws with that nation
also. Accordingly, the Jews have places assigned them in Egypt, wherein
they inhabit, besides what is peculiarly allotted to this nation
at Alexandria, which is a large part of that city. There is also an
ethnarch allowed them, who governs the nation, and distributes justice
to them, and takes care of their contracts, and of the laws to them
belonging, as if he were the ruler of a free republic. In Egypt,
therefore, this nation is powerful, because the Jews were originally
Egyptians, and because the land wherein they inhabit, since they went
thence, is near to Egypt. They also removed into Cyrene, because that
this land adjoined to the government of Egypt, as well as does Judea, or
rather was formerly under the same government." And this is what Strabo
says.

3. So when Crassus had settled all things as he himself pleased, he
marched into Parthia, where both he himself and all his army perished,
as hath been related elsewhere. But Cassius, as he fled from Rome to
Syria, took possession of it, and was an impediment to the Parthians,
who by reason of their victory over Crassus made incursions upon it.
And as he came back to Tyre, he went up into Judea also, and fell upon
Tarichee, and presently took it, and carried about thirty thousand Jews
captives; and slew Pitholaus, who succeeded Aristobulus in his seditious
practices, and that by the persuasion of Antipater, who proved to have
great interest in him, and was at that time in great repute with the
Idumeans also: out of which nation he married a wife, who was the
daughter of one of their eminent men, and her name was Cypros, [12] by
whom he had four sons, Phasael, and Herod, who was afterwards made king,
and Joseph, and Pheroras; and a daughter, named Salome. This Antipater
cultivated also a friendship and mutual kindness with other potentates,
but especially with the king of Arabia, to whom he committed his
children, while he fought against Aristobulus. So Cassius removed his
camp, and marched to Euphrates, to meet those that were coming to attack
him, as hath been related by others.

4. But some time afterward Cesar, when he had taken Rome, and after
Pompey and the senate were fled beyond the Ionian Sea, freed Aristobulus
from his bonds, and resolved to send him into Syria, and delivered two
legions to him, that he might set matters right, as being a potent man
in that country. But Aristobulus had no enjoyment of what he hoped for
from the power that was given him by Cesar; for those of Pompey's party
prevented it, and destroyed him by poison; and those of Caesar's party
buried him. His dead body also lay, for a good while, embalmed in honey,
till Antony afterward sent it to Judea, and caused him to be buried in
the royal sepulcher. But Scipio, upon Pompey's sending to him to slay
Alexander, the son of Aristobulus, because the young man was accused of
what offenses he had been guilty of at first against the Romans, cut
off his head; and thus did he die at Antioch. But Ptolemy, the son of
Menneus, who was the ruler of Chalcis, under Mount Libanus, took his
brethren to him, and sent his son Philippion to Askelon to Aristobulus's
wife, and desired her to send back with him her son Antigonus, and her
daughters; the one of which, whose name was Alexandra, Philippion fell
in love with, and married her, though afterward his father Ptolemy slew
him, and married Alexandra, and continued to take care of her brethren.



CHAPTER 8. The Jews Become Confederates With Caesar When He Fought
Against Egypt. The Glorious Actions Of Antipater, And His Friendship
With Caesar. The Honors Which The Jews Received From The Romans And
Athenians.


1. Now after Pompey was dead, and after that victory Caesar had gained
over him, Antipater, who managed the Jewish affairs, became very useful
to Caesar when he made war against Egypt, and that by the order
of Hyrcanus; for when Mithridates of Pergainus was bringing his
auxiliaries, and was not able to continue his march through Pelusium,
but obliged to stay at Askelon, Antipater came to him, conducting three
thousand of the Jews, armed men. He had also taken care the principal
men of the Arabians should come to his assistance; and on his account
it was that all the Syrians assisted him also, as not willing to appear
behindhand in their alacrity for Cesar, viz. Jamblicus the ruler, and
Ptolemy his son, and Tholomy the son of Sohemus, who dwelt at Mount
Libanus, and almost all the cities. So Mithridates marched out of Syria,
and came to Pelusium; and when its inhabitants would not admit him, he
besieged the city. Now Antipater signalized himself here, and was the
first who plucked down a part of the wall, and so opened a way to the
rest, whereby they might enter the city, and by this means Pelusium was
taken. But it happened that the Egyptian Jews, who dwelt in the country
called Onion, would not let Antipater and Mithridates, with their
soldiers, pass to Caesar; but Antipater persuaded them to come over
with their party, because he was of the same people with them, and
that chiefly by showing them the epistles of Hyrcanus the high priest,
wherein he exhorted them to cultivate friendship with Caesar, and to
supply his army with money, and all sorts of provisions which they
wanted; and accordingly, when they saw Antipater and the high priest of
the same sentiments, they did as they were desired. And when the Jews
about Memphis heard that these Jews were come over to Caesar, they also
invited Mithridates to come to them; so he came and received them also
into his army.

2. And when Mithridates had gone over all Delta, as the place is called,
he came to a pitched battle with the enemy, near the place called the
Jewish Camp. Now Mithridates had the right wing, and Antipater the left;
and when it came to a fight, that wing where Mithridates was gave way,
and was likely to suffer extremely, unless Antipater had come running
to him with his own soldiers along the shore, when he had already beaten
the enemy that opposed him; so he delivered Mithridates, and put those
Egyptians who had been too hard for him to flight. He also took
their camp, and continued in the pursuit of them. He also recalled
Mithridates, who had been worsted, and was retired a great way off;
of whose soldiers eight hundred fell, but of Antipater's fifty. So
Mithridates sent an account of this battle to Caesar, and openly
declared that Antipater was the author of this victory, and of his own
preservation, insomuch that Caesar commended Antipater then, and made
use of him all the rest of that war in the most hazardous undertakings;
he happened also to be wounded in one of those engagements.

3. However, when Caesar, after some time, had finished that war, and
was sailed away for Syria, he honored Antipater greatly, and confirmed
Hyrcanus in the high priesthood; and bestowed on Antipater the privilege
of a citizen of Rome, and a freedom from taxes every where; and it
is reported by many, that Hyrcanus went along with Antipater in this
expedition, and came himself into Egypt. And Strabo of Cappadocia bears
witness to this, when he says thus, in the name of Aslnius: "After
Mithridates had invaded Egypt, and with him Hyrcanus the high priest of
the Jews." Nay, the same Strabo says thus again, in another place, in
the name of Hypsicrates, that "Mithridates at first went out alone; but
that Antipater, who had the care of the Jewish affairs, was called by
him to Askelon, and that he had gotten ready three thousand soldiers to
go along with him, and encouraged other governors of the country to go
along with him also; and that Hyrcanus the high priest was also present
in this expedition." This is what Strabo says.

4. But Antigonus, the son of Aristobulus, came at this time to
Caesar, and lamented his father's fate; and complained, that it was
by Antipater's means that Aristobulus was taken off by poison, and his
brother was beheaded by Scipio, and desired that he would take pity of
him who had been ejected out of that principality which was due to
him. He also accused Hyrcanus and Antipater as governing the nation by
violence, and offering injuries to himself. Antipater was present, and
made his defense as to the accusations that were laid against him. He
demonstrated that Antigonus and his party were given to innovation,
and were seditious persons. He also put Caesar in mind what difficult
services he had undergone when he assisted him in his wars, and
discoursed about what he was a witness of himself. He added, that
Aristobulus was justly carried away to Rome, as one that was an enemy to
the Romans, and could never be brought to be a friend to them, and that
his brother had no more than he deserved from Scipio, as being seized in
committing robberies; and that this punishment was not inflicted on him
in a way of violence or injustice by him that did it.

5. When Antipater had made this speech, Caesar appointed Hyrcauus to
be high priest, and gave Antipater what principality he himself should
choose, leaving the determination to himself; so he made him procurator
of Judea. He also gave Hyrcanus leave to raise up the walls of his own
city, upon his asking that favor of him, for they had been demolished by
Pompey. And this grant he sent to the consuls to Rome, to be engraven
in the capitol. The decree of the senate was this that follows: [13]
"Lucius Valerius, the son of Lucius the praetor, referred this to the
senate, upon the Ides of December, in the temple of Concord. There were
present at the writing of this decree Lucius Coponius, the son of Lucius
of the Colline tribe, and Papirius of the Quirine tribe, concerning
the affairs which Alexander, the son of Jason, and Numenius, the son of
Antiochus, and Alexander, the son of Dositheus, ambassadors of the Jews,
good and worthy men, proposed, who came to renew that league of goodwill
and friendship with the Romans which was in being before. They also
brought a shield of gold, as a mark of confederacy, valued at fifty
thousand pieces of gold; and desired that letters might be given them,
directed both to the free cities and to the kings, that their country
and their havens might be at peace, and that no one among them might
receive any injury. It therefore pleased [the senate] to make a league
of friendship and good-will with them, and to bestow on them whatsoever
they stood in need of, and to accept of the shield which was brought by
them. This was done in the ninth year of Hyrcanus the high priest and
ethnarch, in the month Panemus." Hyreanus also received honors from the
people of Athens, as having been useful to them on many occasions. And
when they wrote to him, they sent him this decree, as it here follows
"Under the prutaneia and priesthood of Dionysius, the son of Esculapius,
on the fifth day of the latter part of the month Panemus, this decree of
the Athenians was given to their commanders, when Agathocles was archon,
and Eucles, the son of Menander of Alimusia, was the scribe. In the
month Munychion, on the eleventh day of the prutaneia, a council of the
presidents was held in the theater. Dorotheus the high priest, and the
fellow presidents with him, put it to the vote of the people. Dionysius,
the son of Dionysius, gave the sentence. Since Hyrcanus, the son of
Alexander, the high priest and ethnareh of the Jews, continues to bear
good-will to our people in general, and to every one of our citizens in
particular, and treats them with all sorts of kindness; and when any of
the Athenians come to him, either as ambassadors, or on any occasion of
their own, he receives them in an obliging manner, and sees that they
are conducted back in safety, of which we have had several former
testimonies; it is now also decreed, at the report of Theodosius, the
son of Theodorus, and upon his putting the people in mind of the virtue
of this man, and that his purpose is to do us all the good that is in
his power, to honor him with a crown of gold, the usual reward according
to the law, and to erect his statue in brass in the temple of Demus
and of the Graces; and that this present of a crown shall be proclaimed
publicly in the theater, in the Dionysian shows, while the new tragedies
are acting; and in the Panathenean, and Eleusinian, and Gymnical shows
also; and that the commanders shall take care, while he continues in his
friendship, and preserves his good-will to us, to return all possible
honor and favor to the man for his affection and generosity; that by
this treatment it may appear how our people receive the good kindly, and
repay them a suitable reward; and he may be induced to proceed in his
affection towards us, by the honors we have already paid him. That
ambassadors be also chosen out of all the Athenians, who shall carry
this decree to him, and desire him to accept of the honors we do him,
and to endeavor always to be doing some good to our city." And this
shall suffice us to have spoken as to the honors that were paid by the
Romans and the people of Athens to Hyrcanus.



CHAPTER 9. How Antipater Committed The Care Of Galilee To Herod, And
That Of Jerusalem To Phasaelus; As Also How Herod Upon The Jews' Envy At
Antipater Was Accused Before Hyrcanus.


1. Now when Caesar had settled the affairs of Syria, he sailed away. And
as soon as Antipater had conducted Caesar out of Syria, he returned to
Judea. He then immediately raised up the wall which had been thrown down
by Pompey; and, by coming thither, he pacified that tumult which had
been in the country, and this by both threatening and advising them to
be quiet; for that if they would be of Hyrcanus's side, they would live
happily, and lead their lives without disturbance, and in the enjoyment
of their own possessions; but if they were addicted to the hopes of what
might come by innovation, and aimed to get wealth thereby, they should
have him a severe master instead of a gentle governor, and Hyrcanus a
tyrant instead of a king, and the Romans, together with Caesar, their
bitter enemies instead of rulers, for that they would never bear him to
be set aside whom they had appointed to govern. And when Antipater had
said this to them, he himself settled the affairs of this country.

2. And seeing that Hyrcanus was of a slow and slothful temper, he made
Phasaelus, his eldest son, governor of Jerusalem, and of the places that
were about it, but committed Galilee to Herod, his next son, who was
then a very young man, for he was but fifteen years of age [14] But that
youth of his was no impediment to him; but as he was a youth of great
mind, he presently met with an opportunity of signalizing his courage;
for finding that there was one Hezekiah, a captain of a band of robbers,
who overran the neighboring parts of Syria with a great troop of them,
he seized him and slew him, as well as a great number of the other
robbers that were with him; for which action he was greatly beloved
by the Syrians; for when they were very desirous to have their country
freed from this nest of robbers, he purged it of them. So they sung
songs in his commendation in their villages and cities, as having
procured them peace, and the secure enjoyment of their possessions; and
on this account it was that he became known to Sextus Caesar, who was
a relation of the great Caesar, and was now president of Syria. Now
Phasaetus, Herod's brother, was moved with emulation at his actions, and
envied the fame he had thereby gotten, and became ambitious not to
be behindhand with him in deserving it. So he made the inhabitants
of Jerusalem bear him the greatest good-will while he held the city
himself, but did neither manage its affairs improperly, nor abuse his
authority therein. This conduct procured from the nation to Antipater
such respect as is due to kings, and such honors as he might partake of
if he were an absolute lord of the country. Yet did not this splendor of
his, as frequently happens, in the least diminish in him that kindness
and fidelity which he owed to Hyrcanus.

3. But now the principal men among the Jews, when they saw Antipater and
his sons to grow so much in the good-will the nation bare to them, and
in the revenues which they received out of Judea, and out of Hyrcanus's
own wealth, they became ill-disposed to him; for indeed Antipater
had contracted a friendship with the Roman emperors; and when he had
prevailed with Hyrcanus to send them money, he took it to himself, and
purloined the present intended, and sent it as if it were his own, and
not Hyrcanus's gift to them. Hyrcanus heard of this his management, but
took no care about it; nay, he rather was very glad of it. But the chief
men of the Jews were therefore in fear, because they saw that Herod was
a violent and bold man, and very desirous of acting tyrannically; so
they came to Hyrcanus, and now accused Antipater openly, and said to
him, "How long wilt thou be quiet under such actions as are now done? Or
dost thou not see that Antipater and his sons have already seized upon
the government, and that it is only the name of a king which is given
thee? But do not thou suffer these things to be hidden from thee, nor do
thou think to escape danger by being so careless of thyself and of
thy kingdom; for Antipater and his sons are not now stewards of thine
affairs: do not thou deceive thyself with such a notion; they are
evidently absolute lords; for Herod, Antipater's son, hath slain
Hezekiah, and those that were with him, and hath thereby transgressed
our law, which hath forbidden to slay any man, even though he were a
wicked man, unless he had been first condemned to suffer death by the
Sanhedrim [15] yet hath he been so insolent as to do this, and that
without any authority from thee."

4. Upon Hyrcanus hearing this, he complied with them. The mothers also
of those that had been slain by Herod raised his indignation; for those
women continued every day in the temple, persuading the king and the
people that Herod might undergo a trial before the Sanhedrim for what
he had done. Hyrcanus was so moved by these complaints, that he summoned
Herod to come to his trial for what was charged upon him. Accordingly he
came; but his father had persuaded him to come not like a private man,
but with a guard, for the security of his person; and that when he had
settled the affairs of Galilee in the best manner he could for his own
advantage, he should come to his trial, but still with a body of men
sufficient for his security on his journey, yet so that he should not
come with so great a force as might look like terrifying Hyrcanus, but
still such a one as might not expose him naked and unguarded [to his
enemies.] However, Sextus Caesar, president of Syria, wrote to Hyrcanus,
and desired him to clear Herod, and dismiss him at his trial, and
threatened him beforehand if he did not do it. Which epistle of his was
the occasion of Hyrcanus delivering Herod from suffering any harm from
the Sanhedrim, for he loved him as his own son. But when Herod stood
before the Sanhedrim, with his body of men about him, he aftrighted them
all, and no one of his former accusers durst after that bring any charge
against him, but there was a deep silence, and nobody knew what was
to be done. When affairs stood thus, one whose name was Sameas, [16] a
righteous man he was, and for that reason above all fear, rose up, and
said, "O you that are assessors with me, and O thou that art our king,
I neither have ever myself known such a case, nor do I suppose that any
one of you can name its parallel, that one who is called to take his
trial by us ever stood in such a manner before us; but every one,
whosoever he be, that comes to be tried by this Sanhedrim, presents
himself in a submissive manner, and like one that is in fear of himself,
and that endeavors to move us to compassion, with his hair dishevelled,
and in a black and mourning garment: but this admirable man Herod,
who is accused of murder, and called to answer so heavy an accusation,
stands here clothed in purple, and with the hair of his head finely
trimmed, and with his armed men about him, that if we shall condemn
him by our law, he may slay us, and by overbearing justice may himself
escape death. Yet do not I make this complaint against Herod himself;
he is to be sure more concerned for himself than for the laws; but my
complaint is against yourselves, and your king, who gave him a license
so to do. However, take you notice, that God is great, and that this
very man, whom you are going to absolve and dismiss, for the sake of
Hyrcanus, will one day punish both you and your king himself also." Nor
did Sameas mistake in any part of this prediction; for when Herod had
received the kingdom, he slew all the members of this Sanhedrim, and
Hyrcanus himself also, excepting Sameas, for he had a great honor for
him on account of his righteousness, and because, when the city was
afterward besieged by Herod and Sosius, he persuaded the people to admit
Herod into it; and told them that for their sins they would not be able
to escape his hands:--which things will be related by us in their proper
places.

5. But when Hyrcanus saw that the members of the Sanhedrim were ready
to pronounce the sentence of death upon Herod, he put off the trial to
another day, and sent privately to Herod, and advised him to fly out
of the city, for that by this means he might escape. So he retired to
Damascus, as though he fled from the king; and when he had been with
Sextus Caesar, and had put his own affairs in a sure posture, he
resolved to do thus; that in case he were again summoned before the
Sanhedrim to take his trial, he would not obey that summons. Hereupon
the members of the Sanhedrim had great indignation at this posture of
affairs, and endeavored to persuade Hyrcanus that all these things were
against him; which state of matters he was not ignorant of; but his
temper was so unmanly, and so foolish, that he was able to do nothing
at all. But when Sextus had made Herod general of the army of Celesyria,
for he sold him that post for money, Hyrcanus was in fear lest Herod
should make war upon him; nor was the effect of what he feared long in
coming upon him; for Herod came and brought an army along with him to
fight with Hyrcanus, as being angry at the trial he had been summoned to
undergo before the Sanhedrim; but his father Antipater, and his brother
[Phasaelus], met him, and hindered him from assaulting Jerusalem. They
also pacified his vehement temper, and persuaded him to do no overt
action, but only to affright them with threatenings, and to proceed
no further against one who had given him the dignity he had: they also
desired him not only to be angry that he was summoned, and obliged to
come to his trial, but to remember withal how he was dismissed without
condemnation, and how he ought to give Hyrcanus thanks for the same;
and that he was not to regard only what was disagreeable to him, and be
unthankful for his deliverance. So they desired him to consider, that
since it is God that turns the scales of war, there is great uncertainty
in the issue of battles, and that therefore he ought of to expect the
victory when he should fight with his king, and him that had supported
him, and bestowed many benefits upon him, and had done nothing itself
very severe to him; for that his accusation, which was derived from
evil counselors, and not from himself, had rather the suspicion of some
severity, than any thing really severe in it. Herod was persuaded by
these arguments, and believed that it was sufficient for his future
hopes to have made a show of his strength before the nation, and done no
more to it--and in this state were the affairs of Judea at this time.



CHAPTER 10. The Honors That Were Paid The Jews; And The Leagues That
Were Made By The Romans And Other Nations, With Them.


1. Now when Caesar was come to Rome, he was ready to sail into Africa
to fight against Scipio and Cato, when Hyrcanus sent ambassadors to him,
and by them desired that he would ratify that league of friendship
and mutual alliance which was between them, And it seems to me to be
necessary here to give an account of all the honors that the Romans
and their emperor paid to our nation, and of the leagues of mutual
assistance they have made with it, that all the rest of mankind may know
what regard the kings of Asia and Europe have had to us, and that they
have been abundantly satisfied of our courage and fidelity; for whereas
many will not believe what hath been written about us by the Persians
and Macedonians, because those writings are not every where to be met
with, nor do lie in public places, but among us ourselves, and certain
other barbarous nations, while there is no contradiction to be made
against the decrees of the Romans, for they are laid up in the public
places of the cities, and are extant still in the capitol, and engraven
upon pillars of brass; nay, besides this, Julius Caesar made a pillar of
brass for the Jews at Alexandria, and declared publicly that they were
citizens of Alexandria. Out of these evidences will I demonstrate what
I say; and will now set down the decrees made both by the senate and by
Julius Caesar, which relate to Hyrcanus and to our nation.

2. "Caius Julius Caesar, imperator and high priest, and dictator the
second time, to the magistrates, senate, and people of Sidon, sendeth
greeting. If you be in health, it is well. I also and the army are well.
I have sent you a copy of that decree, registered on the tables, which
concerns Hyrcanus, the son of Alexander, the high priest and ethnarch
of the Jews, that it may be laid up among the public records; and I will
that it be openly proposed in a table of brass, both in Greek and in
Latin. It is as follows: I Julius Caesar, imperator the second time, and
high priest, have made this decree, with the approbation of the senate.
Whereas Hyrcanus, the son of Alexander the Jew, hath demonstrated his
fidelity and diligence about our affairs, and this both now and in
former times, both in peace and in war, as many of our generals have
borne witness, and came to our assistance in the last Alexandrian
war, [17] with fifteen hundred soldiers; and when he was sent by me to
Mithridates, showed himself superior in valor to all the rest of that
army;--for these reasons I will that Hyrcanus, the son of Alexander, and
his children, be ethnarchs of the Jews, and have the high priesthood of
the Jews for ever, according to the customs of their forefathers,
and that he and his sons be our confederates; and that besides this,
everyone of them be reckoned among our particular friends. I also ordain
that he and his children retain whatsoever privileges belong to the
office of high priest, or whatsoever favors have been hitherto granted
them; and if at any time hereafter there arise any questions about the
Jewish customs, I will that he determine the same. And I think it not
proper that they should be obliged to find us winter quarters, or that
any money should be required of them."

3. "The decrees of Caius Caesar, consul, containing what hath been
granted and determined, are as follows: That Hyrcanus and his children
bear rule over the nation of the Jews, and have the profits of the
places to them bequeathed; and that he, as himself the high priest
and ethnarch of the Jews, defend those that are injured; and that
ambassadors be sent to Hyrcanus, the son of Alexander, the high priest
of the Jews, that may discourse with him about a league of friendship
and mutual assistance; and that a table of brass, containing the
premises, be openly proposed in the capitol, and at Sidon, and Tyre, and
Askelon, and in the temple, engraven in Roman and Greek letters: that
this decree may also be communicated to the quaestors and praetors
of the several cities, and to the friends of the Jews; and that the
ambassadors may have presents made them; and that these decrees be sent
every where."

4. "Caius Caesar, imperator, dictator, consul, hath granted, That out
of regard to the honor, and virtue, and kindness of the man, and for the
advantage of the senate, and of the people of Rome, Hyrcanus, the son
of Alexander, both he and his children, be high priests and priests of
Jerusalem, and of the Jewish nation, by the same right, and according to
the same laws, by which their progenitors have held the priesthood."

5. "Caius Caesar, consul the fifth time, hath decreed, That the Jews
shall possess Jerusalem, and may encompass that city with walls; and
that Hyrcanus, the son of Alexander, the high priest and ethnarch of the
Jews, retain it in the manner he himself pleases; and that the Jews be
allowed to deduct out of their tribute, every second year the land is
let [in the Sabbatic period], a corus of that tribute; and that the
tribute they pay be not let to farm, nor that they pay always the same
tribute."

6. "Caius Caesar, imperator the second time, hath ordained, That all the
country of the Jews, excepting Joppa, do pay a tribute yearly for the
city Jerusalem, excepting the seventh, which they call the sabbatical
year, because thereon they neither receive the fruits of their trees,
nor do they sow their land; and that they pay their tribute in Sidon on
the second year [of that sabbatical period], the fourth part of what was
sown: and besides this, they are to pay the same tithes to Hyrcanus and
his sons which they paid to their forefathers. And that no one, neither
president, nor lieutenant, nor ambassador, raise auxiliaries within
the bounds of Judea; nor may soldiers exact money of them for winter
quarters, or under any other pretense; but that they be free from all
sorts of injuries; and that whatsoever they shall hereafter have, and
are in possession of, or have bought, they shall retain them all. It is
also our pleasure that the city Joppa, which the Jews had originally,
when they made a league of friendship with the Romans, shall belong to
them, as it formerly did; and that Hyrcanus, the son of Alexander, and
his sons, have as tribute of that city from those that occupy the land
for the country, and for what they export every year to Sidon, twenty
thousand six hundred and seventy-five modii every year, the seventh
year, which they call the Sabbatic year, excepted, whereon they neither
plough, nor receive the product of their trees. It is also the pleasure
of the senate, that as to the villages which are in the great plain,
which Hyrcanus and his forefathers formerly possessed, Hyrcanus and the
Jews have them with the same privileges with which they formerly had
them also; and that the same original ordinances remain still in force
which concern the Jews with regard to their high priests; and that they
enjoy the same benefits which they have had formerly by the concession
of the people, and of the senate; and let them enjoy the like privileges
in Lydda. It is the pleasure also of the senate that Hyrcanus the
ethnarch, and the Jews, retain those places, countries, and villages
which belonged to the kings of Syria and Phoenicia, the confederates of
the Romans, and which they had bestowed on them as their free gifts. It
is also granted to Hyrcanus, and to his sons, and to the ambassadors by
them sent to us, that in the fights between single gladiators, and in
those with beasts, they shall sit among the senators to see those shows;
and that when they desire an audience, they shall be introduced into the
senate by the dictator, or by the general of the horse; and when they
have introduced them, their answers shall be returned them in ten days
at the furthest, after the decree of the senate is made about their
affairs."

7. "Caius Caesar, imperator, dictator the fourth time, and consul
the fifth time, declared to be perpetual dictator, made this speech
concerning the rights and privileges of Hyrcanus, the son of Alexander,
the high priest and ethnarch of the Jews. Since those imperators that
have been in the provinces before me have borne witness to Hyrcanus, the
high priest of the Jews, and to the Jews themselves, and this before
the senate and people of Rome, when the people and senate returned
their thanks to them, it is good that we now also remember the same, and
provide that a requital be made to Hyrcanus, to the nation of the Jews,
and to the sons of Hyrcanus, by the senate and people of Rome, and that
suitably to what good-will they have shown us, and to the benefits they
have bestowed upon us."

8. "Julius Caius, praetor [consul] of Rome, to the magistrates, senate,
and people of the Parians, sendeth greeting. The Jews of Delos, and
some other Jews that sojourn there, in the presence of your ambassadors,
signified to us, that, by a decree of yours, you forbid them to make use
of the customs of their forefathers, and their way of sacred worship.
Now it does not please me that such decrees should be made against our
friends and confederates, whereby they are forbidden to live according
to their own customs, or to bring in contributions for common suppers
and holy festivals, while they are not forbidden so to do even at Rome
itself; for even Caius Caesar, our imperator and consul, in that decree
wherein he forbade the Bacchanal rioters to meet in the city, did yet
permit these Jews, and these only, both to bring in their contributions,
and to make their common suppers. Accordingly, when I forbid other
Bacchanal rioters, I permit these Jews to gather themselves together,
according to the customs and laws of their forefathers, and to persist
therein. It will be therefore good for you, that if you have made any
decree against these our friends and confederates, to abrogate the same,
by reason of their virtue and kind disposition towards us."

9. Now after Caius was slain, when Marcus Antonius and Publius Dolabella
were consuls, they both assembled the senate, and introduced Hyrcanus's
ambassadors into it, and discoursed of what they desired, and made a
league of friendship with them. The senate also decreed to grant them
all they desired. I add the decree itself, that those who read the
present work may have ready by them a demonstration of the truth of what
we say. The decree was this:

10. "The decree of the senate, copied out of the treasury, from the
public tables belonging to the quaestors, when Quintus Rutilius and
Caius Cornelius were quaestors, and taken out of the second table of the
first class, on the third day before the Ides of April, in the temple
of Concord. There were present at the writing of this decree, Lucius
Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the
Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius
Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe,
Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins,
the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of
Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the
Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of
the Pollian tribe, and Publius Serius. Publius Dolabella and Marcus
Antonius, the consuls, made this reference to the senate, that as
to those things which, by the decree of the senate, Caius Caesar had
adjudged about the Jews, and yet had not hitherto that decree been
brought into the treasury, it is our will, as it is also the desire
of Publius Dolabella and Marcus Antonius, our consuls, to have these
decrees put into the public tables, and brought to the city quaestors,
that they may take care to have them put upon the double tables. This
was done before the fifth of the Ides of February, in the temple of
Concord. Now the ambassadors from Hyrcanus the high priest were these:
Lysimachus, the son of Pausanias, Alexander, the son of Theodorus,
Patroclus, the son of Chereas, and Jonathan the son of Onias."

11. Hyrcanus sent also one of these ambassadors to Dolabella, who was
then the prefect of Asia, and desired him to dismiss the Jews from
military services, and to preserve to them the customs of their
forefathers, and to permit them to live according to them. And
when Dolabella had received Hyrcanus's letter, without any further
deliberation, he sent an epistle to all the Asiatics, and particularly
to the city of the Ephesians, the metropolis of Asia, about the Jews; a
copy of which epistle here follows:

12. "When Artermon was prytanis, on the first day of the month Leneon,
Dolabella, imperator, to the senate, and magistrates, and people of
the Ephesians, sendeth greeting. Alexander, the son of Theodorus,
the ambassador of Hyrcanus, the son of Alexander, the high priest and
ethnarch of the Jews, appeared before me, to show that his countrymen
could not go into their armies, because they are not allowed to bear
arms or to travel on the sabbath days, nor there to procure themselves
those sorts of food which they have been used to eat from the times of
their forefathers;--I do therefore grant them a freedom from going into
the army, as the former prefects have done, and permit them to use the
customs of their forefathers, in assembling together for sacred and
religious purposes, as their law requires, and for collecting oblations
necessary for sacrifices; and my will is, that you write this to the
several cities under your jurisdiction."

13. And these were the concessions that Dolabella made to our nation
when Hyrcanus sent an embassage to him. But Lucius the consul's decree
ran thus: "I have at my tribunal set these Jews, who are citizens of
Rome, and follow the Jewish religious rites, and yet live at Ephesus,
free from going into the army, on account of the superstition they are
under. This was done before the twelfth of the calends of October, when
Lucius Lentulus and Caius Marcellus were consuls, in the presence of
Titus Appius Balgus, the son of Titus, and lieutenant of the Horatian
tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of
Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son
of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe;
of Bracchus the military tribune; of Publius Lucius Gallus, the son of
Publius, of the Veturian tribe; of Caius Sentins, the son of Caius,
of the Sabbatine tribe; of Titus Atilius Bulbus, the son of Titus,
lieutenant and vice-praetor to the magistrates, senate, and people of
the Ephesians, sendeth greeting. Lucius Lentulus the consul freed the
Jews that are in Asia from going into the armies, at my intercession
for them; and when I had made the same petition some time afterward
to Phanius the imperator, and to Lucius Antonius the vice-quaestor, I
obtained that privilege of them also; and my will is, that you take care
that no one give them any disturbance."

14. The decree of the Delians. "The answer of the praetors, when Beotus
was archon, on the twentieth day of the month Thargeleon. While Marcus
Piso the lieutenant lived in our city, who was also appointed over the
choice of the soldiers, he called us, and many other of the citizens,
and gave order, that if there be here any Jews who are Roman citizens,
no one is to give them any disturbance about going into the army,
because Cornelius Lentulus, the consul, freed the Jews from going
into the army, on account of the superstition they are under;--you are
therefore obliged to submit to the praetor." And the like decree was
made by the Sardians about us also.

15. "Caius Phanius, the son of Caius, imperator and consul, to the
magistrates of Cos, sendeth greeting. I would have you know that the
ambassadors of the Jews have been with me, and desired they might have
those decrees which the senate had made about them; which decrees are
here subjoined. My will is, that you have a regard to and take care of
these men, according to the senate's decree, that they may be safely
conveyed home through your country."

16. The declaration of Lucius Lentulus the consul: "I have dismissed
those Jews who are Roman citizens, and who appear to me to have their
religious rites, and to observe the laws of the Jews at Ephesus, on
account of the superstition they are under. This act was done before the
thirteenth of the calends of October."

17. "Lucius Antonius, the son of Marcus, vice-quaestor, and
vice-praetor, to the magistrates, senate, and people of the Sardians,
sendeth greeting. Those Jews that are our fellow citizens of Rome
came to me, and demonstrated that they had an assembly of their own,
according to the laws of their forefathers, and this from the beginning,
as also a place of their own, wherein they determined their suits and
controversies with one another. Upon their petition therefore to me,
that these might be lawful for them, I gave order that these their
privileges be preserved, and they be permitted to do accordingly."

18. The declaration of Marcus Publius, the son of Spurius, and of
Marcus, the son of Marcus, and of Lucius, the son of Publius: "We
went to the proconsul, and informed him of what Dositheus, the son of
Cleopatrida of Alexandria, desired, that, if he thought good, he would
dismiss those Jews who were Roman citizens, and were wont to observe the
rites of the Jewish religion, on account of the superstition they
were under. Accordingly, he did dismiss them. This was done before the
thirteenth of the calends of October."

19. "In the month Quntius, when Lucius Lentulus and Caius Mercellus were
consuls; and there were present Titus Appius Balbus, the son of Titus,
lieutenant of the Horatian tribe, Titus Tongius of the Crustumine tribe,
Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus,
Cornelius Longinus, Caius Servilius Bracchus, the son of Caius, a
military tribune, of the Terentine tribe, Publius Clusius Gallus, the
son of Publius, of the Veturian tribe, Caius Teutius, the son of Caius,
a milital tribune, of the EmilJan tribe, Sextus Atilius Serranus, the
son of Sextus, of the Esquiline tribe, Caius Pompeius, the son of Caius,
of the Sabbatine tribe, Titus Appius Menander, the son of Titus, Publius
Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of
Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus,
and Appius Menus. In the presence of these it was that Lentulus
pronounced this decree: I have before the tribunal dismissed those Jews
that are Roman citizens, and are accustomed to observe the sacred rites
of the Jews at Ephesus, on account of the superstition they are under."

20. "The magistrates of the Laodiceans to Caius Rubilius, the son of
Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus
the high priest, hath delivered us an epistle from thee, whereby he
lets us know that certain ambassadors were come from Hyrcanus, the high
priest of the Jews, and brought an epistle written concerning their
nation, wherein they desire that the Jews may be allowed to observe
their Sabbaths, and other sacred rites, according to the laws of their
forefathers, and that they may be under no command, because they are
our friends and confederates, and that nobody may injure them in our
provinces. Now although the Trallians there present contradicted them,
and were not pleased with these decrees, yet didst thou give order that
they should be observed, and informedst us that thou hadst been desired
to write this to us about them. We therefore, in obedience to the
injunctions we have received from thee, have received the epistle which
thou sentest us, and have laid it up by itself among our public records.
And as to the other things about which thou didst send to us, we will
take care that no complaint be made against us."

21. "Publius Servilius, the son of Publius, of the Galban tribe, the
proconsul, to the magistrates, senate, and people of the Mileslans,
sendeth greeting. Prytanes, the son of Hermes, a citizen of yours, came
to me when I was at Tralles, and held a court there, and informed me
that you used the Jews in a way different from my opinion, and forbade
them to celebrate their Sabbaths, and to perform the Sacred rites
received from their forefathers, and to manage the fruits of the land,
according to their ancient custom; and that he had himself been the
promulger of your decree, according as your laws require: I would
therefore have you know, that upon hearing the pleadings on both sides,
I gave sentence that the Jews should not be prohibited to make use of
their own customs."

22. The decree of those of Pergamus. "When Cratippus was prytanis, on
the first day of the month Desius, the decree of the praetors was this:
Since the Romans, following the conduct of their ancestors, undertake
dangers for the common safety of all mankind, and are ambitious to
settle their confederates and friends in happiness, and in firm peace,
and since the nation of the Jews, and their high priest Hyrcanus, sent
as ambassadors to them, Strato, the son of Theodatus, and Apollonius,
the son of Alexander, and Eneas, the son of Antipater, and Aristobulus,
the son of Amyntas, and Sosipater, the son of Philip, worthy and
good men, who gave a particular account of their affairs, the senate
thereupon made a decree about what they had desired of them, that
Antiochus the king, the son of Antiochus, should do no injury to the
Jews, the confederates of the Romans; and that the fortresses, and the
havens, and the country, and whatsoever else he had taken from them,
should be restored to them; and that it may be lawful for them to export
their goods out of their own havens; and that no king nor people may
have leave to export any goods, either out of the country of Judea, or
out of their havens, without paying customs, but only Ptolemy, the
king of Alexandria, because he is our confederate and friend; and that,
according to their desire, the garrison that is in Joppa may be ejected.
Now Lucius Pettius, one of our senators, a worthy and good man,
gave order that we should take care that these things should be done
according to the senate's decree; and that we should take care also that
their ambassadors might return home in safety. Accordingly, we admitted
Theodorus into our senate and assembly, and took the epistle out his
hands, as well as the decree of the senate. And as he discoursed
with great zeal about the Jews, and described Hyrcanus's virtue and
generosity, and how he was a benefactor to all men in common, and
particularly to every body that comes to him, we laid up the epistle in
our public records; and made a decree ourselves, that since we also are
in confederacy with the Romans, we would do every thing we could for the
Jews, according to the senate's decree. Theodorus also, who brought the
epistle, desired of our praetors, that they would send Hyrcanus a copy
of that decree, as also ambassadors to signify to him the affection
of our people to him, and to exhort them to preserve and augment their
friendship for us, and be ready to bestow other benefits upon us, as
justly expecting to receive proper requitals from us; and desiring them
to remember that our ancestors [19] were friendly to the Jews even in
the days of Abraham, who was the father of all the Hebrews, as we have
[also] found it set down in our public records."

23. The decree of those of Halicarnassus. "When Memnon, the son of
Orestidas by descent, but by adoption of Euonymus, was priest, on the
---- day of the month Aristerion, the decree of the people, upon the
representation of Marcus Alexander, was this: Since we have ever a great
regard to piety towards God, and to holiness; and since we aim to follow
the people of the Romans, who are the benefactors of all men, and
what they have written to us about a league of friendship and mutual
assistance between the Jews and our city, and that their sacred offices
and accustomed festivals and assemblies may be observed by them; we have
decreed, that as many men and women of the Jews as are willing so to do,
may celebrate their Sabbaths, and perform their holy offices, according
to Jewish laws; and may make their proseuchae at the sea-side, according
to the customs of their forefathers; and if any one, whether he be a
magistrate or private person, hindereth them from so doing, he shall be
liable to a fine, to be applied to the uses of the city."

24. The decree of the Sardians. "This decree was made by the senate and
people, upon the representation of the praetors: Whereas those Jews who
are fellow citizens, and live with us in this city, have ever had great
benefits heaped upon them by the people, and have come now into the
senate, and desired of the people, that upon the restitution of their
law and their liberty, by the senate and people of Rome, they may
assemble together, according to their ancient legal custom, and that we
will not bring any suit against them about it; and that a place may be
given them where they may have their congregations, with their wives
and children, and may offer, as did their forefathers, their prayers and
sacrifices to God. Now the senate and people have decreed to permit
them to assemble together on the days formerly appointed, and to act
according to their own laws; and that such a place be set apart for them
by the praetors, for the building and inhabiting the same, as they
shall esteem fit for that purpose; and that those that take care of the
provision for the city, shall take care that such sorts of food as they
esteem fit for their eating may be imported into the city."

25. The decree of the Ephesians. "When Menophilus was prytanis, on the
first day of the month Artemisius, this decree was made by the people:
Nicanor, the son of Euphemus, pronounced it, upon the representation
of the praetors. Since the Jews that dwell in this city have petitioned
Marcus Julius Pompeius, the son of Brutus, the proconsul, that they
might be allowed to observe their Sabbaths, and to act in all things
according to the customs of their forefathers, without impediment from
any body, the praetor hath granted their petition. Accordingly, it was
decreed by the senate and people, that in this affair that concerned the
Romans, no one of them should be hindered from keeping the sabbath day,
nor be fined for so doing, but that they may be allowed to do all things
according to their own laws."

26. Now there are many such decrees of the senate and imperators of the
Romans [20] and those different from these before us, which have been
made in favor of Hyrcanus, and of our nation; as also, there have been
more decrees of the cities, and rescripts of the praetors, to such
epistles as concerned our rights and privileges; and certainly such as
are not ill-disposed to what we write may believe that they are all
to this purpose, and that by the specimens which we have inserted;
for since we have produced evident marks that may still be seen of the
friendship we have had with the Romans, and demonstrated that those
marks are engraven upon columns and tables of brass in the capitol, that
axe still in being, and preserved to this day, we have omitted to set
them all down, as needless and disagreeable; for I cannot suppose any
one so perverse as not to believe the friendship we have had with the
Romans, while they have demonstrated the same by such a great number of
their decrees relating to us; nor will they doubt of our fidelity as to
the rest of those decrees, since we have shown the same in those we have
produced, And thus have we sufficiently explained that friendship and
confederacy we at those times had with the Romans.



CHAPTER 11. How Marcus, Succeeded Sextus When He Had Been Slain By
Bassus's Treachery; And How, After The Death Of Caesar, Cassius Came
Into Syria, And Distressed Judea; As Also How Malichus Slew Antipater
And Was Himself Slain By Herod.


1. Now it so fell out, that about this very time the affairs of Syria
were in great disorder, and this on the occasion following: Cecilius
Bassus, one of Pompey's party, laid a treacherous design against Sextus
Caesar, and slew him, and then took his army, and got the management
of public affairs into his own hand; so there arose a great war about
Apamia, while Caesar's generals came against him with an army of
horsemen and footmen; to these Antipater also sent succors, and his
sons with them, as calling to mind the kindnesses they had received from
Caesar, and on that account he thought it but just to require punishment
for him, and to take vengeance on the man that had murdered him. And as
the war was drawn out into a great length, Marcus [21] came from Rome to
take Sextus's government upon him. But Caesar was slain by Cassius and
Brutus in the senate-house, after he had retained the government three
years and six months. This fact however, is related elsewhere.

2. As the war that arose upon the death of Caesar was now begun, and the
principal men were all gone, some one way, and some another, to raise
armies, Cassius came from Rome into Syria, in order to receive the [army
that lay in the] camp at Apamia; and having raised the siege, he brought
over both Bassus and Marcus to his party. He then went over the cities,
and got together weapons and soldiers, and laid great taxes upon those
cities; and he chiefly oppressed Judea, and exacted of it seven
hundred talents: but Antipater, when he saw the state to be in so great
consternation and disorder, he divided the collection of that sum, and
appointed his two sons to gather it; and so that part of it was to be
exacted by Malichus, who was ill-disposed to him, and part by others.
And because Herod did exact what is required of him from Galilee before
others, he was in the greatest favor with Cassius; for he thought it a
part of prudence to cultivate a friendship with the Romans, and to gain
their goodwill at the expense of others; whereas the curators of the
other cities, with their citizens, were sold for slaves; and Cassius
reduced four cities into a state of slavery, the two most potent of
which were Gophna and Emmaus; and, besides these, Lydia and Thamna. Nay,
Cassius was so very angry at Malichus, that he had killed him, [for he
assaulted him,] had not Hyrcanus, by the means of Antipater, sent him a
hundred talents of his own, and thereby pacified his anger against him.

3. But after Cassius was gone out of Judea, Malichus laid snares for
Antipater, as thinking that his death would-be the preservation of
Hyrcanus's government; but his design was not unknown to Antipater,
which when he perceived, he retired beyond Jordan, and got together
an army, partly of Arabs, and partly of his own countrymen. However,
Malichus, being one of great cunning, denied that he had laid any snares
for him, and made his defense with an oath, both to himself and his
sons; and said that while Phasaelus had a garrison in Jerusalem, and
Herod had the weapons of war in his custody, he could never have a
thought of any such thing. So Antipater, perceiving the distress that
Malichus was in, was reconciled to him, and made an agreement with him:
this was when Marcus was president of Syria; who yet perceiving that
this Malichus was making a disturbance in Judea, proceeded so far that
he had almost killed him; but still, at the intercession of Antipater,
he saved him.

4. However, Antipater little thought that by saving Malichus he had
saved his own murderer; for now Cassius and Marcus had got together
an army, and intrusted the entire care of it with Herod, and made him
general of the forces of Celesyria, and gave him a fleet of ships, and
an army of horsemen and footmen; and promised him, that after the war
was over they would make him king of Judea; for a war was already begun
between Antony and the younger Caesar: but as Malichus was most afraid
of Antipater, he took him out of the way; and by the offer of money,
persuaded the butler of Hyrcanus, with whom they were both to feast, to
kill him by poison. This being done, and he having armed men with him,
settled the affairs of the city. But when Antipater's sons, Herod and
Phasaelus, were acquainted with this conspiracy against their father,
and had indignation at it, Malichus denied all, and utterly renounced
any knowledge of the murder. And thus died Antipater, a man that had
distinguished himself for piety and justice, and love to his country.
And whereas one of his sons, Herod, resolved immediately to revenge
their father's death, and was coming upon Malichus with an army for that
purpose, the elder of his sons, Phasaelus, thought it best rather to get
this man into their hands by policy, lest they should appear to begin
a civil war in the country; so he accepted of Malichus's defense for
himself, and pretended to believe him that he had had no hand in the
violent death of Antipater his father, but erected a fine monument
for him. Herod also went to Samaria; and when he found them in great
distress, he revived their spirits, and composed their differences.

5. However, a little after this, Herod, upon the approach of a festival,
came with his soldiers into the city; whereupon Malichus was aftrighted,
and persuaded Hyrcanus not to permit him to come into the city. Hyrcanus
complied; and, for a pretense of excluding him, alleged, that a rout
of strangers ought not to be admitted when the multitude were purifying
themselves. But Herod had little regard to the messengers that were sent
to him, and entered the city in the night time, and aftrighted Malichus;
yet did he remit nothing of his former dissimulation, but wept for
Antipater, and bewailed him as a friend of his with a loud voice;
but Herod and his friends though, it proper not openly to contradict
Malichus's hypocrisy, but to give him tokens of mutual friendship, in
order to prevent his suspicion of them.

6. However, Herod sent to Cassius, and informed him of the murder of his
father; who knowing what sort of man Malichus was as to his morals, sent
him back word that he should revenge his father's death; and also sent
privately to the commanders of his army at Tyre, with orders to assist
Herod in the execution of a very just design of his. Now when Cassius
had taken Laodicea, they all went together to him, and carried him
garlands and money; and Herod thought that Malichus might be punished
while he was there; but he was somewhat apprehensive of the thing, and
designed to make some great attempt, and because his son was then a
hostage at Tyre, he went to that city, and resolved to steal him away
privately, and to march thence into Judea; and as Cassius was in haste
to march against Antony, he thought to bring the country to revolt,
and to procure the government for himself. But Providence opposed
his counsels; and Herod being a shrewd man, and perceiving what his
intention was, he sent thither beforehand a servant, in appearance
indeed to get a supper ready, for he had said before that he would feast
them all there, but in reality to the commanders of the army, whom he
persuaded to go out against Malichus, with their daggers. So they went
out and met the man near the city, upon the sea-shore, and there stabbed
him. Whereupon Hyrcanus was so astonished at what had happened, that
his speech failed him; and when, after some difficulty, he had recovered
himself, he asked Herod what the matter could be, and who it was that
slew Malichus; and when he said that it was done by the command of
Cassius, he commended the action; for that Malichus was a very wicked
man, and one that conspired against his own country. And this was the
punishment that was inflicted on Malichus for what he wickedly did to
Antipater.

7. But when Cassius was marched out of Syria, disturbances arose in
Judea; for Felix, who was left at Jerusalem with an army, made a sudden
attempt against Phasaelus, and the people themselves rose in arms; but
Herod went to Fabius, the prefect of Damascus, and was desirous to run
to his brother's assistance, but was hindered by a distemper that seized
upon him, till Phasaelus by himself had been too hard for Felix, and had
shut him up in the tower, and there, on certain conditions, dismissed
him. Phasaelus also complained of Hyrcanus, that although he had
received a great many benefits from them, yet did he support their
enemies; for Malichus's brother had made many places to revolt, and kept
garrisons in them, and particularly Masada, the strongest fortress of
them all. In the mean time, Herod was recovered of his disease, and
came and took from Felix all the places he had gotten; and, upon certain
conditions, dismissed him also.



CHAPTER 12. Herod Ejects Antigonus, The Son Of Aristobulus Out Of Judea,
And Gains The Friendship Of Antony, Who Was Now Come Into Syria, By
Sending Him Much Money; On Which Account He Would Not Admit Of Those
That Would Have Accused Herod: And What It Was That Antony Wrote To The
Tyrians In Behalf.


1. Now [22] Ptolemy, the son of Menneus, brought back into Judea
Antigonus, the son of Aristobulus, who had already raised an army, and
had, by money, made Fabius to be his friend, add this because he was of
kin to him. Marion also gave him assistance. He had been left by Cassius
to tyrannize over Tyre; for this Cussiris was a man that seized on
Syria, and then kept it under, in the way of a tyrant. Marion also
marched into Galilee, which lay in his neighborhood, and took three of
his fortresses, and put garrisons into them to keep them. But when Herod
came, he took all from him; but the Tyrian garrison he dismissed in a
very civil manner; nay, to some of the soldiers he made presents out
of the good-will he bare to that city. When he had despatched these
affairs, and was gone to meet Antigonus, he joined battle with him, and
beat him, and drove him out of Judea presently, when he was just come
into its borders. But when he was come to Jerusalem, Hyrcanus and the
people put garlands about his head; for he had already contracted an
affinity with the family of Hyrcanus by having espoused a descendant of
his, and for that reason Herod took the greater care of him, as being
to marry the daughter of Alexander, the son of Aristobulus, add the
granddaughter of Hyrcanus, by which wife he became the father of three
male and two female children. He had also married before this another
wife, out of a lower family of his own nation, whose name was Doris, by
whom he had his eldest son Antipater.

2. Now Antonius and Caesar had beaten Cassius near Philippi, as others
have related; but after the victory, Caesar went into Gaul, [Italy,] and
Antony marched for Asia, who, when he was arrived at Bithynia, he had
ambassadors that met him from all parts. The principal men also of the
Jews came thither, to accuse Phasaelus and Herod; and they said that
Hyrcanus had indeed the appearance of reigning, but that these men had
all the power: but Antony paid great respect to Herod, who was come
to him to make his defense against his accusers, on which account his
adversaries could not so much as obtain a hearing; which favor Herod had
gained of Antony by money. But still, when Antony was come to Ephesus,
Hyrcanus the high priest, and our nation, sent an embassage to him,
which carried a crown of gold with them, and desired that he would write
to the governors of the provinces, to set those Jews free who had been
carried captive by Cassius, and this without their having fought against
him, and to restore them that country, which, in the days of Cassius,
had been taken from them. Antony thought the Jews' desires were just,
and wrote immediately to Hyrcanus, and to the Jews. He also sent, at the
same time, a decree to the Tyrians; the contents of which were to the
same purpose.

3. "Marcus Antonius, imperator, to Hyrcanus the high priest and ethnarch
of the Jews, sendeth greeting. It you be in health, it is well; I am
also in health, with the army. Lysimachus, the son of Pausanias, and
Josephus, the son of Menneus, and Alexander, the son of Theodorus, your
ambassadors, met me at Ephesus, and have renewed the embassage which
they had formerly been upon at Rome, and have diligently acquitted
themselves of the present embassage, which thou and thy nation have
intrusted to them, and have fully declared the goodwill thou hast for
us. I am therefore satisfied, both by your actions and your words, that
you are well-disposed to us; and I understand that your conduct of life
is constant and religious: so I reckon upon you as our own. But when
those that were adversaries to you, and to the Roman people, abstained
neither from cities nor temples, and did not observe the agreement they
had confirmed by oath, it was not only on account of our contest with
them, but on account of all mankind in common, that we have taken
vengeance on those who have been the authors of great injustice towards
men, and of great wickedness towards the gods; for the sake of which
we suppose it was that the sun turned away his light from us, [23] as
unwilling to view the horrid crime they were guilty of in the case of
Caesar. We have also overcome their conspiracies, which threatened the
gods themselves, which Macedonia received, as it is a climate peculiarly
proper for impious and insolent attempts; and we have overcome that
confused rout of men, half mad with spite against us, which they got
together at Philippi in Macedonia, when they seized on the places that
were proper for their purpose, and, as it were, walled them round with
mountains to the very sea, and where the passage was open only through
a single gate. This victory we gained, because the gods had condemned
those men for their wicked enterprises. Now Brutus, when he had fled as
far as Philippi, was shut up by us, and became a partaker of the same
perdition with Cassius; and now these have received their punishment, we
suppose that we may enjoy peace for the time to come, and that Asia may
be at rest from war. We therefore make that peace which God hath given
us common to our confederates also, insomuch that the body of Asia is
now recovered out of that distemper it was under by the means of our
victory. I, therefore, bearing in mind both thee and your nation, shall
take care of what may be for your advantage. I have also sent epistles
in writing to the several cities, that if any persons, whether free-men
or bond-men, have been sold under the spear by Caius Cassius, or his
subordinate officers, they may be set free. And I will that you kindly
make use of the favors which I and Dolabella have granted you. I also
forbid the Tyrians to use any violence with you; and for what places of
the Jews they now possess, I order them to restore them. I have withal
accepted of the crown which thou sentest me."

4. "Marcus Antonius, imperator, to the magistrates, senate, and people
of Tyre, sendeth greeting. The ambassadors of Hyrcanus, the high priest
and ethnarch [of the Jews], appeared before me at Ephesus, and told me
that you are in possession of part of their country, which you entered
upon under the government of our adversaries. Since, therefore, we have
undertaken a war for the obtaining the government, and have taken care
to do what was agreeable to piety and justice, and have brought to
punishment those that had neither any remembrance of the kindnesses they
had received, nor have kept their oaths, I will that you be at peace
with those that are our confederates; as also, that what you have taken
by the means of our adversaries shall not be reckoned your own, but be
returned to those from whom you took them; for none of them took their
provinces or their armies by the gift of the senate, but they seized
them by force, and bestowed them by violence upon such as became useful
to them in their unjust proceedings. Since, therefore, those men have
received the punishment due to them, we desire that our confederates
may retain whatsoever it was that they formerly possessed without
disturbance, and that you restore all the places which belong to
Hyrcanus, the ethnarch of the Jews, which you have had, though it were
but one day before Caius Cassius began an unjustifiable war against us,
and entered into our province; nor do you use any force against him, in
order to weaken him, that he may not be able to dispose of that which
is his own; but if you have any contest with him about your respective
rights, it shall be lawful for you to plead your cause when we come upon
the places concerned, for we shall alike preserve the rights and hear
all the causes of our confederates."

5. "Marcus Antonius, imperator, to the magistrates, senate, and people
of Tyre, sendeth greeting. I have sent you my decree, of which I will
that ye take care that it be engraven on the public tables, in Roman
and Greek letters, and that it stand engraven in the most illustrious
places, that it may be read by all. Marcus Antonius, imperator, one of
the triumvirate over the public affairs, made this declaration: Since
Caius Cassius, in this revolt he hath made, hath pillaged that province
which belonged not to him, and was held by garrisons there encamped,
while they were our confederates, and hath spoiled that nation of the
Jews that was in friendship with the Roman people, as in war; and since
we have overcome his madness by arms, we now correct by our decrees and
judicial determinations what he hath laid waste, that those things may
be restored to our confederates. And as for what hath been sold of the
Jewish possessions, whether they be bodies or possessions, let them be
released; the bodies into that state of freedom they were originally
in, and the possessions to their former owners. I also will that he
who shall not comply with this decree of mine shall be punished for his
disobedience; and if such a one be caught, I will take care that the
offenders suffer condign punishment."

6. The same thing did Antony write to the Sidonians, and the
Antiochians, and the Aradians. We have produced these decrees,
therefore, as marks for futurity of the truth of what we have said, that
the Romans had a great concern about our nation.



CHAPTER 13. How Antony Made Herod And Phasaelus Tetrarchs, After They
Had Been Accused To No Purpose; And How The Parthians When They Brought
Antigonus Into Judea Took Hyrcanus And Phasaelus Captives. Herod's
Flight; And What Afflictions Hyrcanus And Phasaelus Endured.


1. When after this Antony came into Syria, Cleopatra met him in Cilicia,
and brought him to fall in love with her. And there came now also a
hundred of the most potent of the Jews to accuse Herod and those about
him, and set the men of the greatest eloquence among them to speak. But
Messala contradicted them, on behalf of the young men, and all this in
the presence of Hyrcanus, who was Herod's father-in-law [24] already.
When Antony had heard both sides at Daphne, he asked Hyrcanus who they
were that governed the nation best. He replied, Herod and his friends.
Hereupon Antony, by reason of the old hospitable friendship he had made
with his father [Antipater], at that time when he was with Gabinius,
he made both Herod and Phasaelus tetrarchs, and committed the public
affairs of the Jews to them, and wrote letters to that purpose. He also
bound fifteen of their adversaries, and was going to kill them, but that
Herod obtained their pardon.

2. Yet did not these men continue quiet when they were come back, but a
thousand of the Jews came to Tyre to meet him there, whither the report
was that he would come. But Antony was corrupted by the money which
Herod and his brother had given him; and so he gave order to the
governor of the place to punish the Jewish ambassadors, who were for
making innovations, and to settle the government upon Herod; but Herod
went out hastily to them, and Hyrcanus was with him, [for they stood
upon the shore before the city,] and he charged them to go their ways,
because great mischief would befall them if they went on with their
accusation. But they did not acquiesce; whereupon the Romans ran upon
them with their daggers, and slew some, and wounded more of them, and
the rest fled away and went home, and lay still in great consternation.
And when the people made a clamor against Herod, Antony was so provoked
at it, that he slew the prisoners.

3. Now, in the second year, Pacorus, the king of Parthia's son, and
Barzapharnes, a commander of the Parthians, possessed themselves of
Syria. Ptolemy, the son of Menneus, also was now dead, and Lysanias his
son took his government, and made a league of friendship with Antigonus,
the son of Aristobulus; and in order to obtain it, made use of that
commander, who had great interest in him. Now Antigonus had promised
to give the Parthians a thousand talents, and five hundred women, upon
condition they would take the government away from Hyrcanus, and bestow
it upon him, and withal kill Herod. And although he did not give them
what he had promised, yet did the Parthians make an expedition into
Judea on that account, and carried Antigonus with them. Pacorus went
along the maritime parts, but the commander Barzapharnes through the
midland. Now the Tyrians excluded Pacorus, but the Sidontans and those
of Ptolemais received him. However, Pacorus sent a troop of horsemen
into Judea, to take a view of the state of the country, and to assist
Antigonus; and sent also the king's butler, of the same name with
himself. So when the Jews that dwelt about Mount Carmel came to
Antigonus, and were ready to march with him into Judea, Antigonus hoped
to get some part of the country by their assistance. The place is called
Drymi; and when some others came and met them, the men privately fell
upon Jerusalem; and when some more were come to them, they got together
in great numbers, and came against the king's palace, and besieged it.
But as Phasaelus's and Herod's party came to the other's assistance, and
a battle happened between them in the market-place, the young men beat
their enemies, and pursued them into the temple, and sent some armed men
into the adjoining houses to keep them in, who yet being destitute of
such as should support them, were burnt, and the houses with them, by
the people who rose up against them. But Herod was revenged on these
seditious adversaries of his a little afterward for this injury they had
offered him, when he fought with them, and slew a great number of them.

4. But while there were daily skirmishes, the enemy waited for the
coming of the multitude out of the country to Pentecost, a feast of ours
so called; and when that day was come, many ten thousands of the
people were gathered together about the temple, some in armor, and
some without. Now those that came guarded both the temple and the city,
excepting what belonged to the palace, which Herod guarded with a few
of his soldiers; and Phasaelus had the charge of the wall, while Herod,
with a body of his men, sallied out upon the enemy, who lay in the
suburbs, and fought courageously, and put many ten thousands to flight,
some flying into the city, and some into the temple, and some into the
outer fortifications, for some such fortifications there were in that
place. Phasaelus came also to his assistance; yet was Pacorus, the
general of the Parthians, at the desire of Antigonus, admitted into the
city, with a few of his horsemen, under pretence indeed as if he would
still the sedition, but in reality to assist Antigonus in obtaining the
government. And when Phasaelus met him, and received him kindly, Pacorus
persuaded him to go himself as ambassador to Barzapharnes, which was
done fraudulently. Accordingly, Phasaelus, suspecting no harm, complied
with his proposal, while Herod did not give his consent to what was
done, because of the perfidiousness of these barbarians, but desired
Phasaelus rather to fight those that were come into the city.

5. So both Hyrcanus and Phasaelus went on the embassage; but Pacorus
left with Herod two hundred horsemen, and ten men, who were called the
freemen, and conducted the others on their journey; and when they were
in Galilee, the governors of the cities there met them in their arms.
Barzaphanles also received them at the first with cheerfulness, and
made them presents, though he afterward conspired against them; and
Phasaelus, with his horsemen, were conducted to the sea-side. But when
they heard that Antigonus had promised to give the Parthians a thousand
talents, and five hundred women, to assist him against them, they soon
had a suspicion of the barbarians. Moreover, there was one who informed
them that snares were laid for them by night, while a guard came about
them secretly; and they had then been seized upon, had not they waited
for the seizure of Herod by the Parthians that were about Jerusalem,
lest, upon the slaughter of Hyrcanus and Phasaelus, he should have an
intimation of it, and escape out of their hands. And these were the
circumstances they were now in; and they saw who they were that guarded
them. Some persons indeed would have persuaded Phasaelus to fly away
immediately on horseback, and not stay any longer; and there was one
Ophellius, who, above all the rest, was earnest with him to do so; for
he had heard of this treachery from Saramalla, the richest of all the
Syrians at that time, who also promised to provide him ships to carry
him off; for the sea was just by them. But he had no mind to
desert Hyrcanus, nor bring his brother into danger; but he went to
Barzapharnes, and told him he did not act justly when he made such a
contrivance against them; for that if he wanted money, he would give him
more than Antigonus; and besides, that it was a horrible thing to slay
those that came to him upon the security of their oaths, and that when
they had done them no injury. But the barbarian swore to him that there
was no truth in any of his suspicions, but that he was troubled with
nothing but false proposals, and then went away to Pacorus.

6. But as soon as he was gone away, some men came and bound Hyrcanus and
Phasaelus, while Phasaelus greatly reproached the Parthians for their
perjury; However, that butler who was sent against Herod had it in
command to get him without the walls of the city, and seize upon
him; but messengers had been sent by Phasaelus to inform Herod of the
perfidiousness of the Parthians. And when he knew that the enemy had
seized upon them, he went to Pacorus, and to the most potent of the
Parthians, as to the lord of the rest, who, although they knew the whole
matter, dissembled with him in a deceitful way; and said that he ought
to go out with them before the walls, and meet those which were bringing
him his letters, for that they were not taken by his adversaries, but
were coming to give him an account of the good success Phasaelus had
had. Herod did not give credit to what they said; for he had heard
that his brother was seized upon by others also; and the daughter of
Hyrcanus, whose daughter he had espoused, was his monitor also [not to
credit them], which made him still more suspicious of the Parthians; for
although other people did not give heed to her, yet did he believe her
as a woman of very great wisdom.

7. Now while the Parthians were in consultation what was fit to be done;
for they did not think it proper to make an open attempt upon a person
of his character; and while they put off the determination to the next
day, Herod was under great disturbance of mind, and rather inclining to
believe the reports he heard about his brother and the Parthians, than
to give heed to what was said on the other side, he determined, that
when the evening came on, he would make use of it for his flight, and
not make any longer delay, as if the dangers from the enemy were not yet
certain. He therefore removed with the armed men whom he had with him;
and set his wives upon the beasts, as also his mother, and sister, and
her whom he was about to marry, [Mariamne,] the daughter of Alexander,
the son of Aristobulus, with her mother, the daughter of Hyrcanus,
and his youngest brother, and all their servants, and the rest of the
multitude that was with him, and without the enemy's privity pursued his
way to Idumea. Nor could any enemy of his who then saw him in this case
be so hardhearted, but would have commiserated his fortune, while the
women drew along their infant children and left their own country, and
their friends in prison, with tears in their eyes, and sad lamentations,
and in expectation of nothing but what was of a melancholy nature.

8. But for Herod himself, he raised his mind above the miserable state
he was in, and was of good courage in the midst of his misfortunes; and
as he passed along, he bid them every one to be of good cheer, and not
to give themselves up to sorrow, because that would hinder them in
their flight, which was now the only hope of safety that they had.
Accordingly, they tried to bear with patience the calamity they were
under, as he exhorted them to do; yet was he once almost going to kill
himself, upon the overthrow of a waggon, and the danger his mother was
then in of being killed; and this on two accounts, because of his great
concern for her, and because he was afraid lest, by this delay, the
enemy should overtake him in the pursuit: but as he was drawing his
sword, and going to kill himself therewith, those that were present
restrained him, and being so many in number, were too hard for him;
and told him that he ought not to desert them, and leave them a prey
to their enemies, for that it was not the part of a brave man to free
himself from the distresses he was in, and to overlook his friends that
were in the same distresses also. So he was compelled to let that horrid
attempt alone, partly out of shame at what they said to him, and partly
out of regard to the great number of those that would not permit him to
do what he intended. So he encouraged his mother, and took all the care
of her the time would allow, and proceeded on the way he proposed to go
with the utmost haste, and that was to the fortress of Masada. And as
he had many skirmishes with such of the Parthians as attacked him and
pursued him, he was conqueror in them all.

9. Nor indeed was he free from the Jews all along as he was in his
flight; for by that time he was gotten sixty furlongs out of the city,
and was upon the road, they fell upon him, and fought hand to hand with
him, whom he also put to flight, and overcame, not like one that was in
distress and in necessity, but like one that was excellently prepared
for war, and had what he wanted in great plenty. And in this very place
where he overcame the Jews it was that he some time afterward build
a most excellent palace, and a city round about it, and called it
Herodium. And when he was come to Idumea, at a place called Thressa, his
brother Joseph met him, and he then held a council to take advice about
all his affairs, and what was fit to be done in his circumstances,
since he had a great multitude that followed him, besides his mercenary
soldiers, and the place Masada, whither he proposed to fly, was too
small to contain so great a multitude; so he sent away the greater part
of his company, being above nine thousand, and bid them go, some one
way, and some another, and so save themselves in Idumea, and gave them
what would buy them provisions in their journey. But he took with him
those that were the least encumbered, and were most intimate with him,
and came to the fortress, and placed there his wives and his followers,
being eight hundred in number, there being in the place a sufficient
quantity of corn and water, and other necessaries, and went directly
for Petra, in Arabia. But when it was day, the Parthians plundered all
Jerusalem, and the palace, and abstained from nothing but Hyrcanus's
money, which was three hundred talents. A great deal of Herod's money
escaped, and principally all that the man had been so provident as to
send into Idumea beforehand; nor indeed did what was in the city suffice
the Parthians, but they went out into the country, and plundered it, and
demolished the city Marissa.

10. And thus was Antigonus brought back into Judea by the king of the
Parthians, and received Hyrcanus and Phasaelus for his prisoners; but he
was greatly cast down because the women had escaped, whom he intended to
have given the enemy, as having promised they should have them, with the
money, for their reward: but being afraid that Hyrcanus, who was under
the guard of the Parthians, might have his kingdom restored to him by
the multitude, he cut off his ears, and thereby took care that the high
priesthood should never come to him any more, because he was maimed,
while the law required that this dignity should belong to none but such
as had all their members entire [25] But now one cannot but here admire
the fortitude of Phasaelus, who, perceiving that he was to be put to
death, did not think death any terrible thing at all; but to die thus by
the means of his enemy, this he thought a most pitiable and dishonorable
thing; and therefore, since he had not his hands at liberty, but the
bonds he was in prevented him from killing himself thereby, he dashed
his head against a great stone, and thereby took away his own life,
which he thought to be the best thing he could do in such a distress as
he was in, and thereby put it out of the power of the enemy to bring him
to any death he pleased. It is also reported, that when he had made a
great wound in his head, Antigonus sent physicians to cure it, and,
by ordering them to infuse poison into the wound, killed him. However,
Phasaelus hearing, before he was quite dead, by a certain woman, that
his brother Herod had escaped the enemy, underwent his death cheerfully,
since he now left behind him one who would revenge his death, and who
was able to inflict punishment on his enemies.



CHAPTER 14. How Herod Got Away From The King Of Arabia And Made Haste
To Go Into Egypt And Thence Went Away In Haste Also To Rome; And How, By
Promising A Great Deal Of Money To Antony He Obtained Of The Senate And
Of Caesar To Be Made King Of The Jews.


1. As for Herod, the great miseries he was in did not discourage him,
but made him sharp in discovering surprising undertakings; for he went
to Malchus, king of Arabia, whom he had formerly been very kind to, in
order to receive somewhat by way of requital, now he was in more than
ordinary want of it, and desired he would let him have some money,
either by way of loan, or as his free gift, on account of the many
benefits he had received from him; for not knowing what was become
of his brother, he was in haste to redeem him out of the hand of his
enemies, as willing to give three hundred talents for the price of his
redemption. He also took with him the son of Phasaelus, who was a child
of but seven years of age, for this very reason, that he might be a
hostage for the repayment of the money. But there came messengers from
Malchus to meet him, by whom he was desired to be gone, for that the
Parthians had laid a charge upon him not to entertain Herod. This was
only a pretense which he made use of, that he might not be obliged to
repay him what he owed him; and this he was further induced to by the
principal men among the Arabians, that they might cheat him of what
sums they had received from [his father] Antipater, and which he had
committed to their fidelity. He made answer, that he did not intend to
be troublesome to them by his coning thither, but that he desired only
to discourse with them about certain affairs that were to him of the
greatest importance.

2. Hereupon he resolved to go away, and did go very prudently the road
to Egypt; and then it was that he lodged in a certain temple; for he
had left a great many of his followers there. On the next day he came
to Rhinocolura, and there it was that he heard what was befallen his
brother. Though Malehus soon repented of what he had done, and came
running after Herod; but with no manner of success, for he was gotten a
very great way off, and made haste into the road to Pelusium; and
when the stationary ships that lay there hindered him from sailing to
Alexandria, he went to their captains, by whose assistance, and that out
of much reverence of and great regard to him, he was conducted into the
city [Alexandria], and was retained there by Cleopatra; yet was she not
able to prevail with him to stay there, because he was making haste to
Rome, even though the weather was stormy, and he was informed that the
affairs of Italy were very tumultuous, and in great disorder.

3. So he set sail from thence to Pamphylia, and falling into a violent
storm, he had much ado to escape to Rhodes, with the loss of the
ship's burden; and there it was that two of his friends, Sappinas and
Ptolemeus, met with him; and as he found that city very much damaged
in the war against Cassius, though he were in necessity himself, he
neglected not to do it a kindness, but did what he could to recover it
to its former state. He also built there a three-decked ship, and
set sail thence, with his friends, for Italy, and came to the port of
Brundusium; and when he was come from thence to Rome, he first related
to Antony what had befallen him in Judea, and how Phasaelus his brother
was seized on by the Parthians, and put to death by them, and how
Hyrcanus was detained captive by them, and how they had made Antigonus
king, who had promised them a sum of money, no less than a thousand
talents, with five hundred women, who were to be of the principal
families, and of the Jewish stock; and that he had carried off the women
by night; and that, by undergoing a great many hardships, he had escaped
the hands of his enemies; as also, that his own relations were in danger
of being besieged and taken, and that he had sailed through a storm, and
contemned all these terrible dangers of it, in order to come, as soon as
possible, to him, who was his hope and only succor at this time.

4. This account made Antony commiserate the change that had happened
in Herod's condition; [26] and reasoning with himself that this was a
common case among those that are placed in such great dignities, and
that they are liable to the mutations that come from fortune, he was
very ready to give him the assistance he desired, and this because he
called to mind the friendship he had had with Antipater because Herod
offered him money to make him king, as he had formerly given it him to
make him tetrarch, and chiefly because of his hatred to Antigonus; for
he took him to be a seditious person, and an enemy to the Romans. Caesar
was also the forwarder to raise Herod's dignity, and to give him his
assistance in what he desired, on account of the toils of war which he
had himself undergone with Antipater his father in Egypt, and of the
hospitality he had treated him withal, and the kindness he had always
showed him, as also to gratify Antony, who was very zealous for Herod.
So a senate was convocated; and Messala first, and then Atratinus,
introduced Herod into it, and enlarged upon the benefits they had
received from his father, and put them in mind of the good-will he
had borne to the Romans. At the same time, they accused Antigonus, and
declared him an enemy, not only because of his former opposition
to them, but that he had now overlooked the Romans, and taken the
government from the Parthians. Upon this the senate was irritated; and
Antony informed them further, that it was for their advantage in the
Parthian war that Herod should be king. This seemed good to all the
senators; and so they made a decree accordingly.

5. And this was the principal instance of Antony's affection for Herod,
that he not only procured him a kingdom which he did not expect, [for he
did not come with an intention to ask the kingdom for himself, which
he did not suppose the Romans would grant him, who used to bestow it
on some of the royal family, but intended to desire it for his wife's
brother, who was grandson by his father to Aristobulus, and to Hyrcanus
by his mother,] but that he procured it for him so suddenly, that he
obtained what he did not expect, and departed out of Italy in so few
days as seven in all. This young man [the grandson] Herod afterward took
care to have slain, as we shall show in its proper place. But when the
senate was dissolved, Antony and Caesar went out of the senate house
with Herod between them, and with the consuls and other magistrates
before them, in order to offer sacrifices, and to lay up their decrees
in the capitol. Antony also feasted Herod the first day of his reign.
And thus did this man receive the kingdom, having obtained it on the
hundred and eighty-fourth olympiad, when Caius Domitius Calvinus was
consul the second time, and Caius Asinius Pollio [the first time].

6. All this while Antigonus besieged those that were in Masada, who had
plenty of all other necessaries, but were only in want of water [27]
insomuch that on this occasion Joseph, Herod's brother, was contriving
to run away from it, with two hundred of his dependents, to the
Arabians; for he had heard that Malchus repented of the offenses he had
been guilty of with regard to Herod; but God, by sending rain in the
night time, prevented his going away, for their cisterns were thereby
filled, and he was under no necessity of running away on that account;
but they were now of good courage, and the more so, because the sending
that plenty of water which they had been in want of seemed a mark of
Divine Providence; so they made a sally, and fought hand to hand with
Antigonus's soldiers, [with some openly, with some privately,] and
destroyed a great number of them. At the same time Ventidius, the
general of the Romans, was sent out of Syria, to drive the Parthians out
of it, and marched after them into Judea, in pretense indeed to succor
Joseph; but in reality the whole affair was no more than a stratagem, in
order to get money of Antigonus; so they pitched their camp very near to
Jerusalem, and stripped Antigonus of a great deal of money, and then
he retired himself with the greater part of the army; but, that the
wickedness he had been guilty of might be found out, he left Silo there,
with a certain part of his soldiers, with whom also Antigonus cultivated
an acquaintance, that he might cause him no disturbance, and was still
in hopes that the Parthians would come again and defend him.



CHAPTER 15. How Herod Sailed Out Of Italy To Judea, And Fought With
Antigonus And What Other Things Happened In Judea About That Time.


1. By this time Herod had sailed out of Italy to Ptolemais, and
had gotten together no small army, both of strangers and of his own
countrymen, and marched through Galilee against Antignus. Silo also, and
Ventidius, came and assisted him, being persuaded by Dellius, who was
sent by Antony to assist in bringing back Herod. Now for Ventidius, he
was employed in composing the disturbances that had been made in the
cities by the means of the Parthians; and for Silo, he was in Judea
indeed, but corrupted by Antigonus. However, as Herod went along his
army increased every day, and all Galilee, with some small exception,
joined him; but as he was to those that were in Masada, [for he was
obliged to endeavor to save those that were in that fortress now they
were besieged, because they were his relations,] Joppa was a hinderance
to him, for it was necessary for him to take that place first, it being
a city at variance with him, that no strong hold might be left in his
enemies' hands behind him when he should go to Jerusalem. And when Silo
made this a pretense for rising up from Jerusalem, and was thereupon
pursued by the Jews, Herod fell upon them with a small body of men, and
both put the Jews to flight and saved Silo, when he was very poorly able
to defend himself; but when Herod had taken Joppa, he made haste to set
free those of his family that were in Masada. Now of the people of the
country, some joined him because of the friendship they had had with his
father, and some because of the splendid appearance he made, and others
by way of requital for the benefits they had received from both of them;
but the greatest number came to him in hopes of getting somewhat from
him afterward, if he were once firmly settled in the kingdom.

2. Herod had now a strong army; and as he marched on, Antigonus laid
snares and ambushes in the passes and places most proper for them;
but in truth he thereby did little or no damage to the enemy. So Herod
received those of his family out of Masada, and the fortress Ressa,
and then went on for Jerusalem. The soldiery also that was with Silo
accompanied him all along, as did many of the citizens, being afraid of
his power; and as soon as he had pitched his camp on the west side
of the city, the soldiers that were set to guard that part shot their
arrows and threw their darts at him; and when some sallied out in a
crowd, and came to fight hand to hand with the first ranks of Herod's
army, he gave orders that they should, in the first place, make
proclamation about the wall, that he came for the good of the people,
and for the preservation of the city, and not to bear any old grudge at
even his most open enemies, but ready to forget the offenses which his
greatest adversaries had done him. But Antigonus, by way of reply to
what Herod had caused to be proclaimed, and this before the Romans, and
before Silo also, said that they would not do justly, if they gave the
kingdom to Herod, who was no more than a private man, and an Idumean,
i.e. a half Jew, [28] whereas they ought to bestow it on one of the
royal family, as their custom was; for that in case they at present bear
an ill-will to him, and had resolved to deprive him of the kingdom, as
having received it from the Parthians, yet were there many others of
his family that might by their law take it, and these such as had no way
offended the Romans; and being of the sacerdotal family, it would be an
unworthy thing to put them by. Now while they said thus one to another,
and fell to reproaching one another on both sides, Antigonus permitted
his own men that were upon the wall to defend themselves, who using
their bows, and showing great alacrity against their enemies, easily
drove them away from the towers.

3. And now it was that Silo discovered that he had taken bribes; for
he set a good number of his soldiers to complain aloud of the want of
provisions they were in, and to require money to buy them food; and that
it was fit to let them go into places proper for winter quarters, since
the places near the city were a desert, by reason that Antigonus's
soldiers had carried all away; so he set the army upon removing, and
endeavored to march away; but Herod pressed Silo not to depart, and
exhorted Silo's captains and soldiers not to desert him, when Caesar,
and Antony, and the senate had sent him thither, for that he would
provide them plenty of all the things they wanted, and easily procure
them a great abundance of what they required; after which entreaty, he
immediately went out into the country, and left not the least pretense
to Silo for his departure; for he brought an unexpected quantity of
provisions, and sent to those friends of his who inhabited about
Samaria to bring down corn, and wine, and oil, and cattle, and all other
provisions, to Jericho, that those might be no want of a supply for the
soldiers for the time to come. Antigonus was sensible of this, and sent
presently over the country such as might restrain and lie in ambush for
those that went out for provisions. So these men obeyed the orders of
Antigonus, and got together a great number of armed men about Jericho,
and sat upon the mountains, and watched those that brought the
provisions. However, Herod was not idle in the mean time, for he took
ten bands of soldiers, of whom five were of the Romans, and five of the
Jews, with some mercenaries among them, and with some few horsemen,
and came to Jericho; and as they found the city deserted, but that five
hundred of them had settled themselves on the tops of the hills, with
their wives and children, those he took and sent away; but the Romans
fell upon the city, and plundered it, and found the houses full of all
sorts of good things. So the king left a garrison at Jericho, and came
back again, and sent the Roman army to take their winter quarters in the
countries that were come over to him, Judea, and Galilee, and Samaria.
And so much did Antigonus gain of Silo for the bribes he gave him,
that part of the army should be quartered at Lydda, in order to please
Antony. So the Romans laid their weapons aside, and lived in plenty of
all things.

4. But Herod was not pleased with lying still, but sent out his brother
Joseph against Idumea with two thousand armed footmen, and four hundred
horsemen, while he himself came to Samaria, and left his mother and his
other relations there, for they were already gone out of Masada,
and went into Galilee, to take certain places which were held by the
garrisons of Antigonus; and he passed on to Sepphoris, as God sent a
snow, while Antigonus's garrisons withdrew themselves, and had great
plenty of provisions. He also went thence, and resolved to destroy those
robbers that dwelt in the caves, and did much mischief in the country;
so he sent a troop of horsemen, and three companies of armed footmen,
against them. They were very near to a village called Arbela; and on
the fortieth day after, he came himself with his whole army: and as the
enemy sallied out boldly upon him, the left wing of his army gave
way; but he appearing with a body of men, put those to flight who were
already conquerors, and recalled his men that ran away. He also pressed
upon his enemies, and pursued them as far as the river Jordan, though
they ran away by different roads. So he brought over to him all Galilee,
excepting those that dwelt in the caves, and distributed money to every
one of his soldiers, giving them a hundred and fifty drachmae apiece,
and much more to their captains, and sent them into winter quarters;
at which time Silo came to him, and his commanders with him, because
Antigonus would not give them provisions any longer, for he supplied
them for no more than one month; nay, he had sent to all the country
about, and ordered them to carry off the provisions that were there,
and retire to the mountains, that the Romans might have no provisions to
live upon, and so might perish by famine. But Herod committed the care
of that matter to Pheroras, his youngest brother, and ordered him to
repair Alexandrium also. Accordingly, he quickly made the soldiers
abound with great plenty of provisions, and rebuilt Alexandrium, which
had been before desolate.

5. About this time it was that Antony continued some time at Athens, and
that Ventidius, who was now in Syria, sent for Silo, and commanded him
to assist Herod, in the first place, to finish the present war, and then
to send for their confederates for the war they were themselves engaged
in; but as for Herod, he went in haste against the robbers that were
in the caves, and sent Silo away to Ventidius, while he marched against
them. These caves were in mountains that were exceeding abrupt, and in
their middle were no other than precipices, with certain entrances into
the caves, and those caves were encompassed with sharp rocks, and in
these did the robbers lie concealed, with all their families about them;
but the king caused certain chests to be made, in order to destroy them,
and to be hung down, bound about with iron chains, by an engine, from
the top of the mountain, it being not possible to get up to them, by
reason of the sharp ascent of the mountains, nor to creep down to them
from above. Now these chests were filled with armed men, who had long
hooks in their hands, by which they might pull out such as resisted
them, and then tumble them down, and kill them by so doing; but the
letting the chests down proved to be a matter of great danger, because
of the vast depth they were to be let down, although they had their
provisions in the chests themselves. But when the chests were let down,
and not one of those in the mouths of the caves durst come near them,
but lay still out of fear, some of the armed men girt on their armor,
and by both their hands took hold of the chain by which the chests were
let down, and went into the mouths of the caves, because they fretted
that such delay was made by the robbers not daring to come out of the
caves; and when they were at any of those mouths, they first killed many
of those that were in the mouths with their darts, and afterwards pulled
those to them that resisted them with their hooks, and tumbled them
down the precipices, and afterwards went into the caves, and killed many
more, and then went into their chests again, and lay still there; but,
upon this, terror seized the rest, when they heard the lamentations that
were made, and they despaired of escaping. However, when the night came
on, that put an end to the whole work; and as the king proclaimed pardon
by a herald to such as delivered themselves up to him, many accepted of
the offer. The same method of assault was made use of the next day; and
they went further, and got out in baskets to fight them, and fought them
at their doors, and sent fire among them, and set their caves on fire,
for there was a great deal of combustible matter within them. Now there
was one old man who was caught within one of these caves, with seven
children and a wife; these prayed him to give them leave to go out, and
yield themselves up to the enemy; but he stood at the cave's mouth, and
always slew that child of his who went out, till he had destroyed them
every one, and after that he slew his wife, and cast their dead bodies
down the precipice, and himself after them, and so underwent death
rather than slavery: but before he did this, he greatly reproached Herod
with the meanness of his family, although he was then king. Herod also
saw what he was doing, and stretched out his hand, and offered him all
manner of security for his life; by which means all these caves were at
length subdued entirely.

6. And when the king had set Ptolemy over these parts of the country as
his general, he went to Samaria, with six hundred horsemen, and three
thousand armed footmen, as intending to fight Antigonus. But still this
command of the army did not succeed well with Ptolemy, but those that
had been troublesome to Galilee before attacked him, and slew him; and
when they had done this, they fled among the lakes and places almost
inaccessible laying waste and plundering whatsoever they could come at
in those places. But Herod soon returned, and punished them for what
they had done; for some of these rebels he slew, and others of them,
who had fled to the strong holds he besieged, and both slew them, and
demolished their strong holds. And when he had thus put an end to their
rebellion, he laid a fine upon the cities of a hundred talents.

7. In the mean time, Pacorus was fallen in a battle, and the Parthians
were defeated, when Ventidius sent Macheras to the assistance of Herod,
with two legions, and a thousand horsemen, while Antony encouraged him
to make haste. But Macheras, at the instigation of Antigonus, without
the approbation of Herod, as being corrupted by money, went about to
take a view of his affairs; but Antigonus suspecting this intention of
his coming, did not admit him into the city, but kept him at a distance,
with throwing stones at him, and plainly showed what he himself meant.
But when Macheras was sensible that Herod had given him good advice, and
that he had made a mistake himself in not hearkening to that advice,
he retired to the city Emmaus; and what Jews he met with he slew them,
whether they were enemies or friends, out of the rage he was in at what
hardships he had undergone. The king was provoked at this conduct of
his, and went to Samaria, and resolved to go to Antony about these
affairs, and to inform him that he stood in no need of such helpers, who
did him more mischief than they did his enemies; and that he was able of
himself to beat Antigonus. But Macheras followed him, and desired that
he would not go to Antony; or if he was resolved to go, that he would
join his brother Joseph with them, and let them fight against Antigonus.
So he was reconciled to Macheras, upon his earnest entreaties.
Accordingly, he left Joseph there with his army, but charged him to run
no hazards, nor to quarrel with Macheras.

8. But for his own part, he made haste to Antony [who was then at
the siege of Samosata, a place upon Euphrates] with his troops, both
horsemen and footmen, to be auxiliaries to him. And when he came to
Antioch, and met there a great number of men gotten together that were
very desirous to go to Antony, but durst not venture to go, out of fear,
because the barbarians fell upon men on the road, and slew many, so he
encouraged them, and became their conductor upon the road. Now when
they were within two days' march of Samosata, the barbarians had laid an
ambush there to disturb those that came to Antony, and where the woods
made the passes narrow, as they led to the plains, there they laid not a
few of their horsemen, who were to lie still until those passengers were
gone by into the wide place. Now as soon as the first ranks were gone
by, [for Herod brought on the rear,] those that lay in ambush, who were
about five hundred, fell upon them on the sudden, and when they had put
the foremost to flight, the king came riding hard, with the forces that
were about him, and immediately drove back the enemy; by which means he
made the minds of his own men courageous, and imboldened them to go
on, insomuch that those who ran away before now returned back, and the
barbarians were slain on all sides. The king also went on killing them,
and recovered all the baggage, among which were a great number of beasts
for burden, and of slaves, and proceeded on in his march; and whereas
there were a great number of those in the woods that attacked them,
and were near the passage that led into the plain, he made a sally upon
these also with a strong body of men, and put them to flight, and slew
many of them, and thereby rendered the way safe for those that came
after; and these called Herod their savior and protector.

9. And when he was near to Samosata, Antony sent out his army in
all their proper habiliments to meet him, in order to pay Herod this
respect, and because of the assistance he had given him; for he had
heard what attacks the barbarians had made upon him [in Judea]. He also
was very glad to see him there, as having been made acquainted with the
great actions he had performed upon the road. So he entertained him very
kindly, and could not but admire his courage. Antony also embraced him
as soon as he saw him, and saluted him after a most affectionate manner,
and gave him the upper hand, as having himself lately made him a king;
and in a little time Antiochus delivered up the fortress, and on that
account this war was at an end; then Antony committed the rest to
Sosius, and gave him orders to assist Herod, and went himself to Egypt.
Accordingly, Sosius sent two legions before into Judea to the assistance
of Herod, and he followed himself with the body of the army.

10. Now Joseph was already slain in Judea, in the manner following:
He forgot what charge his brother Herod had given him when he went
to Antony; and when he had pitched his camp among the mountains, for
Macheras had lent him five regiments, with these he went hastily to
Jericho, in order to reap the corn thereto belonging; and as the Roman
regiments were but newly raised, and were unskillful in war, for they
were in great part collected out of Syria, he was attacked by the enemy,
and caught in those places of difficulty, and was himself slain, as he
was fighting bravely, and the whole army was lost, for there were
six regiments slain. So when Antigonus had got possession of the dead
bodies, he cut off Joseph's head, although Pheroras his brother would
have redeemed it at the price of fifty talents. After which defeat,
the Galileans revolted from their commanders, and took those of Herod's
party, and drowned them in the lake, and a great part of Judea was
become seditious; but Macheras fortified the place Gitta [in Samaria].

11. At this time messengers came to Herod, and informed him of what had
been done; and when he was come to Daphne by Antioch, they told him of
the ill fortune that had befallen his brother; which yet he expected,
from certain visions that appeared to him in his dreams, which clearly
foreshowed his brother's death. So he hastened his march; and when he
came to Mount Libanus, he received about eight hundred of the men of
that place, having already with him also one Roman legion, and with
these he came to Ptolemais. He also marched thence by night with his
army, and proceeded along Galilee. Here it was that the enemy met
him, and fought him, and were beaten, and shut up in the same place of
strength whence they had sallied out the day before. So he attacked the
place in the morning; but by reason of a great storm that was then
very violent, he was able to do nothing, but drew off his army into the
neighboring villages; yet as soon as the other legion that Antony sent
him was come to his assistance, those that were in garrison in the place
were afraid, and deserted it in the night time. Then did the king march
hastily to Jericho, intending to avenge himself on the enemy for the
slaughter of his brother; and when he had pitched his tents, he made a
feast for the principal commanders; and after this collation was over,
and he had dismissed his guests, he retired to his own chamber; and here
may one see what kindness God had for the king, for the upper part of
the house fell down when nobody was in it, and so killed none, insomuch
that all the people believed that Herod was beloved of God, since he had
escaped such a great and surprising danger.

12. But the next day six thousand of the enemy came down from the tops
of the mountains to fight the Romans, which greatly terrified them; and
the soldiers that were in light armor came near, and pelted the king's
guards that were come out with darts and stones, and one of them hit
him on the side with a dart. Antigonus also sent a commander against
Samaria, whose name was Pappus, with some forces, being desirous to show
the enemy how potent he was, and that he had men to spare in his war
with them. He sat down to oppose Macheras; but Herod, when he had taken
five cities, took such as were left in them, being about two thousand,
and slew them, and burnt the cities themselves, and then returned to go
against Pappus, who was encamped at a village called Isanas; and there
ran in to him many out of Jericho and Judea, near to which places he
was, and the enemy fell upon his men, so stout were they at this time,
and joined battle with them, but he beat them in the fight; and in order
to be revenged on them for the slaughter of his brother, he pursued them
sharply, and killed them as they ran away; and as the houses were
full of armed men, [29] and many of them ran as far as the tops of the
houses, he got them under his power, and pulled down the roofs of the
houses, and saw the lower rooms full of soldiers that were caught, and
lay all on a heap; so they threw stones down upon them as they lay
piled one upon another, and thereby killed them; nor was there a more
frightful spectacle in all the war than this, where beyond the walls an
immense multitude of dead men lay heaped one upon another. This action
it was which chiefly brake the spirits of the enemy, who expected now
what would come; for there appeared a mighty number of people that came
from places far distant, that were now about the village, but then ran
away; and had it not been for the depth of winter, which then restrained
them, the king's army had presently gone to Jerusalem, as being very
courageous at this good success, and the whole work had been done
immediately; for Antigonus was already looking about how he might fly
away and leave the city.

13. At this time the king gave order that the soldiers should go to
supper, for it was late at night, while he went into a chamber to use
the bath, for he was very weary; and here it was that he was in the
greatest danger, which yet, by God's providence, he escaped; for as he
was naked, and had but one servant that followed him, to be with him
while he was bathing in an inner room, certain of the enemy, who were in
their armor, and had fled thither, out of fear, were then in the place;
and as he was bathing, the first of them came out with his naked sword
drawn, and went out at the doors, and after him a second, and a third,
armed in like manner, and were under such a consternation, that they did
no hurt to the king, and thought themselves to have come off very well
ill suffering no harm themselves in their getting out of the house.
However, on the next day, he cut off the head of Pappus, for he was
already slain, and sent it to Pheroras, as a punishment of what their
brother had suffered by his means, for he was the man that slew him with
his own hand.

14. When the rigor of winter was over, Herod removed his army, and came
near to Jerusalem, and pitched his camp hard by the city. Now this was
the third year since he had been made king at Rome; and as he removed
his camp, and came near that part of the wall where it could be most
easily assaulted, he pitched that camp before the temple, intending to
make his attacks in the same manner as did Pompey. So he encompassed the
place with three bulwarks, and erected towers, and employed a great many
hands about the work, and cut down the trees that were round about the
city; and when he had appointed proper persons to oversee the works,
even while the army lay before the city, he himself went to Samaria, to
complete his marriage, and to take to wife the daughter of Alexander,
the son of Aristobulus; for he had betrothed her already, as I have
before related.



CHAPTER 16. How Herod, When He Had Married Mariamne Took Jerusalem
With The Assistance Of Sosius By Force; And How The Government Of He
Asamoneans Was Put An End To


1. After the wedding was over, came Sosius through Phoenicia, having
sent out his army before him over the midland parts. He also, who was
their commander, came himself, with a great number of horsemen and
footmen. The king also came himself from Samaria, and brought with him
no small army, besides that which was there before, for they were about
thirty thousand; and they all met together at the walls of Jerusalem,
and encamped at the north wall of the city, being now an army of eleven
legions, armed men on foot, and six thousand horsemen, with other
auxiliaries out of Syria. The generals were two: Sosius, sent by Antony
to assist Herod, and Herod on his own account, in order to take the
government from Antigonus, who was declared all enemy at Rome, and that
he might himself be king, according to the decree of the Senate.

2. Now the Jews that were enclosed within the walls of the city fought
against Herod with great alacrity and zeal [for the whole nation was
gathered together]; they also gave out many prophecies about the temple,
and many things agreeable to the people, as if God would deliver them
out of the dangers they were in; they had also carried off what was out
of the city, that they might not leave any thing to afford sustenance
either for men or for beasts; and by private robberies they made the
want of necessaries greater. When Herod understood this, he opposed
ambushes in the fittest places against their private robberies, and he
sent legions of armed men to bring its provisions, and that from remote
places, so that in a little time they had great plenty of provisions.
Now the three bulwarks were easily erected, because so many hands were
continually at work upon it; for it was summer time, and there was
nothing to hinder them in raising their works, neither from the air nor
from the workmen; so they brought their engines to bear, and shook the
walls of the city, and tried all manner of ways to get it; yet did
not those within discover any fear, but they also contrived not a few
engines to oppose their engines withal. They also sallied out, and burnt
not only those engines that were not yet perfected, but those that were;
and when they came hand to hand, their attempts were not less bold than
those of the Romans, though they were behind them in skill. They
also erected new works when the former were ruined, and making mines
underground, they met each other, and fought there; and making use of
brutish courage rather than of prudent valor, they persisted in this war
to the very last; and this they did while a mighty army lay round
about them, and while they were distressed by famine and the want of
necessaries, for this happened to be a Sabbatic year. The first
that scaled the walls were twenty chosen men, the next were Sosius's
centurions; for the first wall was taken in forty days, and the second
in fifteen more, when some of the cloisters that were about the temple
were burnt, which Herod gave out to have been burnt by Antigonus, in
order to expose him to the hatred of the Jews. And when the outer court
of the temple and the lower city were taken, the Jews fled into the
inner court of the temple, and into the upper city; but now fearing lest
the Romans should hinder them from offering their daily sacrifices to
God, they sent an embassage, and desired that they would only permit
them to bring in beasts for sacrifices, which Herod granted, hoping they
were going to yield; but when he saw that they did nothing of what he
supposed, but bitterly opposed him, in order to preserve the kingdom to
Antigonus, he made an assault upon the city, and took it by storm; and
now all parts were full of those that were slain, by the rage of the
Romans at the long duration of the siege, and by the zeal of the Jews
that were on Herod's side, who were not willing to leave one of their
adversaries alive; so they were murdered continually in the narrow
streets and in the houses by crowds, and as they were flying to the
temple for shelter, and there was no pity taken of either infants or the
aged, nor did they spare so much as the weaker sex; nay, although the
king sent about, and besought them to spare the people, yet nobody
restrained their hand from slaughter, but, as if they were a company
of madmen, they fell upon persons of all ages, without distinction;
and then Antigonus, without regard to either his past or present
circumstances, came down from the citadel, and fell down at the feet
of Sosius, who took no pity of him, in the change of his fortune, but
insulted him beyond measure, and called him Antigone [i.e. a woman, and
not a man;] yet did he not treat him as if he were a woman, by letting
him go at liberty, but put him into bonds, and kept him in close
custody.

3. And now Herod having overcome his enemies, his care was to govern
those foreigners who had been his assistants, for the crowd of strangers
rushed to see the temple, and the sacred things in the temple; but the
king, thinking a victory to be a more severe affliction than a defeat,
if any of those things which it was not lawful to see should be seen by
them, used entreaties and threatenings, and even sometimes force itself,
to restrain them. He also prohibited the ravage that was made in the
city, and many times asked Sosius whether the Romans would empty the
city both of money and men, and leave him king of a desert; and told him
that he esteemed the dominion over the whole habitable earth as by no
means an equivalent satisfaction for such a murder of his citizens'; and
when he said that this plunder was justly to be permitted the soldiers
for the siege they had undergone, he replied, that he would give every
one their reward out of his own money; and by this means be redeemed
what remained of the city from destruction; and he performed what he
had promised him, for he gave a noble present to every soldier, and a
proportionable present to their commanders, but a most royal present to
Sosius himself, till they all went away full of money.

4. This destruction befell the city of Jerusalem when Marcus Agrippa
and Caninius Gallus were consuls of Rome [30] on the hundred eighty and
fifth olympiad, on the third month, on the solemnity of the fast, as
if a periodical revolution of calamities had returned since that which
befell the Jews under Pompey; for the Jews were taken by him on the same
day, and this was after twenty-seven years' time. So when Sosius had
dedicated a crown of gold to God, he marched away from Jerusalem, and
carried Antigonus with him in bonds to Antony; but Herod was afraid lest
Antigonus should be kept in prison [only] by Antony, and that when he
was carried to Rome by him, he might get his cause to be heard by the
senate, and might demonstrate, as he was himself of the royal blood, and
Herod but a private man, that therefore it belonged to his sons however
to have the kingdom, on account of the family they were of, in case he
had himself offended the Romans by what he had done. Out of Herod's
fear of this it was that he, by giving Antony a great deal of money,
endeavored to persuade him to have Antigonus slain, which if it were
once done, he should be free from that fear. And thus did the government
of the Asamoneans cease, a hundred twenty and six years after it was
first set up. This family was a splendid and an illustrious one, both on
account of the nobility of their stock, and of the dignity of the
high priesthood, as also for the glorious actions their ancestors had
performed for our nation; but these men lost the government by
their dissensions one with another, and it came to Herod, the son of
Antipater, who was of no more than a vulgar family, and of no eminent
extraction, but one that was subject to other kings. And this is what
history tells us was the end of the Asamonean family.



BOOK XV. Containing The Interval Of Eighteen Years.

From The Death Of Antigonus To The Finishing Of The Temple By Herod.

CHAPTER 1. Concerning Pollio And Sameas. Herod Slays The Principal Of
Antigonus's Friends, And Spoils The City Of Its Wealth. Antony Beheads
Antigonus.


1. How Sosius and Herod took Jerusalem by force; and besides that, how
they took Antigonus captive, has been related by us in the foregoing
book. We will now proceed in the narration. And since Herod had now
the government of all Judea put into his hands, he promoted such of the
private men in the city as had been of his party, but never left off
avenging and punishing every day those that had chosen to be of the
party of his enemies. But Pollio the Pharisee, and Sameas, a disciple
of his, were honored by him above all the rest; for when Jerusalem was
besieged, they advised the citizens to receive Herod, for which advice
they were well requited. But this Pollio, at the time when Herod was
once upon his trial of life and death, foretold, in way of reproach, to
Hyrcanus and the other judges, how this Herod, whom they suffered now
to escape, would afterward inflict punishment on them all; which had its
completion in time, while God fulfilled the words he had spoken.

2. At this time Herod, now he had got Jerusalem under his power, carried
off all the royal ornaments, and spoiled the wealthy men of what they
had gotten; and when, by these means, he had heaped together a great
quantity of silver and gold, he gave it all to Antony, and his friends
that were about him. He also slew forty-five of the principal men of
Antigonus's party, and set guards at the gates of the city, that nothing
might be carried out together with their dead bodies. They also searched
the dead, and whatsoever was found, either of silver or gold, or other
treasure, it was carried to the king; nor was there any end of the
miseries he brought upon them; and this distress was in part occasioned
by the covetousness of the prince regent, who was still in want of more,
and in part by the Sabbatic year, which was still going on, and forced
the country to lie still uncultivated, since we are forbidden to sow
our land in that year. Now when Antony had received Antigonus as his
captive, he determined to keep him against his triumph; but when he
heard that the nation grew seditious, and that, out of their hatred to
Herod, they continued to bear good-will to Antigonus, he resolved to
behead him at Antioch, for otherwise the Jews could no way be brought to
be quiet. And Strabo of Cappadocia attests to what I have said, when he
thus speaks: "Antony ordered Antigonus the Jew to be brought to Antioch,
and there to be beheaded. And this Antony seems to me to have been the
very first man who beheaded a king, as supposing he could no other way
bend the minds of the Jews so as to receive Herod, whom he had made king
in his stead; for by no torments could they he forced to call him king,
so great a fondness they had for their former king; so he thought
that this dishonorable death would diminish the value they had for
Antigonus's memory, and at the same time would diminish the hatred they
bare to Herod." Thus far Strabo.



CHAPTER 2. How Hyrcanus Was Set At Liberty By The Parthians, And
Returned To Herod; And What Alexandra Did When She Heard That Ananelus
Was Made High Priest.


1. Now after Herod was in possession of the kingdom, Hyrcanus the high
priest, who was then a captive among the Parthians, came to him
again, and was set free from his captivity, in the manner following:
Barzapharnes and Pacorus, the generals of the Parthians, took Hyreanus,
who was first made high priest and afterward king, and Herod's brother,
Phasaelus captives, and were them away into Parthis. Phasaelus indeed
could not bear the reproach of being in bonds; and thinking that death
with glory was better than any life whatsoever, he became his own
executioner, as I have formerly related.

2. But when Hyrcanus was brought into Parthia the king Phraates treated
him after a very gentle manner, as having already learned of what an
illustrious family he was; on which account he set him free from his
bonds, and gave him a habitation at Babylon, [1] where there were Jews
in great numbers. These Jews honored Hyrcanus as their high priest and
king, as did all the Jewish nation that dwelt as far as Euphrates; which
respect was very much to his satisfaction. But when he was informed that
Herod had received the kingdom, new hopes came upon him, as having been
himself still of a kind disposition towards him, and expecting that
Herod would bear in mind what favor he had received from him; and when
he was upon his trial, and when he was in danger that a capital sentence
would be pronounced against him, he delivered him from that danger, and
from all punishment. Accordingly, he talked of that matter with the
Jew that came often to him with great affection; but they endeavored to
retain him among them, and desired that he would stay with them, putting
him in mind of the kind offices and honors they did him, and that those
honors they paid him were not at all inferior to what they could pay to
either their high priests or their kings; and what was a greater motive
to determine him, they said, was this, that he could not have those
dignities [in Judea] because of that maim in his body, which had been
inflicted on him by Antigonus; and that kings do not use to requite men
for those kindnesses which they received when they were private persons,
the height of their fortune making usually no small changes in them.

3. Now although they suggested these arguments to him for his own
advantage, yet did Hyrcanus still desire to depart. Herod also wrote
to him, and persuaded him to desire of Phraates, and the Jews that were
there, that they should not grudge him the royal authority, which he
should have jointly with himself, for that now was the proper time for
himself to make him amends for the favors he had received from him, as
having been brought up by him, and saved by him also, as well as for
Hyrcanus to receive it. And as he wrote thus to Hyrcanus, so did he send
also Saramallas, his ambassador, to Phraates, and many presents with
him, and desired him in the most obliging way that he would be no
hinderance to his gratitude towards his benefactor. But this zeal of
Herod's did not flow from that principle, but because he had been made
governor of that country without having any just claim to it, he was
afraid, and that upon reasons good enough, of a change in his condition,
and so made what haste he could to get Hyrcanus into his power, or
indeed to put him quite out of the way; which last thing he compassed
afterward.

4. Accordingly, when Hyrcanus came, full of assurance, by the permission
of the king of Parthia, and at the expense of the Jews, who supplied him
with money, Herod received him with all possible respect, and gave him
the upper place at public meetings, and set him above all the rest
at feasts, and thereby deceived him. He called him his father, and
endeavored, by all the ways possible, that he might have no suspicion of
any treacherous design against him. He also did other things, in order
to secure his government, which yet occasioned a sedition in his own
family; for being cautious how he made any illustrious person the high
priest of God, [2] he sent for an obscure priest out of Babylon, whose
name was Ananelus, and bestowed the high priesthood upon him.

5. However, Alexandra, the daughter of Hyrcanus, and wife of Alexander,
the son of Aristobulus the king, who had also brought Alexander [two]
children, could not bear this indignity. Now this son was one of the
greatest comeliness, and was called Aristobulus; and the daughter,
Mariamne, was married to Herod, and eminent for her beauty also. This
Alexandra was much disturbed, and took this indignity offered to her son
exceeding ill, that while he was alive, any one else should be sent
for to have the dignity of the high priesthood conferred upon him.
Accordingly, she wrote to Cleopatra [a musician assisting her in taking
care to have her letters carried] to desire her intercession with
Antony, in order to gain the high priesthood for her son.

6. But as Antony was slow in granting this request, his friend Dellius
[3] came into Judea upon some affairs; and when he saw Aristobulus, he
stood in admiration at the tallness and handsomeness of the child, and
no less at Mariarune, the king's wife, and was open in his commendations
of Alexandra, as the mother of most beautiful children. And when she
came to discourse with him, he persuaded her to get pictures drawn of
them both, and to send them to Antony, for that when he saw them, he
would deny her nothing that she should ask. Accordingly, Alexandra
was elevated with these words of his, and sent the pictures to Antony.
Dellius also talked extravagantly, and said that these children seemed
not derived from men, but from some god or other. His design in doing so
was to entice Antony into lewd pleasures with them, who was ashamed to
send for the damsel, as being the wife of Herod, and avoided it, because
of the reproaches he should have from Cleopatra on that account; but he
sent, in the most decent manner he could, for the young man; but added
this withal, unless he thought it hard upon him so to do. When this
letter was brought to Herod, he did not think it safe for him to send
one so handsome as was Aristobulus, in the prime of his life, for he was
sixteen years of age, and of so noble a family, and particularly not to
Antony, the principal man among the Romans, and one that would abuse
him in his amours, and besides, one that openly indulged himself in such
pleasures as his power allowed him without control. He therefore wrote
back to him, that if this boy should only go out of the country, all
would be in a state of war and uproar, because the Jews were in hopes of
a change in the government, and to have another king over them.

7. When Herod had thus excused himself to Antony, he resolved that
he would not entirely permit the child or Alexandra to be treated
dishonorably; but his wife Mariamne lay vehemently at him to restore the
high priesthood to her brother; and he judged it was for his advantage
so to do, because if he once had that dignity, he could not go out
of the country. So he called his friends together, and told them
that Alexandra privately conspired against his royal authority, and
endeavored, by the means of Cleopatra, so to bring it about, that he
might be deprived of the government, and that by Antony's means this
youth might have the management of public affairs in his stead; and
that this procedure of hers was unjust, since she would at the same
time deprive her daughter of the dignity she now had, and would bring
disturbances upon the kingdom, for which he had taken a great deal of
pains, and had gotten it with extraordinary hazards; that yet, while he
well remembered her wicked practices, he would not leave off doing
what was right himself, but would even now give the youth the high
priesthood; and that he formerly set up Ananelus, because Aristobulus
was then so very young a child. Now when he had said this, not at
random, but as he thought with the best discretion he had, in order
to deceive the women, and those friends whom he had taken to consult
withal, Alexandra, out of the great joy she had at this unexpected
promise, and out of fear from the suspicions she lay under, fell a
weeping; and made the following apology for herself; and said, that as
to the [high] priesthood, she was very much concerned for the disgrace
her son was under, and so did her utmost endeavors to procure it for
him; but that as to the kingdom, she had made no attempts, and that if
it were offered her [for her son], she would not accept it; and that now
she would be satisfied with her son's dignity, while he himself held the
civil government, and she had thereby the security that arose from his
peculiar ability in governing to all the remainder of her family; that
she was now overcome by his benefits, and thankfully accepted of this
honor showed by him to her son, and that she would hereafter be entirely
obedient. And she desired him to excuse her, if the nobility of her
family, and that freedom of acting which she thought that allowed her,
had made her act too precipitately and imprudently in this matter. So
when they had spoken thus to one another, they came to an agreement, and
all suspicions, so far as appeared, were vanished away.



CHAPTER 3. How Herod Upon His Making Aristobulus High Priest Took Care
That He Should Be Murdered In A Little Time; And What Apology He Made To
Antony About Aristobulus; As Also Concerning Joseph And Mariamne.


1. So king Herod immediately took the high priesthood away from
Ananelus, who, as we said before, was not of this country, but one of
those Jews that had been carried captive beyond Euphrates; for there
were not a few ten thousands of this people that had been carried
captives, and dwelt about Babylonia, whence Ananelus came. He was one
of the stock of the high priests [4] and had been of old a particular
friend of Herod; and when he was first made king, he conferred that
dignity upon him, and now put him out of it again, in order to quiet the
troubles in his family, though what he did was plainly unlawful, for at
no other time [of old] was any one that had once been in that dignity
deprived of it. It was Antiochus Epiphanes who first brake that law,
and deprived Jesus, and made his brother Onias high priest in his stead.
Aristobulus was the second that did so, and took that dignity from his
brother [Hyrcanus]; and this Herod was the third, who took that
high office away [from Arianflus], and gave it to this young man,
Aristobulus, in his stead.

2. And now Herod seemed to have healed the divisions in his family;
yet was he not without suspicion, as is frequently the case, of people
seeming to be reconciled to one another, but thought that, as Alexandra
had already made attempts tending to innovations, so did he fear that
she would go on therein, if she found a fit opportunity for so doing; so
he gave a command that she should dwell in the palace, and meddle with
no public affairs. Her guards also were so careful, that nothing she did
in private life every day was concealed. All these hardships put her out
of patience, by little and little and she began to hate Herod; for
as she had the pride of a woman to the utmost degree, she had great
indignation at this suspicious guard that was about her, as desirous
rather to undergo any thing that could befall her, than to be deprived
of her liberty of speech, and, under the notion of an honorary guard, to
live in a state of slavery and terror. She therefore sent to Cleopatra,
and made a long complaint of the circumstances she was in, and entreated
her to do her utmost for her assistance. Cleopatra hereupon advised her
to take her son with her, and come away immediately to her into Egypt.
This advice pleased her; and she had this contrivance for getting away:
She got two coffins made, as if they were to carry away two dead bodies
and put herself into one, and her son into the other and gave orders to
such of her servants as knew of her intentions to carry them away in the
night time. Now their road was to be thence to the sea-side and there
was a ship ready to carry them into Egypt. Now Aesop, one of her
servants, happened to fall upon Sabion, one of her friends, and spake of
this matter to him, as thinking he had known of it before. When Sabion
knew this, [who had formerly been an enemy of Herod, and been esteemed
one of those that laid snares for and gave the poison to [his father]
Antipater,] he expected that this discovery would change Herod's
hatred into kindness; so he told the king of this private stratagem of
Alexandra: whereupon be suffered her to proceed to the execution of her
project, and caught her in the very fact; but still he passed by her
offense; and though he had a great mind to do it, he durst not inflict
any thing that was severe upon her, for he knew that Cleopatra would not
bear that he should have her accused, on account of her hatred to him;
but made a show as if it were rather the generosity of his soul, and his
great moderation, that made him forgive them. However, he fully proposed
to himself to put this young man out of the way, by one means or other;
but he thought he might in probability be better concealed in doing
it, if he did it not presently, nor immediately after what had lately
happened.

3. And now, upon the approach of the feast of tabernacles, which is a
festival very much observed among us, he let those days pass over, and
both he and the rest of the people were therein very merry; yet did the
envy which at this time arose in him cause him to make haste to do what
he was about, and provoke him to it; for when this youth Aristobulus,
who was now in the seventeenth year of his age, went up to the altar,
according to the law, to offer the sacrifices, and this with the
ornaments of his high priesthood, and when he performed the sacred
offices, [5] he seemed to be exceedingly comely, and taller than men
usually were at that age, and to exhibit in his countenance a great
deal of that high family he was sprung from,--a warm zeal and affection
towards him appeared among the people, and the memory of the actions
of his grandfather Aristobulus was fresh in their minds; and their
affections got so far the mastery of them, that they could not forbear
to show their inclinations to him. They at once rejoiced and were
confounded, and mingled with good wishes their joyful acclamations
which they made to him, till the good-will of the multitude was made too
evident; and they more rashly proclaimed the happiness they had received
from his family than was fit under a monarchy to have done. Upon all
this, Herod resolved to complete what he had intended against the
young man. When therefore the festival was over, and he was feasting at
Jericho [6] with Alexandra, who entertained them there, he was then very
pleasant with the young man, and drew him into a lonely place, and at
the same time played with him in a juvenile and ludicrous manner. Now
the nature of that place was hotter than ordinary; so they went out in
a body, and of a sudden, and in a vein of madness; and as they stood
by the fish-ponds, of which there were large ones about the house, they
went to cool themselves [by bathing], because it was in the midst of
a hot day. At first they were only spectators of Herod's servants and
acquaintance as they were swimming; but after a while, the young man, at
the instigation of Herod, went into the water among them, while such of
Herod's acquaintance, as he had appointed to do it, dipped him as he was
swimming, and plunged him under water, in the dark of the evening, as if
it had been done in sport only; nor did they desist till he was entirely
suffocated. And thus was Aristobulus murdered, having lived no more in
all than eighteen years, [7] and kept the high priesthood one year only;
which high priesthood Ananelus now recovered again.

4. When this sad accident was told the women, their joy was soon changed
to lamentation, at the sight of the dead body that lay before them,
and their sorrow was immoderate. The city also [of Jerusalem], upon the
spreading of this news, were in very great grief, every family looking
on this calamity as if it had not belonged to another, but that one of
themselves was slain. But Alexandra was more deeply affected, upon
her knowledge that he had been destroyed [on purpose]. Her sorrow
was greater than that of others, by her knowing how the murder was
committed; but she was under the necessity of bearing up under it, out
of her prospect of a greater mischief that might otherwise follow; and
she oftentimes came to an inclination to kill herself with her own hand,
but still she restrained herself, in hopes she might live long enough
to revenge the unjust murder thus privately committed; nay, she further
resolved to endeavor to live longer, and to give no occasion to think
she suspected that her son was slain on purpose, and supposed that she
might thereby be in a capacity of revenging it at a proper opportunity.
Thus did she restrain herself, that she might not be noted for
entertaining any such suspicion. However, Herod endeavored that none
abroad should believe that the child's death was caused by any design
of his; and for this purpose he did not only use the ordinary signs
of sorrow, but fell into tears also, and exhibited a real confusion of
soul; and perhaps his affections were overcome on this occasion, when
he saw the child's countenance so young and so beautiful, although his
death was supposed to tend to his own security. So far at least this
grief served as to make some apology for him; and as for his funeral,
that he took care should be very magnificent, by making great
preparation for a sepulcher to lay his body in, and providing a great
quantity of spices, and burying many ornaments together with him, till
the very women, who were in such deep sorrow, were astonished at it, and
received in this way some consolation.

5. However, no such things could overcome Alexandra's grief; but the
remembrance of this miserable case made her sorrow, both deep and
obstinate. Accordingly, she wrote an account of this treacherous scene
to Cleopatra, and how her son was murdered; but Cleopatra, as she had
formerly been desirous to give her what satisfaction she could, and
commiserating Alexandra's misfortunes, made the case her own, and would
not let Antony be quiet, but excited him to punish the child's murder;
for that it was an unworthy thing that Herod, who had been by him made
king of a kingdom that no way belonged to him, should be guilty of such
horrid crimes against those that were of the royal blood in reality.
Antony was persuaded by these arguments; and when he came to Laodicea,
he sent and commanded Herod to come and make his defense, as to what he
had done to Aristobulus, for that such a treacherous design was not
well done, if he had any hand in it. Herod was now in fear, both of the
accusation, and of Cleopatra's ill-will to him, which was such that she
was ever endeavoring to make Antony hate him. He therefore determined to
obey his summons, for he had no possible way to avoid it. So he left his
uncle Joseph procurator for his government, and for the public affairs,
and gave him a private charge, that if Antony should kill him, he also
should kill Mariamne immediately; for that he had a tender affection for
this his wife, and was afraid of the injury that should be offered him,
if, after his death, she, for her beauty, should be engaged to some
other man: but his intimation was nothing but this at the bottom, that
Antony had fallen in love with her, when he had formerly heard somewhat
of her beauty. So when Herod had given Joseph this charge, and had
indeed no sure hopes of escaping with his life, he went away to Antony.

6. But as Joseph was administering the public affairs of the kingdom,
and for that reason was very frequently with Mariamne, both because his
business required it, and because of the respects he ought to pay to the
queen, he frequently let himself into discourses about Herod's kindness,
and great affection towards her; and when the women, especially
Alexandra, used to turn his discourses into feminine raillery, Joseph
was so over-desirous to demonstrate the kings inclinations, that he
proceeded so far as to mention the charge he had received, and thence
drew his demonstration, that Herod was not able to live without her; and
that if he should come to any ill end, he could not endure a separation
from her, even after he was dead. Thus spake Joseph. But the women,
as was natural, did not take this to be an instance of Herod's strong
affection for them, but of his severe usage of them, that they could
not escape destruction, nor a tyrannical death, even when he was dead
himself. And this saying [of Joseph] was a foundation for the women's
severe suspicions about him afterwards.

7. At this time a report went about the city Jerusalem among Herod's
enemies, that Antony had tortured Herod, and put him to death. This
report, as is natural, disturbed those that were about the palace, but
chiefly the women; upon which Alexandra endeavored to persuade Joseph to
go out of the palace, and fly away with them to the ensigns of the
Roman legion, which then lay encamped about the city, as a guard to the
kingdom, under the command of Julius; for that by this means, if any
disturbance should happen about the palace, they should be in greater
security, as having the Romans favorable to them; and that besides,
they hoped to obtain the highest authority, if Antony did but once
see Mariamne, by whose means they should recover the kingdom, and want
nothing which was reasonable for them to hope for, because of their
royal extraction.

8. But as they were in the midst of these deliberations, letters were
brought from Herod about all his affairs, and proved contrary to the
report, and of what they before expected; for when he was come to
Antony, he soon recovered his interest with him, by the presents he made
him, which he had brought with him from Jerusalem; and he soon induced
him, upon discoursing with him, to leave off his indignation at him,
so that Cleopatra's persuasions had less force than the arguments and
presents he brought to regain his friendship; for Antony said that it
was not good to require an account of a king, as to the affairs of his
government, for at this rate he could be no king at all, but that those
who had given him that authority ought to permit him to make use of it.
He also said the same things to Cleopatra, that it would be best for her
not busily to meddle with the acts of the king's government. Herod wrote
an account of these things, and enlarged upon the other honors which he
had received from Antony; how he sat by him at his hearing causes, and
took his diet with him every day, and that he enjoyed those favors from
him, notwithstanding the reproaches that Cleopatra so severely laid
against him, who having a great desire of his country, and earnestly
entreating Antony that the kingdom might be given to her, labored with
her utmost diligence to have him out of the way; but that he still
found Antony just to him, and had no longer any apprehensions of hard
treatment from him; and that he was soon upon his return, with a firmer
additional assurance of his favor to him, in his reigning and managing
public affairs; and that there was no longer any hope for Cleopatra's
covetous temper, since Antony had given her Celesyria instead of what
she had desired; by which means he had at once pacified her, and got
clear of the entreaties which she made him to have Judea bestowed upon
her.

9. When these letters were brought, the women left off their attempt for
flying to the Romans, which they thought of while Herod was supposed to
be dead; yet was not that purpose of theirs a secret; but when the king
had conducted Antony on his way against the Partnians, he returned
to Judea, when both his sister Salome and his mother informed him of
Alexandra's intentions. Salome also added somewhat further against
Joseph, though it was no more than a calumny, that he had often had
criminal conversation with Mariamne. The reason of her saying so was
this, that she for a long time bare her ill-will; for when they
had differences with one another, Mariamne took great freedoms, and
reproached the rest for the meanness of their birth. But Herod, whose
affection to Mariamne was always very warm, was presently disturbed
at this, and could not bear the torments of jealousy, but was still
restrained from doing any rash thing to her by the love he had for
her; yet did his vehement affection and jealousy together make him ask
Mariamne by herself about this matter of Joseph; but she denied it upon
her oath, and said all that an innocent woman could possibly say in her
own defense; so that by little and little the king was prevailed upon
to drop the suspicion, and left off his anger at her; and being overcome
with his passion for his wife, he made an apology to her for having
seemed to believe what he had heard about her, and returned her a
great many acknowledgments of her modest behavior, and professed the
extraordinary affection and kindness he had for her, till at last, as
is usual between lovers, they both fell into tears, and embraced one
another with a most tender affection. But as the king gave more and more
assurances of his belief of her fidelity, and endeavored to draw her to
a like confidence in him, Marianme said, "Yet was not that command thou
gavest, that if any harm came to thee from Antony, I, who had been no
occasion of it, should perish with thee, a sign of thy love to me?"
When these words were fallen from her, the king was shocked at them, and
presently let her go out of his arms, and cried out, and tore his hair
with his own hands, and said, that "now he had an evident demonstration
that Joseph had had criminal conversation" with his wife; for that he
would never have uttered what he had told him alone by himself, unless
there had been such a great familiarity and firm confidence between
them. And while he was in this passion he had like to have killed his
wife; but being still overborne by his love to her, he restrained this
his passion, though not without a lasting grief and disquietness of
mind. However, he gave order to slay Joseph, without permitting him to
come into his sight; and as for Alexandra, he bound her, and kept her in
custody, as the cause of all this mischief.



CHAPTER 4. How Cleopatra, When She Had Gotten From Antony Some Parts Of
Judea And Arabia Came Into Judea; And How Herod Gave Her Many Presents
And Conducted Her On Her Way Back To Egypt.


1. Now at this time the affairs of Syria were in confusion by
Cleopatra's constant persuasions to Antony to make an attempt upon every
body's dominions; for she persuaded him to take those dominions away
from their several princes, and bestow them upon her; and she had a
mighty influence upon him, by reason of his being enslaved to her by
his affections. She was also by nature very covetous, and stuck at no
wickedness. She had already poisoned her brother, because she knew that
he was to be king of Egypt, and this when he was but fifteen years old;
and she got her sister Arsinoe to be slain, by the means of Antony, when
she was a supplicant at Diana's temple at Ephesus; for if there were
but any hopes of getting money, she would violate both temples and
sepulchers. Nor was there any holy place that was esteemed the most
inviolable, from which she would not fetch the ornaments it had in
it; nor any place so profane, but was to suffer the most flagitious
treatment possible from her, if it could but contribute somewhat to the
covetous humor of this wicked creature: yet did not all this suffice
so extravagant a woman, who was a slave to her lusts, but she still
imagined that she wanted every thing she could think of, and did her
utmost to gain it; for which reason she hurried Antony on perpetually to
deprive others of their dominions, and give them to her. And as she went
over Syria with him, she contrived to get it into her possession; so
he slew Lysanias, the son of Ptolemy, accusing him of his bringing the
Parthians upon those countries. She also petitioned Antony to give
her Judea and Arabia; and, in order thereto, desired him to take these
countries away from their present governors. As for Antony, he was
so entirely overcome by this woman, that one would not think her
conversation only could do it, but that he was some way or other
bewitched to do whatsoever she would have him; yet did the grossest
parts of her injustice make him so ashamed, that he would not always
hearken to her to do those flagrant enormities she would have persuaded
him to. That therefore he might not totally deny her, nor, by doing
every thing which she enjoined him, appear openly to be an ill man,
he took some parts of each of those countries away from their former
governors, and gave them to her. Thus he gave her the cities that were
within the river Eleutherus, as far as Egypt, excepting Tyre and Sidon,
which he knew to have been free cities from their ancestors, although
she pressed him very often to bestow those on her also.

2. When Cleopatra had obtained thus much, and had accompanied Antony in
his expedition to Armenia as far as Euphrates, she returned back, and
came to Apamia and Damascus, and passed on to Judea, where Herod met
her, and farmed of her parts of Arabia, and those revenues that came to
her from the region about Jericho. This country bears that balsam, which
is the most precious drug that is there, and grows there alone. The
place bears also palm trees, both many in number, and those excellent
in their kind. When she was there, and was very often with Herod, she
endeavored to have criminal conversation with the king; nor did she
affect secrecy in the indulgence of such sort of pleasures; and perhaps
she had in some measure a passion of love to him; or rather, what is
most probable, she laid a treacherous snare for him, by aiming to obtain
such adulterous conversation from him: however, upon the whole, she
seemed overcome with love to him. Now Herod had a great while borne no
good-will to Cleopatra, as knowing that she was a woman irksome to all;
and at that time he thought her particularly worthy of his hatred, if
this attempt proceeded out of lust; he had also thought of preventing
her intrigues, by putting her to death, if such were her endeavors.
However, he refused to comply with her proposals, and called a counsel
of his friends to consult with them whether he should not kill her, now
he had her in his power; for that he should thereby deliver all those
from a multitude of evils to whom she was already become irksome, and
was expected to be still so for the time to come; and that this very
thing would be much for the advantage of Antony himself, since she would
certainly not be faithful to him, in case any such season or necessity
should come upon him as that he should stand in need of her fidelity.
But when he thought to follow this advice, his friends would not let
him; and told him that, in the first place, it was not right to attempt
so great a thing, and run himself thereby into the utmost danger; and
they laid hard at him, and begged of him to undertake nothing rashly,
for that Antony would never bear it, no, not though any one should
evidently lay before his eyes that it was for his own advantage; and
that the appearance of depriving him of her conversation, by this
violent and treacherous method, would probably set his affections more
on a flame than before. Nor did it appear that he could offer any thing
of tolerable weight in his defense, this attempt being against such a
woman as was of the highest dignity of any of her sex at that time
in the world; and as to any advantage to be expected from such an
undertaking, if any such could be supposed in this case, it would appear
to deserve condemnation, on account of the insolence he must take upon
him in doing it: which considerations made it very plain that in so
doing he would find his government filled with mischief, both great and
lasting, both to himself and his posterity, whereas it was still in his
power to reject that wickedness she would persuade him to, and to
come off honorably at the same time. So by thus affrighting Herod, and
representing to him the hazard he must, in all probability, run by
this undertaking, they restrained him from it. So he treated Cleopatra
kindly, and made her presents, and conducted her on her way to Egypt.

3. But Antony subdued Armenia, and sent Artabazes, the son of Tigranes,
in bonds, with his children and procurators, to Egypt, and made a
present of them, and of all the royal ornaments which he had taken out
of that kingdom, to Cleopatra. And Artaxias, the eldest of his sons,
who had escaped at that time, took the kingdom of Armenia; who yet was
ejected by Archclaus and Nero Caesar, when they restored Tigranes,
his younger brother, to that kingdom; but this happened a good while
afterward.

4. But then, as to the tributes which Herod was to pay Cleopatra for
that country which Antony had given her, he acted fairly with her, as
deeming it not safe for him to afford any cause for Cleopatra to hate
him. As for the king of Arabia, whose tribute Herod had undertaken to
pay her, for some time indeed he paid him as much as came to two
hundred talents; but he afterwards became very niggardly and slow in his
payments, and could hardly be brought to pay some parts of it, and was
not willing to pay even them without some deductions.



CHAPTER 5. How Herod Made War With The King Of Arabia, And After They
Had Fought Many Battles, At Length Conquered Him, And Was Chosen By
The Arabs To Be Governor Of That Nation; As Also Concerning A Great
Earthquake.


1. Hereupon Herod held himself ready to go against the king of Arabia,
because of his ingratitude to him, and because, after all, he would
do nothing that was just to him, although Herod made the Roman war an
occasion of delaying his own; for the battle at Actium was now expected,
which fell into the hundred eighty and seventh olympiad, where Caesar
and Antony were to fight for the supreme power of the world; but Herod
having enjoyed a country that was very fruitful, and that now for a
long time, and having received great taxes, and raised great armies
therewith, got together a body of men, and carefully furnished them with
all necessaries, and designed them as auxiliaries for Antony. But Antony
said he had no want of his assistance; but he commanded him to punish
the king of Arabia; for he had heard both from him, and from Cleopatra,
how perfidious he was; for this was what Cleopatra desired, who thought
it for her own advantage that these two kings should do one another
as great mischief as possible. Upon this message from Antony, Herod
returned back, but kept his army with him, in order to invade Arabia
immediately. So when his army of horsemen and footmen was ready, he
marched to Diospolis, whither the Arabians came also to meet them, for
they were not unapprized of this war that was coming upon them; and
after a great battle had been fought, the Jews had the victory. But
afterward there were gotten together another numerous army of the
Arabians, at Cana, which is a place of Celesyria. Herod was informed of
this beforehand; so he came marching against them with the greatest part
of the forces he had; and when he was come near to Cana, he resolved to
encamp himself; and he cast up a bulwark, that he might take a proper
season for attacking the enemy; but as he was giving those orders, the
multitude of the Jews cried out that he should make no delay, but lead
them against the Arabians. They went with great spirit, as believing
they were in very good order; and those especially were so that had been
in the former battle, and had been conquerors, and had not permitted
their enemies so much as to come to a close fight with them. And when
they were so tumultuous, and showed such great alacrity, the king
resolved to make use of that zeal the multitude then exhibited; and when
he had assured them he would not be behindhand with them in courage, he
led them on, and stood before them all in his armor, all the regiments
following him in their several ranks: whereupon a consternation fell
upon the Arabians; for when they perceived that the Jews were not to be
conquered, and were full of spirit, the greater part of them ran away,
and avoided fighting; and they had been quite destroyed, had not Anthony
fallen upon the Jews, and distressed them; for this man was Cleopatra's
general over the soldiers she had there, and was at enmity with Herod,
and very wistfully looked on to see what the event of the battle would
be. He had also resolved, that in case the Arabians did any thing that
was brave and successful, he would lie still; but in case they were
beaten, as it really happened, he would attack the Jews with those
forces he had of his own, and with those that the country had gotten
together for him. So he fell upon the Jews unexpectedly, when they were
fatigued, and thought they had already vanquished the enemy, and made
a great slaughter of them; for as the Jews had spent their courage upon
their known enemies, and were about to enjoy themselves in quietness
after their victory, they were easily beaten by these that attacked
them afresh, and in particular received a great loss in places where
the horses could not be of service, and which were very stony, and where
those that attacked them were better acquainted with the places than
themselves. And when the Jews had suffered this loss, the Arabians
raised their spirits after their defeat, and returning back again, slew
those that were already put to flight; and indeed all sorts of slaughter
were now frequent, and of those that escaped, a few only returned into
the camp. So king Herod, when he despaired of the battle, rode up to
them to bring them assistance; yet did he not come time enough to do
them any service, though he labored hard to do it; but the Jewish
camp was taken; so that the Arabians had unexpectedly a most glorious
success, having gained that victory which of themselves they were no
way likely to have gained, and slaying a great part of the enemy's army:
whence afterward Herod could only act like a private robber, and make
excursions upon many parts of Arabia, and distress them by sudden
incursions, while he encamped among the mountains, and avoided by any
means to come to a pitched battle; yet did he greatly harass the enemy
by his assiduity, and the hard labor he took in this matter. He also
took great care of his own forces, and used all the means he could to
restore his affairs to their old state.

2. At this time it was that the fight happened at Actium, between
Octavius Caesar and Antony, in the seventh year of the reign of Herod
[8] and then it was also that there was an earthquake in Judea, such a
one as had not happened at any other time, and which earthquake brought
a great destruction upon the cattle in that country. About ten thousand
men also perished by the fall of houses; but the army, which lodged in
the field, received no damage by this sad accident. When the Arabians
were informed of this, and when those that hated the Jews, and pleased
themselves with aggravating the reports, told them of it, they raised
their spirits, as if their enemy's country was quite overthrown, and the
men were utterly destroyed, and thought there now remained nothing that
could oppose them. Accordingly, they took the Jewish ambassadors, who
came to them after all this had happened, to make peace with them, and
slew them, and came with great alacrity against their army; but the Jews
durst not withstand them, and were so cast down by the calamities
they were under, that they took no care of their affairs, but gave up
themselves to despair; for they had no hope that they should be upon a
level again with them in battles, nor obtain any assistance elsewhere,
while their affairs at home were in such great distress also. When
matters were in this condition, the king persuaded the commanders by
his words, and tried to raise their spirits, which were quite sunk; and
first he endeavored to encourage and embolden some of the better sort
beforehand, and then ventured to make a speech to the multitude, which
he had before avoided to do, lest he should find them uneasy thereat,
because of the misfortunes which had happened; so he made a consolatory
speech to the multitude, in the manner following:

3. "You are not unacquainted, my fellow soldiers, that we have had, not
long since, many accidents that have put a stop to what we are about,
and it is probable that even those that are most distinguished above
others for their courage can hardly keep up their spirits in such
circumstances; but since we cannot avoid fighting, and nothing that hath
happened is of such a nature but it may by ourselves be recovered into
a good state, and this by one brave action only well performed, I have
proposed to myself both to give you some encouragement, and, at the same
time, some information; both which parts of my design will tend to this
point; that you may still continue in your own proper fortitude. I will
then, in the first place, demonstrate to you that this war is a just
one on our side, and that on this account it is a war of necessity,
and occasioned by the injustice of our adversaries; for if you be once
satisfied of this, it will be a real cause of alacrity to you; after
which I will further demonstrate, that the misfortunes we are under are
of no great consequence, and that we have the greatest reason to hope
for victory. I shall begin with the first, and appeal to yourselves as
witnesses to what I shall say. You are not ignorant certainly of
the wickedness of the Arabians, which is to that degree as to appear
incredible to all other men, and to include somewhat that shows the
grossest barbarity and ignorance of God. The chief things wherein they
have affronted us have arisen from covetousness and envy; and they have
attacked us in an insidious manner, and on the sudden. And what occasion
is there for me to mention many instances of such their procedure? When
they were in danger of losing their own government of themselves, and
of being slaves to Cleopatra, what others were they that freed them from
that fear? for it was the friendship. I had with Antony, and the kind
disposition he was in towards us, that hath been the occasion that even
these Arabians have not been utterly undone, Antony being unwilling to
undertake any thing which might be suspected by us of unkindness: but
when he had a mind to bestow some parts of each of our dominions on
Cleopatra, I also managed that matter so, that by giving him presents
of my own, I might obtain a security to both nations, while I undertook
myself to answer for the money, and gave him two hundred talents, and
became surety for those two hundred more which were imposed upon the
land that was subject to this tribute; and this they have defrauded us
of, although it was not reasonable that Jews should pay tribute to any
man living, or allow part of their land to be taxable; but although that
was to be, yet ought we not to pay tribute for these Arabians, whom we
have ourselves preserved; nor is it fit that they, who have professed
[and that with great integrity and sense of our kindness] that it is
by our means that they keep their principality, should injure us, and
deprive us of what is our due, and this while we have been still not
their enemies, but their friends. And whereas observation of covenants
takes place among the bitterest enemies, but among friends is absolutely
necessary, this is not observed among these men, who think gain to be
the best of all things, let it be by any means whatsoever, and that
injustice is no harm, if they may but get money by it: is it therefore
a question with you, whether the unjust are to be punished or not? when
God himself hath declared his mind that so it ought to be, and hath
commanded that we ever should hate injuries and injustice, which is not
only just, but necessary, in wars between several nations; for these
Arabians have done what both the Greeks and barbarians own to be an
instance of the grossest wickedness, with regard to our ambassadors,
which they have beheaded, while the Greeks declare that such ambassadors
are sacred and inviolable. [9] And for ourselves, we have learned from
God the most excellent of our doctrines, and the most holy part of our
law, by angels or ambassadors; for this name brings God to the knowledge
of mankind, and is sufficient to reconcile enemies one to another. What
wickedness then can be greater than the slaughter of ambassadors, who
come to treat about doing what is right? And when such have been their
actions, how is it possible they can either live securely in common
life, or be successful in war? In my opinion, this is impossible; but
perhaps some will say, that what is holy, and what is righteous, is
indeed on our side, but that the Arabians are either more courageous or
more numerous than we are. Now, as to this, in the first place, it is
not fit for us to say so, for with whom is what is righteous, with them
is God himself; now where God is, there is both multitude and courage.
But to examine our own circumstances a little, we were conquerors in the
first battle; and when we fought again, they were not able to oppose us,
but ran away, and could not endure our attacks or our courage; but
when we had conquered them, then came Athenion, and made war against us
without declaring it; and pray, is this an instance of their manhood? or
is it not a second instance of their wickedness and treachery? Why are
we therefore of less courage, on account of that which ought to inspire
us with stronger hopes? and why are we terrified at these, who, when
they fight upon the level, are continually beaten, and when they seem
to be conquerors, they gain it by wickedness? and if we suppose that any
one should deem them to be men of real courage, will not he be excited
by that very consideration to do his utmost against them? for true valor
is not shown by fighting against weak persons, but in being able to
overcome the most hardy. But then if the distresses we are ourselves
under, and the miseries that have come by the earthquake, hath
aftrighted any one, let him consider, in the first place, that this
very thing will deceive the Arabians, by their supposal that what hath
befallen us is greater than it really is. Moreover, it is not right that
the same thing that emboldens them should discourage us; for these men,
you see, do not derive their alacrity from any advantageous virtue of
their own, but from their hope, as to us, that we are quite cast down
by our misfortunes; but when we boldly march against them, we shall soon
pull down their insolent conceit of themselves, and shall gain this by
attacking them, that they will not be so insolent when we come to the
battle; for our distresses are not so great, nor is what hath happened
all indication of the anger of God against us, as some imagine; for such
things are accidental, and adversities that come in the usual course of
things; and if we allow that this was done by the will of God, we must
allow that it is now over by his will also, and that he is satisfied
with what hath already happened; for had he been willing to afflict us
still more thereby, he had not changed his mind so soon. And as for the
war we are engaged in, he hath himself demonstrated that he is willing
it should go on, and that he knows it to be a just war; for while some
of the people in the country have perished, all you who were in arms
have suffered nothing, but are all preserved alive; whereby God makes it
plain to us, that if you had universally, with your children and wives,
been in the army, it had come to pass that you had not undergone any
thing that would have much hurt you. Consider these things, and, what
is more than all the rest, that you have God at all times for your
Protector; and prosecute these men with a just bravery, who, in point of
friendship, are unjust, in their battles perfidious, towards ambassadors
impious, and always inferior to you in valor."

4. When the Jews heard this speech, they were much raised in their
minds, and more disposed to fight than before. So Herod, when he had
offered the sacrifices appointed by the law [10] made haste, and took
them, and led them against the Arabians; and in order to that passed
over Jordan, and pitched his camp near to that of the enemy. He also
thought fit to seize upon a certain castle that lay in the midst of
them, as hoping it would be for his advantage, and would the sooner
produce a battle; and that if there were occasion for delay, he
should by it have his camp fortified; and as the Arabians had the same
intentions upon that place, a contest arose about it; at first they were
but skirmishes, after which there came more soldiers, and it proved a
sort of fight, and some fell on both sides, till those of the Arabian
side were beaten and retreated. This was no small encouragement to the
Jews immediately; and when Herod observed that the enemy's army was
disposed to any thing rather than to come to an engagement, he ventured
boldly to attempt the bulwark itself, and to pull it to pieces, and so
to get nearer to their camp, in order to fight them; for when they were
forced out of their trenches, they went out in disorder, and had not
the least alacrity, or hope of victory; yet did they fight hand to hand,
because they were more in number than the Jews, and because they were in
such a disposition of war that they were under a necessity of coming on
boldly; so they came to a terrible battle, while not a few fell on each
side. However, at length the Arabians fled; and so great a slaughter was
made upon their being routed, that they were not only killed by their
enemies, but became the authors of their own deaths also, and were
trodden down by the multitude, and the great current of people in
disorder, and were destroyed by their own armor; so five thousand men
lay dead upon the spot, while the rest of the multitude soon ran within
the bulwark for safety, but had no firm hope of safety, by reason of
their want of necessaries, and especially of water. The Jews pursued
them, but could not get in with them, but sat round about the bulwark,
and watched any assistance that would get in to them, and prevented any
there, that had a mind to it, from running away.

5. When the Arabians were in these circumstances, they sent ambassadors
to Herod, in the first place, to propose terms of accommodation, and
after that to offer him, so pressing was their thirst upon them, to
undergo whatsoever he pleased, if he would free them from their
present distress; but he would admit of no ambassadors, of no price
of redemption, nor of any other moderate terms whatever, being very
desirous to revenge those unjust actions which they had been guilty
of towards his nation. So they were necessitated by other motives, and
particularly by their thirst, to come out, and deliver themselves up to
him, to be carried away captives; and in five days' time the number of
four thousand were taken prisoners, while all the rest resolved to make
a sally upon their enemies, and to fight it out with them, choosing
rather, if so it must be, to die therein, than to perish gradually and
ingloriously. When they had taken this resolution, they came out of
their trenches, but could no way sustain the fight, being too
much disabled, both in mind and body, and having not room to exert
themselves, and thought it an advantage to be killed, and a misery to
survive; so at the first onset there fell about seven thousand of them,
after which stroke they let all the courage they had put on before fall,
and stood amazed at Herod's warlike spirit under his own calamities;
so for the future they yielded, and made him ruler of their nation;
whereupon he was greatly elevated at so seasonable a success, and
returned home, taking great authority upon him, on account of so bold
and glorious an expedition as he had made.



CHAPTER 6. How Herod Slew Hyrcanus And Then Hasted Away To Caesar, And
Obtained The Kingdom From Him Also; And How A Little Time Afterward, He
Entertained Caesar In A Most Honorable Manner.


1. Herod's other affairs were now very prosperous, and he was not to be
easily assaulted on any side. Yet did there come upon him a danger that
would hazard his entire dominions, after Antony had been beaten at the
battle of Actium by Caesar [Octarian]; for at that time both Herod's
enemies and friends despaired of his affairs, for it was not probable
that he would remain without punishment, who had showed so much
friendship for Antony. So it happened that his friends despaired, and
had no hopes of his escape; but for his enemies, they all outwardly
appeared to be troubled at his case, but were privately very glad of it,
as hoping to obtain a change for the better. As for Herod himself he saw
that there was no one of royal dignity left but Hyrcanus, and therefore
he thought it would be for his advantage not to suffer him to be an
obstacle in his way any longer; for that in case he himself survived,
and escaped the danger he was in, he thought it the safest way to put it
out of the power of such a man to make any attempt against him, at such
junctures of affairs, as was more worthy of the kingdom than himself;
and in case he should be slain by Caesar, his envy prompted him to
desire to slay him that would otherwise be king after him.

2. While Herod had these things in his mind, there was a certain
occasion afforded him: for Hyrcanus was of so mild a temper, both then
and at other times, that he desired not to meddle with public affairs,
nor to concern himself with innovations, but left all to fortune,
and contented himself with what that afforded him: but Alexandra [his
daughter] was a lover of strife, and was exceeding desirous of a change
of the government, and spake to her father not to bear for ever Herod's
injurious treatment of their family, but to anticipate their future
hopes, as he safely might; and desired him to write about these matters
to Malchus, who was then governor of Arabia, to receive them, and
to secure them [from Herod], for that if they went away, and Herod's
affairs proved to be as it was likely they would be, by reason of
Caesar's enmity to him, they should then be the only persons that could
take the government; and this, both on account of the royal family they
were of, and on account of the good disposition of: the multitude to
them. While she used these persuasions, Hyrcanus put off her suit; but
as she showed that she was a woman, and a contentious woman too, and
would not desist either night or day, but would always be speaking to
him about these matters, and about Herod's treacherous designs, she at
last prevailed with him to intrust Dositheus, one of his friends, with a
letter, wherein his resolution was declared; and he desired the Arabian
governor to send to him some horsemen, who should receive him, and
conduct him to the lake Asphaltites, which is from the bounds of
Jerusalem three hundred furlongs: and he did therefore trust Dositheus
with this letter, because he was a careful attendant on him, and on
Alexandra, and had no small occasions to bear ill-will to Herod; for he
was a kinsman of one Joseph, whom he had slain, and a brother of those
that were formerly slain at Tyre by Antony: yet could not these motives
induce Dositheus to serve Hyrcanus in this affair; for, preferring the
hopes he had from the present king to those he had from him, he gave
Herod the letter. So he took his kindness in good part, and bid him
besides do what he had already done, that is, go on in serving him,
by rolling up the epistle and sealing it again, and delivering it to
Malchus, and then to bring back his letter in answer to it; for it would
be much better if he could know Malchus's intentions also. And when
Dositheus was very ready to serve him in this point also, the Arabian
governor returned back for answer, that he would receive Hyrcanus, and
all that should come with him, and even all the Jews that were of his
party; that he would, moreover, send forces sufficient to secure them in
their journey; and that he should be in no want of any thing he should
desire. Now as soon as Herod had received this letter, he immediately
sent for Hyrcanus, and questioned him about the league he had made with
Malchus; and when he denied it, he showed his letter to the Sanhedrim,
and put the man to death immediately.

3. And this account we give the reader, as it is contained in the
commentaries of king Herod: but other historians do not agree with
them, for they suppose that Herod did not find, but rather make, this an
occasion for thus putting him to death, and that by treacherously laying
a snare for him; for thus do they write: That Herod and he were once at
a treat, and that Herod had given no occasion to suspect [that he was
displeased at him], but put this question to Hyrcanus, Whether he had
received any letters from Malchus? and when he answered that he had
received letters, but those of salutation only; and when he asked
further, whether he had not received any presents from him? and when he
had replied that he had received no more than four horses to ride on,
which Malchus had sent him; they pretended that Herod charged these upon
him as the crimes of bribery and treason, and gave order that he should
be led away and slain. And in order to demonstrate that he had been
guilty of no offense, when he was thus brought to his end, they alleged
how mild his temper had been, and that even in his youth he had never
given any demonstration of boldness or rashness, and that the case was
the same when he came to be king, but that he even then committed the
management of the greatest part of public affairs to Antipater; and that
he was now above fourscore years old, and knew that Herod's government
was in a secure state. He also came over Euphrates, and left those who
greatly honored him beyond that river, though he were to be entirely
under Herod's government; and that it was a most incredible thing that
he should enterprise any thing by way of innovation, and not at
all agreeable to his temper, but that this was a plot of Herod's
contrivance.

4. And this was the fate of Hyrcanus; and thus did he end his life,
after he had endured various and manifold turns of fortune in his
lifetime. For he was made high priest of the Jewish nation in the
beginning of his mother Alexandra's reign, who held the government nine
years; and when, after his mother's death, he took the kingdom himself,
and held it three months, he lost it, by the means of his brother
Aristobulus. He was then restored by Pompey, and received all sorts
of honor from him, and enjoyed them forty years; but when he was again
deprived by Antigonus, and was maimed in his body, he was made a captive
by the Parthians, and thence returned home again after some time, on
account of the hopes that Herod had given him; none of which came to
pass according to his expectation, but he still conflicted with many
misfortunes through the whole course of his life; and, what was the
heaviest calamity of all, as we have related already, he came to an end
which was undeserved by him. His character appeared to be that of a man
of a mild and moderate disposition, and suffered the administration of
affairs to be generally done by others under him. He was averse to much
meddling with the public, nor had shrewdness enough to govern a kingdom.
And both Antipater and Herod came to their greatness by reason of his
mildness; and at last he met with such an end from them as was not
agreeable either to justice or piety.

5. Now Herod, as soon as he had put Hyrcanus out of the way, made haste
to Caesar; and because he could not have any hopes of kindness from him,
on account of the friendship he had for Antony, he had a suspicion of
Alexandra, lest she should take this opportunity to bring the multitude
to a revolt, and introduce a sedition into the affairs of the kingdom;
so he committed the care of every thing to his brother Pheroras, and
placed his mother Cypros, and his sister [Salome], and the whole family
at Masada, and gave him a charge, that if he should hear any sad news
about him, he should take care of the government. But as to Mariamne his
wife, because of the misunderstanding between her and his sister, and
his sister's mother, which made it impossible for them to live together,
he placed her at Alexandrium, with Alexandra her mother, and left his
treasurer Joseph and Sohemus of Iturea to take care of that fortress.
These two had been very faithful to him from the beginning, and were now
left as a guard to the women. They also had it in charge, that if they
should hear any mischief had befallen him, they should kill them both,
and, as far as they were able, to preserve the kingdom for his sons, and
for his brother Pheroras.

6. When he had given them this charge, he made haste to Rhodes, to meet
Caesar; and when he had sailed to that city, he took off his diadem, but
remitted nothing else of his usual dignity. And when, upon his meeting
him, he desired that he would let him speak to him, he therein exhibited
a much more noble specimen of a great soul; for he did not betake
himself to supplications, as men usually do upon such occasions, nor
offered him any petition, as if he were an offender; but, after an
undaunted manner, gave an account of what he had done; for he spake thus
to Caesar: That he had the greatest friendship for Antony, and did every
thing he could that he might attain the government; that he was not
indeed in the army with him, because the Arabians had diverted him; but
that he had sent him both money and corn, which was but too little in
comparison of what he ought to have done for him; "for if a man owns
himself to be another's friend, and knows him to be a benefactor, he is
obliged to hazard every thing, to use every faculty of his soul, every
member of his body, and all the wealth he hath, for him, in which I
confess I have been too deficient. However, I am conscious to myself,
that so far I have done right, that I have not deserted him upon his
defeat at Actium; nor upon the evident change of his fortune have I
transferred my hopes from him to another, but have preserved myself,
though not as a valuable fellow soldier, yet certainly as a faithful
counselor, to Antony, when I demonstrated to him that the only way that
he had to save himself, and not to lose all his authority, was to slay
Cleopatra; for when she was once dead, there would be room for him to
retain his authority, and rather to bring thee to make a composition
with him, than to continue at enmity any longer. None of which advises
would he attend to, but preferred his own rash resolution before them,
which have happened unprofitably for him, but profitably for thee. Now,
therefore, in case thou determinest about me, and my alacrity in serving
Antony, according to thy anger at him, I own there is no room for me to
deny what I have done, nor will I be ashamed to own, and that publicly
too, that I had a great kindness for him. But if thou wilt put him out
of the case, and only examine how I behave myself to my benefactors in
general, and what sort of friend I am, thou wilt find by experience
that we shall do and be the same to thyself, for it is but changing the
names, and the firmness of friendship that we shall bear to thee will
not be disapproved by thee."

7. By this speech, and by his behavior, which showed Caesar the
frankness of his mind, he greatly gained upon him, who was himself of a
generous and magnificent temper, insomuch that those very actions, which
were the foundation of the accusation against him, procured him Caesar's
good-will. Accordingly, he restored him his diadem again; and encouraged
him to exhibit himself as great a friend to himself as he had been to
Antony, and then had him in great esteem. Moreover, he added this, that
Quintus Didius had written to him that Herod had very readily assisted
him in the affair of the gladiators. So when he had obtained such a kind
reception, and had, beyond all his hopes, procured his crown to be more
entirely and firmly settled upon him than ever by Caesar's donation, as
well as by that decree of the Romans, which Caesar took care to procure
for his greater security, he conducted Caesar on his way to Egypt, and
made presents, even beyond his ability, to both him and his friends, and
in general behaved himself with great magnanimity. He also desired that
Caesar would not put to death one Alexander, who had been a companion
of Antony; but Caesar had sworn to put him to death, and so he could
not obtain that his petition. And now he returned to Judea again with
greater honor and assurance than ever, and affrighted those that had
expectations to the contrary, as still acquiring from his very dangers
greater splendor than before, by the favor of God to him. So he prepared
for the reception of Caesar, as he was going out of Syria to invade
Egypt; and when he came, he entertained him at Ptolemais with all royal
magnificence. He also bestowed presents on the army, and brought them
provisions in abundance. He also proved to be one of Caesar's most
cordial friends, and put the army in array, and rode along with Caesar,
and had a hundred and fifty men, well appointed in all respects, after
a rich and sumptuous manner, for the better reception of him and his
friends. He also provided them with what they should want, as they
passed over the dry desert, insomuch that they lacked neither wine
nor water, which last the soldiers stood in the greatest need of; and
besides, he presented Caesar with eight hundred talents, and procured to
himself the good-will of them all, because he was assisting to them in
a much greater and more splendid degree than the kingdom he had obtained
could afford; by which means he more and more demonstrated to Caesar the
firmness of his friendship, and his readiness to assist him; and what
was of the greatest advantage to him was this, that his liberality came
at a seasonable time also. And when they returned again out of Egypt,
his assistances were no way inferior to the good offices he had formerly
done them.



CHAPTER 7. How Herod Slew Sohemus And Mariamne And Afterward Alexandra
And Costobarus, And His Most Intimate Friends, And At Last The Sons Of
Babbas Also.


1. However, when he came into his kingdom again, he found his house all
in disorder, and his wife Mariamne and her mother Alexandra very uneasy;
for as they supposed [what was easy to be supposed] that they were not
put into that fortress [Alexandrium] for the security of their persons,
but as into a garrison for their imprisonment, and that they had no
power over any thing, either of others or of their own affairs, they
were very uneasy; and Mariamne supposing that the king's love to her was
but hypocritical, and rather pretended [as advantageous to himself] than
real, she looked upon it as fallacious. She also was grieved that he
would not allow her any hopes of surviving him, if he should come to any
harm himself. She also recollected what commands he had formerly given
to Joseph, insomuch that she endeavored to please her keepers, and
especially Sohemus, as well apprized how all was in his power. And
at the first Sohemus was faithful to Herod, and neglected none of the
things he had given him in charge; but when the women, by kind words
and liberal presents, had gained his affections over to them, he was
by degrees overcome, and at length discovered to them all the king's
injunctions, and this on that account principally, that he did not so
much as hope he would come back with the same authority he had before;
so that he thought he should both escape any danger from him, mid
supposed that he did hereby much gratify the women, who were likely not
to be overlooked in the settling of the government; nay, that they would
be able to make him abundant recompense, since they must either reign
themselves, or be very near to him that should reign. He had a further
ground of hope also, that though Herod should have all the success he
could wish for, and should return again, he could not contradict his
wife in what she desired, for he knew that the king's fondness for his
wife was inexpressible. These were the motives that drew Sohemus to
discover what injunctions had been given him. So Mariamne was greatly
displeased to hear that there was no end of the dangers she was under
from Herod, and was greatly uneasy at it, and wished that he might
obtain no favors [from Caesar], and esteemed it almost an insupportable
task to live with him any longer; and this she afterward openly
declared, without concealing her resentment.

2. And now Herod sailed home with joy, at the unexpected good success
he had had; and went first of all, as was proper, to this his wife,
and told her, and her only, the good news, as preferring her before the
rest, on account of his fondness for her, and the intimacy there had
been between them, and saluted her; but so it happened, that as he told
her of the good success he had had, she was so far from rejoicing at
it, that she rather was sorry for it; nor was she able to conceal her
resentments, but, depending on her dignity, and the nobility of her
birth, in return for his salutations, she gave a groan, and declared
evidently that she rather grieved than rejoiced at his success, and this
till Herod was disturbed at her, as affording him, not only marks of her
suspicion, but evident signs of her dissatisfaction. This much troubled
him, to see that this surprising hatred of his wife to him was not
concealed, but open; and he took this so ill, and yet was so unable to
bear it, on account of the fondness he had for her, that he could not
continue long in any one mind, but sometimes was angry at her, and
sometimes reconciled himself to her; but by always changing one
passion for another, he was still in great uncertainty, and thus was
he entangled between hatred and love, and was frequently disposed to
inflict punishment on her for her insolence towards him; but being
deeply in love with her in his soul, he was not able to get quit of this
woman. In short, as he would gladly have her punished, so was he afraid
lest, ere he were aware, he should, by putting her to death, bring a
heavier punishment upon himself at the same time.

3. When Herod's sister and mother perceived that he was in this temper
with regard to Mariamne they thought they had now got an excellent
opportunity to exercise their hatred against her and provoked Herod
to wrath by telling him, such long stories and calumnies about her,
as might at once excite his hatred and his jealousy. Now, though he
willingly enough heard their words, yet had not he courage enough to do
any thing to her as if he believed them; but still he became worse
and worse disposed to her, and these ill passions were more and more
inflamed on both sides, while she did not hide her disposition towards
him, and he turned his love to her into wrath against her. But when he
was just going to put this matter past all remedy, he heard the news
that Caesar was the victor in the war, and that Antony and Cleopatra
were both dead, and that he had conquered Egypt; whereupon he made
haste to go to meet Caesar, and left the affairs of his family in their
present state. However, Mariamne recommended Sohemus to him, as he was
setting out on his journey, and professed that she owed him thanks for
the care he had taken of her, and asked of the king for him a place in
the government; upon which an honorable employment was bestowed upon him
accordingly. Now when Herod was come into Egypt, he was introduced to
Caesar with great freedom, as already a friend of his, and received very
great favors from him; for he made him a present of those four hundred
Galatians who had been Cleopatra's guards, and restored that country to
him again, which, by her means, had been taken away from him. He also
added to his kingdom Gadara, Hippos, and Samaria; and, besides those,
the maritime cities, Gaza, and Anthedon, and Joppa, and Strato's Tower.

4. Upon these new acquisitions, he grew more magnificent, and conducted
Caesar as far as Antioch; but upon his return, as much as his prosperity
was augmented by the foreign additions that had been made him, so much
the greater were the distresses that came upon him in his own family,
and chiefly in the affair of his wife, wherein he formerly appeared to
have been most of all fortunate; for the affection he had for Mariamne
was no way inferior to the affections of such as are on that account
celebrated in history, and this very justly. As for her, she was in
other respects a chaste woman, and faithful to him; yet had she somewhat
of a woman rough by nature, and treated her husband imperiously enough,
because she saw he was so fond of her as to be enslaved to her. She
did not also consider seasonably with herself that she lived under a
monarchy, and that she was at another's disposal, and accordingly would
behave herself after a saucy manner to him, which yet he usually put off
in a jesting way, and bore with moderation and good temper. She would
also expose his mother and his sister openly, on account of the meanness
of their birth, and would speak unkindly of them, insomuch that there
was before this a disagreement and unpardonable hatred among the women,
and it was now come to greater reproaches of one another than formerly,
which suspicions increased, and lasted a whole year after Herod returned
from Caesar. However, these misfortunes, which had been kept under some
decency for a great while, burst out all at once upon such an occasion
as was now offered; for as the king was one day about noon lain down on
his bed to rest him, he called for Mariamne, out of the great affection
he had always for her. She came in accordingly, but would not lie down
by him; and when he was very desirous of her company, she showed her
contempt of him; and added, by way of reproach, that he had caused her
father and her brother to be slain. [11] And when he took this injury
very unkindly, and was ready to use violence to her, in a precipitate
manner, the king's sister Salome, observing that he was more than
ordinarily disturbed, sent in to the king his cup-bearer, who had been
prepared long beforehand for such a design, and bid him tell the king
how Mariamne had persuaded him to give his assistance in preparing a
love potion for him; and if he appeared to be greatly concerned, and to
ask what that love potion was, to tell him that she had the potion, and
that he was desired only to give it him; but that in case he did not
appear to be much concerned at this potion, to let the thing drop; and
that if he did so, no harm should thereby come to him. When she had
given him these instructions, she sent him in at this time to make such
a speech. So he went in, after a composed manner, to gain credit to
what he should say, and yet somewhat hastily, and said that Mariamne
had given him presents, and persuaded him to give him a love potion.
And when this moved the king, he said that this love potion was a
composition that she had given him, whose effects he did not know, which
was the reason of his resolving to give him this information, as the
safest course he could take, both for himself and for the king. When
Herod heard what he said, and was in an ill disposition before, his
indignation grew more violent; and he ordered that eunuch of Mariamne,
who was most faithful to her, to be brought to torture about this
potion, as well knowing it was not possible that any thing small or
great could be done without him. And when the man was under the utmost
agonies, he could say nothing concerning the thing he was tortured
about, but so far he knew, that Mariamne's hatred against him was
occasioned by somewhat that Sohemus had said to her. Now as he was
saying this, Herod cried out aloud, and said that Sohemus, who had been
at all other times most faithful to him, and to his government, would
not have betrayed what injunctions he had given him, unless he had had
a nearer conversation than ordinary with Mariamne. So he gave order that
Sohemus should be seized on and slain immediately; but he allowed his
wife to take her trial; and got together those that were most faithful
to him, and laid an elaborate accusation against her for this love
potion and composition, which had been charged upon her by way of
calumny only. However, he kept no temper in what he said, and was in too
great a passion for judging well about this matter. Accordingly, when
the court was at length satisfied that he was so resolved, they passed
the sentence of death upon her; but when the sentence was passed upon
her, this temper was suggested by himself, and by some others of the
court, that she should not be thus hastily put to death, but be laid in
prison in one of the fortresses belonging to the kingdom: but Salome
and her party labored hard to have the woman put to death; and they
prevailed with the king to do so, and advised this out of caution, lest
the multitude should be tumultuous if she were suffered to live; and
thus was Mariamne led to execution.

5. When Alexandra observed how things went, and that there were small
hopes that she herself should escape the like treatment from Herod,
she changed her behavior to quite the reverse of what might have been
expected from her former boldness, and this after a very indecent
manner; for out of her desire to show how entirely ignorant she was
of the crimes laid against Mariamne, she leaped out of her place, and
reproached her daughter in the hearing of all the people; and cried out
that she had been an ill woman, and ungrateful to her husband, and that
her punishment came justly upon her for such her insolent behavior, for
that she had not made proper returns to him who had been their common
benefactor. And when she had for some time acted after this hypocritical
manner, and been so outrageous as to tear her hair, this indecent and
dissembling behavior, as was to be expected, was greatly condemned by
the rest of the spectators, as it was principally by the poor woman
who was to suffer; for at the first she gave her not a word, nor was
discomposed at her peevishness, and only looked at her, yet did she out
of a greatness of soul discover her concern for her mother's offense,
and especially for her exposing herself in a manner so unbecoming her;
but as for herself, she went to her death with an unshaken firmness of
mind, and without changing the color of her face, and thereby evidently
discovered the nobility of her descent to the spectators, even in the
last moments of her life.

6. And thus died Mariamne, a woman of an excellent character, both for
chastity and greatness of soul; but she wanted moderation, and had too
much of contention in her nature; yet had she all that can be said in
the beauty of her body, and her majestic appearance in conversation; and
thence arose the greatest part of the occasions why she did not prove
so agreeable to the king, nor live so pleasantly with him, as she might
otherwise have done; for while she was most indulgently used by the
king, out of his fondness for her, and did not expect that he could do
any hard thing to her, she took too unbounded a liberty. Moreover, that
which most afflicted her was, what he had done to her relations, and she
ventured to speak of all they had suffered by him, and at last greatly
provoked both the king's mother and sister, till they became enemies to
her; and even he himself also did the same, on whom alone she depended
for her expectations of escaping the last of punishments.

7. But when she was once dead, the king's affections for her were
kindled in a more outrageous manner than before, whose old passion for
her we have already described; for his love to her was not of a calm
nature, nor such as we usually meet with among other husbands; for at
its commencement it was of an enthusiastic kind, nor was it by their
long cohabitation and free conversation together brought under his power
to manage; but at this time his love to Mariamne seemed to seize him in
such a peculiar manner, as looked like Divine vengeance upon him for
the taking away her life; for he would frequently call for her, and
frequently lament for her in a most indecent manner. Moreover, he
bethought him of every thing he could make use of to divert his mind
from thinking of her, and contrived feasts and assemblies for that
purpose, but nothing would suffice; he therefore laid aside the
administration of public affairs, and was so far conquered by his
passion, that he would order his servants to call for Mariamne, as if
she were still alive, and could still hear them. And when he was in this
way, there arose a pestilential disease, and carried off the greatest
part of the multitude, and of his best and most esteemed friends, and
made all men suspect that this was brought upon them by the anger of
God, for the injustice that had been done to Mariamne. This circumstance
affected the king still more, till at length he forced himself to
go into desert places, and there, under pretense of going a hunting,
bitterly afflicted himself; yet had he not borne his grief there many
days before he fell into a most dangerous distemper himself: he had an
inflammation upon him, and a pain in the hinder part of his head, joined
with madness; and for the remedies that were used, they did him no good
at all, but proved contrary to his case, and so at length brought him to
despair. All the physicians also that were about him, partly because
the medicines they brought for his recovery could not at all conquer
the disease, and partly because his diet could be no other than what his
disease inclined him to, desired him to eat whatever he had a mind to,
and so left the small hopes they had of his recovery in the power of
that diet, and committed him to fortune. And thus did his distemper go
on, while he was at Samaria, now called Sebaste.

8. Now Alexandra abode at this time at Jerusalem; and being informed
what condition Herod was in, she endeavored to get possession of the
fortified places that were about the city, which were two, the one
belonging to the city itself, the other belonging to the temple; and
those that could get them into their hands had the whole nation under
their power, for without the command of them it was not possible to
offer their sacrifices; and to think of leaving on those sacrifices is
to every Jew plainly impossible, who are still more ready to lose their
lives than to leave off that Divine worship which they have been wont to
pay unto God. Alexandra, therefore, discoursed with those that had the
keeping of these strong holds, that it was proper for them to deliver
the same to her, and to Herod's sons, lest, upon his death, any other
person should seize upon the government; and that upon his recovery none
could keep them more safely for him than those of his own family. These
words were not by them at all taken in good part; and as they had been
in former times faithful [to Herod], they resolved to continue so more
than ever, both because they hated Alexandra, and because they thought
it a sort of impiety to despair of Herod's recovery while he was yet
alive, for they had been his old friends; and one of them, whose name
was Achiabus, was his cousin-german. They sent messengers therefore to
acquaint him with Alexandra's design; so he made no longer delay, but
gave orders to have her slain; yet was it still with difficulty, and
after he had endured great pain, that he got clear of his distemper. He
was still sorely afflicted, both in mind and body, and made very uneasy,
and readier than ever upon all occasions to inflict punishment upon
those that fell under his hand. He also slew the most intimate of his
friends, Costobarus, and Lysimachus, and Cadias, who was also called
Antipater; as also Dositheus, and that upon the following occasion.

9. Costobarus was an Idumean by birth, and one of principal dignity
among them, and one whose ancestors had been priests to the Koze, whom
the Idumeans had [formerly] esteemed as a god; but after Hyrcanus had
made a change in their political government, and made them receive the
Jewish customs and law, Herod made Costobarus governor of Idumea and
Gaza, and gave him his sister Salome to wife; and this was upon the
slaughter of [his uncle] Joseph, who had that government before, as
we have related already. When Costobarus had gotten to be so highly
advanced, it pleased him and was more than he hoped for, and he was
more and more puffed up by his good success, and in a little while he
exceeded all bounds, and did not think fit to obey what Herod, as their
ruler, commanded him, or that the Idumeans should make use of the Jewish
customs, or be subject to them. He therefore sent to Cleopatra, and
informed her that the Idumeans had been always under his progenitors,
and that for the same reason it was but just that she should desire
that country for him of Antony, for that he was ready to transfer his
friendship to her; and this he did, not because he was better pleased to
be under Cleopatra's government, but because he thought that, upon the
diminution of Herod's power, it would not be difficult for him to obtain
himself the entire government over the Idumeans, and somewhat more also;
for he raised his hopes still higher, as having no small pretenses, both
by his birth and by these riches which he had gotten by his constant
attention to filthy lucre; and accordingly it was not a small matter
that he aimed at. So Cleopatra desired this country of Antony, but
failed of her purpose. An account of this was brought to Herod, who
was thereupon ready to kill Costobarus; yet, upon the entreaties of
his sister and mother, he forgave him, and vouchsafed to pardon him
entirely; though he still had a suspicion of him afterward for this his
attempt.

10. But some time afterward, when Salome happened to quarrel with
Costobarus, she sent him a bill of divorce [12] and dissolved her
marriage with him, though this was not according to the Jewish laws; for
with us it is lawful for a husband to do so; but a wife; if she departs
from her husband, cannot of herself be married to another, unless her
former husband put her away. However, Salome chose to follow not the
law of her country, but the law of her authority, and so renounced her
wedlock; and told her brother Herod, that she left her husband out of
her good-will to him, because she perceived that he, with Antipater, and
Lysimachus, and Dositheus, were raising a sedition against him; as an
evidence whereof, she alleged the case of the sons of Babas, that they
had been by him preserved alive already for the interval of twelve
years; which proved to be true. But when Herod thus unexpectedly heard
of it, he was greatly surprised at it, and was the more surprised,
because the relation appeared incredible to him. As for the fact
relating to these sons of Babas, Herod had formerly taken great pains to
bring them to punishment, as being enemies to his government; but they
were now forgotten by him, on account of the length of time [since he
had ordered them to be slain]. Now the cause of his ill-will and hatred
to them arose hence, that while Antigonus was king, Herod, with his
army, besieged the city of Jerusalem, where the distress and miseries
which the besieged endured were so pressing, that the greater number of
them invited Herod into the city, and already placed their hopes on him.
Now the sons of Babas were of great dignity, and had power among the
multitude, and were faithful to Antigonus, and were always raising
calumnies against Herod, and encouraged the people to preserve the
government to that royal family which held it by inheritance. So
these men acted thus politically, and, as they thought, for their
own advantage; but when the city was taken, and Herod had gotten the
government into his hands, and Costobarus was appointed to hinder
men from passing out at the gates, and to guard the city, that those
citizens that were guilty, and of the party opposite to the king, might
not get out of it, Costobarus, being sensible that the sons of Babas
were had in respect and honor by the whole multitude, and supposing that
their preservation might be of great advantage to him in the changes of
government afterward, he set them by themselves, and concealed them in
his own farms; and when the thing was suspected, he assured Herod upon
oath that he really knew nothing of that matter, and so overcame
the suspicions that lay upon him; nay, after that, when the king had
publicly proposed a reward for the discovery, and had put in practice
all sorts of methods for searching out this matter, he would not confess
it; but being persuaded that when he had at first denied it, if the men
were found, he should not escape unpunished, he was forced to keep them
secret, not only out of his good-will to them, but out of a necessary
regard to his own preservation also. But when the king knew the thing,
by his sister's information, he sent men to the places where he had the
intimation they were concealed, and ordered both them, and those that
were accused as guilty with them, to be slain, insomuch that there were
now none at all left of the kindred of Hyrcanus, and the kingdom was
entirely in Herod's own power, and there was nobody remaining of such
dignity as could put a stop to what he did against the Jewish laws.



CHAPTER 8. How Ten Men Of The Citizens [Of Jerusalem] Made A Conspiracy
Against Herod, For The Foreign Practices He Had Introduced, Which Was A
Transgression Of The Laws Of Their Country. Concerning The Building Of
Sebaste And Cesarea, And Other Edifices Of Herod.


1. On this account it was that Herod revolted from the laws of his
country, and corrupted their ancient constitution, by the introduction
of foreign practices, which constitution yet ought to have been
preserved inviolable; by which means we became guilty of great
wickedness afterward, while those religious observances which used to
lead the multitude to piety were now neglected; for, in the first place,
he appointed solemn games to be celebrated every fifth year, in honor
of Caesar, and built a theater at Jerusalem, as also a very great
amphitheater in the plain. Both of them were indeed costly works, but
opposite to the Jewish customs; for we have had no such shows delivered
down to us as fit to be used or exhibited by us; yet did he celebrate
these games every five years, in the most solemn and splendid manner.
He also made proclamation to the neighboring countries, and called men
together out of every nation. The wrestlers also, and the rest of those
that strove for the prizes in such games, were invited out of every
land, both by the hopes of the rewards there to be bestowed, and by the
glory of victory to be there gained. So the principal persons that were
the most eminent in these sorts of exercises were gotten together, for
there were very great rewards for victory proposed, not only to those
that performed their exercises naked, but to those that played the
musicians also, and were called Thymelici; and he spared no pains to
induce all persons, the most famous for such exercises, to come to this
contest for victory. He also proposed no small rewards to those who ran
for the prizes in chariot races, when they were drawn by two, or three,
or four pair of horses. He also imitated every thing, though never so
costly or magnificent, in other nations, out of an ambition that he
might give most public demonstration of his grandeur. Inscriptions also
of the great actions of Caesar, and trophies of those nations which he
had conquered in his wars, and all made of the purest gold and silver,
encompassed the theater itself; nor was there any thing that could
be subservient to his design, whether it were precious garments, or
precious stones set in order, which was not also exposed to sight in
these games. He had also made a great preparation of wild beasts, and
of lions themselves in great abundance, and of such other beasts as
were either of uncommon strength, or of such a sort as were rarely seen.
These were prepared either to fight with one another, or that men who
were condemned to death were to fight with them. And truly foreigners
were greatly surprised and delighted at the vastness of the expenses
here exhibited, and at the great dangers that were here seen; but to
natural Jews, this was no better than a dissolution of those customs for
which they had so great a veneration. [13] It appeared also no better
than an instance of barefaced impiety, to throw men to wild beasts, for
the affording delight to the spectators; and it appeared an instance of
no less impiety, to change their own laws for such foreign exercises:
but, above all the rest, the trophies gave most distaste to the Jews;
for as they imagined them to be images, included within the armor that
hung round about them, they were sorely displeased at them, because it
was not the custom of their country to pay honors to such images.

2. Nor was Herod unacquainted with the disturbance they were under; and
as he thought it unseasonable to use violence with them, so he spake to
some of them by way of consolation, and in order to free them from that
superstitious fear they were under; yet could not he satisfy them, but
they cried out with one accord, out of their great uneasiness at the
offenses they thought he had been guilty of, that although they should
think of bearing all the rest yet would they never bear images of men in
their city, meaning the trophies, because this was disagreeable to the
laws of their country. Now when Herod saw them in such a disorder, and
that they would not easily change their resolution unless they received
satisfaction in this point, he called to him the most eminent men among
them, and brought them upon the theater, and showed them the trophies,
and asked them what sort of things they took these trophies to be; and
when they cried out that they were the images of men, he gave order
that they should be stripped of these outward ornaments which were about
them, and showed them the naked pieces of wood; which pieces of wood,
now without any ornament, became matter of great sport and laughter
to them, because they had before always had the ornaments of images
themselves in derision.

3. When therefore Herod had thus got clear of the multitude, and had
dissipated the vehemency of passion under which they had been, the
greatest part of the people were disposed to change their conduct, and
not to be displeased at him any longer; but still some of them continued
in their displeasure against him, for his introduction of new customs,
and esteemed the violation of the laws of their country as likely to be
the origin of very great mischiefs to them, so that they deemed it an
instance of piety rather to hazard themselves [to be put to death], than
to seem as if they took no notice of Herod, who, upon the change he had
made in their government, introduced such customs, and that in a violent
manner, which they had never been used to before, as indeed in pretense
a king, but in reality one that showed himself an enemy to their whole
nation; on which account ten men that were citizens [of Jerusalem]
conspired together against him, and sware to one another to undergo any
dangers in the attempt, and took daggers with them under their garments
[for the purpose of killing Herod]. Now there was a certain blind man
among those conspirators who had thus sworn to one another, on account
of the indignation he had against what he heard to have been done;
he was not indeed able to afford the rest any assistance in the
undertaking, but was ready to undergo any suffering with them, if so
be they should come to any harm, insomuch that he became a very great
encourager of the rest of the undertakers.

4. When they had taken this resolution, and that by common consent, they
went into the theater, hoping that, in the first place, Herod himself
could not escape them, as they should fall upon him so unexpectedly; and
supposing, however, that if they missed him, they should kill a great
many of those that were about him; and this resolution they took, though
they should die for it, in order to suggest to the king what injuries he
had done to the multitude. These conspirators, therefore, standing thus
prepared beforehand, went about their design with great alacrity; but
there was one of those spies of Herod, that were appointed for such
purposes, to fish out and inform him of any conspiracies that should be
made against him, who found out the whole affair, and told the king of
it, as he was about to go into the theater. So when he reflected on the
hatred which he knew the greatest part of the people bore him, and on
the disturbances that arose upon every occasion, he thought this plot
against him not to be improbable. Accordingly, he retired into his
palace, and called those that were accused of this conspiracy before him
by their several names; and as, upon the guards falling upon them,
they were caught in the very fact, and knew they could not escape, they
prepared themselves for their ends with all the decency they could, and
so as not at all to recede from their resolute behavior, for they showed
no shame for what they were about, nor denied it; but when they were
seized, they showed their daggers, and professed that the conspiracy
they had sworn to was a holy and pious action; that what they intended
to do was not for gain, or out of any indulgence to their passions, but
principally for those common customs of their country, which all the
Jews were obliged to observe, or to die for them. This was what these
men said, out of their undaunted courage in this conspiracy. So they
were led away to execution by the king's guards that stood about them,
and patiently underwent all the torments inflicted on them till they
died. Nor was it long before that spy who had discovered them was seized
on by some of the people, out of the hatred they bore to him; and was
not only slain by them, but pulled to pieces, limb from limb, and given
to the dogs. This execution was seen by many of the citizens, yet would
not one of them discover the doers of it, till upon Herod's making a
strict scrutiny after them, by bitter and severe tortures, certain women
that were tortured confessed what they had seen done; the authors of
which fact were so terribly punished by the king, that their entire
families were destroyed for this their rash attempt; yet did not the
obstinacy of the people, and that undaunted constancy they showed in
the defense of their laws, make Herod any easier to them, but he
still strengthened himself after a more secure manner, and resolved to
encompass the multitude every way, lest such innovations should end in
an open rebellion.

5. Since, therefore, he had now the city fortified by the palace in
which he lived, and by the temple which had a strong fortress by it,
called Antonia, and was rebuilt by himself, he contrived to make Samaria
a fortress for himself also against all the people, and called it
Sebaste, supposing that this place would be a strong hold against the
country, not inferior to the former. So he fortified that place, which
was a day's journey distant from Jerusalem, and which would be useful
to him in common, to keep both the country and the city in awe. He
also built another fortress for the whole nation; it was of old called
Strato's Tower, but was by him named Cesarea. Moreover, he chose out
some select horsemen, and placed them ill the great plain; and built
[for them] a place in Galilee, called Gaba with Hesebonitis, in Perea.
And these were the places which he particularly built, while he always
was inventing somewhat further for his own security, and encompassing
the whole nation with guards, that they might by no means get from under
his power, nor fall into tumults, which they did continually upon any
small commotion; and that if they did make any commotions, he might know
of it, while some of his spies might be upon them from the neighborhood,
and might both be able to know what they were attempting, and to prevent
it. And when he went about building the wall of Samaria, he contrived to
bring thither many of those that had been assisting to him in his wars,
and many of the people in that neighborhood also, whom he made fellow
citizens with the rest. This he did out of an ambitious desire of
building a temple, and out of a desire to make the city more eminent
than it had been before; but principally because he contrived that
it might at once be for his own security, and a monument of his
magnificence. He also changed its name, and called it Sebaste. Moreover,
he parted the adjoining country, which was excellent in its kind, among
the inhabitants of Samaria, that they might be in a happy condition,
upon their first coming to inhabit. Besides all which, he encompassed
the city with a wall of great strength, and made use of the acclivity of
the place for making its fortifications stronger; nor was the compass
of the place made now so small as it had been before, but was such as
rendered it not inferior to the most famous cities; for it was twenty
furlongs in circumference. Now within, and about the middle of it, he
built a sacred place, of a furlong and a half [in circuit], and adorned
it with all sorts of decorations, and therein erected a temple, which
was illustrious on account of both its largeness and beauty. And as to
the several parts of the city, he adorned them with decorations of
all sorts also; and as to what was necessary to provide for his own
security, he made the walls very strong for that purpose, and made it
for the greatest part a citadel; and as to the elegance of the building,
it was taken care of also, that he might leave monuments of the fineness
of his taste, and of his beneficence, to future ages.



CHAPTER 9. Concerning The Famine That Happened In Judea And Syria; And
How Herod, After He Had Married Another Wife, Rebuilt Cesarea, And Other
Grecian Cities.


1. Now on this very year, which was the thirteenth year of the reign of
Herod, very great calamities came upon the country; whether they were
derived from the anger of God, or whether this misery returns again
naturally in certain periods of time [14] for, in the first place, there
were perpetual droughts, and for that reason the ground was barren, and
did not bring forth the same quantity of fruits that it used to produce;
and after this barrenness of the soil, that change of food which the
want of corn occasioned produced distempers in the bodies of men, and
a pestilential disease prevailed, one misery following upon the back
of another; and these circumstances, that they were destitute both of
methods of cure and of food, made the pestilential distemper, which
began after a violent manner, the more lasting. The destruction of
men also after such a manner deprived those that survived of all their
courage, because they had no way to provide remedies sufficient for the
distresses they were in. When therefore the fruits of that year were
spoiled, and whatsoever they had laid up beforehand was spent, there was
no foundation of hope for relief remaining, but the misery, contrary to
what they expected still increased upon them; and this not only on that
year, while they had nothing for themselves left [at the end of it],
but what seed they had sown perished also, by reason of the ground not
yielding its fruits on the second year. [15] This distress they were in
made them also, out of necessity, to eat many things that did not use to
be eaten; nor was the king himself free from this distress any more than
other men, as being deprived of that tribute he used to have from the
fruits of the ground, and having already expended what money he had, in
his liberality to those whose cities he had built; nor had he any people
that were worthy of his assistance, since this miserable state of things
had procured him the hatred of his subjects: for it is a constant rule,
that misfortunes are still laid to the account of those that govern.

2. In these circumstances he considered with himself how to procure
some seasonable help; but this was a hard thing to be done, while their
neighbors had no food to sell them; and their money also was gone, had
it been possible to purchase a little food at a great price. However, he
thought it his best way, by all means, not to leave off his endeavors
to assist his people; so he cut off the rich furniture that was in his
palace, both of silver and gold, insomuch that he did not spare the
finest vessels he had, or those that were made with the most elaborate
skill of the artificers, but sent the money to Petronius, who had been
made prefect of Egypt by Caesar; and as not a few had already fled to
him under their necessities, and as he was particularly a friend to
Herod, and desirous to have his subjects preserved, he gave leave to
them in the first place to export corn, and assisted them every way,
both in purchasing and exporting the same; so that he was the principal,
if not the only person, who afforded them what help they had. And
Herod taking care the people should understand that this help came
from himself, did thereby not only remove the ill opinion of those that
formerly hated him, but gave them the greatest demonstration possible of
his good-will to them, and care of them; for, in the first place, as for
those who were able to provide their own food, he distributed to them
their proportion of corn in the exactest manner; but for those many
that were not able, either by reason of their old age, or any other
infirmity, to provide food for themselves, he made this provision for
them, the bakers should make their bread ready for them. He also took
care that they might not be hurt by the dangers of winter, since they
were in great want of clothing also, by reason of the utter destruction
and consumption of their sheep and goats, till they had no wool to make
use of, nor any thing else to cover themselves withal. And when he had
procured these things for his own subjects, he went further, in order to
provide necessaries for their neighbors, and gave seed to the Syrians,
which thing turned greatly to his own advantage also, this charitable
assistance being afforded most seasonably to their fruitful soil, so
that every one had now a plentiful provision of food. Upon the whole,
when the harvest of the land was approaching, he sent no fewer than
fifty thousand men, whom he had sustained, into the country; by which
means he both repaired the afflicted condition of his own kingdom with
great generosity and diligence, and lightened the afflictions of his
neighbors, who were under the same calamities; for there was nobody who
had been in want that was left destitute of a suitable assistance by
him; nay, further, there were neither any people, nor any cities, nor
any private men, who were to make provision for the multitudes, and
on that account were in want of support, and had recourse to him, but
received what they stood in need of, insomuch that it appeared, upon
a computation, that the number of cori of wheat, of ten attic medimni
apiece, that were given to foreigners, amounted to ten thousand, and the
number that was given in his own kingdom was about fourscore thousand.
Now it happened that this care of his, and this seasonable benefaction,
had such influence on the Jews, and was so cried up among other nations,
as to wipe off that old hatred which his violation of some of their
customs, during his reign, had procured him among all the nation, and
that this liberality of his assistance in this their greatest necessity
was full satisfaction for all that he had done of that nature, as it
also procured him great fame among foreigners; and it looked as if these
calamities that afflicted his land, to a degree plainly incredible, came
in order to raise his glory, and to be to his great advantage; for
the greatness of his liberality in these distresses, which he now
demonstrated beyond all expectation, did so change the disposition of
the multitude towards him, that they were ready to suppose he had
been from the beginning not such a one as they had found him to be by
experience, but such a one as the care he had taken of them in supplying
their necessities proved him now to be.

3. About this time it was that he sent five hundred chosen men out of
the guards of his body as auxiliaries to Caesar, whom Aelius Gallus [16]
led to the Red Sea, and who were of great service to him there.
When therefore his affairs were thus improved, and were again in a
flourishing condition, he built himself a palace in the upper city,
raising the rooms to a very great height, and adorning them with the
most costly furniture of gold, and marble scats, and beds; and these
were so large that they could contain very many companies of men. These
apartments were also of distinct magnitudes, and had particular names
given them; for one apartment was called Caesar's, another Agrippa's.
He also fell in love again, and married another wife, not suffering his
reason to hinder him from living as he pleased. The occasion of this his
marriage was as follows: There was one Simon, a citizen of Jerusalem,
the son of one Boethus, a citizen of Alexandria, and a priest of great
note there; this man had a daughter, who was esteemed the most beautiful
woman of that time; and when the people of Jerusalem began to speak much
in her commendation, it happened that Herod was much affected with what
was said of her; and when he saw the damsel, he was smitten with her
beauty, yet did he entirely reject the thoughts of using his authority
to abuse her, as believing, what was the truth, that by so doing he
should be stigmatized for violence and tyranny; so he thought it best to
take the damsel to wife. And while Simon was of a dignity too inferior
to be allied to him, but still too considerable to be despised, he
governed his inclinations after the most prudent manner, by augmenting
the dignity of the family, and making them more honorable; so he
immediately deprived Jesus, the son of Phabet, of the high priesthood,
and conferred that dignity on Simon, and so joined in affinity with him
[by marrying his daughter].

4. When this wedding was over, he built another citadel in that
place where he had conquered file Jews when he was driven out of his
government, and Antigonus enjoyed it. This citadel is distant from
Jerusalem about threescore furlongs. It was strong by nature, and
fit for such a building. It is a sort of a moderate hill, raised to a
further height by the hand of man, till it was of the shape of a woman's
breast. It is encompassed with circular towers, and hath a strait ascent
up to it, which ascent is composed of steps of polished stones, in
number two hundred. Within it are royal and very rich apartments, of
a structure that provided both for security and for beauty. About the
bottom there are habitations of such a structure as are well worth
seeing, both on other accounts, and also on account of the water which
is brought thither from a great way off, and at vast expenses, for the
place itself is destitute of water. The plain that is about this citadel
is full of edifices, not inferior to any city in largeness, and having
the hill above it in the nature of a castle.

5. And now, when all Herod's designs had succeeded according to his
hopes, he had not the least suspicion that any troubles could arise in
his kingdom, because he kept his people obedient, as well by the fear
they stood in of him, for he was implacable in the infliction of his
punishments, as by the provident care he had showed towards them, after
the most magnanimous manner, when they were under their distresses. But
still he took care to have external security for his government as a
fortress against his subjects; for the orations he made to the cities
were very fine, and full of kindness; and he cultivated a seasonable
good understanding with their governors, and bestowed presents on every
one of them, inducing them thereby to be more friendly to him, and
using his magnificent disposition so as his kingdom might be the better
secured to him, and this till all his affairs were every way more
and more augmented. But then this magnificent temper of his, and that
submissive behavior and liberality which he exercised towards Caesar,
and the most powerful men of Rome, obliged him to transgress the customs
of his nation, and to set aside many of their laws, and by building
cities after an extravagant manner, and erecting temples,--not in Judea
indeed, for that would not have been borne, it being forbidden for us to
pay any honor to images, or representations of animals, after the manner
of the Greeks; but still he did thus in the country [properly] out of
our bounds, and in the cities thereof [17] The apology which he made to
the Jews for these things was this: That all was done, not out of his
own inclinations, but by the commands and injunctions of others, in
order to please Caesar and the Romans, as though he had not the Jewish
customs so much in his eye as he had the honor of those Romans, while
yet he had himself entirely in view all the while, and indeed was very
ambitious to leave great monuments of his government to posterity;
whence it was that he was so zealous in building such fine cities, and
spent such vast sums of money upon them.

6. Now upon his observation of a place near the sea, which was very
proper for containing a city, and was before called Strato's Tower, he
set about getting a plan for a magnificent city there, and erected many
edifices with great diligence all over it, and this of white stone.
He also adorned it with most sumptuous palaces and large edifices for
containing the people; and what was the greatest and most laborious work
of all, he adorned it with a haven, that was always free from the waves
of the sea. Its largeness was not less than the Pyrmum [at Athens], and
had towards the city a double station for the ships. It was of excellent
workmanship; and this was the more remarkable for its being built in a
place that of itself was not suitable to such noble structures, but was
to be brought to perfection by materials from other places, and at very
great expenses. This city is situate in Phoenicia, in the passage by sea
to Egypt, between Joppa and Dora, which are lesser maritime cities, and
not fit for havens, on account of the impetuous south winds that beat
upon them, which rolling the sands that come from the sea against the
shores, do not admit of ships lying in their station; but the merchants
are generally there forced to ride at their anchors in the sea itself.
So Herod endeavored to rectify this inconvenience, and laid out such a
compass towards the land as might be sufficient for a haven, wherein the
great ships might lie in safety; and this he effected by letting down
vast stones of above fifty feet in length, not less than eighteen in
breadth, and nine in depth, into twenty fathom deep; and as some were
lesser, so were others bigger than those dimensions. This mole which he
built by the sea-side was two hundred feet wide, the half of which was
opposed to the current of the waves, so as to keep off those waves which
were to break upon them, and so was called Procymatia, or the first
breaker of the waves; but the other half had upon it a wall, with
several towers, the largest of which was named Drusus, and was a work of
very great excellence, and had its name from Drusus, the son-in-law of
Caesar, who died young. There were also a great number of arches where
the mariners dwelt. There was also before them a quay, [or landing
place,] which ran round the entire haven, and was a most agreeable walk
to such as had a mind to that exercise; but the entrance or mouth of the
port was made on the north quarter, on which side was the stillest of
the winds of all in this place: and the basis of the whole circuit on
the left hand, as you enter the port, supported a round turret, which
was made very strong, in order to resist the greatest waves; while on
the right hand, as you enter, stood two vast stones, and those each of
them larger than the turret, which were over against them; these stood
upright, and were joined together. Now there were edifices all along the
circular haven, made of the politest stone, with a certain elevation,
whereon was erected a temple, that was seen a great way off by those
that were sailing for that haven, and had in it two statues, the one of
Rome, the other of Caesar. The city itself was called Cesarea, which was
also itself built of fine materials, and was of a fine structure; nay,
the very subterranean vaults and cellars had no less of architecture
bestowed on them than had the buildings above ground. Some of these
vaults carried things at even distances to the haven and to the sea; but
one of them ran obliquely, and bound all the rest together, that both
the rain and the filth of the citizens were together carried off with
ease, and the sea itself, upon the flux of the tide from without, came
into the city, and washed it all clean. Herod also built therein
a theater of stone; and on the south quarter, behind the port, an
amphitheater also, capable of holding a vast number of men, and
conveniently situated for a prospect to the sea. So this city was thus
finished in twelve years; [18] during which time the king did not fail
to go on both with the work, and to pay the charges that were necessary.



CHAPTER 10. How Herod Sent His Sons To Rome; How Also He Was Accused By
Zenodorus And The Gadarens, But Was Cleared Of What They Accused Him
Of And Withal Gained To Himself The Good-Will Of Caesar. Concerning The
Pharisees, The Essens And Manahem.


1. When Herod was engaged in such matters, and when he had already
re-edified Sebaste, [Samaria,] he resolved to send his sons Alexander
and Aristobulus to Rome, to enjoy the company of Caesar; who, when they
came thither, lodged at the house of Pollio, [19] who was very fond of
Herod's friendship; and they had leave to lodge in Caesar's own palace,
for he received these sons of Herod with all humanity, and gave Herod
leave to give his, kingdom to which of his sons he pleased; and besides
all this, he bestowed on him Trachon, and Batanea, and Auranitis, which
he gave him on the occasion following: One Zenodorus [20] had hired what
was called the house of Lysanias, who, as he was not satisfied with
its revenues, became a partner with the robbers that inhabited
the Trachonites, and so procured himself a larger income; for the
inhabitants of those places lived in a mad way, and pillaged the country
of the Damascenes, while Zenodorus did not restrain them, but partook of
the prey they acquired. Now as the neighboring people were hereby great
sufferers, they complained to Varro, who was then president [of Syria],
and entreated him to write to Caesar about this injustice of Zenodorus.
When these matters were laid before Caesar, he wrote back to Varro to
destroy those nests of robbers, and to give the land to Herod, that so
by his care the neighboring countries might be no longer disturbed
with these doings of the Trachonites; for it was not an easy firing to
restrain them, since this way of robbery had been their usual practice,
and they had no other way to get their living, because they had neither
any city of their own, nor lands in their possession, but only some
receptacles and dens in the earth, and there they and their cattle lived
in common together. However, they had made contrivances to get pools of
water, and laid up corn in granaries for themselves, and were able to
make great resistance, by issuing out on the sudden against any that
attacked them; for the entrances of their caves were narrow, in which
but one could come in at a time, and the places within incredibly large,
and made very wide but the ground over their habitations was not very
high, but rather on a plain, while the rocks are altogether hard and
difficult to be entered upon, unless any one gets into the plain road
by the guidance of another, for these roads are not straight, but have
several revolutions. But when these men are hindered from their wicked
preying upon their neighbors, their custom is to prey one upon another,
insomuch that no sort of injustice comes amiss to them. But when Herod
had received this grant from Caesar, and was come into this country, he
procured skillful guides, and put a stop to their wicked robberies, and
procured peace and quietness to the neighboring people.

2. Hereupon Zenodorus was grieved, in the first place, because his
principality was taken away from him; and still more so, because he
envied Herod, who had gotten it; So he went up to Rome to accuse him,
but returned back again without success. Now Agrippa was [about this
time] sent to succeed Caesar in the government of the countries beyond
the Ionian Sea, upon whom Herod lighted when he was wintering about
Mitylene, for he had been his particular friend and companion, and
then returned into Judea again. However, some of the Gadarens came to
Agrippa, and accused Herod, whom he sent back bound to the king without
giving them the hearing. But still the Arabians, who of old bare
ill-will to Herod's government, were nettled, and at that time attempted
to raise a sedition in his dominions, and, as they thought, upon a more
justifiable occasion; for Zenodorus, despairing already of success as to
his own affairs, prevented [his enemies], by selling to those Arabians
a part of his principality, called Auranitis, for the value of fifty
talents; but as this was included in the donations of Caesar, they
contested the point with Herod, as unjustly deprived of what they had
bought. Sometimes they did this by making incursions upon him, and
sometimes by attempting force against him, and sometimes by going to law
with him. Moreover, they persuaded the poorer soldiers to help them, and
were troublesome to him, out of a constant hope that they should reduce
the people to raise a sedition; in which designs those that are in the
most miserable circumstances of life are still the most earnest; and
although Herod had been a great while apprized of these attempts, yet
did not he indulge any severity to them, but by rational methods aimed
to mitigate things, as not willing to give any handle for tumults.

3. Now when Herod had already reigned seventeen years, Caesar came into
Syria; at which time the greatest part of the inhabitants of Gadara
clamored against Herod, as one that was heavy in his injunctions,
and tyrannical. These reproaches they mainly ventured upon by the
encouragement of Zenodorus, who took his oath that he would never leave
Herod till he had procured that they should be severed from Herod's
kingdom, and joined to Caesar's province. The Gadarens were induced
hereby, and made no small cry against him, and that the more boldly,
because those that had been delivered up by Agrippa were not punished
by Herod, who let them go, and did them no harm; for indeed he was the
principal man in the world who appeared almost inexorable in punishing
crimes in his own family, but very generous in remitting the offenses
that were committed elsewhere. And while they accused Herod of injuries,
and plunderings, and subversions of temples, he stood unconcerned, and
was ready to make his defense. However, Caesar gave him his right hand,
and remitted nothing of his kindness to him, upon this disturbance by
the multitude; and indeed these things were alleged the first day,
but the hearing proceeded no further; for as the Gadarens saw the
inclination of Caesar and of his assessors, and expected, as they had
reason to do, that they should be delivered up to the king, some of
them, out of a dread of the torments they might undergo, cut their
own throats in the night time, and some of them threw themselves down
precipices, and others of them cast themselves into the river, and
destroyed themselves of their own accord; which accidents seemed a
sufficient condemnation of the rashness and crimes they had been guilty
of; whereupon Caesar made no longer delay, but cleared Herod from the
crimes he was accused of. Another happy accident there was, which was
a further great advantage to Herod at this time; for Zenodorus's belly
burst, and a great quantity of blood issued from him in his sickness,
and he thereby departed this life at Antioch in Syria; so Caesar
bestowed his country, which was no small one, upon Herod; it lay between
Trachon and Galilee, and contained Ulatha, and Paneas, and the country
round about. He also made him one of the procurators of Syria, and
commanded that they should do every thing with his approbation; and, in
short, he arrived at that pitch of felicity, that whereas there were
but two men that governed the vast Roman empire, first Caesar, and then
Agrippa, who was his principal favorite, Caesar preferred no one to
Herod besides Agrippa, and Agrippa made no one his greater friend than
Herod besides Caesar. And when he had acquired such freedom, he begged
of Caesar a tetrarchy [21] for his brother Pheroras, while he did
himself bestow upon him a revenue of a hundred talents out of his own
kingdom, that in case he came to any harm himself, his brother might be
in safety, and that his sons might not have dominion over him. So when
he had conducted Caesar to the sea, and was returned home, he built him
a most beautiful temple, of the whitest stone, in Zenodorus's country,
near the place called Panlure. This is a very fine cave in a mountain,
under which there is a great cavity in the earth, and the cavern is
abrupt, and prodigiously deep, and frill of a still water; over it hangs
a vast mountain; and under the caverns arise the springs of the river
Jordan. Herod adorned this place, which was already a very remarkable
one, still further by the erection of this temple, which he dedicated to
Caesar.

4. At which time Herod released to his subjects the third part of their
taxes, under pretense indeed of relieving them, after the dearth they
had had; but the main reason was, to recover their good-will, which he
now wanted; for they were uneasy at him, because of the innovations he
had introduced in their practices, of the dissolution of their religion,
and of the disuse of their own customs; and the people every where
talked against him, like those that were still more provoked and
disturbed at his procedure; against which discontents he greatly guarded
himself, and took away the opportunities they might have to disturb him,
and enjoined them to be always at work; nor did he permit the citizens
either to meet together, or to walk or eat together, but watched every
thing they did, and when any were caught, they were severely punished;
and many there were who were brought to the citadel Hyrcania, both
openly and secretly, and were there put to death; and there were spies
set every where, both in the city and in the roads, who watched those
that met together; nay, it is reported that he did not himself neglect
this part of caution, but that he would oftentimes himself take the
habit of a private man, and mix among the multitude, in the night time,
and make trial what opinion they had of his government: and as for
those that could no way be reduced to acquiesce under his scheme of
government, he prosecuted them all manner of ways; but for the rest of
the multitude, he required that they should be obliged to take an oath
of fidelity to him, and at the same time compelled them to swear that
they would bear him good-will, and continue certainly so to do, in his
management of the government; and indeed a great part of them, either to
please him, or out of fear of him, yielded to what he required of them;
but for such as were of a more open and generous disposition, and had
indignation at the force he used to them, he by one means or other made
away, with them. He endeavored also to persuade Pollio the Pharisee, and
Satneas, and the greatest part of their scholars, to take the oath; but
these would neither submit so to do, nor were they punished together
with the rest, out of the reverence he bore to Pollio. The Essens also,
as we call a sect of ours, were excused from this imposition. These
men live the same kind of life as do those whom the Greeks call
Pythagoreans, concerning whom I shall discourse more fully elsewhere.
However, it is but fit to set down here the reasons wherefore Herod had
these Essens in such honor, and thought higher of them than their mortal
nature required; nor will this account be unsuitable to the nature of
this history, as it will show the opinion men had of these Essens.

5. Now there was one of these Essens, whose name was Manahem, who had
this testimony, that he not only conducted his life after an excellent
manner, but had the foreknowledge of future events given him by God
also. This man once saw Herod when he was a child, and going to school,
and saluted him as king of the Jews; but he, thinking that either he did
not know him, or that he was in jest, put him in mind that he was but
a private man; but Manahem smiled to himself, and clapped him on his
backside with his hand, and said, "However that be, thou wilt be king,
and wilt begin thy reign happily, for God finds thee worthy of it. And
do thou remember the blows that Manahem hath given thee, as being a
signal of the change of thy fortune. And truly this will be the best
reasoning for thee, that thou love justice [towards men], and piety
towards God, and clemency towards thy citizens; yet do I know how thy
whole conduct will be, that thou wilt not be such a one, for thou wilt
excel all men in happiness, and obtain an everlasting reputation,
but wilt forget piety and righteousness; and these crimes will not be
concealed from God, at the conclusion of thy life, when thou wilt find
that he will be mindful of them, and punish time for them." Now at that
time Herod did not at all attend to what Manahem said, as having no
hopes of such advancement; but a little afterward, when he was so
fortunate as to be advanced to the dignity of king, and was in the
height of his dominion, he sent for Manahem, and asked him how long he
should reign. Manahem did not tell him the full length of his reign;
wherefore, upon that silence of his, he asked him further, whether he
should reign ten years or not? He replied, "Yes, twenty, nay, thirty
years;" but did not assign the just determinate limit of his reign.
Herod was satisfied with these replies, and gave Manahem his hand, and
dismissed him; and from that time he continued to honor all the Essens.
We have thought it proper to relate these facts to our readers, how
strange soever they be, and to declare what hath happened among us,
because many of these Essens have, by their excellent virtue, been
thought worthy of this knowledge of Divine revelations.



CHAPTER 11. How Herod Rebuilt The Temple And Raised It Higher And Made
It More Magnificent Than It Was Before; As Also Concerning That Tower
Which He Called Antonia.


1. And now Herod, in the eighteenth year of his reign, and after the
acts already mentioned, undertook a very great work, that is, to build
of himself the temple of God, [22] and make it larger in compass, and to
raise it to a most magnificent altitude, as esteeming it to be the
most glorious of all his actions, as it really was, to bring it to
perfection; and that this would be sufficient for an everlasting
memorial of him; but as he knew the multitude were not ready nor willing
to assist him in so vast a design, he thought to prepare them first
by making a speech to them, and then set about the work itself; so he
called them together, and spake thus to them: "I think I need not speak
to you, my countrymen, about such other works as I have done since I
came to the kingdom, although I may say they have been performed in such
a manner as to bring more security to you than glory to myself; for
I have neither been negligent in the most difficult times about what
tended to ease your necessities, nor have the buildings. I have made
been so proper to preserve me as yourselves from injuries; and I imagine
that, with God's assistance, I have advanced the nation of the Jews to a
degree of happiness which they never had before; and for the particular
edifices belonging to your own country, and your own cities, as also
to those cities that we have lately acquired, which we have erected and
greatly adorned, and thereby augmented the dignity of your nation, it
seems to me a needless task to enumerate them to you, since you well
know them yourselves; but as to that undertaking which I have a mind to
set about at present, and which will be a work of the greatest piety and
excellence that can possibly be undertaken by us, I will now declare it
to you. Our fathers, indeed, when they were returned from Babylon,
built this temple to God Almighty, yet does it want sixty cubits of its
largeness in altitude; for so much did that first temple which Solomon
built exceed this temple; nor let any one condemn our fathers for their
negligence or want of piety herein, for it was not their fault that
the temple was no higher; for they were Cyrus, and Darius the son of
Hystaspes, who determined the measures for its rebuilding; and it hath
been by reason of the subjection of those fathers of ours to them and
to their posterity, and after them to the Macedonians, that they had not
the opportunity to follow the original model of this pious edifice, nor
could raise it to its ancient altitude; but since I am now, by God's
will, your governor, and I have had peace a long time, and have gained
great riches and large revenues, and, what is the principal filing of
all, I am at amity with and well regarded by the Romans, who, if I may
so say, are the rulers of the whole world, I will do my endeavor to
correct that imperfection, which hath arisen from the necessity of our
affairs, and the slavery we have been under formerly, and to make a
thankful return, after the most pious manner, to God, for what blessings
I have received from him, by giving me this kingdom, and that by
rendering his temple as complete as I am able."

2. And this was the speech which Herod made to them; but still this
speech aftrighted many of the people, as being unexpected by them; and
because it seemed incredible, it did not encourage them, but put a
damp upon them, for they were afraid that he would pull down the whole
edifice, and not be able to bring his intentions to perfection for its
rebuilding; and this danger appeared to them to be very great, and the
vastness of the undertaking to be such as could hardly be accomplished.
But while they were in this disposition, the king encouraged them,
and told them he would not pull down their temple till all things were
gotten ready for building it up entirely again. And as he promised them
this beforehand, so he did not break his word with them, but got ready a
thousand waggons, that were to bring stones for the building, and chose
out ten thousand of the most skillful workmen, and bought a thousand
sacerdotal garments for as many of the priests, and had some of them
taught the arts of stone-cutters, and others of carpenters, and then
began to build; but this not till every thing was well prepared for the
work.

3. So Herod took away the old foundations, and laid others, and erected
the temple upon them, being in length a hundred cubits, and in height
twenty additional cubits, which [twenty], upon the sinking of their
foundations [23] fell down; and this part it was that we resolved to
raise again in the days of Nero. Now the temple was built of stones that
were white and strong, and each of their length was twenty-five cubits,
their height was eight, and their breadth about twelve; and the whole
structure, as also the structure of the royal cloister, was on each side
much lower, but the middle was much higher, till they were visible to
those that dwelt in the country for a great many furlongs, but chiefly
to such as lived over against them, and those that approached to them.
The temple had doors also at the entrance, and lintels over them, of the
same height with the temple itself. They were adorned with embroidered
veils, with their flowers of purple, and pillars interwoven; and over
these, but under the crown-work, was spread out a golden vine, with
its branches hanging down from a great height, the largeness and fine
workmanship of which was a surprising sight to the spectators, to
see what vast materials there were, and with what great skill the
workmanship was done. He also encompassed the entire temple with very
large cloisters, contriving them to be in a due proportion thereto; and
he laid out larger sums of money upon them than had been done before
him, till it seemed that no one else had so greatly adorned the temple
as he had done. There was a large wall to both the cloisters, which wall
was itself the most prodigious work that was ever heard of by man. The
hill was a rocky ascent, that declined by degrees towards the east parts
of the city, till it came to an elevated level. This hill it was
which Solomon, who was the first of our kings, by Divine revelation,
encompassed with a wall; it was of excellent workmanship upwards,
and round the top of it. He also built a wall below, beginning at the
bottom, which was encompassed by a deep valley; and at the south side
he laid rocks together, and bound them one to another with lead, and
included some of the inner parts, till it proceeded to a great height,
and till both the largeness of the square edifice and its altitude were
immense, and till the vastness of the stones in the front were plainly
visible on the outside, yet so that the inward parts were fastened
together with iron, and preserved the joints immovable for all future
times. When this work [for the foundation] was done in this manner, and
joined together as part of the hill itself to the very top of it, he
wrought it all into one outward surface, and filled up the hollow places
which were about the wall, and made it a level on the external upper
surface, and a smooth level also. This hill was walled all round, and in
compass four furlongs, [the distance of] each angle containing in length
a furlong: but within this wall, and on the very top of all, there
ran another wall of stone also, having, on the east quarter, a double
cloister, of the same length with the wall; in the midst of which was
the temple itself. This cloister looked to the gates of the temple; and
it had been adorned by many kings in former times; and round about the
entire temple were fixed the spoils taken from barbarous nations; all
these had been dedicated to the temple by Herod, with the addition of
those he had taken from the Arabians.

4. Now on the north side [of the temple] was built a citadel, whose
walls were square, and strong, and of extraordinary firmness. This
citadel was built by the kings of the Asamonean race, who were also
high priests before Herod, and they called it the Tower, in which were
reposited the vestments of the high priest, which the high priest only
put on at the time when he was to offer sacrifice. These vestments king
Herod kept in that place; and after his death they were under the power
of the Romans, until the time of Tiberius Caesar; under whose reign
Vitellius, the president of Syria, when he once came to Jerusalem, and
had been most magnificently received by the multitude, he had a mind to
make them some requital for the kindness they had shewn him; so, upon
their petition to have those holy vestments in their own power, he wrote
about them to Tiberius Caesar, who granted his request: and this their
power over the sacerdotal vestments continued with the Jews till
the death of king Agrippa; but after that, Cassius Longinus, who was
president of Syria, and Cuspius Fadus, who was procurator of Judea,
enjoined the Jews to reposit those vestments in the tower of Antonia,
for that they ought to have them in their power, as they formerly had.
However, the Jews sent ambassadors to Claudius Caesar, to intercede with
him for them; upon whose coming, king Agrippa, junior, being then at
Rome, asked for and obtained the power over them from the emperor, who
gave command to Vitellius, who was then commander in Syria, to give it
them accordingly. Before that time they were kept under the seal of the
high priest, and of the treasurers of the temple; which treasurers,
the day before a festival, went up to the Roman captain of the temple
guards, and viewed their own seal, and received the vestments; and
again, when the festival was over, they brought it to the same
place, and showed the captain of the temple guards their seal, which
corresponded with his seal, and reposited them there. And that these
things were so, the afflictions that happened to us afterwards [about
them] are sufficient evidence. But for the tower itself, when Herod the
king of the Jews had fortified it more firmly than before, in order to
secure and guard the temple, he gratified Antonius, who was his friend,
and the Roman ruler, and then gave it the name of the Tower of Antonia.

5. Now in the western quarters of the enclosure of the temple there were
four gates; the first led to the king's palace, and went to a passage
over the intermediate valley; two more led to the suburbs of the city;
and the last led to the other city, where the road descended down into
the valley by a great number of steps, and thence up again by the ascent
for the city lay over against the temple in the manner of a theater, and
was encompassed with a deep valley along the entire south quarter; but
the fourth front of the temple, which was southward, had indeed itself
gates in its middle, as also it had the royal cloisters, with three
walks, which reached in length from the east valley unto that on the
west, for it was impossible it should reach any farther: and this
cloister deserves to be mentioned better than any other under the sun;
for while the valley was very deep, and its bottom could not be seen, if
you looked from above into the depth, this further vastly high elevation
of the cloister stood upon that height, insomuch that if any one looked
down from the top of the battlements, or down both those altitudes,
he would be giddy, while his sight could not reach to such an immense
depth. This cloister had pillars that stood in four rows one over
against the other all along, for the fourth row was interwoven into the
wall, which [also was built of stone]; and the thickness of each pillar
was such, that three men might, with their arms extended, fathom it
round, and join their hands again, while its length was twenty-seven
feet, with a double spiral at its basis; and the number of all the
pillars [in that court] was a hundred and sixty-two. Their chapiters
were made with sculptures after the Corinthian order, and caused an
amazement [to the spectators], by reason of the grandeur of the whole.
These four rows of pillars included three intervals for walking in the
middle of this cloister; two of which walks were made parallel to each
other, and were contrived after the same manner; the breadth of each
of them was thirty feet, the length was a furlong, and the height fifty
feet; but the breadth of the middle part of the cloister was one and
a half of the other, and the height was double, for it was much higher
than those on each side; but the roofs were adorned with deep sculptures
in wood, representing many sorts of figures. The middle was much higher
than the rest, and the wall of the front was adorned with beams, resting
upon pillars, that were interwoven into it, and that front was all of
polished stone, insomuch that its fineness, to such as had not seen it,
was incredible, and to such as had seen it, was greatly amazing. Thus
was the first enclosure. In the midst of which, and not far from it, was
the second, to be gone up to by a few steps: this was encompassed by
a stone wall for a partition, with an inscription, which forbade any
foreigner to go in under pain of death. Now this inner enclosure had
on its southern and northern quarters three gates [equally] distant one
from another; but on the east quarter, towards the sun-rising, there was
one large gate, through which such as were pure came in, together with
their wives; but the temple further inward in that gate was not allowed
to the women; but still more inward was there a third [court of the]
temple, whereinto it was not lawful for any but the priests alone to
enter. The temple itself was within this; and before that temple was the
altar, upon which we offer our sacrifices and burnt-offerings to
God. Into none of these three did king Herod enter, [24] for he was
forbidden, because he was not a priest. However, he took care of the
cloisters and the outer enclosures, and these he built in eight years.

6. But the temple itself was built by the priests in a year and six
months; upon which all the people were full of joy; and presently they
returned thanks, in the first place, to God; and in the next place,
for the alacrity the king had showed. They feasted and celebrated this
rebuilding of the temple: and for the king, he sacrificed three hundred
oxen to God, as did the rest every one according to his ability; the
number of which sacrifices is not possible to set down, for it cannot
be that we should truly relate it; for at the same time with this
celebration for the work about the temple fell also the day of the
king's inauguration, which he kept of an old custom as a festival, and
it now coincided with the other, which coincidence of them both made the
festival most illustrious.

7. There was also an occult passage built for the king; it led from
Antonia to the inner temple, at its eastern gate; over which he also
erected for himself a tower, that he might have the opportunity of
a subterraneous ascent to the temple, in order to guard against any
sedition which might be made by the people against their kings. It is
also reported, [25] that during the time that the temple was building,
it did not rain in the daytime, but that the showers fell in the nights,
so that the work was not hindered. And this our fathers have
delivered to us; nor is it incredible, if any one have regard to the
manifestations of God. And thus was performed the work of the rebuilding
of the temple.



BOOK XVI. Containing The Interval Of Twelve Years.

From The Finishing Of The Temple By Herod To The Death Of Alexander And
Aristobulus.

CHAPTER 1. A Law Of Herod's About, Thieves. Salome And Pheroras
Calumniate Alexander And Aristobulus, Upon Their Return From Rome For
Whom Yet Herod Provides Wives.


1. As king Herod was very zealous in the administration of his entire
government, and desirous to put a stop to particular acts of injustice
which were done by criminals about the city and country, he made a
law, no way like our original laws, and which he enacted of himself, to
expose house-breakers to be ejected out of his kingdom; which punishment
was not only grievous to be borne by the offenders, but contained in
it a dissolution of the customs of our forefathers; for this slavery to
foreigners, and such as did not live after the manner of Jews, and this
necessity that they were under to do whatsoever such men should
command, was an offense against our religious settlement, rather than
a punishment to such as were found to have offended, such a punishment
being avoided in our original laws; for those laws ordain, that the
thief shall restore fourfold; and that if he have not so much, he shall
be sold indeed, but not to foreigners, nor so that he be under perpetual
slavery, for he must have been released after six years. But this law,
thus enacted, in order to introduce a severe and illegal punishment,
seemed to be a piece of insolence of Herod, when he did not act as a
king, but as a tyrant, and thus contemptuously, and without any regard
to his subjects, did he venture to introduce such a punishment. Now this
penalty, thus brought into practice, was like Herod's other actions, and
became a part of his accusation, and an occasion of the hatred he lay
under.

2. Now at this time it was that he sailed to Italy, as very desirous to
meet with Caesar, and to see his sons who lived at Rome; and Caesar was
not only very obliging to him in other respects, but delivered him his
sons again, that he might take them home with him, as having already
completed themselves in the sciences; but as soon as the young men were
come from Italy, the multitude were very desirous to see them, and they
became conspicuous among them all, as adorned with great blessings of
fortune, and having the countenances of persons of royal dignity. So
they soon appeared to be the objects of envy to Salome, the king's
sister, and to such as had raised calumnies against Mariamne; for they
were suspicious, that when these came to the government, they should
be punished for the wickedness they had been guilty of against their
mother; so they made this very fear of theirs a motive to raise
calumnies against them also. They gave it out that they were not pleased
with their father's company, because he had put their mother to death,
as if it were not agreeable to piety to appear to converse with their
mother's murderer. Now, by carrying these stories; that had indeed a
true foundation [in the fact], but were only built on probabilities as
to the present accusation, they were able to do them mischief, and to
make Herod take away that kindness from his sons which he had before
borne to them; for they did not say these things to him openly, but
scattered abroad such words, among the rest of the multitude; from which
words, when carried to Herod, he was induced [at last] to hate them, and
which natural affection itself, even in length of time, was not able
to overcome; yet was the king at that time in a condition to prefer the
natural affection of a father before all the suspicions and calumnies
his sons lay under. So he respected them as he ought to do, and married
them to wives, now they were of an age suitable thereto. To Aristobulus
he gave for a wife Bernice, Salome's daughter; and to Alexander,
Glaphyra, the daughter of Archelaus, king of Cappadocia.



CHAPTER 2. How Herod Twice Sailed To Agrippa; And How Upon The Complaint
In Ionia Against The Greeks Agrippa Confirmed The Laws To Them.


1. When Herod had despatched these affairs, and he understood that
Marcus Agrippa had sailed again out of Italy into Asia, he made haste to
him, and besought him to come to him into his kingdom, and to partake
of what he might justly expect from one that had been his guest, and was
his friend. This request he greatly pressed, and to it Agrippa agreed,
and came into Judea; whereupon Herod omitted nothing that might please
him. He entertained him in his new-built cities, and showed him the
edifices he had built, and provided all sorts of the best and most
costly dainties for him and his friends, and that at Sebaste and
Cesarea, about that port that he had built, and at the fortresses
which he had erected at great expenses, Alexandrium, and Herodium, and
Hyrcania. He also conducted him to the city Jerusalem, where all
the people met him in their festival garments, and received him with
acclamations. Agrippa also offered a hecatomb of sacrifices to God; and
feasted the people, without omitting any of the greatest dainties that
could be gotten. He also took so much pleasure there, that he abode
many days with them, and would willingly have staid longer, but that the
season of the year made him make haste away; for as winter was coming
on, he thought it not safe to go to sea later, and yet he was of
necessity to return again to Ionia.

2. So Agrippa went away, when Herod had bestowed on him, and on the
principal of those that were with him, many presents; but king Herod,
when he had passed the winter in his own dominions, made haste to get to
him again in the spring, when he knew he designed to go to a campaign at
the Bosptiorus. So when he had sailed by Rhodes and by Cos, he touched
at Lesbos, as thinking he should have overtaken Agrippa there; but he
was taken short here by a north wind, which hindered his ship from going
to the shore; so he continued many days at Chius, and there he kindly
treated a great many that came to him, and obliged them by giving them
royal gifts. And when he saw that the portico of the city was fallen
down, which as it was overthrown in the Mithridatic war, and was very
large and fine building, so was it not so easy to rebuild that as it
was the rest, yet did he furnish a sum not only large enough for that
purpose, but what was more than sufficient to finish the building; and
ordered them not to overlook that portico, but to rebuild it quickly,
that so the city might recover its proper ornaments. And when the high
winds were laid, he sailed to Mytilene, and thence to Byzantium; and
when he heard that Agrippa was sailed beyond the Cyanean rocks, he
made all the haste possible to overtake him, and came up with him
about Sinope, in Pontus. He was seen sailing by the ship-men most
unexpectedly, but appeared to their great joy; and many friendly
salutations there were between them, insomuch that Agrippa thought he
had received the greatest marks of the king's kindness and humanity
towards him possible, since the king had come so long a voyage, and at
a very proper season, for his assistance, and had left the government of
his own dominions, and thought it more worth his while to come to him.
Accordingly, Herod was all in all to Agrippa, in the management of the
war, and a great assistant in civil affairs, and in giving him counsel
as to particular matters. He was also a pleasant companion for him when
he relaxed himself, and a joint partaker with him in all things; ill
troubles because of his kindness, and in prosperity because of the
respect Agrippa had for him. Now as soon as those affairs of Pontus were
finished, for whose sake Agrippa was sent thither, they did not think
fit to return by sea, but passed through Paphlagonia and Cappadocia;
they then traveled thence over great Phrygia, and came to Ephesus, and
then they sailed from Ephesus to Samos. And indeed the king bestowed
a great many benefits on every city that he came to, according as they
stood in need of them; for as for those that wanted either money or
kind treatment, he was not wanting to them; but he supplied the former
himself out of his own expenses: he also became an intercessor with
Agrippa for all such as sought after his favor, and he brought things
so about, that the petitioners failed in none of their suits to him,
Agrippa being himself of a good disposition, and of great generosity,
and ready to grant all such requests as might be advantageous to the
petitioners, provided they were not to the detriment of others. The
inclination of the king was of great weight also, and still excited
Agrippa, who was himself ready to do good; for he made a reconciliation
between the people of Ilium, at whom he was angry, and paid what money
the people of Chius owed Caesar's procurators, and discharged them
of their tributes; and helped all others, according as their several
necessities required.

3. But now, when Agrippa and Herod were in Ionia, a great multitude of
Jews, who dwelt in their cities, came to them, and laying hold of
the opportunity and the liberty now given them, laid before them the
injuries which they suffered, while they were not permitted to use their
own laws, but were compelled to prosecute their law-suits, by the ill
usage of the judges, upon their holy days, and were deprived of the
money they used to lay up at Jerusalem, and were forced into the army,
and upon such other offices as obliged them to spend their sacred money;
from which burdens they always used to be freed by the Romans, who had
still permitted them to live according to their own laws. When this
clamor was made, the king desired of Agrippa that he would hear their
cause, and assigned Nicolaus, one of his friends, to plead for those
their privileges. Accordingly, when Agrippa had called the principal of
the Romans, and such of the kings and rulers as were there, to be his
assessors, Nicolaus stood up, and pleaded for the Jews, as follows: "It
is of necessity incumbent on such as are in distress to have recourse to
those that have it in their power to free them from those injuries they
lie under; and for those that now are complainants, they approach you
with great assurance; for as they have formerly often obtained your
favor, so far as they have even wished to have it, they now only entreat
that you, who have been the donors, will take care that those favors
you have already granted them may not be taken away from them. We have
received these favors from you, who alone have power to grant them, but
have them taken from us by such as are no greater than ourselves, and
by such as we know are as much subjects as we are; and certainly, if we
have been vouchsafed great favors, it is to our commendation who have
obtained them, as having been found deserving of such great favors; and
if those favors be but small ones, it would be barbarous for the donors
not to confirm them to us. And for those that are the hinderance of the
Jews, and use them reproachfully, it is evident that they affront both
the receivers, while they will not allow those to be worthy men to whom
their excellent rulers themselves have borne their testimony, and the
donors, while they desire those favors already granted may be abrogated.
Now if any one should ask these Gentiles themselves, which of the two
things they would choose to part with, their lives, or the customs of
their forefathers, their solemnities, their sacrifices, their festivals,
which they celebrated in honor of those they suppose to be gods? I know
very well that they would choose to suffer any thing whatsoever rather
than a dissolution of any of the customs of their forefathers; for a
great many of them have rather chosen to go to war on that account, as
very solicitous not to transgress in those matters. And indeed we take
an estimate of that happiness which all mankind do now enjoy by your
means from this very thing, that we are allowed every one to worship as
our own institutions require, and yet to live [in peace]; and although
they would not be thus treated themselves, yet do they endeavor to
compel others to comply with them, as if it were not as great an
instance of impiety profanely to dissolve the religious solemnities of
any others, as to be negligent in the observation of their own towards
their gods. And let us now consider the one of these practices. Is there
any people, or city, or community of men, to whom your government and
the Roman power does not appear to be the greatest blessing '. Is there
any one that can desire to make void the favors they have granted? No
one is certainly so mad; for there are no men but such as have been
partakers of their favors, both public and private; and indeed those
that take away what you have granted, can have no assurance but every
one of their own grants made them by you may be taken from them also;
which grants of yours can yet never be sufficiently valued; for if they
consider the old governments under kings, together with your present
government, besides the great number of benefits which this government
hath bestowed on them, in order to their happiness, this is instead of
all the rest, that they appear to be no longer in a state of slavery,
but of freedom. Now the privileges we desire, even when we are in the
best circumstances, are not such as deserve to be envied, for we are
indeed in a prosperous state by your means, but this is only in common
with others; and it is no more than this which we desire, to preserve
our religion without any prohibition; which as it appears not in itself
a privilege to be envied us, so it is for the advantage of those that
grant it to us; for if the Divinity delights in being honored, it must
delight in those that permit them to be honored. And there are none of
our customs which are inhuman, but all tending to piety, and devoted to
the preservation of justice; nor do we conceal those injunctions of ours
by which we govern our lives, they being memorials of piety, and of a
friendly conversation among men. And the seventh day we set apart from
labor; it is dedicated to the learning of our customs and laws, [1] we
thinking it proper to reflect on them, as well as on any [good] thing
else, in order to our avoiding of sin. If any one therefore examine into
our observances, he will find they are good in themselves, and that they
are ancient also, though some think otherwise, insomuch that those who
have received them cannot easily be brought to depart from them, out of
that honor they pay to the length of time they have religiously enjoyed
them and observed them. Now our adversaries take these our privileges
away in the way of injustice; they violently seize upon that money of
ours which is owed to God, and called sacred money, and this openly,
after a sacrilegious manner; and they impose tributes upon us, and bring
us before tribunals on holy days, and then require other like debts of
us, not because the contracts require it, and for their own advantage,
but because they would put an affront on our religion, of which they are
conscious as well as we, and have indulged themselves in an unjust,
and to them involuntary, hatred; for your government over all is one,
tending to the establishing of benevolence, and abolishing of ill-will
among such as are disposed to it. This is therefore what we implore from
thee, most excellent Agrippa, that we may not be ill-treated; that we
may not be abused; that we may not be hindered from making use of our
own customs, nor be despoiled of our goods, nor be forced by these men
to do what we ourselves force nobody to do; for these privileges of ours
are not only according to justice, but have formerly been granted us by
you. And we are able to read to you many decrees of the senate, and
the tables that contain them, which are still extant in the capitol,
concerning these things, which it is evident were granted after you had
experience of our fidelity towards you, which ought to be valued, though
no such fidelity had been; for you have hitherto preserved what people
were in possession of, not to us only, but almost to all men, and have
added greater advantages than they could have hoped for, and thereby
your government is become a great advantage to them. And if any one were
able to enumerate the prosperity you have conferred on every nation,
which they possess by your means, he could never put an end to his
discourse; but that we may demonstrate that we are not unworthy of all
those advantages we have obtained, it will be sufficient for us, to
say nothing of other things, but to speak freely of this king who now
governs us, and is now one of thy assessors; and indeed in what instance
of good-will, as to your house, hath he been deficient? What mark of
fidelity to it hath he omitted? What token of honor hath he not devised?
What occasion for his assistance of you hath he not regarded at the very
first? What hindereth; therefore, but that your kindnesses may be as
numerous as his so great benefits to you have been? It may also
perhaps be fit not here to pass over in silence the valor of his father
Antipater, who, when Caesar made an expedition into Egypt, assisted him
with two thousand armed men, and proved inferior to none, neither in the
battles on land, nor in the management of the navy; and what need I say
any thing of how great weight those soldiers were at that juncture?
or how many and how great presents they were vouchsafed by Caesar? And
truly I ought before now to have mentioned the epistles which Caesar
wrote to the senate; and how Antipater had honors, and the freedom of
the city of Rome, bestowed upon him; for these are demonstrations both
that we have received these favors by our own deserts, and do on that
account petition thee for thy confirmation of them, from whom we had
reason to hope for them, though they had not been given us before,
both out of regard to our king's disposition towards you, and your
disposition towards him. And further, we have been informed by those
Jews that were there with what kindness thou camest into our country,
and how thou offeredst the most perfect sacrifices to God, and honoredst
him with remarkable vows, and how thou gavest the people a feast, and
acceptedst of their own hospitable presents to thee. We ought to esteem
all these kind entertainments made both by our nation and to our city,
to a man who is the ruler and manager of so much of the public affairs,
as indications of that friendship which thou hast returned to the Jewish
nation, and which hath been procured them by the family of Herod. So
we put thee in mind of these things in the presence of the king, now
sitting by thee, and make our request for no more but this, that what
you have given us yourselves you will not see taken away by others from
us."

4. When Nicolaus had made this speech, there was no opposition made to
it by the Greeks, for this was not an inquiry made, as in a court of
justice, but an intercession to prevent violence to be offered to the
Jews any longer; nor did the Greeks make any defense of themselves, or
deny what it was supposed they had done. Their pretense was no more than
this, that while the Jews inhabited in their country, they were entirely
unjust to them [in not joining in their worship] but they demonstrated
their generosity in this, that though they worshipped according to
their institutions, they did nothing that ought to grieve them. So when
Agrippa perceived that they had been oppressed by violence, he made this
answer: That, on account of Herod's good-will and friendship, he was
ready to grant the Jews whatsoever they should ask him, and that their
requests seemed to him in themselves just; and that if they requested
any thing further, he should not scruple to grant it them, provided they
were no way to the detriment of the Roman government; but that while
their request was no more than this, that what privileges they had
already given them might not be abrogated, he confirmed this to them,
that they might continue in the observation of their own customs,
without any one offering them the least injury. And when he had said
thus, he dissolved the assembly; upon which Herod stood up and saluted
him, and gave him thanks for the kind disposition he showed to them.
Agrippa also took this in a very obliging manner, and saluted him again,
and embraced him in his arms; after which he went away from Lesbos; but
the king determined to sail from Samos to his own country; and when he
had taken his leave of Agrippa, he pursued his voyage, and landed at
Cesarea in a few days' time, as having favorable winds; from whence
he went to Jerusalem, and there gathered all the people together to an
assembly, not a few being there out of the country also. So he came to
them, and gave them a particular account of all his journey, and of
the affairs of all the Jews in Asia, how by his means they would live
without injurious treatment for the time to come. He also told them of
the entire good fortune he had met with and how he had administered
the government, and had not neglected any thing which was for their
advantage; and as he was very joyful, he now remitted to them the fourth
part of their taxes for the last year. Accordingly, they were so pleased
with his favor and speech to them, that they went their ways with great
gladness, and wished the king all manner of happiness.



CHAPTER 3

How Great Disturbances Arose In Herods Family On His Preferring
Antipater His Eldest Son Before The Rest, Till Alexander Took That
Injury Very Heinously.


1. But now the affairs in Herod's family were in more and more disorder,
and became more severe upon him, by the hatred of Salome to the
young men [Alexander and Aristobulus], which descended as it were by
inheritance [from their mother Mariamne]; and as she had fully succeeded
against their mother, so she proceeded to that degree of madness and
insolence, as to endeavor that none of her posterity might be left
alive, who might have it in their power to revenge her death. The young
men had also somewhat of a bold and uneasy disposition towards their
father occasioned by the remembrance of what their mother had unjustly
suffered, and by their own affectation of dominion. The old grudge
was also renewed; and they east reproaches on Salome and Pheroras,
who requited the young men with malicious designs, and actually laid
treacherous snares for them. Now as for this hatred, it was equal on
both sides, but the manner of exerting that hatred was different; for as
for the young men, they were rash, reproaching and affronting the others
openly, and were inexperienced enough to think it the most generous to
declare their minds in that undaunted manner; but the others did
not take that method, but made use of calumnies after a subtle and a
spiteful manner, still provoking the young men, and imagining that their
boldness might in time turn to the offering violence to their father;
for inasmuch as they were not ashamed of the pretended crimes of their
mother, nor thought she suffered justly, these supposed that might at
length exceed all bounds, and induce them to think they ought to be
avenged on their father, though it were by despatching him with their
own hands. At length it came to this, that the whole city was full of
their discourses, and, as is usual in such contests, the unskilfulness
of the young men was pitied; but the contrivance of Salome was too hard
for them, and what imputations she laid upon them came to be believed,
by means of their own conduct; for they who were so deeply affected with
the death of their mother, that while they said both she and themselves
were in a miserable case, they vehemently complained of her pitiable
end, which indeed was truly such, and said that they were themselves in
a pitiable case also, because they were forced to live with those that
had been her murderers, and to be partakers with them.

2. These disorders increased greatly, and the king's absence abroad had
afforded a fit opportunity for that increase; but as soon as Herod
was returned, and had made the forementioned speech to the multitude,
Pheroras and Salome let fill words immediately as if he were in great
danger, and as if the young men openly threatened that they would not
spare him any longer, but revenge their mother's death upon him.
They also added another circumstance, that their hopes were fixed on
Archclaus, the king of Cappadocia, that they should be able by his means
to come to Caesar, and accuse their father. Upon hearing such things,
Herod was immediately disturbed; and indeed was the more astonished,
because the same things were related to him by some others also. He then
called to mind his former calamity, and considered that the disorders
in his family had hindered him from enjoying any comfort from those
that were dearest to him or from his wife whom he loved so well; and
suspecting that his future troubles would soon be heavier and greater
than those that were past, he was in great confusion of mind; for
Divine Providence had in reality conferred upon him a great many outward
advantages for his happiness, even beyond his hopes; but the troubles
he had at home were such as he never expected to have met with, and
rendered him unfortunate; nay, both sorts came upon him to such a degree
as no one could imagine, and made it a doubtful question, whether, upon
the comparison of both, he ought to have exchanged so great a success
of outward good things for so great misfortunes at home, or whether he
ought not to have chosen to avoid the calamities relating to his family,
though he had, for a compensation, never been possessed of the admired
grandeur of a kingdom.

3. As he was thus disturbed and afflicted, in order to depress these
young men, he brought to court another of his sons, that was born to him
when he was a private man; his name was Antipater; yet did he not then
indulge him as he did afterwards, when he was quite overcome by him,
and let him do every thing as he pleased, but rather with a design of
depressing the insolence of the sons of Marianme, and managing this
elevation of his so, that it might be for a warning to them; for this
bold behavior of theirs [he thought] would not be so great, if they were
once persuaded that the succession to the kingdom did not appertain
to them alone, or must of necessity come to them. So he introduced
Antipater as their antagonist, and imagined that he made a good
provision for discouraging their pride, and that after this was done to
the young men, there might be a proper season for expecting these to
be of a better disposition; but the event proved otherwise than he
intended, for the young men thought he did them a very great injury; and
as Antipater was a shrewd man, when he had once obtained this degree
of freedom, and began to expect greater things than he had before hoped
for, he had but one single design in his head, and that was to distress
his brethren, and not at all to yield to them the pre-eminence, but to
keep close to his father, who was already alienated from them by the
calumnies he had heard about them, and ready to be wrought upon in any
way his zeal against them should advise him to pursue, that he might
be continually more and more severe against them. Accordingly, all the
reports that were spread abroad came from him, while he avoided himself
the suspicion as if those discoveries proceeded from him; but he
rather chose to make use of those persons for his assistants that were
unsuspected, and such as might be believed to speak truth by reason of
the good-will they bore to the king; and indeed there were already not
a few who cultivated a friendship with Antipater, in hopes of gaining
somewhat by him, and these were the men who most of all persuaded Herod,
because they appeared to speak thus out of their good-will to him: and
with these joint accusations, which from various foundations supported
one another's veracity, the young men themselves afforded further
occasions to Antipater also; for they were observed to shed tears often,
on account of the injury that was offered them, and had their mother in
their mouths; and among their friends they ventured to reproach their
father, as not acting justly by them; all which things were with an evil
intention reserved in memory by Antipater against a proper opportunity;
and when they were told to Herod, with aggravations, increased the
disorder so much, that it brought a great tumult into the family; for
while the king was very angry at imputations that were laid upon the
sons of Mariamne, and was desirous to humble them, he still increased
the honor that he had bestowed on Antipater, and was at last so overcome
by his persuasions, that he brought his mother to court also. He
also wrote frequently to Caesar in favor of him, and more earnestly
recommended him to his care particularly. And when Agrippa was returning
to Rome, after he had finished his ten years' government in Asia. [2]
Herod sailed from Judea; and when he met with him, he had none with
him but Antipater, whom he delivered to Agrippa, that he might take him
along with him, together with many presents, that so he might become
Caesar's friend, insomuch that things already looked as if he had
all his father's favor, and that the young men were already entirely
rejected from any hopes of the kingdom.



CHAPTER 4. How During Antipater's Abode At Rome, Herod Brought Alexander
And Aristobulus Before Caesar And Accused Them. Alexander's Defense Of
Himself Before Caesar And Reconciliation To His Father.


1. And now what happened during Antipater's absence augmented the honor
to which he had been promoted, and his apparent eminence above his
brethren; for he had made a great figure in Rome, because Herod had sent
recommendations of him to all his friends there; only he was grieved
that he was not at home, nor had proper opportunities of perpetually
calumniating his brethren; and his chief fear was, lest his father
should alter his mind, and entertain a more favorable opinion of the
sons of Mariamne; and as he had this in his mind, he did not desist from
his purpose, but continually sent from Rome any such stories as he
hoped might grieve and irritate his father against his brethren, under
pretense indeed of a deep concern for his preservation, but in truth
such as his malicious mind dictated, in order to purchase a greater hope
of the succession, which yet was already great in itself: and thus he
did till he had excited such a degree of anger in Herod, that he was
already become very ill-disposed towards the young men; but still while
he delayed to exercise so violent a disgust against them, and that he
might not either be too remiss or too rash, and so offend, he thought it
best to sail to Rome, and there accuse his sons before Caesar, and
not indulge himself in any such crime as might be heinous enough to be
suspected of impiety. But as he was going up to Rome, it happened that
he made such haste as to meet with Caesar at the city Aquilei [3] so
when he came to the speech of Caesar, he asked for a time for hearing
this great cause, wherein he thought himself very miserable, and
presented his sons there, and accused them of their mad actions, and of
their attempts against him: That they were enemies to him; and by all
the means they were able, did their endeavors to show their hatred
to their own father, and would take away his life, and so obtain his
kingdom, after the most barbarous manner: that he had power from Caesar
to dispose of it, not by necessity, but by choice, to him who shall
exercise the greatest piety towards him; while these my sons are not
so desirous of ruling, as they are, upon a disappointment thereof, to
expose their own life, if so be they may but deprive their father of his
life; so wild and polluted is their mind by time become, out of
their hatred to him: that whereas he had a long time borne this his
misfortune, he was now compelled to lay it before Caesar, and to
pollute his ears with such language, while he himself wants to know what
severity they have ever suffered from him, or what hardships he hath
ever laid upon them to make them complain of him; and how they can think
it just that he should not be lord of that kingdom which he in a long
time, and with great danger, had gained, and not allow him to keep it
and dispose of it to him who should deserve best; and this, with other
advantages, he proposes as a reward for the piety of such a one as will
hereafter imitate the care he hath taken of it, and that such a one may
gain so great a requital as that is: and that it is an impious thing for
them to pretend to meddle with it beforehand; for he who hath ever the
kingdom in his view, at the same time reckons upon procuring the death
of his father, because otherwise he cannot come at the government: that
as for himself, he had hitherto given them all that he was able, and
what was agreeable to such as are subject to the royal authority,
and the sons of a king; what ornaments they wanted, with servants and
delicate fare, and had married them into the most illustrious families,
the one [Aristobulus] to his sister's daughter, but Alexander to the
daughter of king Archelaus; and, what was the greatest favor of all,
when their crimes were so very bad, and he had authority to punish them,
yet had he not made use of it against them, but had brought them before
Caesar, their common benefactor, and had not used the severity which,
either as a father who had been impiously abused, or as a king who had
been assaulted treacherously, he might have done, but made them stand
upon a level with him in judgment: that, however, it was necessary that
all this should not be passed over without punishment, nor himself live
in the greatest fears; nay, that it was not for their own advantage to
see the light of the sun after what they have done, although they should
escape at this time, since they had done the vilest things, and would
certainly suffer the greatest punishments that ever were known among
mankind.

2. These were the accusations which Herod laid with great vehemency
against his sons before Caesar. Now the young men, both while he was
speaking, and chiefly at his concluding, wept, and were in confusion.
Now as to themselves, they knew in their own conscience they were
innocent; but because they were accused by their father, they were
sensible, as the truth was, that it was hard for them to make their
apology, since though they were at liberty to speak their minds freely
as the occasion required, and might with force and earnestness refute
the accusation, yet was it not now decent so to do. There was therefore
a difficulty how they should be able to speak; and tears, and at length
a deep groan, followed, while they were afraid, that if they said
nothing, they should seem to be in this difficulty from a consciousness
of guilt,--nor had they any defense ready, by reason of their youth,
and the disorder they were under; yet was not Caesar unapprized, when he
looked upon them in the confusion they were in, that their delay to make
their defense did not arise from any consciousness of great enormities,
but from their unskilfulness and modesty. They were also commiserated
by those that were there in particular; and they moved their father's
affections in earnest till he had much ado to conceal them.

3. But when they saw there was a kind disposition arisen both in him and
in Caesar, and that every one of the rest did either shed tears, or
at least did all grieve with them, the one of them, whose name was
Alexander, called to his father, and attempted to answer his accusation,
and said, "O father, the benevolence thou hast showed to us is evident,
even in this very judicial procedure, for hadst thou had any pernicious
intentions about us, thou hadst not produced us here before the common
savior of all, for it was in thy power, both as a king and as a father,
to punish the guilty; but by thus bringing us to Rome, and making Caesar
himself a witness to what is done, thou intimatest that thou intendest
to save us; for no one that hath a design to slay a man will bring
him to the temples, and to the altars; yet are our circumstances still
worse, for we cannot endure to live ourselves any longer, if it be
believed that we have injured such a father; nay, perhaps it would be
worse for us to live with this suspicion upon us, that we have injured
him, than to die without such guilt. And if our open defense may be
taken to be true, we shall be happy, both in pacifying thee, and in
escaping the danger we are in; but if this calumny so prevails, it is
more than enough for us that we have seen the sun this day; which why
should we see, if this suspicion be fixed upon us? Now it is easy to say
of young men, that they desire to reign; and to say further, that this
evil proceeds from the case of our unhappy mother. This is abundantly
sufficient to produce our present misfortune out of the former; but
consider well, whether such an accusation does not suit all such young
men, and may not be said of them all promiscuously; for nothing can
hinder him that reigns, if he have children, and their mother be dead,
but the father may have a suspicion upon all his sons, as intending some
treachery to him; but a suspicion is not sufficient to prove such an
impious practice. Now let any man say, whether we have actually
and insolently attempted any such thing, whereby actions otherwise
incredible use to be made credible? Can any body prove that poison hath
been prepared? or prove a conspiracy of our equals, or the corruption of
servants, or letters written against thee? though indeed there are none
of those things but have sometimes been pretended by way of calumny,
when they were never done; for a royal family that is at variance with
itself is a terrible thing; and that which thou callest a reward of
piety often becomes, among very wicked men, such a foundation of hope,
as makes them leave no sort of mischief untried. Nor does any one lay
any wicked practices to our charge; but as to calumnies by hearsay, how
can he put an end to them, who will not hear what we have to say? Have
we talked with too great freedom? Yes; but not against thee, for that
would be unjust, but against those that never conceal any thing that
is spoken to them. Hath either of us lamented our mother? Yes; but not
because she is dead, but because she was evil spoken of by those that
had no reason so to do. Are we desirous of that dominion which we know
our father is possessed of? For what reason can we do so? If we already
have royal honors, as we have, should not we labor in vain? And if we
have them not, yet are not we in hopes of them? Or supposing that we had
killed thee, could we expect to obtain thy kingdom? while neither the
earth would let us tread upon it, nor the sea let us sail upon it, after
such an action as that; nay, the religion of all your subjects, and
the piety of the whole nation, would have prohibited parricides from
assuming the government, and from entering into that most holy temple
which was built by thee [4] But suppose we had made light of other
dangers, can any murderer go off unpunished while Caesar is alive? We
are thy sons, and not so impious or so thoughtless as that comes to,
though perhaps more unfortunate than is convenient for thee. But in
case thou neither findest any causes of complaint, nor any treacherous
designs, what sufficient evidence hast thou to make such a wickedness of
ours credible? Our mother is dead indeed, but then what befell her might
be an instruction to us to caution, and not an incitement to wickedness.
We are willing to make a larger apology for ourselves; but actions never
done do not admit of discourse. Nay, we will make this agreement with
thee, and that before Caesar, the lord of all, who is now a mediator
between us, If thou, O father, canst bring thyself, by the evidence of
truth, to have a mind free from suspicion concerning us let us live,
though even then we shall live in an unhappy way, for to be accused of
great acts of wickedness, though falsely, is a terrible thing; but if
thou hast any fear remaining, continue thou on in thy pious life, we
will give this reason for our own conduct; our life is not so desirable
to us as to desire to have it, if it tend to the harm of our father who
gave it us."

4. When Alexander had thus spoken, Caesar, who did not before believe
so gross a calumny, was still more moved by it, and looked intently
upon Herod, and perceived he was a little confounded: the persons there
present were under an anxiety about the young men, and the fame that
was spread abroad made the king hated, for the very incredibility of
the calumny, and the commiseration of the flower of youth, the beauty of
body, which were in the young men, pleaded for assistance, and the more
so on this account, that Alexander had made their defense with dexterity
and prudence; nay, they did not themselves any longer continue in
their former countenances, which had been bedewed with tears, and cast
downwards to the ground, but now there arose in them hope of the best;
and the king himself appeared not to have had foundation enough to build
such an accusation upon, he having no real evidence wherewith to correct
them. Indeed he wanted some apology for making the accusation; but
Caesar, after some delay, said, that although the young men were
thoroughly innocent of that for which they were calumniated, yet had
they been so far to blame, that they had not demeaned themselves towards
their father so as to prevent that suspicion which was spread abroad
concerning them. He also exhorted Herod to lay all such suspicions
aside, and to be reconciled to his sons; for that it was not just to
give any credit to such reports concerning his own children; and that
this repentance on both sides might still heal those breaches that had
happened between them, and might improve that their good-will to one
another, whereby those on both sides, excusing the rashness of their
suspicions, might resolve to bear a greater degree of affection towards
each other than they had before. After Caesar had given them this
admonition, he beckoned to the young men. When therefore they were
disposed to fall down to make intercession to their father, he took
them up, and embraced them, as they were in tears, and took each of them
distinctly in his arms, till not one of those that were present, whether
free-man or slave, but was deeply affected with what they saw. [5]

5. Then did they return thanks to Caesar, and went away together; and
with them went Antipater, with an hypocritical pretense that he rejoiced
at this reconciliation. And in the last days they were with Caesar,
Herod made him a present of three hundred talents, as he was then
exhibiting shows and largesses to the people of Rome; and Caesar made
him a present of half the revenue of the copper mines in Cyprus, and
committed the care of the other half to him, and honored him with other
gifts and incomes; and as to his own kingdom, he left it in his own
power to appoint which of his sons he pleased for his successor, or to
distribute it in parts to every one, that the dignity might thereby
come to them all. And when Herod was disposed to make such a settlement
immediately, Caesar said he would not give him leave to deprive himself,
while he was alive, of the power over his kingdom, or over his sons.

6. After this, Herod returned to Judea again. But during his absence
no small part of his dominion about Trachon had revolted, whom yet the
commanders he left there had vanquished, and compelled to a submission
again. Now as Herod was sailing with his sons, and was come over against
Cilicia, to [the island] Eleusa, which hath now changed its name for
Sebaste, he met with Archelaus, king of Cappadocia, who received him
kindly, as rejoicing that he was reconciled to his sons, and that the
accusation against Alexander, who had married his daughter, was at an
end. They also made one another such presents as it became kings to
make, From thence Herod came to Judea and to the temple, where he made a
speech to the people concerning what had been done in this his journey.
He also discoursed to them about Caesar's kindness to him, and about as
many of the particulars he had done as he thought it for his advantage
other people should be acquainted with. At last he turned his speech to
the admonition of his sons; and exhorted those that lived at court, and
the multitude, to concord; and informed them that his sons were to reign
after him; Antipater first, and then Alexander and Aristobulus, the sons
of Mariamne: but he desired that at present they should all have regard
to himself, and esteem him king and lord of all, since he was not yet
hindered by old age, but was in that period of life when he must be the
most skillful in governing; and that he was not deficient in other arts
of management that might enable him to govern the kingdom well, and to
rule over his children also. He further told the rulers under him, and
the soldiery, that in case they would look upon him alone, their life
would be led in a peaceable manner, and they would make one another
happy. And when he had said this, he dismissed the assembly. Which
speech was acceptable to the greatest part of the audience, but not so
to them all; for the contention among his sons, and the hopes he had
given them, occasioned thoughts and desires of innovations among them.



CHAPTER 5. How Herod Celebrated The Games That Were To Return Every
Fifth Year Upon The Building Of Cesarea; And How He Built And Adorned
Many Other Places After A Magnificent Manner; And Did Many Other Actions
Gloriously


1. About this time it was that Cesarea Sebaste, which he had built, was
finished. The entire building being accomplished: in the tenth year, the
solemnity of it fell into the twenty-eighth year of Herod's reign, and
into the hundred and ninety-second olympiad. There was accordingly a
great festival and most sumptuous preparations made presently, in order
to its dedication; for he had appointed a contention in music, and games
to be performed naked. He had also gotten ready a great number of those
that fight single combats, and of beasts for the like purpose; horse
races also, and the most chargeable of such sports and shows as used to
be exhibited at Rome, and in other places. He consecrated this combat to
Caesar, and ordered it to be celebrated every fifth year. He also sent
all sorts of ornaments for it out of his own furniture, that it might
want nothing to make it decent; nay, Julia, Caesar's wife, sent a great
part of her most valuable furniture [from Rome], insomuch that he had
no want of any thing. The sum of them all was estimated at five hundred
talents. Now when a great multitude was come to that city to see the
shows, as well as the ambassadors whom other people sent, on account of
the benefits they had received from Herod, he entertained them all in
the public inns, and at public tables, and with perpetual feasts; this
solemnity having in the day time the diversions of the fights, and
in the night time such merry meetings as cost vast sums of money,
and publicly demonstrated the generosity of his soul; for in all his
undertakings he was ambitious to exhibit what exceeded whatsoever had
been done before of the same kind. And it is related that Caesar and
Agrippa often said, that the dominions of Herod were too little for the
greatness of his soul; for that he deserved to have both all the kingdom
of Syria, and that of Egypt also.

2. After this solemnity and these festivals were over, Herod erected
another city in the plain called Capharsaba, where he chose out a fit
place, both for plenty of water and goodness of soil, and proper for the
production of what was there planted, where a river encompassed the city
itself, and a grove of the best trees for magnitude was round about it:
this he named Antipatris, from his father Antipater. He also built upon
another spot of ground above Jericho, of the same name with his mother,
a place of great security and very pleasant for habitation, and called
it Cypros. He also dedicated the finest monuments to his brother
Phasaelus, on account of the great natural affection there had been
between them, by erecting a tower in the city itself, not less than the
tower of Pharos, which he named Phasaelus, which was at once a part
of the strong defenses of the city, and a memorial for him that was
deceased, because it bare his name. He also built a city of the same
name in the valley of Jericho, as you go from it northward, whereby he
rendered the neighboring country more fruitful by the cultivation its
inhabitants introduced; and this also he called Phasaelus.

3. But as for his other benefits, it is impossible to reckon them up,
those which he bestowed on cities, both in Syria and in Greece, and
in all the places he came to in his voyages; for he seems to have
conferred, and that after a most plentiful manner, what would minister
to many necessities, and the building of public works, and gave them
the money that was necessary to such works as wanted it, to support them
upon the failure of their other revenues: but what was the greatest and
most illustrious of all his works, he erected Apollo's temple at Rhodes,
at his own expenses, and gave them a great number of talents of silver
for the repair of their fleet. He also built the greatest part of the
public edifices for the inhabitants of Nicopolis, at Actium; [6] and for
the Antiochinus, the inhabitants of the principal city of Syria, where a
broad street cuts through the place lengthways, he built cloisters along
it on both sides, and laid the open road with polished stone, and was
of very great advantage to the inhabitants. And as to the olympic games,
which were in a very low condition, by reason of the failure of their
revenues, he recovered their reputation, and appointed revenues for
heir maintenance, and made that solemn meeting more venerable, as to the
sacrifices and other ornaments; and by reason of this vast liberality,
he was generally declared in their inscriptions to be one of the
perpetual managers of those games.

4. Now some there are who stand amazed at the diversity of Herod's
nature and purposes; for when we have respect to his magnificence, and
the benefits which he bestowed on all mankind, there is no possibility
for even those that had the least respect for him to deny, or not openly
to confess, that he had a nature vastly beneficent; but when any one
looks upon the punishments he inflicted, and the injuries he did, not
only to his subjects, but to his nearest relations, and takes notice of
his severe and unrelenting disposition there, he will be forced to allow
that he was brutish, and a stranger to all humanity; insomuch that these
men suppose his nature to be different, and sometimes at contradiction
with itself; but I am myself of another opinion, and imagine that the
occasion of both these sort of actions was one and the same; for being
a man ambitious of honor, and quite overcome by that passion, he was
induced to be magnificent, wherever there appeared any hopes of a future
memorial, or of reputation at present; and as his expenses were beyond
his abilities, he was necessitated to be harsh to his subjects; for the
persons on whom he expended his money were so many, that they made him a
very bad procurer of it; and because he was conscious that he was hated
by those under him, for the injuries he did them, he thought it not an
easy thing to amend his offenses, for that it was inconvenient for his
revenue; he therefore strove on the other side to make their ill-will
an occasion of his gains. As to his own court, therefore, if any one
was not very obsequious to him in his language, and would not confess
himself to be his slave, or but seemed to think of any innovation in his
government, he was not able to contain himself, but prosecuted his very
kindred and friends, and punished them as if they were enemies and this
wickedness he undertook out of a desire that he might be himself alone
honored. Now for this, my assertion about that passion of his, we have
the greatest evidence, by what he did to honor Caesar and Agrippa, and
his other friends; for with what honors he paid his respects to them who
were his superiors, the same did he desire to be paid to himself; and
what he thought the most excellent present he could make another, he
discovered an inclination to have the like presented to himself. But
now the Jewish nation is by their law a stranger to all such things,
and accustomed to prefer righteousness to glory; for which reason that
nation was not agreeable to him, because it was out of their power to
flatter the king's ambition with statues or temples, or any other such
performances; And this seems to me to have been at once the occasion
of Herod's crimes as to his own courtiers and counselors, and of his
benefactions as to foreigners and those that had no relation to him.



CHAPTER 6. An Embassage In Cyrene And Asia To Caesar, Concerning The
Complaints They Had To Make Against The Greeks; With Copies Of The
Epistles Which Caesar And Agrippa Wrote To The Cities For Them.


1. Now the cities ill-treated the Jews in Asia, and all those also of
the same nation which lived ill Libya, which joins to Cyrene, while the
former kings had given them equal privileges with the other citizens;
but the Greeks affronted them at this time, and that so far as to take
away their sacred money, and to do them mischief on other particular
occasions. When therefore they were thus afflicted, and found no end
of their barbarous treatment they met with among the Greeks, they
sent ambassadors to Caesar on those accounts, who gave them the same
privileges as they had before, and sent letters to the same purpose
to the governors of the provinces, copies of which I subjoin here, as
testimonials of the ancient favorable disposition the Roman emperors had
towards us.

2. "Caesar Augustus, high priest and tribune of the people, ordains
thus: Since the nation of the Jews hath been found grateful to the
Roman people, not only at this time, but in time past also, and chiefly
Hyrcanus the high priest, under my father [7] Caesar the emperor, it
seemed good to me and my counselors, according to the sentence and oath
of the people of Rome, that the Jews have liberty to make use of their
own customs, according to the law of their forefathers, as they made
use of them under Hyrcanus the high priest of the Almighty God; and that
their sacred money be not touched, but be sent to Jerusalem, and that it
be committed to the care of the receivers at Jerusalem; and that they be
not obliged to go before any judge on the sabbath day, nor on the day
of the preparation to it, after the ninth hour. [8] But if any one be
caught stealing their holy books, or their sacred money, whether it be
out of the synagogue or public school, he shall be deemed a sacrilegious
person, and his goods shall be brought into the public treasury of the
Romans. And I give order that the testimonial which they have given
me, on account of my regard to that piety which I exercise toward all
mankind, and out of regard to Caius Marcus Censorinus, together with the
present decree, be proposed in that most eminent place which hath been
consecrated to me by the community of Asia at Ancyra. And if any one
transgress any part of what is above decreed, he shall be severely
punished." This was inscribed upon a pillar in the temple of Caesar.

3. "Caesar to Norbanus Flaccus, sendeth greeting. Let those Jews, how
many soever they be, who have been used, according to their ancient
custom, to send their sacred money to Jerusalem, do the same freely."
These were the decrees of Caesar.

4. Agrippa also did himself write after the manner following, on behalf
of the Jews: "Agrippa, to the magistrates, senate, and people of the
Ephesians, sendeth greeting. I will that the care and custody of the
sacred money that is carried to the temple at Jerusalem be left to the
Jews of Asia, to do with it according to their ancient custom; and that
such as steal that sacred money of the Jews, and fly to a sanctuary,
shall be taken thence and delivered to the Jews, by the same law that
sacrilegious persons are taken thence. I have also written to Sylvanus
the praetor, that no one compel the Jews to come before a judge on the
sabbath day."

5. "Marcus Agrippa to the magistrates, senate, and people of Cyrene,
sendeth greeting. The Jews of Cyrene have interceded with me for the
performance of what Augustus sent orders about to Flavius, the then
praetor of Libya, and to the other procurators of that province, that
the sacred money may be sent to Jerusalem freely, as hath been their
custom from their forefathers, they complaining that they are abused by
certain informers, and under pretense of taxes which were not due, are
hindered from sending them, which I command to be restored without any
diminution or disturbance given to them. And if any of that sacred money
in the cities be taken from their proper receivers, I further enjoin,
that the same be exactly returned to the Jews in that place."

6. "Caius Norbanus Flaccus, proconsul, to the magistrates of the
Sardians, sendeth greeting. Caesar hath written to me, and commanded
me not to forbid the Jews, how many soever they be, from assembling
together according to the custom of their forefathers, nor from sending
their money to Jerusalem. I have therefore written to you, that you may
know that both Caesar and I would have you act accordingly."

7. Nor did Julius Antonius, the proconsul, write otherwise. "To the
magistrates, senate, and people of the Ephesians, sendeth greeting. As
I was dispensing justice at Ephesus, on the Ides of February, the Jews
that dwell in Asia demonstrated to me that Augustus and Agrippa had
permitted them to use their own laws and customs, and to offer those
their first-fruits, which every one of them freely offers to the
Deity on account of piety, and to carry them in a company together to
Jerusalem without disturbance. They also petitioned me that I also
would confirm what had been granted by Augustus and Agrippa by my own
sanction. I would therefore have you take notice, that according to the
will of Augustus and Agrippa, I permit them to use and do according to
the customs of their forefathers without disturbance."

8. I have been obliged to set down these decree because the present
history of our own acts will go generally among the Greeks; and I have
hereby demonstrated to them that we have formerly been in great esteem,
and have not been prohibited by those governors we were under from
keeping any of the laws of our forefathers; nay, that we have been
supported by them, while we followed our own religion, and the worship
we paid to God; and I frequently make mention of these decrees, in order
to reconcile other people to us, and to take away the causes of that
hatred which unreasonable men bear to us. As for our customs [9] there
is no nation which always makes use of the same, and in every city
almost we meet with them different from one another; but natural justice
is most agreeable to the advantage of all men equally, both Greeks and
barbarians, to which our laws have the greatest regard, and thereby
render us, if we abide in them after a pure manner, benevolent and
friendly to all men; on which account we have reason to expect the like
return from others, and to inform them that they ought not to esteem
difference of positive institutions a sufficient cause of alienation,
but [join with us in] the pursuit of virtue and probity, for this
belongs to all men in common, and of itself alone is sufficient for the
preservation of human life. I now return to the thread of my history.



CHAPTER 7. How, Upon Herod's Going Down Into David's Sepulcher, The
Sedition In His Family Greatly Increased.


1. As for Herod, he had spent vast sums about the cities, both without
and within his own kingdom; and as he had before heard that Hyrcanus,
who had been king before him, had opened David's sepulcher, and taken
out of it three thousand talents of silver, and that there was a much
greater number left behind, and indeed enough to suffice all his wants,
he had a great while an intention to make the attempt; and at this time
he opened that sepulcher by night, and went into it, and endeavored
that it should not be at all known in the city, but took only his most
faithful friends with him. As for any money, he found none, as Hyrcanus
had done, but that furniture of gold, and those precious goods that were
laid up there; all which he took away. However, he had a great desire
to make a more diligent search, and to go farther in, even as far as the
very bodies of David and Solomon; where two of his guards were slain, by
a flame that burst out upon those that went in, as the report was. So he
was terribly aftrighted, and went out, and built a propitiatory monument
of that fright he had been in; and this of white stone, at the mouth of
the sepulcher, and that at great expense also. And even Nicolaus [10]
his historiographer makes mention of this monument built by Herod,
though he does not mention his going down into the sepulcher, as knowing
that action to be of ill repute; and many other things he treats of in
the same manner in his book; for he wrote in Herod's lifetime, and under
his reign, and so as to please him, and as a servant to him, touching
upon nothing but what tended to his glory, and openly excusing many of
his notorious crimes, and very diligently concealing them. And as he was
desirous to put handsome colors on the death of Mariamne and her sons,
which were barbarous actions in the king, he tells falsehoods about the
incontinence of Mariamne, and the treacherous designs of his sons upon
him; and thus he proceeded in his whole work, making a pompous encomium
upon what just actions he had done, but earnestly apologizing for his
unjust ones. Indeed, a man, as I said, may have a great deal to say by
way of excuse for Nicolaus; for he did not so properly write this as a
history for others, as somewhat that might be subservient to the king
himself. As for ourselves, who come of a family nearly allied to the
Asamonean kings, and on that account have an honorable place, which
is the priesthood, we think it indecent to say any thing that is false
about them, and accordingly we have described their actions after
an unblemished and upright manner. And although we reverence many of
Herod's posterity, who still reign, yet do we pay a greater regard to
truth than to them, and this though it sometimes happens that we incur
their displeasure by so doing.

2. And indeed Herod's troubles in his family seemed to be augmented by
reason of this attempt he made upon David's sepulcher; whether Divine
vengeance increased the calamities he lay under, in order to render them
incurable, or whether fortune made an assault upon him, in those cases
wherein the seasonableness of the cause made it strongly believed that
the calamities came upon him for his impiety; for the tumult was like a
civil war in his palace, and their hatred towards one another was like
that where each one strove to exceed another in calumnies. However,
Antipater used stratagems perpetually against his brethren, and that
very cunningly; while abroad he loaded them with accusations, but still
took upon him frequently to apologize for them, that this apparent
benevolence to them might make him be believed, and forward his attempts
against them; by which means he, after various manners, circumvented
his father, who believed all that he did was for his preservation. Herod
also recommended Ptolemy, who was a great director of the affairs of his
kingdom, to Antipater; and consulted with his mother about the public
affairs also. And indeed these were all in all, and did what they
pleased, and made the king angry against any other persons, as they
thought it might be to their own advantage; but still the sons of
Marianme were in a worse and worse condition perpetually; and while they
were thrust out, and set in a more dishonorable rank, who yet by birth
were the most noble, they could not bear the dishonor. And for the
women, Glaphyra, Alexander's wife, the daughter of Archclaus, hated
Salome, both because of her love to her husband, and because Glaphyra
seemed to behave herself somewhat insolently towards Salome's daughter,
who was the wife of Aristobulus, which equality of hers to herself
Glaphyra took very impatiently.

3. Now, besides this second contention that had fallen among them,
neither did the king's brother Pheroras keep himself out of trouble,
but had a particular foundation for suspicion and hatred; for he was
overcome with the charms of his wife, to such a degree of madness, that
he despised the king's daughter, to whom he had been betrothed, and
wholly bent his mind to the other, who had been but a servant. Herod
also was grieved by the dishonor that was done him, because he had
bestowed many favors upon him, and had advanced him to that height of
power that he was almost a partner with him in the kingdom, and saw that
he had not made him a due return for his labors, and esteemed himself
unhappy on that account. So upon Pheroras's unworthy refusal, he gave
the damsel to Phasaelus's son; but after some time, when he thought the
heat of his brother's affections was over, he blamed him for his former
conduct, and desired him to take his second daughter, whose name was
Cypros. Ptolemy also advised him to leave off affronting his brother,
and to forsake her whom he had loved, for that it was a base thing to be
so enamored of a servant, as to deprive himself of the king's good-will
to him, and become an occasion of his trouble, and make himself hated
by him. Pheroras knew that this advice would be for his own advantage,
particularly because he had been accused before, and forgiven; so he put
his wife away, although he already had a son by her, and engaged to
the king that he would take his second daughter, and agreed that the
thirtieth day after should be the day of marriage; and sware he would
have no further conversation with her whom he had put away; but when the
thirty days were over, he was such a slave to his affections, that he no
longer performed any thing he had promised, but continued still with his
former wife. This occasioned Herod to grieve openly, and made him angry,
while the king dropped one word or other against Pheroras perpetually;
and many made the king's anger an opportunity for raising calumnies
against him. Nor had the king any longer a single quiet day or hour, but
occasions of one fresh quarrel or another arose among his relations, and
those that were dearest to him; for Salome was of a harsh temper, and
ill-natured to Mariamne's sons; nor would she suffer her own daughter,
who was the wife of Aristobulus, one of those young men, to bear a
good-will to her husband, but persuaded her to tell her if he said any
thing to her in private, and when any misunderstandings happened, as is
common, she raised a great many suspicions out of it; by which means she
learned all their concerns, and made the damsel ill-natured to the young
man. And in order to gratify her mother, she often said that the young
men used to mention Mariamne when they were by themselves; and that they
hated their father, and were continually threatening, that if they had
once got the kingdom, they would make Herod's sons by his other wives
country schoolmasters, for that the present education which was
given them, and their diligence in learning, fitted them for such an
employment. And as for the women, whenever they saw them adorned with
their mother's clothes, they threatened, that instead of their present
gaudy apparel, they should be clothed in sackcloth, and confined so
closely that they should not see the light of the sun. These stories
were presently carried by Salome to the king, who was troubled to hear
them, and endeavored to make up matters; but these suspicions afflicted
him, and becoming more and more uneasy, he believed every body against
every body. However, upon his rebuking his sons, and hearing the defense
they made for themselves, he was easier for a while, though a little
afterwards much worse accidents came upon him.

4. For Pheroras came to Alexander, the husband of Glaphyra, who was the
daughter of Archelaus, as we have already told you, and said that he
had heard from Salome that Herod has enamored on Glaphyra, and that his
passion for her was incurable. When Alexander heard that, he was all on
fire, from his youth and jealousy; and he interpreted the instances
of Herod's obliging behavior to her, which were very frequent, for the
worse, which came from those suspicions he had on account of that word
which fell from Pheroras; nor could he conceal his grief at the thing,
but informed him what word: Pheroras had said. Upon which Herod was in a
greater disorder than ever; and not bearing such a false calumny, which
was to his shame, was much disturbed at it; and often did he lament the
wickedness of his domestics, and how good he had been to them, and how
ill requitals they had made him. So he sent for Pheroras, and
reproached him, and said, "Thou vilest of all men! art thou come to
that unmeasurable and extravagant degree of ingratitude, as not only to
suppose such things of me, but to speak of them? I now indeed perceive
what thy intentions are. It is not thy only aim to reproach me, when
thou usest such words to my son, but thereby to persuade him to plot
against me, and get me destroyed by poison. And who is there, if he had
not a good genius at his elbow, as hath my son, but would not bear such
a suspicion of his father, but would revenge himself upon him? Dost thou
suppose that thou hast only dropped a word for him to think of, and not
rather hast put a sword into his hand to slay his father? And what dost
thou mean, when thou really hatest both him and his brother, to pretend
kindness to them, only in order to raise a reproach against me, and talk
of such things as no one but such an impious wretch as thou art could
either devise in their mind, or declare in their words? Begone, thou
art such a plague to thy benefactor and thy brother, and may that
evil conscience of thine go along with thee; while I still overcome my
relations by kindness, and am so far from avenging myself of them, as
they deserve, that I bestow greater benefits upon them than they are
worthy of."

5. Thus did the king speak. Whereupon Pheroras, who was caught in the
very act of his villainy, said that "it was Salome who was the framer of
this plot, and that the words came from her." But as soon as she
heard that, for she was at hand, she cried out, like one that would be
believed, that no such thing ever came out of her mouth; that they all
earnestly endeavored to make the king hate her, and to make her away,
because of the good-will she bore to Herod, and because she was always
foreseeing the dangers that were coming upon him, and that at present
there were more plots against him than usual; for while she was the only
person who persuaded her brother to put away the wife he now had, and to
take the king's daughter, it was no wonder if she were hated by him. As
she said this, and often tore her hair, and often beat her breast, her
countenance made her denial to be believed; but the peverseness of
her manners declared at the same time her dissimulation in these
proceedings; but Pheroras was caught between them, and had nothing
plausible to offer in his own defense, while he confessed that he had
said what was charged upon him, but was not believed when he said he
had heard it from Salome; so the confusion among them was increased,
and their quarrelsome words one to another. At last the king, out of his
hatred to his brother and sister, sent them both away; and when he had
commended the moderation of his son, and that he had himself told him
of the report, he went in the evening to refresh himself. After such a
contest as this had fallen out among them, Salome's reputation suffered
greatly, since she was supposed to have first raised the calumny;
and the king's wives were grieved at her, as knowing she was a very
ill-natured woman, and would sometimes be a friend, and sometimes an
enemy, at different seasons: so they perpetually said one thing or
another against her; and somewhat that now fell out made them the bolder
in speaking against her.

6. There was one Obodas, king of Arabia, an inactive and slothful man
in his nature; but Sylleus managed most of his affairs for him. He was
a shrewd man, although he was but young, and was handsome withal. This
Sylleus, upon some occasion coming to Herod, and supping with him, saw
Salome, and set his heart upon her; and understanding that she was a
widow, he discoursed with her. Now because Salome was at this time less
in favor with her brother, she looked upon Sylleus with some passion,
and was very earnest to be married to him; and on the days following
there appeared many, and those very great, indications of their
agreement together. Now the women carried this news to the king, and
laughed at the indecency of it; whereupon Herod inquired about it
further of Pheroras, and desired him to observe them at supper, how
their behavior was one toward another; who told him, that by the signals
which came from their heads and their eyes, they both were evidently in
love. After this, Sylleus the Arabian being suspected, went away, but
came again in two or three months afterwards, as it were on that very
design, and spake to Herod about it, and desired that Salome might be
given him to wife; for that his affinity might not be disadvantageous to
his affairs, by a union with Arabia, the government of which country
was already in effect under his power, and more evidently would be his
hereafter. Accordingly, when Herod discoursed with his sister about it,
and asked her whether she were disposed to this match, she immediately
agreed to it. But when Sylleus was desired to come over to the Jewish
religion, and then he should marry her, and that it was impossible to
do it on any other terms, he could not bear that proposal, and went his
way; for he said, that if he should do so, he should be stoned by the
Arabs. Then did Pheroras reproach Salome for her incontinency, as did
the women much more; and said that Sylleus had debauched her. As for
that damsel which the king had betrothed to his brother Pheroras, but he
had not taken her, as I have before related, because he was enamored on
his former wife, Salome desired of Herod she might be given to her son
by Costobarus; which match he was very willing to, but was dissuaded
from it by Pheroras, who pleaded that this young man would not be kind
to her, since his father had been slain by him, and that it was more
just that his son, who was to be his successor in the tetrarchy,
should have her. So he begged his pardon, and persuaded him to do so.
Accordingly the damsel, upon this change of her espousals, was disposal
of to this young man, the son of Pheroras, the king giving for her
portion a hundred talents.



CHAPTER 8. How Herod Took Up Alexander And Bound Him; Whom Yet Archelaus
King Of Cappadocia Reconciled To His Father Herod Again.


1. But still the affairs of Herod's family were no better, but
perpetually more troublesome. Now this accident happened, which
arose from no decent occasion, but proceeded so far as to bring great
difficulties upon him. There were certain eunuchs which the king had,
and on account of their beauty was very fond of them; and the care of
bringing him drink was intrusted to one of them; of bringing him his
supper, to another; and of putting him to bed, to the third, who also
managed the principal affairs of the government; and there was one told
the king that these eunuchs were corrupted by Alexander the king's son
with great sums of money. And when they were asked whether Alexander had
had criminal conversation with them, they confessed it, but said they
knew of no further mischief of his against his father; but when they
were more severely tortured, and were in the utmost extremity, and the
tormentors, out of compliance with Antipater, stretched the rack to the
very utmost, they said that Alexander bare great ill-will and innate
hatred to his father; and that he told them that Herod despaired to live
much longer; and that, in order to cover his great age, he colored his
hair black, and endeavored to conceal what would discover how old he
was; but that if he would apply himself to him, when he should attain
the kingdom, which, in spite of his father, could come to no one else,
he should quickly have the first place in that kingdom under him, for
that he was now ready to take the kingdom, not only as his birth-right,
but by the preparations he had made for obtaining it, because a great
many of the rulers, and a great many of his friends, were of his side,
and those no ill men neither, ready both to do and to suffer whatsoever
should come on that account.

2. When Herod heard this confession, he was all over anger and fear,
some parts seeming to him reproachful, and some made him suspicious
of dangers that attended him, insomuch that on both accounts he was
provoked, and bitterly afraid lest some more heavy plot was laid against
him than he should be then able to escape from; whereupon he did not now
make an open search, but sent about spies to watch such as he suspected,
for he was now overrun with suspicion and hatred against all about
him; and indulging abundance of those suspicions, in order to his
preservation, he continued to suspect those that were guiltless; nor did
he set any bounds to himself, but supposing that those who staid with
him had the most power to hurt him, they were to him very frightful; and
for those that did not use to come to him, it seemed enough to name them
[to make them suspected], and he thought himself safer when they were
destroyed. And at last his domestics were come to that pass, that being
no way secure of escaping themselves, they fell to accusing one another,
and imagining that he who first accused another was most likely to save
himself; yet when any had overthrown others, they were hated; and they
were thought to suffer justly who unjustly accused others, and they only
thereby prevented their own accusation; nay, they now executed their
own private enmities by this means, and when they were caught, they were
punished in the same way. Thus these men contrived to make use of this
opportunity as an instrument and a snare against their enemies; yet when
they tried it, were themselves caught also in the same snare which they
laid for others: and the king soon repented of what he had done, because
he had no clear evidence of the guilt of those whom he had slain;
and yet what was still more severe in him, he did not make use of his
repentance, in order to leave off doing the like again, but in order to
inflict the same punishment upon their accusers.

3. And in this state of disorder were the affairs of the palace; and
he had already told many of his friends directly that they ought not
to appear before him, her come into the palace; and the reason of this
injunction was, that [when they were there], he had less freedom of
acting, or a greater restraint on himself on their account; for at this
time it was that he expelled Andromachus and Gamellus, men who had of
old been his friends, and been very useful to him in the affairs of his
kingdom, and been of advantage to his family, by their embassages and
counsels; and had been tutors to his sons, and had in a manner the first
degree of freedom with him. He expelled Andromachus, because his son
Demetrius was a companion to Alexander; and Gamellus, because he knew
that he wished him well, which arose from his having been with him in
his youth, when he was at school, and absent at Rome. These he expelled
out of his palace, and was willing enough to have done worse by them;
but that he might not seem to take such liberty against men of so great
reputation, he contented himself with depriving them of their dignity,
and of their power to hinder his wicked proceedings.

4. Now it was Antipater who was the cause of all this; who when he knew
what a mad and licentious way of acting his father was in, and had been
a great while one of his counselors, he hurried him on, and then thought
he should bring him to do somewhat to purpose, when every one that could
oppose him was taken away. When therefore Andromachus and his friends
were driven away, and had no discourse nor freedom with the king any
longer, the king, in the first place, examined by torture all whom he
thought to be faithful to Alexander, Whether they knew of any of his
attempts against him; but these died without having any thing to say to
that matter, which made the king more zealous [after discoveries], when
he could not find out what evil proceedings he suspected them of. As for
Antipater, he was very sagacious to raise a calumny against those that
were really innocent, as if their denial was only their constancy and
fidelity [to Alexander], and thereupon provoked Herod to discover by the
torture of great numbers what attempts were still concealed. Now there
was a certain person among the many that were tortured, who said that he
knew that the young man had often said, that when he was commended as
a tall man in his body, and a skillful marksman, and that in his other
commendable exercises he exceeded all men, these qualifications given
him by nature, though good in themselves, were not advantageous to him,
because his father was grieved at them, and envied him for them; and
that when he walked along with his father, he endeavored to depress and
shorten himself, that he might not appear too tall; and that when he
shot at any thing as he was hunting, when his father was by, he missed
his mark on purpose, for he knew how ambitious his father was of being
superior in such exercises. So when the man was tormented about this
saying, and had ease given his body after it, he added, that he had his
brother Aristobulus for his assistance, and contrived to lie in wait for
their father, as they were hunting, and kill him; and when they had done
so to fly to Rome, and desire to have the kingdom given them. There were
also letters of the young man found, written to his brother, wherein
he complained that his father did not act justly in giving Antipater a
country, whose [yearly] revenues amounted to two hundred talents. Upon
these confessions Herod presently thought he had somewhat to depend on,
in his own opinion, as to his suspicion about his sons; so he took up
Alexander and bound him: yet did he still continue to be uneasy, and was
not quite satisfied of the truth of what he had heard; and when he
came to recollect himself, he found that they had only made juvenile
complaints and contentions, and that it was an incredible thing, that
when his son should have slain him, he should openly go to Rome [to beg
the kingdom]; so he was desirous to have some surer mark of his son's
wickedness, and was very solicitous about it, that he might not appear
to have condemned him to be put in prison too rashly; so he tortured the
principal of Alexander's friends, and put not a few of them to death,
without getting any of the things out of them which he suspected. And
while Herod was very busy about this matter, and the palace was full of
terror and trouble, one of the younger sort, when he was in the utmost
agony, confessed that Alexander had sent to his friends at Rome, and
desired that he might be quickly invited thither by Caesar, and that
he could discover a plot against him; that Mithridates, the king of
Parthia, was joined in friendship with his father against the Romans,
and that he had a poisonous potion ready prepared at Askelori.

5. To these accusations Herod gave credit, and enjoyed hereby, in his
miserable case, some sort of consolation, in excuse of his rashness, as
fiattering himself with finding things in so bad a condition; but as for
the poisonous potion, which he labored to find, he could find none. As
for Alexander, he was very desirous to aggravate the vast misfortunes he
was under, so he pretended not to deny the accusations, but punished the
rashness of his father with a greater crime of his own; and perhaps
he was willing to make his father ashamed of his easy belief of such
calumnies: he aimed especially, if he could gain belief to his story,
to plague him and his whole kingdom; for he wrote four letters, and sent
them to him, that he did not need to torture any more persons, for he
had plotted against him; and that he had for his partners Pheroras and
the most faithful of his friends; and that Salome came in to him by
night, and that she lay with him whether he would or not; and that all
men were come to be of one mind, to make away with him as soon as they
could, and so get clear of the continual fear they were in from him.
Among these were accused Ptolemy and Sapinnius, who were the most
faithful friends to the king. And what more can be said, but that those
who before were the most intimate friends, were become wild beasts to
one another, as if a certain madness had fallen upon them, while there
was no room for defense or refutation, in order to the discovery of
the truth, but all were at random doomed to destruction; so that some
lamented those that were in prison, some those that were put to death,
and others lamented that they were in expectation of the same miseries;
and a melancholy solitude rendered the kingdom deformed, and quite the
reverse to that happy state it was formerly in. Herod's own life also
was entirely disturbed; and because he could trust nobody, he was sorely
punished by the expectation of further misery; for he often fancied in
his imagination that his son had fallen upon him, or stood by him with a
sword in his hand; and thus was his mind night and day intent upon this
thing, and revolved it over and over, no otherwise than if he were under
a distraction. And this was the sad condition Herod was now in.

6. But when Archelaus, king of Cappadocia, heard of the state that Herod
was in, and being in great distress about his daughter, and the young
man [her husband], and grieving with Herod, as with a man that was his
friend, on account of so great a disturbance as he was under, he came
[to Jerusalem] on purpose to compose their differences; and when he
found Herod in such a temper, he thought it wholly unseasonable to
reprove him, or to pretend that he had done any thing rashly, for that
he should thereby naturally bring him to dispute the point with him, and
by still more and more apologizing for himself to be the more irritated:
he went, therefore, another way to work, in order to correct the former
misfortunes, and appeared angry at the young man, and said that Herod
had been so very mild a man, that he had not acted a rash part at all.
He also said he would dissolve his daughter's marriage with Alexander,
nor could in justice spare his own daughter, if she were conscious of
any thing, and did not inform Herod of it. When Archelaus appeared to be
of this temper, and otherwise than Herod expected or imagined, and,
for the main, took Herod's part, and was angry on his account, the king
abated of his harshness, and took occasion from his appearing to have
acted justly hitherto, to come by degrees to put on the affection of
a father, and was on both sides to be pitied; for when some persons
refuted the calumnies that were laid on the young man, he was thrown
into a passion; but when Archclaus joined in the accusation, he
was dissolved into tears and sorrow after an affectionate manner.
Accordingly, he desired that he would not dissolve his son's marriage,
and became not so angry as before for his offenses. So when Archclaus
had brought him to a more moderate temper, he transferred the calumnies
upon his friends; and said it must be owing to them that so young a man,
and one unacquainted with malice, was corrupted; and he supposed that
there was more reason to suspect the brother than the soft. Upon which
Herod was very much displeased at Pheroras, who indeed now had no one
that could make a reconciliation between him and his brother. So when he
saw that Archclaus had the greatest power with Herod, he betook himself
to him in the habit of a mourner, and like one that had all the signs
upon him of an undone man. Upon this Archclaus did not overlook the
intercession he made to him, nor yet did he undertake to change the
king's disposition towards him immediately; and he said that it was
better for him to come himself to the king, and confess himself the
occasion of all; that this would make the king's anger not to be
extravagant towards him, and that then he would be present to assist
him. When he had persuaded him to this, he gained his point with both
of them; and the calumnies raised against the young man were, beyond
all expectation, wiped off. And Archclaus, as soon as he had made the
reconciliation, went then away to Cappadocia, having proved at this
juncture of time the most acceptable person to Herod in the world;
on which account he gave him the richest presents, as tokens of his
respects to him; and being on other occasions magnanimous, he esteemed
him one of his dearest friends. He also made an agreement with him
that he would go to Rome, because he had written to Caesar about these
affairs; so they went together as far as Antioch, and there Herod made a
reconciliation between Archclaus and Titus, the president of Syria, who
had been greatly at variance, and so returned back to Judea.



CHAPTER 9. Concerning The Revolt Of The Trachonites; How Sylleus Accused
Herod Before Caesar; And How Herod, When Caesar Was Angry At Him,
Resolved To Send Nicolaus To Rome.


1. When Herod had been at Rome, and was come back again, a war arose
between him and the Arabians, on the occasion following: The inhabitants
of Trachonitis, after Caesar had taken the country away from Zenodorus,
and added it to Herod, had not now power to rob, but were forced to
plough the land, and to live quietly, which was a thing they did not
like; and when they did take that pains, the ground did not produce much
fruit for them. However, at the first the king would not permit them
to rob, and so they abstained from that unjust way of living upon their
neighbors, which procured Herod a great reputation for his care. But
when he was sailing to Rome, it was at that time when he went to accuse
his son Alexander, and to commit Antipater to Caesar's protection, the
Trachonites spread a report as if he were dead, and revolted from his
dominion, and betook themselves again to their accustomed way of robbing
their neighbors; at which time the king's commanders subdued them during
his absence; but about forty of the principal robbers, being terrified
by those that had been taken, left the country, and retired into Arabia,
Sylleus entertaining them, after he had missed of marrying Salome, and
gave them a place of strength, in which they dwelt. So they overran
not only Judea, but all Celesyria also, and carried off the prey, while
Sylleus afforded them places of protection and quietness during their
wicked practices. But when Herod came back from Rome, he perceived that
his dominions had greatly suffered by them; and since he could not reach
the robbers themselves, because of the secure retreat they had in that
country, and which the Arabian government afforded them, and yet
being very uneasy at the injuries they had done him, he went all over
Trachonitis, and slew their relations; whereupon these robbers were
more angry than before, it being a law among them to be avenged on the
murderers of their relations by all possible means; so they continued to
tear and rend every thing under Herod's dominion with impunity. Then
did he discourse about these robberies to Saturninus and Volumnius, and
required that they should be punished; upon which occasion they still
the more confirmed themselves in their robberies, and became more
numerous, and made very great disturbances, laying waste the countries
and villages that belonged to Herod's kingdom, and killing those men
whom they caught, till these unjust proceedings came to be like a real
war, for the robbers were now become about a thousand;--at which Herod
was sore displeased, and required the robbers, as well as the money
which he had lent Obodas, by Sylleus, which was sixty talents, and since
the time of payment was now past, he desired to have it paid him; but
Sylleus, who had laid Obodas aside, and managed all by himself, denied
that the robbers were in Arabia, and put off the payment of the money;
about which there was a hearing before Saturninus and Volumnius, who
were then the presidents of Syria. [11] At last he, by their means,
agreed, that within thirty days' time Herod should be paid his
money, and that each of them should deliver up the other's subjects
reciprocally. Now, as to Herod, there was not one of the other's
subjects found in his kingdom, either as doing any injustice, or on
any other account, but it was proved that the Arabians had the robbers
amongst them.

2. When this day appointed for payment of the money was past, without
Sylleus's performing any part of his agreement, and he was gone to Rome,
Herod demanded the payment of the money, and that the robbers that were
in Arabia should be delivered up; and, by the permission of Saturninus
and Volumnius, executed the judgment himself upon those that were
refractory. He took an army that he had, and let it into Arabia, and
in three days' time marched seven mansions; and when he came to the
garrison wherein the robbers were, he made an assault upon them, and
took them all, and demolished the place, which was called Raepta, but
did no harm to any others. But as the Arabians came to their assistance,
under Naceb their captain, there ensued a battle, wherein a few of
Herod's soldiers, and Naceb, the captain of the Arabians, and about
twenty of his soldiers, fell, while the rest betook themselves to
flight. So when he had brought these to punishment, he placed three
thousand Idumeans in Trachonitis, and thereby restrained the robbers
that were there. He also sent an account to the captains that were about
Phoenicia, and demonstrated that he had done nothing but what he ought
to do, in punishing the refractory Arabians, which, upon an exact
inquiry, they found to be no more than what was true.

3. However, messengers were hasted away to Sylleus to Rome, and informed
him what had been done, and, as is usual, aggravated every thing. Now
Sylleus had already insinuated himself into the knowledge of Caesar, and
was then about the palace; and as soon as he heard of these things, he
changed his habit into black, and went in, and told Caesar that Arabia
was afflicted with war, and that all his kingdom was in great confusion,
upon Herod's laying it waste with his army; and he said, with tears in
his eyes, that two thousand five hundred of the principal men among
the Arabians had been destroyed, and that their captain Nacebus, his
familiar friend and kinsman, was slain; and that the riches that were
at Raepta were carried off; and that Obodas was despised, whose infirm
state of body rendered him unfit for war; on which account neither he,
nor the Arabian army, were present. When Sylleus said so, and added
invidiously, that he would not himself have come out of the country,
unless he had believed that Caesar would have provided that they should
all have peace one with another, and that, had he been there, he would
have taken care that the war should not have been to Herod's advantage;
Caesar was provoked when this was said, and asked no more than this
one question, both of Herod's friends that were there, and of his
own friends, who were come from Syria, Whether Herod had led an army
thither? And when they were forced to confess so much, Caesar, without
staying to hear for what reason he did it, and how it was done, grew
very angry, and wrote to Herod sharply. The sum of his epistle was this,
that whereas of old he had used him as his friend, he should now use him
as his subject. Sylleus also wrote an account of this to the Arabians,
who were so elevated with it, that they neither delivered up the robbers
that had fled to them, nor paid the money that was due; they retained
those pastures also which they had hired, and kept them without paying
their rent, and all this because the king of the Jews was now in a low
condition, by reason of Caesar's anger at him. Those of Trachonitis also
made use of this opportunity, and rose up against the Idumean garrison,
and followed the same way of robbing with the Arabians, who had pillaged
their country, and were more rigid in their unjust proceedings, not only
in order to get by it, but by way of revenge also.

4. Now Herod was forced to bear all this, that confidence of his being
quite gone with which Caesar's favor used to inspire him; for Caesar
would not admit so much as an embassage from him to 'make an apology for
him; and when they came again, he sent them away without success. So he
was cast into sadness and fear; and Sylleus's circumstances grieved him
exceedingly, who was now believed by Caesar, and was present at Rome,
nay, sometimes aspiring higher. Now it came to pass that Obodas was
dead; and Aeneas, whose name was afterward changed to Aretas, [12] took
the government, for Sylleus endeavored by calumnies to get him turned
out of his principality, that he might himself take it; with which
design he gave much money to the courtiers, and promised much money
to Caesar, who indeed was angry that Aretas had not sent to him first
before he took the kingdom; yet did Aeneas send an epistle and presents
to Caesar, and a golden crown, of the weight of many talents. Now that
epistle accused Sylleus as having been a wicked servant, and having
killed Obodas by poison; and that while he was alive, he had governed
him as he pleased; and had also debauched the wives of the Arabians; and
had borrowed money, in order to obtain the dominion for himself: yet
did not Caesar give heed to these accusations, but sent his ambassadors
back, without receiving any of his presents. But in the mean time the
affairs of Judea and Arabia became worse and worse, partly because of
the anarchy they were under, and partly because, as bad as they were,
nobody had power to govern them; for of the two kings, the one was not
yet confirmed in his kingdom, and so had not authority sufficient to
restrain the evil-doers; and as for Herod, Caesar was immediately angry
at him for having avenged himself, and so he was compelled to bear all
the injuries that were offered him. At length, when he saw no end of the
mischief which surrounded him, he resolved to send ambassadors to Rome
again, to see whether his friends had prevailed to mitigate Caesar,
and to address themselves to Caesar himself; and the ambassador he sent
thither was Nicolans of Damascus.



CHAPTER 10. How Eurycles Falsely Accused Herod's Sons; And How Their
Father Bound Them, And Wrote To Caesar About Them. Of Sylleus And How He
Was Accused By Nicolaus.


1. The disorders about Herod's family and children about this time
grew much worse; for it now appeared certain, nor was it unforeseen
before-hand, that fortune threatened the greatest and most insupportable
misfortunes possible to his kingdom. Its progress and augmentation at
this time arose on the occasion following: One Eurycles, a Lacedemonian,
[a person of note there, but a man of a perverse mind, and so cunning
in his ways of voluptuousness and flattery, as to indulge both, and yet
seem to indulge neither of them,] came in his travels to Herod, and made
him presents, but so that he received more presents from him. He also
took such proper seasons for insinuating himself into his friendship,
that he became one of the most intimate of the king's friends. He had
his lodging in Antipater's house; but he had not only access, but free
conversation, with Alexander, as pretending to him that he was in great
favor with Archclaus, the king of Cappadocia; whence he pretended much
respect to Glaphyra, and in an occult manner cultivated a friendship
with them all; but always attending to what was said and done, that
he might be furnished with calumnies to please them all. In short, he
behaved himself so to every body in his conversation, as to appear to
be his particular friend, and he made others believe that his being any
where was for that person's advantage. So he won upon Alexander, who was
but young; and persuaded him that he might open his grievances to him
with assurance and with nobody else. So he declared his grief to him,
how his father was alienated from him. He related to him also the
affairs of his mother, and of Antipater; that he had driven them from
their proper dignity, and had the power over every thing himself; that
no part of this was tolerable, since his father was already come to hate
them; and he added, that he would neither admit them to his table, nor
to his conversation. Such were the complaints, as was but natural,
of Alexander about the things that troubled him; and these discourses
Eurycles carried to Antipater, and told him he did not inform him of
this on his own account, but that being overcome by his kindness, the
great importance of the thing obliged him to do it; and he warned him
to have a care of Alexander, for that what he said was spoken with
vehemency, and that, in consequence of what he said, he would certainly
kill him with his own hand. Whereupon Antipater, thinking him to be
his friend by this advice, gave him presents upon all occasions, and at
length persuaded him to inform Herod of what he had heard. So when he
related to the king Alexander's ill temper, as discovered by the words
he had heard him speak, he was easily believed by him; and he thereby
brought the king to that pass, turning him about by his words, and
irritating him, till he increased his hatred to him and made him
implacable, which he showed at that very time, for he immediately gave
Eurycles a present of fifty talents; who, when he had gotten them, went
to Archclaus, king of Cappadocia, and commended Alexander before him,
and told him that he had been many ways of advantage to him, in making
a reconciliation between him and his father. So he got money from him
also, and went away, before his pernicious practices were found out;
but when Eurycles was returned to Lacedemon, he did not leave off doing
mischief; and so, for his many acts of injustice, he was banished from
his own country.

2. But as for the king of the Jews, he was not now in the temper he was
in formerly towards Alexander and Aristobulus, when he had been content
with the hearing their calumnies when others told him of them; but he
was now come to that pass as to hate them himself, and to urge men to
speak against them, though they did not do it of themselves. He also
observed all that was said, and put questions, and gave ear to every one
that would but speak, if they could but say any thing against them,
till at length he heard that Euaratus of Cos was a conspirator with
Alexander; which thing to Herod was the most agreeable and sweetest news
imaginable.

3. But still a greater misfortune came upon the young men; while the
calumnies against them were continually increased, and, as a man may
say, one would think it was every one's endeavor to lay some grievous
thing to their charge, which might appear to be for the king's
preservation. There were two guards of Herod's body, who were in great
esteem for their strength and tallness, Jucundus and Tyrannus; these men
had been cast off by Herod, who was displeased at them; these now used
to ride along with Alexander, and for their skill in their exercises
were in great esteem with him, and had some gold and other gifts
bestowed on them. Now the king having an immediate suspicion of those
men, had them tortured, who endured the torture courageously for a long
time; but at last confessed that Alexander would have persuaded them to
kill Herod, when he was in pursuit of the wild beasts, that it might be
said he fell from his horse, and was run through with his own spear,
for that he had once such a misfortune formerly. They also showed where
there was money hidden in the stable under ground; and these convicted
the king's chief hunter, that he had given the young men the royal
hunting spears and weapons to Alexander's dependents, at Alexander's
command.

4. After these, the commander of the garrison of Alexandrium was caught
and tortured; for he was accused to have promised to receive the young
men into his fortress, and to supply them with that money of the king's
which was laid up in that fortress, yet did not he acknowledge any thing
of it himself; but his son came ill, and said it was so, and delivered
up the writing, which, so far as could be guessed, was in Alexander's
hand. Its contents were these: "When we have finished, by God's help,
all that we have proposed to do, we will come to you; but do your
endeavors, as you have promised, to receive us into your fortress."
After this writing was produced, Herod had no doubt about the
treacherous designs of his sons against him. But Alexander said that
Diophantus the scribe had imitated his hand, and that the paper was
maliciously drawn up by Antipater; for Diophantus appeared to be very
cunning in such practices; and as he was afterward convicted of forging
other papers, he was put to death for it.

5. So the king produced those that had been tortured before the
multitude at Jericho, in order to have them accuse the young men, which
accusers many of the people stoned to death; and when they were going to
kill Alexander and Aristobulus likewise, the king would not permit them
to do so, but restrained the multitude, by the means of Ptolemy and
Pheroras. However, the young men were put under a guard, and kept in
custody, that nobody might come at them; and all that they did or
said was watched, and the reproach and fear they were in was little or
nothing different from those of condemned criminals: and one of them,
who was Aristobulus, was so deeply affected, that he brought Salome,
who was his aunt, and his mother-in-law, to lament with him for his
calamities, and to hate him who had suffered things to come to that
pass; when he said to her, "Art thou not in danger of destruction also,
while the report goes that thou hadst disclosed beforehand all our
affairs to Syllcus, when thou wast in hopes of being married to him?"
But she immediately carried these words to her brother. Upon this he was
out of patience, and gave command to bind him; and enjoined them both,
now they were kept separate one from the other, to write down the ill
things they had done against their father, and bring the writings to
him, So when this was enjoined them, they wrote this, that they had laid
no treacherous designs, nor made any preparations against their father,
but that they had intended to fly away; and that by the distress they
were in, their lives being now uncertain and tedious to them.

6. About this time there came an ambassador out of Cappadocia from
Archelaus, whose name was Melas; he was one of the principal rulers
under him. So Herod, being desirous to show Archelaus's ill-will to
him, called for Alexander, as he was in his bonds, and asked him again
concerning his fight, whether and how they had resolved to retire
Alexander replied, To Archclaus, who had promised to send them away to
Rome; but that they had no wicked nor mischievous designs against their
father, and that nothing of that nature which their adversaries had
charged upon them was true; and that their desire was, that he might
have examined Tyrannus and Jucundus more strictly, but that they had
been suddenly slain by the means of Antipater, who put his own friends
among the multitude [for that purpose].

7. When this was said, Herod commanded that both Alexander and Melas
should be carried to Glaphyra, Archelaus's daughter, and that she should
be asked, whether she did not know somewhat of Alexander's treacherous
designs against Herod? Now as soon as they were come to her, and she saw
Alexander in bonds, she beat her head, and in a great consternation gave
a deep and moving groan. The young man also fell into tears. This was
so miserable a spectacle to those present, that, for a great while, they
were not able to say or to do any thing; but at length Ptolemy, who was
ordered to bring Alexander, bid him say whether his wife was conscious
of his actions. He replied, "How is it possible that she, whom I love
better than my own soul, and by whom I have had children, should not
know what I do?" Upon which she cried out that she knew of no wicked
designs of his; but that yet, if her accusing herself falsely would tend
to his preservation, she would confess it all. Alexander replied, "There
is no such wickedness as those [who ought the least of all so to do]
suspect, which either I have imagined, or thou knowest of, but this
only, that we had resolved to retire to Archelaus, and from thence
to Rome." Which she also confessed. Upon which Herod, supposing that
Archelaus's ill-will to him was fully proved, sent a letter by Olympus
and Volumnius; and bid them, as they sailed by, to touch at Eleusa
of Cilicia, and give Archelaus the letter. And that when they had
ex-postulated with him, that he had a hand in his son's treacherous
design against him, they should from thence sail to Rome; and that, in
case they found Nicolaus had gained any ground, and that Caesar was no
longer displeased at him, he should give him his letters, and the proofs
which he had ready to show against the young men. As to Archelaus, he
made his defense for himself, that he had promised to receive the young
men, because it was both for their own and their father's advantage so
to do, lest some too severe procedure should be gone upon in that anger
and disorder they were in on occasion of the present suspicions; but
that still he had not promised to send them to Caesar; and that he
had not promised any thing else to the young men that could show any
ill-will to him.

8. When these ambassadors were come to Rome, they had a fit opportunity
of delivering their letters to Caesar, because they found him reconciled
to Herod; for the circumstances of Nicolaus's embassage had been as
follows: As soon as he was come to Rome, and was about the court, he did
not first of all set about what he was come for only, but he thought fit
also to accuse Sylleus. Now the Arabians, even before he came to talk
with them, were quarrelling one with another; and some of them left
Sylleus's party, and joining themselves to Nicolaus, informed him of
all the wicked things that had been done; and produced to him evident
demonstrations of the slaughter of a great number of Obodas's friends by
Sylleus; for when these men left Sylleus, they had carried off with them
those letters whereby they could convict him. When Nicolaus saw such an
opportunity afforded him, he made use of it, in order to gain his own
point afterward, and endeavored immediately to make a reconciliation
between Caesar and Herod; for he was fully satisfied, that if he should
desire to make a defense for Herod directly, he should not be allowed
that liberty; but that if he desired to accuse Sylleus, there would an
occasion present itself of speaking on Herod's behalf. So when the cause
was ready for a hearing, and the day was appointed, Nicolaus, while
Aretas's ambassadors were present, accused Sylleus, and said that he
imputed to him the destruction of the king [Obodas], and of many others
of the Arabians; that he had borrowed money for no good design; and he
proved that he had been guilty of adultery, not only with the Arabian,
but Reinan women also. And he added, that above all the rest he had
alienated Caesar from Herod, and that all that he had said about the
actions of Herod were falsities. When Nicolaus was come to this topic,
Caesar stopped him from going on, and desired him only to speak to this
affair of Herod, and to show that he had not led an army into Arabia,
nor slain two thousand five hundred men there, nor taken prisoners,
nor pillaged the country. To which Nicolaus made this answer: "I shall
principally demonstrate, that either nothing at all, or but a very
little, of those imputations are true, of which thou hast been informed;
for had they been true, thou mightest justly have been still more angry
at Herod." At this strange assertion Caesar was very attentive; and
Nicolaus said that there was a debt due to Herod of five hundred
talents, and a bond, wherein it was written, that if the time appointed
be lapsed, it should be lawful to make a seizure out of any part of his
country. "As for the pretended army," he said, "it was no army, but a
party sent out to require the just payment of the money; that this was
not sent immediately, nor so soon as the bond allowed, but that Sylleus
had frequently come before Saturninus and Volumnius, the presidents of
Syria; and that at last he had sworn at Berytus, by thy fortune, [13]
that he would certainly pay the money within thirty days, and deliver
up the fugitives that were under his dominion. And that when Sylleus had
performed nothing of this, Herod came again before the presidents;
and upon their permission to make a seizure for his money, he, with
difficulty, went out of his country with a party of soldiers for that
purpose. And this is all the war which these men so tragically describe;
and this is the affair of the expedition into Arabia. And how can this
be called a war, when thy presidents permitted it, the covenants allowed
it, and it was not executed till thy name, O Caesar, as well as that of
the other gods, had been profaned? And now I must speak in order about
the captives. There were robbers that dwelt in Trachonitis; at first
their number was no more than forty, but they became more afterwards,
and they escaped the punishment Herod would have inflicted on them, by
making Arabia their refuge. Sylleus received them, and supported them
with food, that they might be mischievous to all mankind, and gave
them a country to inhabit, and himself received the gains they made by
robbery; yet did he promise that he would deliver up these men, and that
by the same oaths and same time that he sware and fixed for payment of
his debt: nor can he by any means show that any other persons have at
this time been taken out of Arabia besides these, and indeed not all
these neither, but only so many as could not conceal themselves. And
thus does the calumny of the captives, which hath been so odiously
represented, appear to be no better than a fiction and a lie, made on
purpose to provoke thy indignation; for I venture to affirm that when
the forces of the Arabians came upon us, and one or two of Herod's
party fell, he then only defended himself, and there fell Nacebus
their general, and in all about twenty-five others, and no more; whence
Sylleus, by multiplying every single soldier to a hundred, he reckons
the slain to have been two thousand five hundred."

9. This provoked Caesar more than ever. So he turned to Sylleus full
of rage, and asked him how many of the Arabians were slain. Hereupon he
hesitated, and said he had been imposed upon. The covenants also were
read about the money he had borrowed, and the letters of the presidents
of Syria, and the complaints of the several cities, so many as had
been injured by the robbers. The conclusion was this, that Sylleus was
condemned to die, and that Caesar was reconciled to Herod, and owned his
repentance for what severe things he had written to him, occasioned by
calumny, insomuch that he told Sylleus, that he had compelled him, by
his lying account of things, to be guilty of ingratitude against a man
that was his friend. At the last all came to this, Sylleus was sent away
to answer Herod's suit, and to repay the debt that he owed, and after
that to be punished [with death]. But still Caesar was offended with
Aretas, that he had taken upon himself the government, without his
consent first obtained, for he had determined to bestow Arabia upon
Herod; but that the letters he had sent hindered him from so doing; for
Olympus and Volumnius, perceiving that Caesar was now become favorable
to Herod, thought fit immediately to deliver him the letters they were
commanded by Herod to give him concerning his sons. When Caesar had read
them, he thought it would not be proper to add another government to
him, now he was old, and in an ill state with relation to his sons, so
he admitted Aretas's ambassadors; and after he had just reproved him for
his rashness, in not tarrying till he received the kingdom from him, he
accepted of his presents, and confirmed him in his government.



CHAPTER 11. How Herod, By Permission From Caesar Accused His Sons Before
An Assembly Of Judges At Berytus; And What Tero Suffered For Using A
Boundless And Military Liberty Of Speech. Concerning Also The Death Of
The Young Men And Their Burial At Alexandrium.

So Caesar was now reconciled to Herod, and wrote thus to him: That he
was grieved for him on account of his sons; and that in case they had
been guilty of any profane and insolent crimes against him, it would
behoove him to punish them as parricides, for which he gave him power
accordingly; but if they had only contrived to fly away, he would have
him give them an admonition, and not proceed to extremity with them. He
also advised him to get an assembly together, and to appoint some place
near Berytus, [14] which is a city belonging to the Romans, and to take
the presidents of Syria, and Archelaus king of Cappadocia, and as many
more as he thought to be illustrious for their friendship to him, and
the dignities they were in, and determine what should be done by their
approbation. These were the directions that Caesar gave him. Accordingly
Herod, when the letter was brought to him, was immediately very glad
of Caesar's reconciliation to him, and very glad also that he had a
complete authority given him over his sons. And it strangely came about,
that whereas before, in his adversity, though he had indeed showed
himself severe, yet had he not been very rash nor hasty in procuring the
destruction of his sons; he now, in his prosperity, took advantage of
this change for the better, and the freedom he now had, to exercise his
hatred against them after an unheard of manner; he therefore sent and
called as many as he thought fit to this assembly, excepting Archclaus;
for as for him, he either hated him, so that he would not invite him, or
he thought he would be an obstacle to his designs.

2. When the presidents, and the rest that belonged to the cities, were
come to Berytus, he kept his sons in a certain village belonging to
Sidon, called Platana, but near to this city, that if they were called,
he might produce them, for he did not think fit to bring them before the
assembly: and when there were one hundred and fifty assessors present,
Herod came by himself alone, and accused his sons, and that in such a
way as if it were not a melancholy accusation, and not made but out of
necessity, and upon the misfortunes he was under; indeed, in such a way
as was very indecent for a father to accuse his sons, for he was very
vehement and disordered when he came to the demonstration of the
crime they were accused of, and gave the greatest signs of passion and
barbarity: nor would he suffer the assessors to consider of the weight
of the evidence, but asserted them to be true by his own authority,
after a manner most indecent in a father against his sons, and
read himself what they themselves had written, wherein there was no
confession of any plots or contrivances against him, but only how they
had contrived to fly away, and containing withal certain reproaches
against him, on account of the ill-will he bare them; and when he came
to those reproaches, he cried out most of all, and exaggerated what they
said, as if they had confessed the design against him, and took his oath
that he had rather lose his life than hear such reproachful words. At
last he said that he had sufficient authority, both by nature and by
Caesar's grant to him, [to do what he thought fit]. He also added an
allegation of a law of their country, which enjoined this: That if
parents laid their hands on the head of him that was accused, the
standers by were obliged to cast stones at him, and thereby to slay him;
which though he were ready to do in his own country and kingdom, yet did
he wait for their determination; and yet they came thither not so
much as judges, to condemn them for such manifest designs against him,
whereby he had almost perished by his sons' means, but as persons that
had an opportunity of showing their detestation of such practices, and
declaring how unworthy a thing it must be in any, even the most remote,
to pass over such treacherous designs [without punishment].

3. When the king had said this, and the young men had not been produced
to make any defense for themselves, the assessors perceived there was no
room for equity and reconciliation, so they confirmed his authority. And
in the first place, Saturninus, a person that had been consul, and one
of great dignity, pronounced his sentence, but with great moderation and
trouble; and said that he condemned Herod's sons, but did not think they
should be put to death. He had sons of his own, and to put one's son to
death is a greater misfortune than any other that could befall him by
their means. After him Saturninus's sons, for he had three sons that
followed him, and were his legates, pronounced the same sentence with
their father. On the contrary, Volumnius's sentence was to inflict death
on such as had been so impiously undutiful to their father; and the
greatest part of the rest said the same, insomuch that the conclusion
seemed to be, that the young men were condemned to die. Immediately
after this Herod came away from thence, and took his sons to Tyre, where
Nicolaus met him in his voyage from Rome; of whom he inquired, after he
had related to him what had passed at Berytus, what his sentiments were
about his sons, and what his friends at Rome thought of that matter. His
answer was, "That what they had determined to do to thee was impious,
and that thou oughtest to keep them in prison; and if thou thinkest any
thing further necessary, thou mayst indeed so punish them, that thou
mayst not appear to indulge thy anger more than to govern thyself by
judgment; but if thou inclinest to the milder side, thou mayst absolve
them, lest perhaps thy misfortunes be rendered incurable; and this is
the opinion of the greatest part of thy friends at Rome also." Whereupon
Herod was silent, and in great thoughtfulness, and bid Nicolaus sail
along with him.

4. Now as they came to Cesarea, every body was there talking of
Herod's sons, and the kingdom was in suspense, and the people in great
expectation of what would become of them; for a terrible fear seized
upon all men, lest the ancient disorders of the family should come to a
sad conclusion, and they were in great trouble about their sufferings;
nor was it without danger to say any rash thing about this matter, nor
even to hear another saying it, but men's pity was forced to be shut up
in themselves, which rendered the excess of their sorrow very irksome,
but very silent yet was there an old soldier of Herod's, whose name was
Tero, who had a son of the same age with Alexander, and his friend, who
was so very free as openly to speak out what others silently thought
about that matter; and was forced to cry out often among the multitude,
and said, in the most unguarded manner, that truth was perished, and
justice taken away from men, while lies and ill-will prevailed, and
brought such a mist before public affairs, that the offenders were not
able to see the greatest mischiefs that can befall men. And as he was so
bold, he seemed not to have kept himself out of danger, by speaking so
freely; but the reasonableness of what he said moved men to regard him
as having behaved himself with great manhood, and this at a proper time
also, for which reason every one heard what he said with pleasure; and
although they first took care of their own safety by keeping silent
themselves, yet did they kindly receive the great freedom he took; for
the expectation they were in of so great an affliction, put a force upon
them to speak of Tero whatsoever they pleased.

5. This man had thrust himself into the king's presence with the
greatest freedom, and desired to speak with him by himself alone, which
the king permitted him to do, where he said this: "Since I am not
able, O king, to bear up under so great a concern as I am under, I have
preferred the use of this bold liberty that I now take, which may be
for thy advantage, if thou mind to get any profit by it, before my own
safety. Whither is thy understanding gone, and left thy soul empty?
Whither is that extraordinary sagacity of thine gone whereby thou hast
performed so many and such glorious-actions? Whence comes this solitude,
and desertion of thy friends and relations? Of which I cannot but
determine that they are neither thy friends nor relations, while they
overlook such horrid wickedness in thy once happy kingdom. Dost not thou
perceive what is doing? Wilt thou slay these two young men, born of thy
queen, who are accomplished with every virtue in the highest degree, and
leave thyself destitute in thy old age, but exposed to one son, who hath
very ill managed the hopes thou hast given him,' and to relations, whose
death thou hast so often resolved on thyself? Dost not thou take notice,
that the very silence of the multitude at once sees the crime, and
abhors the fact? The whole army and the officers have commiseration on
the poor unhappy youths, and hatred to those that are the actors in this
matter." These words the king heard, and for some time with good temper.
But what can one say? When Tero plainly touched upon the bad behavior
and perfidiousness of his domestics, he was moved at it; but Tero went
on further, and by degrees used an unbounded military freedom of speech,
nor was he so well disciplined as to accommodate himself to the time. So
Herod was greatly disturbed, and seeming to be rather reproached by this
speech, than to be hearing what was for his advantage, while he learned
thereby that both the soldiers abhorred the thing he was about, and the
officers had indignation at it, he gave order that all whom Tero had
named, and Tero himself, should be bound and kept in prison.

6. When this was over, one Trypho, who was the king's barber, took the
opportunity, and came and told the king, that Tero would often have
persuaded him, when he trimmed him with a razor, to cut his throat, for
that by this means he should be among the chief of Alexander's friends,
and receive great rewards from him. When he had said this, the king gave
order that Tero, and his son, and the barber should be tortured, which
was done accordingly; but while Tero bore up himself, his son seeing
his father already in a sad case, and had no hope of deliverance, and
perceiving what would be the consequence of his terrible sufferings,
said, that if the king would free him and his father from these torments
for what he should say, he would tell the truth. And when the king had
given his word to do so, he said that there was an agreement made, that
Tero should lay violent hands on the king, because it was easy for him
to come when he was alone; and that if, when he had done the thing, he
should suffer death for it, as was not unlikely, it would be an act of
generosity done in favor of Alexander. This was what Tero's son said,
and thereby freed his father from the distress he was in; but uncertain
it is whether he had been thus forced to speak what was true, or whether
it were a contrivance of his, in order to procure his own and his
father's deliverance from their miseries.

7. As for Herod, if he had before any doubt about the slaughter of his
sons, there was now no longer any room left in his soul for it; but he
had banished away whatsoever might afford him the least suggestion of
reasoning better about this matter, so he already made haste to bring
his purpose to a conclusion. He also brought out three hundred of the
officers that were under an accusation, as also Tero and his son,
and the barber that accused them before an assembly, and brought an
accusation against them all; whom the multitude stoned with whatsoever
came to hand, and thereby slew them. Alexander also and Aristobulus were
brought to Sebaste, by their father's command, and there strangled; but
their dead bodies were in the night time carried to Alexandraum,
where their uncle by the mother's side, and the greatest part of their
ancestors, had been deposited.

8. [15] And now perhaps it may not seem unreasonable to some, that
such an inveterate hatred might increase so much [on both sides], as
to proceed further, and overcome nature; but it may justly deserve
consideration, whether it be to be laid to the charge of the young men,
that they gave such an occasion to their father's anger, and led him
to do what he did, and by going on long in the same way put things past
remedy, and brought him to use them so unmercifully; or whether it be to
be laid to the father's charge, that he was so hard-hearted, and so very
tender in the desire of government, and of other things that would tend
to his glory, that tae would take no one into a partnership with him,
that so whatsoever he would have done himself might continue immovable;
or, indeed, whether fortune have not greater power than all prudent
reasonings; whence we are persuaded that human actions are thereby
determined beforehand by an inevitable necessity, and we call her Fate,
because there is nothing which is not done by her; wherefore I suppose
it will be sufficient to compare this notion with that other, which
attribute somewhat to ourselves, and renders men not unaccountable for
the different conducts of their lives, which notion is no other than the
philosophical determination of our ancient law. Accordingly, of the two
other causes of this sad event, any body may lay the blame on the young
men, who acted by youthful vanity, and pride of their royal birth, that
they should bear to hear the calumnies that were raised against their
father, while certainly they were not equitable judges of the actions of
his life, but ill-natured in suspecting, and intemperate in speaking of
it, and on both accounts easily caught by those that observed them, and
revealed them to gain favor; yet cannot their father be thought worthy
excuse, as to that horrid impiety which he was guilty of about them,
while he ventured, without any certain evidence of their treacherous
designs against him, and without any proofs that they had made
preparations for such attempt, to kill his own sons, who were of very
comely bodies, and the great darlings of other men, and no way deficient
in their conduct, whether it were in hunting, or in warlike exercises,
or in speaking upon occasional topics of discourse; for in all these
they were skillful, and especially Alexander, who was the eldest; for
certainly it had been sufficient, even though he had condemned them, to
have kept them alive in bonds, or to let them live at a distance from
his dominions in banishment, while he was surrounded by the Roman
forces, which were a strong security to him, whose help would prevent
his suffering any thing by a sudden onset, or by open force; but for him
to kill them on the sudden, in order to gratify a passion that governed
him, was a demonstration of insufferable impiety. He also was guilty of
so great a crime in his older age; nor will the delays that he made,
and the length of time in which the thing was done, plead at all for his
excuse; for when a man is on a sudden amazed, and in commotion of mind,
and then commits a wicked action, although this be a heavy crime, yet is
it a thing that frequently happens; but to do it upon deliberation, and
after frequent attempts, and as frequent puttings-off, to undertake it
at last, and accomplish it, was the action of a murderous mind, and
such as was not easily moved from that which is evil. And this temper he
showed in what he did afterward, when he did not spare those that seemed
to be the best beloved of his friends that were left, wherein, though
the justice of the punishment caused those that perished to be the less
pitied, yet was the barbarity of the man here equal, in that he did not
abstain from their slaughter also. But of those persons we shall have
occasion to discourse more hereafter.



BOOK XVII. Containing The Interval Of Fourteen Years.

From The Death Of Alexander And Aristobulus To The Banishment Of
Archelaus.

CHAPTER 1. How Antipater Was Hated By All The Nation [Of The Jews] For
The Slaughter Of His Brethren; And How, For That Reason He Got Into
Peculiar Favor With His Friends At Rome, By Giving Them Many Presents;
As He Did Also With Saturninus, The President Of Syria And The Governors
Who Were Under Him; And Concerning Herod's Wives And Children.


1. When Antipater had thus taken off his brethren, and had brought his
father into the highest degree of impiety, till he was haunted with
furies for what he had done, his hopes did not succeed to his mind, as
to the rest of his life; for although he was delivered from the fear of
his brethren being his rivals as to the government, yet did he find it
a very hard thing, and almost impracticable, to come at the kingdom,
because the hatred of the nation against him on that account was become
very great; and besides this very disagreeable circumstance, the affair
of the soldiery grieved him still more, who were alienated from him,
from which yet these kings derived all the safety which they had,
whenever they found the nation desirous of innovation: and all this
danger was drawn upon him by his destruction of his brethren. However,
he governed the nation jointly with his father, being indeed no other
than a king already; and he was for that very reason trusted, and the
more firmly depended on, for the which he ought himself to have been put
to death, as appearing to have betrayed his brethren out of his concern
for the preservation of Herod, and not rather out of his ill-will to
them, and, before them, to his father himself: and this was the accursed
state he was in. Now all Antipater's contrivances tended to make his way
to take off Herod, that he might have nobody to accuse him in the vile
practices he was devising: and that Herod might have no refuge, nor any
to afford him their assistance, since they must thereby have Antipater
for their open enemy; insomuch that the very plots he had laid against
his brethren were occasioned by the hatred he bore his father. But at
this time he was more than ever set upon the execution of his attempts
against Herod, because if he were once dead, the government would now
be firmly secured to him; but if he were suffered to live any longer, he
should be in danger, upon a discovery of that wickedness of which he had
been the contriver, and his father would of necessity then become his
enemy. And on this account it was that he became very bountiful to his
father's friends, and bestowed great sums on several of them, in order
to surprise men with his good deeds, and take off their hatred against
him. And he sent great presents to his friends at Rome particularly,
to gain their good-will; and above all to Saturninus, the president of
Syria. He also hoped to gain the favor of Saturninus's brother with
the large presents he bestowed on him; as also he used the same art
to [Salome] the king's sister, who had married one of Herod's chief
friends. And when he counterfeited friendship to those with whom he
conversed, he was very subtle in gaining their belief, and very cunning
to hide his hatred against any that he really did hate. But he could not
impose upon his aunt, who understood him of a long time, and was a woman
not easily to be deluded, especially while she had already used
all possible caution in preventing his pernicious designs. Although
Antipeter's uncle by the mother's side was married to her daughter, and
this by his own connivance and management, while she had before been
married to Aristobulus, and while Salome's other daughter by that
husband was married to the son of Calleas; yet that marriage was no
obstacle to her, who knew how wicked he was, in her discovering his
designs, as her former kindred to him could not prevent her hatred of
him. Now Herod had compelled Salome, while she was in love with Sylleus
the Arabian, and had taken a fondness for him, to marry Alexas; which
match was by her submitted to at the instance of Julia, who persuaded
Salome not to refuse it, lest she should herself be their open enemy,
since Herod had sworn that he would never be friends with Salome, if she
would not accept of Alexas for her husband; so she submitted to Julia
as being Caesar's wife; and besides that, she advised her to nothing but
what was very much for her own advantage. At this time also it was that
Herod sent back king Archelaus's daughter, who had been Alexander's
wife, to her father, returning the portion he had with her out of his
own estate, that there might be no dispute between them about it.

2. Now Herod brought up his sons' children with great care; for
Alexander had two sons by Glaphyra; and Aristobulus had three sons by
Bernice, Salome's daughter, and two daughters; and as his friends were
once with him, he presented the children before them; and deploring the
hard fortune of his own sons, he prayed that no such ill fortune would
befall these who were their children, but that they might improve in
virtue, and obtain what they justly deserved, and might make him amends
for his care of their education. He also caused them to be betrothed
against they should come to the proper age of marriage; the elder of
Alexander's sons to Pheroras's daughter, and Antipater's daughter
to Aristobulus's eldest son. He also allotted one of Aristobulus's
daughters to Antipater's son, and Aristobulus's other daughter to Herod,
a son of his own, who was born to him by the high priest's daughter; for
it is the ancient practice among us to have many wives at the same time.
Now the king made these espousals for the children, out of commiseration
of them now they were fatherless, as endeavoring to render Antipater
kind to them by these intermarriages. But Antipater did not fail to bear
the same temper of mind to his brothers' children which he had borne to
his brothers themselves; and his father's concern about them provoked
his indignation against them upon this supposal, that they would become
greater than ever his brothers had been; while Archclaus, a king, would
support his daughter's sons, and Pheroras, a tetrarch, would accept of
one of the daughters as a wife to his son. What provoked him also was
this, that all the multitude would so commiserate these fatherless
children, and so hate him [for making them fatherless], that all would
come out, since they were no strangers to his vile disposition towards
his brethren. He contrived, therefore, to overturn his father's
settlements, as thinking it a terrible thing that they should be so
related to him, and be so powerful withal. So Herod yielded to him, and
changed his resolution at his entreaty; and the determination now
was, that Antipater himself should marry Aristobulus's daughter, and
Antipater's son should marry Pheroras's daughter. So the espousals for
the marriages were changed after this manner, even without the king's
real approbation.

3. Now Herod the king had at this time nine wives; one of them
Antipater's mother, and another the high priest's daughter, by whom
he had a son of his own name. He had also one who was his brother's
daughter, and another his sister's daughter; which two had no children.
One of his wives also was of the Samaritan nation, whose sons were
Antipas and Archelaus, and whose daughter was Olympias; which daughter
was afterward married to Joseph, the king's brother's son; but Archelaus
and Antipas were brought up with a certain private man at Rome. Herod
had also to wife Cleopatra of Jerusalem, and by her he had his sons
Herod and Philip; which last was also brought up at Rome. Pallas also
was one of his wives, which bare him his son Phasaelus. And besides
these, he had for his wives Phedra and Elpis, by whom he had his
daughters Roxana and Salome. As for his elder daughters by the same
mother with Alexander and Aristobulus, and whom Pheroras neglected to
marry, he gave the one in marriage to Antipater, the king's sister's
son, and the other to Phasaelus, his brother's son. And this was the
posterity of Herod.



CHAPTER 2. Concerning Zamaris, The Babylonian Jew; Concerning The Plots
Laid By Antipater Against His Father; And Somewhat About The Pharisees.


1. And now it was that Herod, being desirous of securing himself on the
side of the Trachonites, resolved to build a village as large as a city
for the Jews, in the middle of that country, which might make his own
country difficult to be assaulted, and whence he might be at hand to
make sallies upon them, and do them a mischief. Accordingly, when he
understood that there was a man that was a Jew come out of Babylon, with
five hundred horsemen, all of whom could shoot their arrows as they rode
on horde-back, and, with a hundred of his relations, had passed
over Euphrates, and now abode at Antioch by Daphne of Syria, where
Saturninus, who was then president, had given them a place for
habitation, called Valatha, he sent for this man, with the multitude
that followed him, and promised to give him land in the toparchy called
Batanea, which country is bounded with Trachonitis, as desirous to make
that his habitation a guard to himself. He also engaged to let him
hold the country free from tribute, and that they should dwell entirely
without paying such customs as used to be paid, and gave it him
tax-free.

2. The Babylonian was reduced by these offers to come hither; so he took
possession of the land, and built in it fortresses and a village, and
named it Bathyra. Whereby this man became a safeguard to the inhabitants
against the Trachonites, and preserved those Jews who came out of
Babylon, to offer their sacrifices at Jerusalem, from being hurt by the
Trachonite robbers; so that a great number came to him from all those
parts where the ancient Jewish laws were observed, and the country
became full of people, by reason of their universal freedom from taxes.
This continued during the life of Herod; but when Philip, who was
[tetrarch] after him, took the government, he made them pay some small
taxes, and that for a little while only; and Agrippa the Great, and his
son of the same name, although they harassed them greatly, yet would
they not take their liberty away. From whom, when the Romans have now
taken the government into their own hands, they still gave them
the privilege of their freedom, but oppress them entirely with the
imposition of taxes. Of which matter I shall treat more accurately in
the progress of this history. [2]

3. At length Zamaris the Babylonian, to whom Herod had given that
country for a possession, died, having lived virtuously, and left
children of a good character behind him; one of whom was Jacim, who
was famous for his valor, and taught his Babylonians how to ride their
horses; and a troop of them were guards to the forementioned kings.
And when Jacim was dead in his old age, he left a son, whose name was
Philip, one of great strength in his hands, and in other respects also
more eminent for his valor than any of his contemporaries; on which
account there was a confidence and firm friendship between him and king
Agrippa. He had also an army which he maintained as great as that of a
king, which he exercised and led wheresoever he had occasion to march.

4. When the affairs of Herod were in the condition I have described, all
the public affairs depended upon Antipater; and his power was such,
that he could do good turns to as many as he pleased, and this by his
father's concession, in hopes of his good-will and fidelity to him; and
this till he ventured to use his power still further, because his wicked
designs were concealed from his father, and he made him believe every
thing he said. He was also formidable to all, not so much on account
of the power and authority he had, as for the shrewdness of his vile
attempts beforehand; but he who principally cultivated a friendship with
him was Pheroras, who received the like marks of his friendship; while
Antipater had cunningly encompassed him about by a company of women,
whom he placed as guards about him; for Pheroras was greatly enslaved to
his wife, and to her mother, and to her sister; and this notwithstanding
the hatred he bare them for the indignities they had offered to his
virgin daughters. Yet did he bear them, and nothing was to be done
without the women, who had got this man into their circle, and continued
still to assist each other in all things, insomuch that Antipater was
entirely addicted to them, both by himself and by his mother; for these
four women, [3] said all one and the same thing; but the opinions of
Pheroras and Antipater were different in some points of no consequence.
But the king's sister [Salome] was their antagonist, who for a good
while had looked about all their affairs, and was apprized that this
their friendship was made in order to do Herod some mischief, and was
disposed to inform the king of it. And since these people knew that
their friendship was very disagreeable to Herod, as tending to do him a
mischief, they contrived that their meetings should not be discovered;
so they pretended to hate one another, and to abuse one another when
time served, and especially when Herod was present, or when any one
was there that would tell him: but still their intimacy was firmer than
ever, when they were private. And this was the course they took. But
they could not conceal from Salome neither their first contrivance,
when they set about these their intentions, nor when they had made some
progress in them; but she searched out every thing; and, aggravating
the relations to her brother, declared to him, as well their secret
assemblies and compotations, as their counsels taken in a clandestine
manner, which if they were not in order to destroy him, they might
well enough have been open and public. But to appearance they are at
variance, and speak about one another as if they intended one another a
mischief, but agree so well together when they are out of the sight
of the multitude; for when they are alone by themselves, they act in
concert, and profess that they will never leave off their friendship,
but will fight against those from whom they conceal their designs. And
thus did she search out these things, and get a perfect knowledge of
them, and then told her brother of them, who understood also of himself
a great deal of what she said, but still durst not depend upon it,
because of the suspicions he had of his sister's calumnies. For there
was a certain sect of men that were Jews, who valued themselves highly
upon the exact skill they had in the law of their fathers, and made men
believe they were highly favored by God, by whom this set of women were
inveigled. These are those that are called the sect of the Pharisees,
who were in a capacity of greatly opposing kings. A cunning sect they
were, and soon elevated to a pitch of open fighting and doing mischief.
Accordingly, when all the people of the Jews gave assurance of their
good-will to Caesar, and to the king's government, these very men did
not swear, being above six thousand; and when the king imposed a fine
upon them, Pheroras's wife paid their fine for them. In order to
requite which kindness of hers, since they were believed to have the
foreknowledge of things to come by Divine inspiration, they foretold how
God had decreed that Herod's government should cease, and his posterity
should be deprived of it; but that the kingdom should come to her and
Pheroras, and to their children. These predictions were not concealed
from Salome, but were told the king; as also how they had perverted some
persons about the palace itself; so the king slew such of the Pharisees
as were principally accused, and Bagoas the eunuch, and one Carus,
who exceeded all men of that time in comeliness, and one that was his
catamite. He slew also all those of his own family who had consented to
what the Pharisees foretold; and for Bagoas, he had been puffed up by
them, as though he should be named the father and the benefactor of him
who, by the prediction, was foretold to be their appointed king; for
that this king would have all things in his power, and would enable
Bagoas to marry, and to have children of his own body begotten.



CHAPTER 3. Concerning The Enmity Between Herod And Pheroras; How Herod
Sent Antipater To Caesar; And Of The Death Of Pheroras.


1. When Herod had punished those Pharisees who had been convicted of the
foregoing crimes, he gathered an assembly together of his friends, and
accused Pheroras's wife; and ascribing the abuses of the virgins to
the impudence of that woman, brought an accusation against her for the
dishonor she had brought upon them: that she had studiously introduced a
quarrel between him and his brother, and, by her ill temper, had brought
them into a state of war, both by her words and actions; that the fines
which he had laid had not been paid, and the offenders had escaped
punishment by her means; and that nothing which had of late been done
had been done without her; "for which reason Pheroras would do well,
if he would of his own accord, and by his own command, and not at my
entreaty, or as following my opinion, put this his wife away, as one
that will still be the occasion of war between thee and me. And now,
Pheroras, if thou valuest thy relation to me, put this wife of thine
away; for by this means thou wilt continue to be a brother to me, and
wilt abide in thy love to me." Then said Pheroras, [although he was
pressed hard by the former words,] that as he would not do so unjust
a thing as to renounce his brotherly relation to him, so would he not
leave off his affection for his wife; that he would rather choose to
die than to live, and be deprived of a wife that was so dear unto him.
Hereupon Herod put off his anger against Pheroras on these accounts,
although he himself thereby underwent a very uneasy punishment. However,
he forbade Antipater and his mother to have any conversation with
Pheroras, and bid them to take care to avoid the assemblies of the
women; which they promised to do, but still got together when occasion
served, and both Ptieroras and Antipater had their own merry meetings.
The report went also, that Antipater had criminal conversation with
Pheroras's wife, and that they were brought together by Antipater's
mother.

2. But Antipater had now a suspicion of his father, and was afraid that
the effects of his hatred to him might increase; so he wrote to
his friends at Rome, and bid them to send to Herod, that he would
immediately send Antipater to Caesar; which when it was done, Herod sent
Antipater thither, and sent most noble presents along with him; as also
his testament, wherein Antipater was appointed to be his successor; and
that if Antipater should die first, his son [Herod Philip] by the high
priest's daughter should succeed. And, together with Antipater, there
went to Rome Sylleus the Arabian, although he had done nothing of all
that Caesar had enjoined him. Antipater also accused him of the same
crimes of which he had been formerly accused by Herod. Sylleus was also
accused by Aretas, that without his consent he had slain many of the
chief of the Arabians at Petra; and particularly Soemus, a man that
deserved to be honored by all men; and that he had slain Fabatus, a
servant of Caesar. These were the things of which Sylleus was accused,
and that on the occasion following: There was one Corinthus, belonging
to Herod, of the guards of the king's body, and one who was greatly
trusted by him. Sylleus had persuaded this man with the offer of a great
sum of money to kill Herod; and he had promised to do it. When Fabatus
had been made acquainted with this, for Sylleus had himself told him of
it, he informed the king of it; who caught Corinthus, and put him to the
torture, and thereby got out of him the whole conspiracy. He also caught
two other Arabians, who were discovered by Corinthus; the one the head
of a tribe, and the other a friend to Sylleus, who both were by the king
brought to the torture, and confessed that they were come to encourage
Corinthus not to fail of doing what he had undertaken to do; and to
assist him with their own hands in the murder, if need should require
their assistance. So Saturninns, upon Herod's discovering the whole to
him, sent them to Rome.

3. At this time Herod commanded Pheroras, that since he was so obstinate
in his affection for his wife, he should retire into his own tetrarchy;
which he did very willingly, and sware many oaths that he would not
come again till he heard that Herod was dead. And indeed when, upon a
sickness of the king, he was desired to come to him before he died, that
he might intrust him with some of his injunctions, he had such a regard
to his oath, that he would not come to him; yet did not Herod so retain
his hatred to Pheroras, but remitted of his purpose [not to see him],
which he before had, and that for such great causes as have been already
mentioned: but as soon as he began to be ill, he came to him, and
this without being sent for; and when he was dead, he took care of his
funeral, and had his body brought to Jerusalem, and buried there, and
appointed a solemn mourning for him. This [death of Pheroras] became the
origin of Antipater's misfortunes, although he were already sailed for
Rome, God now being about to punish him for the murder of his brethren,
I will explain the history of this matter very distinctly, that it may
be for a warning to mankind, that they take care of conducting their
whole lives by the rules of virtue.



CHAPTER 4. Pheroras's Wife Is Accused By His Freedmen, As Guilty Of
Poisoning Him; And How Herod, Upon Examining; Of The Matter By Torture
Found The Poison; But So That It Had Been Prepared For Himself By
His Son Antipater; And Upon An Inquiry By Torture He Discovered The
Dangerous Designs Of Antipater.


1. As soon as Pheroras was dead, and his funeral was over, two of
Pheroras's freed-men, who were much esteemed by him, came to Herod, and
entreated him not to leave the murder of his brother without avenging
it, but to examine into such an unreasonable and unhappy death. When he
was moved with these words, for they seemed to him to be true, they said
that Pheroras supped with his wife the day before he fell sick, and that
a certain potion was brought him in such a sort of food as he was not
used to eat; but that when he had eaten, he died of it: that this
potion was brought out of Arabia by a woman, under pretense indeed as a
love-potion, for that was its name, but in reality to kill Pheroras;
for that the Arabian women are skillful in making such poisons: and the
woman to whom they ascribe this was confessedly a most intimate friend
of one of Sylleus's mistresses; and that both the mother and the sister
of Pheroras's wife had been at the places where she lived, and had
persuaded her to sell them this potion, and had come back and brought
it with them the day before that his supper. Hereupon the king was
provoked, and put the women slaves to the torture, and some that were
free with them; and as the fact did not yet appear, because none of them
would confess it, at length one of them, under the utmost agonies, said
no more but this, that she prayed that God would send the like agonies
upon Antipater's mother, who had been the occasion of these miseries to
all of them. This prayer induced Herod to increase the women's tortures,
till thereby all was discovered; their merry meetings, their secret
assemblies, and the disclosing of what he had said to his son alone unto
Pheroras's [4] women. [Now what Herod had charged Antipater to conceal,
was the gift of a hundred talents to him not to have any conversation
with Pheroras.] And what hatred he bore to his father; and that he
complained to his mother how very long his father lived; and that he was
himself almost an old man, insomuch that if the kingdom should come to
him, it would not afford him any great pleasure; and that there were
a great many of his brothers, or brothers' children, bringing up, that
might have hopes of the kingdom as well as himself, all which made his
own hopes of it uncertain; for that even now, if he should himself not
live, Herod had ordained that the government should be conferred, not on
his son, but rather on a brother. He also had accused the king of great
barbarity, and of the slaughter of his sons; and that it was out of
the fear he was under, lest he should do the like to him, that made him
contrive this his journey to Rome, and Pheroras contrive to go to his
own tetrarchy. [5]

2. These confessions agreed with what his sister had told him, and
tended greatly to corroborate her testimony, and to free her from the
suspicion of her unfaithfulness to him. So the king having satisfied
himself of the spite which Doris, Antipater's mother, as well as
himself, bore to him, took away from her all her fine ornaments, which
were worth many talents, and then sent her away, and entered into
friendship with Pheroras's women. But he who most of all irritated the
king against his son was one Antipater, the procurator of Antipater the
king's son, who, when he was tortured, among other things, said that
Antipater had prepared a deadly potion, and given it to Pheroras, with
his desire that he would give it to his father during his absence, and
when he was too remote to have the least suspicion cast upon him thereto
relating; that Antiphilus, one of Antipater's friends, brought that
potion out of Egypt; and that it was sent to Pheroras by Thendion, the
brother of the mother of Antipater, the king's son, and by that means
came to Pheroras's wife, her husband having given it her to keep. And
when the king asked her about it, she confessed it; and as she was
running to fetch it, she threw herself down from the house-top; yet did
she not kill herself, because she fell upon her feet; by which means,
when the king had comforted her, and had promised her and her domestics
pardon, upon condition of their concealing nothing of the truth from
him, but had threatened her with the utmost miseries if she proved
ungrateful [and concealed any thing]: so she promised, and swore that
she would speak out every thing, and tell after what manner every thing
was done; and said what many took to be entirely true, that the potion
was brought out of Egypt by Antiphilus; and that his brother, who was a
physician, had procured it; and that "when Thendion brought it us, she
kept it upon Pheroras's committing it to her; and that it was prepared
by Antipater for thee. When, therefore, Pheroras was fallen sick, and
thou camest to him and tookest care of him, and when he saw the kindness
thou hadst for him, his mind was overborne thereby. So he called me to
him, and said to me, 'O woman! Antipater hath circumvented me in
this affair of his father and my brother, by persuading me to have a
murderous intention to him, and procuring a potion to be subservient
thereto; do thou, therefore, go and fetch my potion, [since my brother
appears to have still the same virtuous disposition towards me which he
had formerly, and I do not expect to live long myself, and that I may
not defile my forefathers by the murder of a brother,] and burn it
before my face:' that accordingly she immediately brought it, and did
as her husband bade her; and that she burnt the greatest part of the
potion; but that a little of it was left, that if the king, after
Pheroras's death, should treat her ill, she might poison herself, and
thereby get clear of her miseries." Upon her saying thus, she brought
out the potion, and the box in which it was, before them all. Nay, there
was another brother of Antiphilus, and his mother also, who, by the
extremity of pain and torture, confessed the same things, and owned the
box [to be that which had been brought out of Egypt]. The high priest's
daughter also, who was the king's wife, was accused to have been
conscious of all this, and had resolved to conceal it; for which reason
Herod divorced her, and blotted her son out of his testament, wherein he
had been mentioned as one that was to reign after him; and he took the
high priesthood away from his father-in-law, Simeon the son of Boethus,
and appointed Matthias the son of Theophilus, who was born at Jerusalem,
to be high priest in his room.

3. While this was doing, Bathyllus also, Antipater's freed-man, came
from Rome, and, upon the torture, was found to have brought another
potion, to give it into the hands of Antipater's mother, and of
Pheroras, that if the former potion did not operate upon the king,
this at least might carry him off. There came also letters from Herod's
friends at Rome, by the approbation and at the suggestion of Antipater,
to accuse Archelaus and Philip, as if they calumniated their father on
account of the slaughter of Alexander and Aristobulus, and as if they
commiserated their deaths, and as if, because they were sent for home,
[for their father had already recalled them,] they concluded they were
themselves also to be destroyed. These letters had been procured by
great rewards by Antipater's friends; but Antipater himself wrote to his
father about them, and laid the heaviest things to their charge; yet did
he entirely excuse them of any guilt, and said they were but young
men, and so imputed their words to their youth. But he said that he had
himself been very busy in the affair relating to Sylleus, and in getting
interest among the great men; and on that account had bought splendid
ornaments to present them withal, which cost him two hundred talents.
Now one may wonder how it came about, that while so many accusations
were laid against him in Judea during seven months before this time, he
was not made acquainted with any of them. The causes of which were, that
the roads were exactly guarded, and that men hated Antipater; for there
was nobody who would run any hazard himself to gain him any advantages.



CHAPTER 5. Antipater's Navigation From Rome To His Father; And How He
Was Accused By Nicolaus Of Damascus And Condemned To Die By His Father,
And By Quintilius Varus, Who Was Then President Of Syria; And How He Was
Then Bound Till Caesar Should Be Informed Of His Cause.


1. Now Herod, upon Antipater's writing to him, that having done all that
he was to do, and this in the manner he was to do it, he would suddenly
come to him, concealed his anger against him, and wrote back to him, and
bid him not delay his journey, lest any harm should befall himself in
his absence. At the same time also he made some little complaint about
his mother, but promised that he would lay those complaints aside when
he should return. He withal expressed his entire affection for him, as
fearing lest he should have some suspicion of him, and defer his journey
to him; and lest, while he lived at Rome, he should lay plots for
the kingdom, and, moreover, do somewhat against himself. This letter
Antipater met with in Cilicia; but had received an account of Pheroras's
death before at Tarentum. This last news affected him deeply; not out
of any affection for Pheroras, but because he was dead without having
murdered his father, which he had promised him to do. And when he was
at Celenderis in Cilicia, he began to deliberate with himself about his
sailing home, as being much grieved with the ejection of his mother. Now
some of his friends advised him that he should tarry a while some where,
in expectation of further information. But others advised him to sail
home without delay; for that if he were once come thither, he would soon
put an end to all accusations, and that nothing afforded any weight to
his accusers at present but his absence. He was persuaded by these last,
and sailed on, and landed at the haven called Sebastus, which Herod had
built at vast expenses in honor of Caesar, and called Sebastus. And now
was Antipater evidently in a miserable condition, while nobody came to
him nor saluted him, as they did at his going away, with good wishes
of joyful acclamations; nor was there now any thing to hinder them
from entertaining him, on the contrary, with bitter curses, while they
supposed he was come to receive his punishment for the murder of his
brethren.

2. Now Quintilius Varus was at this time at Jerusalem, being sent to
succeed Saturninus as president of Syria, and was come as an assessor
to Herod, who had desired his advice in his present affairs; and as they
were sitting together, Antipater came upon them, without knowing any
thing of the matter; so he came into the palace clothed in purple. The
porters indeed received him in, but excluded his friends. And now he
was in great disorder, and presently understood the condition he was in,
while, upon his going to salute his father, he was repulsed by him,
who called him a murderer of his brethren, and a plotter of destruction
against himself, and told him that Varus should be his auditor and his
judge the very next day; so he found that what misfortunes he now heard
of were already upon him, with the greatness of which he went away in
confusion; upon which his mother and his wife met him, [which wife was
the daughter of Antigonus, who was king of the Jews before Herod,] from
whom he learned all circumstances which concerned him, and then prepared
himself for his trial.

3. On the next day Varus and the king sat together in judgment, and both
their friends were also called in, as also the king's relations, with
his sister Salome, and as many as could discover any thing, and such as
had been tortured; and besides these, some slaves of Antipater's mother,
who were taken up a little before Antipater's coming, and brought with
them a written letter, the sum of which was this: That he should not
come back, because all was come to his father's knowledge; and that
Caesar was the only refuge he had left to prevent both his and her
delivery into his father's hands. Then did Antipater fall down at his
father's feet, and besought him not to prejudge his cause, but that
he might be first heard by his father, and that his father would keep
himself unprejudiced. So Herod ordered him to be brought into the midst,
and then lamented himself about his children, from whom he had suffered
such great misfortunes; and because Antipater fell upon him in his old
age. He also reckoned up what maintenance and what education he had
given them; and what seasonable supplies of wealth he had afforded them,
according to their own desires; none of which favors had hindered
them from contriving against him, and from bringing his very life into
danger, in order to gain his kingdom, after an impious manner, by taking
away his life before the course of nature, their father's wishes, or
justice required that that kingdom should come to them; and that he
wondered what hopes could elevate Antipater to such a pass as to be
hardy enough to attempt such things; that he had by his testament in
writing declared him his successor in the government; and while he was
alive, he was in no respect inferior to him, either in his illustrious
dignity, or in power and authority, he having no less than fifty talents
for his yearly income, and had received for his journey to Rome no fewer
than thirty talents. He also objected to him the case of his brethren
whom he had accused; and if they were guilty, he had imitated their
example; and if not, he had brought him groundless accusations against
his near relations; for that he had been acquainted with all those
things by him, and by nobody else, and had done what was done by his
approbation, and whom he now absolved from all that was criminal, by
becoming the inheritor of the guilt of such their parricide.

4. When Herod had thus spoken, he fell a weeping, and was not able to
say any more; but at his desire Nicolaus of Damascus, being the king's
friend, and always conversant with him, and acquainted with whatsoever
he did, and with the circumstances of his affairs, proceeded to what
remained, and explained all that concerned the demonstrations and
evidences of the facts. Upon which Antipater, in order to make his
legal defense, turned himself to his father, and enlarged upon the many
indications he had given of his good-will to him; and instanced in the
honors that had been done him, which yet had not been done, had he not
deserved them by his virtuous concern about him; for that he had made
provision for every thing that was fit to be foreseen beforehand, as to
giving him his wisest advice; and whenever there was occasion for the
labor of his own hands, he had not grudged any such pains for him. And
that it was almost impossible that he, who had delivered his father from
so many treacherous contrivances laid against him, should be himself in
a plot against him, and so lose all the reputation he had gained for
his virtue, by his wickedness which succeeded it; and this while he had
nothing to prohibit him, who was already appointed his successor, to
enjoy the royal honor with his father also at present; and that there
was no likelihood that a person who had the one half of that authority
without any danger, and with a good character, should hunt after the
whole with infamy and danger, and this when it was doubtful whether he
could obtain it or not; and when he saw the sad example of his brethren
before him, and was both the informer and the accuser against them, at
a time when they might not otherwise have been discovered; nay, was the
author of the punishment inflicted upon them, when it appeared evidently
that they were guilty of a wicked attempt against their father; and that
even the contentions there were in the king's family were indications
that he had ever managed affairs out of the sincerest affection to
his father. And as to what he had done at Rome, Caesar was a witness
thereto, who yet was no more to be imposed upon than God himself; of
whose opinions his letters sent hither are sufficient evidence; and that
it was not reasonable to prefer the calumnies of such as proposed to
raise disturbances before those letters; the greatest part of which
calumnies had been raised during his absence, which gave scope to his
enemies to forge them, which they had not been able to do if he had
been there. Moreover he showed the weakness of the evidence obtained by
torture, which was commonly false, because the distress men are in under
such tortures naturally obliges them to say many things in order to
please those that govern them. He also offered himself to the torture.

5. Hereupon there was a change observed in the assembly, while they
greatly pitied Antipater, who by weeping and putting on a countenance
suitable to his sad case made them commiserate the same, insomuch that
his very enemies were moved to compassion; and it appeared plainly that
Herod himself was affected in his own mind, although he was not willing
it should be taken notice of. Then did Nicolaus begin to prosecute what
the king had begun, and that with great bitterness; and summed up all
the evidence which arose from the tortures, or from the testimonies.
He principally and largely cried up the king's virtues, which he had
exhibited in the maintenance and education of his sons; while he never
could gain any advantage thereby, but still fell from one misfortune to
another. Although he owned that he was not so much surprised with that
thoughtless behavior of his former sons, who were but young, and were
besides corrupted by wicked counselors, who were the occasion of their
wiping out of their minds the righteous dictates of nature, and this out
of a desire of coming to the government sooner than they ought to do;
yet that he could not but justly stand amazed at the horrid wickedness
of Antipater, who, although he had not only had great benefits bestowed
on him by his father, enough to tame his reason, yet could not be more
tamed than the most envenomed serpents; whereas even those creatures
admit of some mitigation, and will not bite their benefactors, while
Antipater hath not let the misfortunes of his brethren be any hinderance
to him, but he hath gone on to imitate their barbarity notwithstanding.
"Yet wast thou, O Antipater! [as thou hast thyself confessed,] the
informer as to what wicked actions they had done, and the searcher out
of the evidence against them, and the author of the punishment they
underwent upon their detection. Nor do we say this as accusing thee for
being so zealous in thy anger against them, but are astonished at thy
endeavors to imitate their profligate behavior; and we discover thereby
that thou didst not act thus for the safety of thy father, but for
the destruction of thy brethren, that by such outside hatred of their
impiety thou mightest be believed a lover of thy father, and mightest
thereby get thee power enough to do mischief with the greatest impunity;
which design thy actions indeed demonstrate. It is true, thou tookest
thy brethren off, because thou didst convict theft of their wicked
designs; but thou didst not yield up to justice those who were their
partners; and thereby didst make it evident to all men that thou madest
a covenant with them against thy father, when thou chosest to be the
accuser of thy brethren, as desirous to gain to thyself alone this
advantage of laying plots to kill thy father, and so to enjoy double
pleasure, which is truly worthy of thy evil disposition, which thou has
openly showed against thy brethren; on which account thou didst rejoice,
as having done a most famous exploit, nor was that behavior unworthy
of thee. But if thy intention were otherwise, thou art worse than they:
while thou didst contrive to hide thy treachery against thy father, thou
didst hate them, not as plotters against thy father, for in that case
thou hadst not thyself fallen upon the like crime, but as successors
of his dominions, and more worthy of that succession than thyself. Thou
wouldst kill thy father after thy brethren, lest thy lies raised against
them might be detected; and lest thou shouldst suffer what punishment
thou hadst deserved, thou hadst a mind to exact that punishment of thy
unhappy father, and didst devise such a sort of uncommon parricide as
the world never yet saw. For thou who art his son didst not only lay a
treacherous design against thy father, and didst it while he loved thee,
and had been thy benefactor, had made thee in reality his partner in the
kingdom, and had openly declared thee his successor, while thou wast
not forbidden to taste the sweetness of authority already, and hadst
the firm hope of what was future by thy father's determination, and
the security of a written testament; but, for certain, thou didst not
measure these things according to thy father's various disposition, but
according to thy own thoughts and inclinations; and was desirous to take
the part that remained away from thy too indulgent father, and soughtest
to destroy him with thy deeds, whom thou in words pretendedst to
preserve. Nor wast thou content to be wicked thyself, but thou filledst
thy mother's head with thy devices, and raised disturbances among thy
brethren, and hadst the boldness to call thy father a wild beast; while
thou hadst thyself a mind more cruel than any serpent, whence thou
sentest out that poison among thy nearest kindred and greatest
benefactors, and invitedst them to assist thee and guard thee, and didst
hedge thyself in on all sides, by the artifices of both men and women,
against an old man, as though that mind of thine was not sufficient of
itself to support so great a hatred as thou baredst to him. And here
thou appearest, after the tortures of free-men, of domestics, of men
and women, which have been examined on thy account, and after the
informations of thy fellow conspirators, as making haste to contradict
the truth; and hast thought on ways not only how to take thy father out
of the world, but to disannul that written law which is against thee,
and the virtue of Varus, and the nature of justice; nay, such is that
impudence of thine on which thou confidest, that thou desirest to be put
to the torture thyself, while thou allegest that the tortures of those
already examined thereby have made them tell lies; that those that have
been the deliverers of thy father may not be allowed to have spoken the
truth; but that thy tortures may be esteemed the discoverers of truth.
Wilt not thou, O Varus! deliver the king from the injuries of his
kindred? Wilt not thou destroy this wicked wild beast, which hath
pretended kindness to his father, in order to destroy his brethren;
while yet he is himself alone ready to carry off the kingdom
immediately, and appears to be the most bloody butcher to him of them
all? for thou art sensible that parricide is a general injury both to
nature and to common life, and that the intention of parricide is not
inferior to its perpetration; and he who does not punish it is injurious
to nature itself."

6. Nicolaus added further what belonged to Antipater's mother, and
whatsoever she had prattled like a woman; as also about the predictions
and the sacrifices relating to the king; and whatsoever Antipater had
done lasciviously in his cups and his amours among Pheroras's women; the
examination upon torture; and whatsoever concerned the testimonies of
the witnesses, which were many, and of various kinds; some prepared
beforehand, and others were sudden answers, which further declared and
confirmed the foregoing evidence. For those men who were not acquainted
with Antipater's practices, but had concealed them out of fear, when
they saw that he was exposed to the accusations of the former witnesses,
and that his great good fortune, which had supported him hitherto, had
now evidently betrayed him into the hands of his enemies, who were now
insatiable in their hatred to him, told all they knew of him. And his
ruin was now hastened, not so much by the enmity of those that were his
accusers, as by his gross, and impudent, and wicked contrivances, and by
his ill-will to his father and his brethren; while he had filled their
house with disturbance, and caused them to murder one another; and was
neither fair in his hatred, nor kind in his friendship, but just so far
as served his own turn. Now there were a great number who for a long
time beforehand had seen all this, and especially such as were naturally
disposed to judge of matters by the rules of virtue, because they were
used to determine about affairs without passion, but had been restrained
from making any open complaints before; these, upon the leave now given
them, produced all that they knew before the public. The demonstrations
also of these wicked facts could no way be disproved, because the many
witnesses there were did neither speak out of favor to Herod, nor were
they obliged to keep what they had to say silent, out of suspicion of
any danger they were in; but they spake what they knew, because they
thought such actions very wicked, and that Antipater deserved the
greatest punishment; and indeed not so much for Herod's safety, as on
account of the man's own wickedness. Many things were also said, and
those by a great number of persons, who were no way obliged to say them,
insomuch that Antipater, who used generally to be very shrewd in his
lies and impudence, was not able to say one word to the contrary. When
Nicolaus had left off speaking, and had produced the evidence, Varus
bid Antipater to betake himself to the making his defense, if he had
prepared any thing whereby it might appear that he was not guilty of the
crimes he was accused of; for that, as he was himself desirous, so did
he know that his father was in like manner desirous also, to have
him found entirely innocent. But Antipater fell down on his face,
and appealed to God and to all men for testimonials of his innocency,
desiring that God would declare, by some evident signals, that he had
not laid any plot against his father. This being the usual method of
all men destitute of virtue, that when they set about any wicked
undertakings, they fall to work according to their own inclinations,
as if they believed that God was unconcerned in human affairs; but when
once they are found out, and are in danger of undergoing the punishment
due to their crimes, they endeavor to overthrow all the evidence against
them by appealing to God; which was the very thing which Antipater now
did; for whereas he had done everything as if there were no God in the
world, when he was on all sides distressed by justice, and when he had
no other advantage to expect from any legal proofs, by which he might
disprove the accusations laid against him, he impudently abused the
majesty of God, and ascribed it to his power that he had been preserved
hitherto; and produced before them all what difficulties he had ever
undergone in his bold acting for his father's preservation.

7. So when Varus, upon asking Antipater what he had to say for himself,
found that he had nothing to say besides his appeal to God, and saw that
there was no end of that, he bid them bring the potion before the court,
that he might see what virtue still remained in it; and when it was
brought, and one that was condemned to die had drank it by Varus's
command, he died presently. Then Varus got up, and departed out of
the court, and went away the day following to Antioch, where his usual
residence was, because that was the palace of the Syrians; upon which
Herod laid his son in bonds. But what were Varus's discourses to Herod
was not known to the generality, and upon what words it was that he went
away; though it was also generally supposed that whatsoever Herod did
afterward about his son was done with his approbation. But when Herod
had bound his son, he sent letters to Rome to Caesar about him, and
such messengers withal as should, by word of mouth, inform Caesar of
Antipater's wickedness. Now at this very time there was seized a letter
of Antiphilus, written to Antipater out of Egypt [for he lived there];
and when it was opened by the king, it was found to contain what
follows: "I have sent thee Acme's letter, and hazarded my own life; for
thou knowest that I am in danger from two families, if I be discovered.
I wish thee good success in thy affair." These were the contents of this
letter; but the king made inquiry about the other letter also, for it
did not appear; and Antiphilus's slave, who brought that letter which
had been read, denied that he had received the other. But while the king
was in doubt about it, one of Herod's friends seeing a seam upon the
inner coat of the slave, and a doubling of the cloth, [for he had two
coats on,] he guessed that the letter might be within that doubling;
which accordingly proved to be true. So they took out the letter, and
its contents were these: "Acme to Antipater. I have written such a
letter to thy father as thou desiredst me. I have also taken a copy and
sent it, as if it came from Salome, to my lady [Livia]; which, when thou
readest, I know that Herod Will punish Salome, as plotting against
him?' Now this pretended letter of Salome to her lady was composed by
Antipater, in the name of Salome, as to its meaning, but in the words of
Acme. The letter was this: 'Acme to king Herod. I have done my endeavor
that nothing that is done against thee should be concealed from thee.
So, upon my finding a letter of Salome written to my lady against thee,
I have written out a copy, and sent it to thee; with hazard to myself,
but for thy advantage.' The reason why she wrote it was this, that she
had a mind to be married to Sylleus. Do thou therefore tear this letter
in pieces, that I may not come into danger of my life." Now Acme had
written to Antipater himself, and informed him, that, in compliance with
his command, she had both herself written to Herod, as if Salome had
laid a sudden plot entirely against him, and had herself sent a copy
of an epistle, as coming from Salome to her lady. Now Acme was a Jew by
birth, and a servant to Julia, Caesar's wife; and did this out of her
friendship for Antipater, as having been corrupted by him with a large
present of money, to assist in his pernicious designs against his father
and his aunt.

8. Hereupon Herod was so amazed at the prodigious wickedness
of Antipater, that he was ready to have ordered him to be slain
immediately, as a turbulent person in the most important concerns, and
as one that had laid a plot not only against himself, but against his
sister also, and even corrupted Caesar's own domestics. Salome also
provoked him to it, beating her breast, and bidding him kill her, if he
could produce any credible testimony that she had acted in that manner.
Herod also sent for his son, and asked him about this matter, and bid
him contradict if he could, and not suppress any thing he had to say for
himself; and when he had not one word to say, he asked him, since he was
every way caught in his villainy, that he would make no further delay,
but discover his associates in these his wicked designs. So he laid all
upon Antiphilus, but discovered nobody else. Hereupon Herod was in such
great grief, that he was ready to send his son to Rome to Caesar, there
to give an account of these his wicked contrivances. But he soon became
afraid, lest he might there, by the assistance of his friends, escape
the danger he was in; so he kept him bound as before, and sent more
ambassadors and letters [to Rome] to accuse his son, and an account of
what assistance Acme had given him in his wicked designs, with copies of
the epistles before mentioned.



CHAPTER 6. Concerning The Disease That Herod Fell Into And The Sedition
Which The Jews Raised Thereupon; With The Punishment Of The Seditious.


1. Now Herod's ambassadors made haste to Rome; but sent, as instructed
beforehand, what answers they were to make to the questions put to them.
They also carried the epistles with them. But Herod now fell into a
distemper, and made his will, and bequeathed his kingdom to [Antipas],
his youngest son; and this out of that hatred to Archclaus and Philip,
which the calumnies of Antipater had raised against them. He also
bequeathed a thousand talents to Caesar, and five hundred to Julia,
Caesar's wife, to Caesar's children, and friends and freed-men. He also
distributed among his sons and their sons his money, his revenues, and
his lands. He also made Salome his sister very rich, because she had
continued faithful to him in all his circumstances, and was never so
rash as to do him any harm; and as he despaired of recovering, for he
was about the seventieth year of his age, he grew fierce, and indulged
the bitterest anger upon all occasions; the cause whereof was this, that
he thought himself despised, and that the nation was pleased with his
misfortunes; besides which, he resented a sedition which some of the
lower sort of men excited against him, the occasion of which was as
follows.

2. There was one Judas, the son of Saripheus, and Matthias, the son of
Margalothus, two of the most eloquent men among the Jews, and the most
celebrated interpreters of the Jewish laws, and men well beloved by the
people, because of their education of their youth; for all those that
were studious of virtue frequented their lectures every day. These men,
when they found that the king's distemper was incurable, excited the
young men that they would pull down all those works which the king had
erected contrary to the law of their fathers, and thereby obtain the
rewards which the law will confer on them for such actions of piety; for
that it was truly on account of Herod's rashness in making such things
as the law had forbidden, that his other misfortunes, and this distemper
also, which was so unusual among mankind, and with which he was now
afflicted, came upon him; for Herod had caused such things to be made
which were contrary to the law, of which he was accused by Judas and
Matthias; for the king had erected over the great gate of the temple a
large golden eagle, of great value, and had dedicated it to the temple.
Now the law forbids those that propose to live according to it, to erect
images [6] or representations of any living creature. So these wise men
persuaded [their scholars] to pull down the golden eagle; alleging, that
although they should incur any danger, which might bring them to their
deaths, the virtue of the action now proposed to them would appear much
more advantageous to them than the pleasures of life; since they would
die for the preservation and observation of the law of their fathers;
since they would also acquire an everlasting fame and commendation;
since they would be both commended by the present generation, and leave
an example of life that would never be forgotten to posterity; since
that common calamity of dying cannot be avoided by our living so as to
escape any such dangers; that therefore it is a right thing for those
who are in love with a virtuous conduct, to wait for that fatal hour by
such behavior as may carry them out of the world with praise and honor;
and that this will alleviate death to a great degree, thus to come at it
by the performance of brave actions, which bring us into danger of
it; and at the same time to leave that reputation behind them to their
children, and to all their relations, whether they be men or women,
which will be of great advantage to them afterward.

3. And with such discourses as this did these men excite the young men
to this action; and a report being come to them that the king was dead,
this was an addition to the wise men's persuasions; so, in the very
middle of the day, they got upon the place, they pulled down the eagle,
and cut it into pieces with axes, while a great number of the people
were in the temple. And now the king's captain, upon hearing what the
undertaking was, and supposing it was a thing of a higher nature than it
proved to be, came up thither, having a great band of soldiers with
him, such as was sufficient to put a stop to the multitude of those
who pulled down what was dedicated to God; so he fell upon them
unexpectedly, and as they were upon this bold attempt, in a foolish
presumption rather than a cautious circumspection, as is usual with the
multitude, and while they were in disorder, and incautious of what was
for their advantage; so he caught no fewer than forty of the young men,
who had the courage to stay behind when the rest ran away, together with
the authors of this bold attempt, Judas and Matthiss, who thought it an
ignominious thing to retire upon his approach, and led them to the king.
And when they were come to the king, and he asked them if they had been
so bold as to pull down what he had dedicated to God, "Yes, [said
they,] what was contrived we contrived, and what hath been performed we
performed it, and that with such a virtuous courage as becomes men; for
we have given our assistance to those things which were dedicated to the
majesty of God, and we have provided for what we have learned by hearing
the law; and it ought not to be wondered at, if we esteem those laws
which Moses had suggested to him, and were taught him by God, and
which he wrote and left behind him, more worthy of observation than
thy commands. Accordingly we will undergo death, and all sorts of
punishments which thou canst inflict upon us, with pleasure, since we
are conscious to ourselves that we shall die, not for any unrighteous
actions, but for our love to religion." And thus they all said, and
their courage was still equal to their profession, and equal to that
with which they readily set about this undertaking. And when the king
had ordered them to be bound, he sent them to Jericho, and called
together the principal men among the Jews; and when they were come,
he made them assemble in the theater, and because he could not himself
stand, he lay upon a couch, and enumerated the many labors that he had
long endured on their account, and his building of the temple, and what
a vast charge that was to him; while the Asamoneans, during the hundred
and twenty-five years of their government, had not been able to perform
any so great a work for the honor of God as that was; that he had also
adorned it with very valuable donations, on which account he hoped that
he had left himself a memorial, and procured himself a reputation after
his death. He then cried out, that these men had not abstained from
affronting him, even in his lifetime, but that in the very day time, and
in the sight of the multitude, they had abused him to that degree, as to
fall upon what he had dedicated, and in that way of abuse had pulled it
down to the ground. They pretended, indeed, that they did it to affront
him; but if any one consider the thing truly, they will find that they
were guilty of sacrilege against God therein.

4. But the people, on account of Herod's barbarous temper, and for fear
he should be so cruel and to inflict punishment on them, said what was
done was done without their approbation, and that it seemed to them that
the actors might well be punished for what they had done. But as
for Herod, he dealt more mildly with others [of the assembly] but he
deprived Matthias of the high priesthood, as in part an occasion of this
action, and made Joazar, who was Matthias's wife's brother, high
priest in his stead. Now it happened, that during the time of the high
priesthood of this Matthias, there was another person made high priest
for a single day, that very day which the Jews observed as a fast. The
occasion was this: This Matthias the high priest, on the night before
that day when the fast was to be celebrated, seemed, in a dream, [7]
to have conversation with his wife; and because he could not officiate
himself on that account, Joseph, the son of Ellemus, his kinsman,
assisted him in that sacred office. But Herod deprived this Matthias of
the high priesthood, and burnt the other Matthias, who had raised the
sedition, with his companions, alive. And that very night there was an
eclipse of the moon. [8]

5. But now Herod's distemper greatly increased upon him after a severe
manner, and this by God's judgment upon him for his sins; for a
fire glowed in him slowly, which did not so much appear to the touch
outwardly, as it augmented his pains inwardly; for it brought upon him a
vehement appetite to eating, which he could not avoid to supply with
one sort of food or other. His entrails were also ex-ulcerated, and the
chief violence of his pain lay on his colon; an aqueous and transparent
liquor also had settled itself about his feet, and a like matter
afflicted him at the bottom of his belly. Nay, further, his privy-member
was putrefied, and produced worms; and when he sat upright, he had a
difficulty of breathing, which was very loathsome, on account of the
stench of his breath, and the quickness of its returns; he had also
convulsions in all parts of his body, which increased his strength to an
insufferable degree. It was said by those who pretended to divine, and
who were endued with wisdom to foretell such things, that God inflicted
this punishment on the king on account of his great impiety; yet was he
still in hopes of recovering, though his afflictions seemed greater than
any one could bear. He also sent for physicians, and did not refuse
to follow what they prescribed for his assistance, and went beyond
the river Jordan, and bathed himself in the warm baths that were at
Callirrhoe, which, besides their other general virtues, were also fit to
drink; which water runs into the lake called Asphaltiris. And when the
physicians once thought fit to have him bathed in a vessel full of oil,
it was supposed that he was just dying; but upon the lamentable cries
of his domestics, he revived; and having no longer the least hopes
of recovering, he gave order that every soldier should be paid fifty
drachmae; and he also gave a great deal to their commanders, and to his
friends, and came again to Jericho, where he grew so choleric, that it
brought him to do all things like a madman; and though he were near his
death, he contrived the following wicked designs. He commanded that all
the principal men of the entire Jewish nation, wheresoever they lived,
should be called to him. Accordingly, they were a great number that
came, because the whole nation was called, and all men heard of this
call, and death was the penalty of such as should despise the epistles
that were sent to call them. And now the king was in a wild rage against
them all, the innocent as well as those that had afforded ground for
accusations; and when they were come, he ordered them to be all shut up
in the hyppodrome, [9] and sent for his sister Salome, and her husband
Alexas, and spake thus to them: "I shall die in a little time, so
great are my pains; which death ought to be cheerfully borne, and to be
welcomed by all men; but what principally troubles me is this, that
I shall die without being lamented, and without such mourning as men
usually expect at a king's death." For that he was not unacquainted with
the temper of the Jews, that his death would be a thing very desirable,
and exceedingly acceptable to them, because during his lifetime they
were ready to revolt from him, and to abuse the donations he had
dedicated to God that it therefore was their business to resolve to
afford him some alleviation of his great sorrows on this occasion; for
that if they do not refuse him their consent in what he desires, he
shall have a great mourning at his funeral, and such as never had any
king before him; for then the whole nation would mourn from their
very soul, which otherwise would be done in sport and mockery only. He
desired therefore, that as soon as they see he hath given up the ghost,
they shall place soldiers round the hippodrome, while they do not
know that he is dead; and that they shall not declare his death to the
multitude till this is done, but that they shall give orders to have
those that are in custody shot with their darts; and that this slaughter
of them all will cause that he shall not miss to rejoice on a double
account; that as he is dying, they will make him secure that his will
shall be executed in what he charges them to do; and that he shall have
the honor of a memorable mourning at his funeral. So he deplored his
condition, with tears in his eyes, and obtested them by the kindness
due from them, as of his kindred, and by the faith they owed to God, and
begged of them that they would not hinder him of this honorable mourning
at his funeral. So they promised him not to transgress his commands.

6. Now any one may easily discover the temper of this man's mind, which
not only took pleasure in doing what he had done formerly against his
relations, out of the love of life, but by those commands of his which
savored of no humanity; since he took care, when he was departing out of
this life, that the whole nation should be put into mourning, and indeed
made desolate of their dearest kindred, when he gave order that one out
of every family should be slain, although they had done nothing that
was unjust, or that was against him, nor were they accused of any other
crimes; while it is usual for those who have any regard to virtue to
lay aside their hatred at such a time, even with respect to those they
justly esteemed their enemies.



CHAPTER 7. Herod Has Thoughts Of Killing Himself With His Own Hand; And
A Little Afterwards He Orders Antipater To Be Slain.


1. As he was giving these commands to his relations, there came letters
from his ambassadors, who had been sent to Rome unto Caesar, which, when
they were read, their purport was this: That Acme was slain by Caesar,
out of his indignation at what hand, she had in Antipater's wicked
practices; and that as to Antipater himself, Caesar left it to Herod to
act as became a father and a king, and either to banish him, or to take
away his life, which he pleased. When Herod heard this, he was some-what
better, out of the pleasure he had from the contents of the letters, and
was elevated at the death of Acme, and at the power that was given him
over his son; but as his pains were become very great, he was now ready
to faint for want of somewhat to eat; so he called for an apple and a
knife; for it was his custom formerly to pare the apple himself, and
soon afterwards to cut it, and eat it. When he had got the knife, he
looked about, and had a mind to stab himself with it; and he had done
it, had not his first cousin, Achiabus, prevented him, and held his
hand, and cried out loudly. Whereupon a woeful lamentation echoed
through the palace, and a great tumult was made, as if the king were
dead. Upon which Antipater, who verily believed his father was deceased,
grew bold in his discourse, as hoping to be immediately and entirely
released from his bonds, and to take the kingdom into his hands without
any more ado; so he discoursed with the jailer about letting him go, and
in that case promised him great things, both now and hereafter, as if
that were the only thing now in question. But the jailer did not only
refuse to do what Antipater would have him, but informed the king of
his intentions, and how many solicitations he had had from him [of that
nature]. Hereupon Herod, who had formerly no affection nor good-will
towards his son to restrain him, when he heard what the jailer said,
he cried out, and beat his head, although he was at death's door, and
raised himself upon his elbow, and sent for some of his guards, and
commanded them to kill Antipater without tiny further delay, and to do
it presently, and to bury him in an ignoble manner at Hyrcania.



CHAPTER 8. Concerning Herod's Death, And Testament, And Burial.


1. And now Herod altered his testament upon the alteration of his mind;
for he appointed Antipas, to whom he had before left the kingdom, to be
tetrarch of Galilee and Perea, and granted the kingdom to Archclaus. He
also gave Gaulonitis, and Trachonitis, and Paneas to Philip, who was his
son, but own brother to Archclaus [10] by the name of a tetrarchy; and
bequeathed Jarnnia, and Ashdod, and Phasaelis to Salome his sister, with
five hundred thousand [drachmae] of silver that was coined. He also made
provision for all the rest of his kindred, by giving them sums of money
and annual revenues, and so left them all in a wealthy condition. He
bequeathed also to Caesar ten millions [of drachmae] of coined money,
besides both vessels of gold and silver, and garments exceeding costly,
to Julia, Caesar's wife; and to certain others, five millions. When
he had done these things, he died, the fifth day after he had caused
Antipater to be slain; having reigned, since he had procured Antigonus
to be slain, thirty-four years; but since he had been declared king by
the Romans, thirty-seven. [11] A man he was of great barbarity towards
all men equally, and a slave to his passion; but above the consideration
of what was right; yet was he favored by fortune as much as any man
ever was, for from a private man he became a king; and though he were
encompassed with ten thousand dangers, he got clear of them all, and
continued his life till a very old age. But then, as to the affairs of
his family and children, in which indeed, according to his own opinion,
he was also very fortunate, because he was able to conquer his enemies,
yet, in my opinion, he was herein very unfortunate.

2. But then Salome and Alexas, before the king's death was made known,
dismissed those that were shut up in the hippodrome, and told them that
the king ordered them to go away to their own lands, and take care of
their own affairs, which was esteemed by the nation a great benefit. And
now the king's death was made public, when Salome and Alexas gathered
the soldiery together in the amphitheater at Jericho; and the first
thing they did was, they read Herod's letter, written to the soldiery,
thanking them for their fidelity and good-will to him, and exhorting
them to afford his son Archelaus, whom he had appointed for their king,
like fidelity and good-will. After which Ptolemy, who had the king's
seal intrusted to him, read the king's testament, which was to be of
force no otherwise than as it should stand when Caesar had inspected it;
so there was presently an acclamation made to Archelaus, as king; and
the soldiers came by bands, and their commanders with them, and promised
the same good-will to him, and readiness to serve him, which they had
exhibited to Herod; and they prayed God to be assistant to him.

3. After this was over, they prepared for his funeral, it being
Archelaus's care that the procession to his father's sepulcher should be
very sumptuous. Accordingly, he brought out all his ornaments to adorn
the pomp of the funeral. The body was carried upon a golden bier,
embroidered with very precious stones of great variety, and it was
covered over with purple, as well as the body itself; he had a diadem
upon his head, and above it a crown of gold: he also had a scepter in
his right hand. About the bier were his sons and his numerous relations;
next to these was the soldiery, distinguished according to their several
countries and denominations; and they were put into the following order:
First of all went his guards, then the band of Thracians, and after
them the Germans; and next the band of Galatians, every one in their
habiliments of war; and behind these marched the whole army in the same
manner as they used to go out to war, and as they used to be put in
array by their muster-masters and centurions; these were followed
by five hundred of his domestics carrying spices. So they went eight
furlongs [12] to Herodium; for there by his own command he was to be
buried. And thus did Herod end his life.

4. Now Archelaus paid him so much respect, as to continue his mourning
till the seventh day; for so many days are appointed for it by the law
of our fathers. And when he had given a treat to the multitude, and left
off his motoring, he went up into the temple; he had also acclamations
and praises given him, which way soever he went, every one striving
with the rest who should appear to use the loudest acclamations. So he
ascended a high elevation made for him, and took his seat, in a throne
made of gold, and spake kindly to the multitude, and declared with what
joy he received their acclamations, and the marks of the good-will they
showed to him; and returned them thanks that they did not remember the
injuries his father had done them to his disadvantage; and promised
them he would endeavor not to be behindhand with them in rewarding their
alacrity in his service, after a suitable manner; but that he should
abstain at present from the name of king, and that he should have
the honor of that dignity, if Caesar should confirm and settle that
testament which his father had made; and that it was on this account,
that when the army would have put the diadem on him at Jericho, he would
not accept of that honor, which is usually so much desired, because
it was not yet evident that he who was to be principally concerned
in bestowing it would give it him; although, by his acceptance of the
government, he should not want the ability of rewarding their kindness
to him and that it should be his endeavor, as to all things wherein
they were concerned, to prove in every respect better than his father.
Whereupon the multitude, as it is usual with them, supposed that
the first days of those that enter upon such governments declare the
intentions of those that accept them; and so by how much Archelaus spake
the more gently and civilly to them, by so much did they more highly
commend him, and made application to him for the grant of what they
desired. Some made a clamor that he would ease them of some of their
annual payments; but others desired him to release those that were put
into prison by Herod, who were many, and had been put there at several
times; others of them required that he would take away those taxes
which had been severely laid upon what was publicly sold and bought.
So Archelaus contradicted them in nothing, since he pretended to do all
things so as to get the good-will of the multitude to him, as looking
upon that good-will to be a great step towards his preservation of the
government. Hereupon he went and offered sacrifice to God, and then
betook himself to feast with his friends.



CHAPTER 9. How The People Raised A Sedition Against Archelaus, And How
He Sailed To Rome.


1. At this time also it was that some of the Jews got together out of a
desire of innovation. They lamented Matthias, and those that were
slain with him by Herod, who had not any respect paid them by a funeral
mourning, out of the fear men were in of that man; they were those who
had been condemned for pulling down the golden eagle. The people made
a great clamor and lamentation hereupon, and cast out some reproaches
against the king also, as if that tended to alleviate the miseries of
the deceased. The people assembled together, and desired of Archelaus,
that, in way of revenge on their account, he would inflict punishment
on those who had been honored by Herod; and that, in the first and
principal place, he would deprive that high priest whom Herod had made,
and would choose one more agreeable to the law, and of greater purity,
to officiate as high priest. This was granted by Archelaus, although
he was mightily offended at their importunity, because he proposed to
himself to go to Rome immediately to look after Caesar's determination
about him. However, he sent the general of his forces to use
persuasions, and to tell them that the death which was inflicted on
their friends was according to the law; and to represent to them that
their petitions about these things were carried to a great height of
injury to him; that the time was not now proper for such petitions, but
required their unanimity until such time as he should be established in
the government by the consent of Caesar, and should then be come back to
them; for that he would then consult with them in common concerning the
purport of their petitions; but that they ought at present to be quiet,
lest they should seem seditious persons.

2. So when the king had suggested these things, and instructed his
general in what he was to say, he sent him away to the people; but they
made a clamor, and would not give him leave to speak, and put him in
danger of his life, and as many more as were desirous to venture upon
saying openly any thing which might reduce them to a sober mind, and
prevent their going on in their present courses, because they had more
concern to have all their own wills performed than to yield obedience
to their governors; thinking it to be a thing insufferable, that, while
Herod was alive, they should lose those that were most dear to them, and
that when he was dead, they could not get the actors to be punished. So
they went on with their designs after a violent manner, and thought all
to be lawful and right which tended to please them, and being unskillful
in foreseeing what dangers they incurred; and when they had suspicion of
such a thing, yet did the present pleasure they took in the punishment
of those they deemed their enemies overweigh all such considerations;
and although Archelaus sent many to speak to them, yet they treated them
not as messengers sent by him, but as persons that came of their own
accord to mitigate their anger, and would not let one of them speak. The
sedition also was made by such as were in a great passion; and it was
evident that they were proceeding further in seditious practices, by the
multitude running so fast upon them.

3. Now, upon the approach of that feast of unleavened bread, which the
law of their fathers had appointed for the Jews at this time, which
feast is called the Passover [13] and is a memorial of their deliverance
out of Egypt, when they offer sacrifices with great alacrity; and when
they are required to slay more sacrifices in number than at any other
festival; and when an innumerable multitude came thither out of the
country, nay, from beyond its limits also, in order to worship God, the
seditious lamented Judas and Matthias, those teachers of the laws,
and kept together in the temple, and had plenty of food, because these
seditious persons were not ashamed to beg it. And as Archelaus was
afraid lest some terrible thing should spring up by means of these men's
madness, he sent a regiment of armed men, and with them a captain of a
thousand, to suppress the violent efforts of the seditious before the
whole multitude should be infected with the like madness; and gave them
this charge, that if they found any much more openly seditious than
others, and more busy in tumultuous practices, they should bring them to
him. But those that were seditious on account of those teachers of
the law, irritated the people by the noise and clamors they used to
encourage the people in their designs; so they made an assault upon the
soldiers, and came up to them, and stoned the greatest part of them,
although some of them ran away wounded, and their captain among them;
and when they had thus done, they returned to the sacrifices which
were already in their hands. Now Archelaus thought there was no way to
preserve the entire government but by cutting off those who made this
attempt upon it; so he sent out the whole army upon them, and sent the
horsemen to prevent those that had their tents without the temple from
assisting those that were within the temple, and to kill such as ran
away from the footmen when they thought themselves out of danger; which
horsemen slew three thousand men, while the rest went to the neighboring
mountains. Then did Archelaus order proclamation to be made to them all,
that they should retire to their own homes; so they went away, and left
the festival, out of fear of somewhat worse which would follow, although
they had been so bold by reason of their want of instruction. So
Archelaus went down to the sea with his mother, and took with him
Nicolaus and Ptolemy, and many others of his friends, and left Philip
his brother as governor of all things belonging both to his own family
and to the public. There went out also with him Salome, Herod's sister
who took with her, her children, and many of her kindred were with her;
which kindred of hers went, as they pretended, to assist Archelaus in
gaining the kingdom, but in reality to oppose him, and chiefly to make
loud complaints of what he had done in the temple. But Sabinus, Caesar's
steward for Syrian affairs, as he was making haste into Judea to
preserve Herod's effects, met with Archclaus at Caesarea; but Varus
[president of Syria] came at that time, and restrained him from meddling
with them, for he was there as sent for by Archceaus, by the means of
Ptolemy. And Sabinus, out of regard to Varus, did neither seize upon
any of the castles that were among the Jews, nor did he seal up the
treasures in them, but permitted Archelaus to have them, until Caesar
should declare his resolution about them; so that, upon this his
promise, he tarried still at Cesarea. But after Archelaus was sailed for
Rome, and Varus was removed to Antioch, Sabinus went to Jerusalem,
and seized on the king's palace. He also sent for the keepers of the
garrisons, and for all those that had the charge of Herod's effects, and
declared publicly that he should require them to give an account of what
they had; and he disposed of the castles in the manner he pleased; but
those who kept them did not neglect what Archelaus had given them in
command, but continued to keep all things in the manner that had been
enjoined them; and their pretense was, that they kept them all for
Caesar.

4. At the same time also did Antipas, another of Herod's sons, sail to
Rome, in order to gain the government; being buoyed up by Salome with
promises that he should take that government; and that he was a much
honester and fitter man than Archelaus for that authority, since Herod
had, in his former testament, deemed him the worthiest to be made king,
which ought to be esteemed more valid than his latter testament. Antipas
also brought with him his mother, and Ptolemy the brother of Nicolaus,
one that had been Herod's most honored friend, and was now zealous for
Antipas; but it was Ireneus the orator, and one who, on account of his
reputation for sagacity, was intrusted with the affairs of the kingdom,
who most of all encouraged him to attempt to gain the kingdom; by whose
means it was, that when some advised him to yield to Archelaus, as to
his elder brother, and who had been declared king by their father's last
will, he would not submit so to do. And when he was come to Rome, all
his relations revolted to him; not out of their good-will to him, but
out of their hatred to Archelaus; though indeed they were most of all
desirous of gaining their liberty, and to be put under a Roman governor;
but if there were too great an opposition made to that, they thought
Antipas preferable to Archelaus, and so joined with him, in order to
procure the kingdom for him. Sabinus also, by letters, accused Archelaus
to Caesar.

5. Now when Archelaus had sent in his papers to Caesar, wherein he
pleaded his right to the kingdom, and his father's testament, with the
accounts of Herod's money, and with Ptolemy, who brought Herod's seal,
he so expected the event; but when Caesar had read these papers, and
Varus's and Sabinus's letters, with the accounts of the money, and what
were the annual incomes of the kingdom, and understood that Antipas had
also sent letters to lay claim to the kingdom, he summoned his friends
together, to know their opinions, and with them Caius, the son of
Agrippa, and of Julia his daughter, whom he had adopted, and took him,
and made him sit first of all, and desired such as pleased to speak
their minds about the affairs now before them. Now Antipater, Salome's
son, a very subtle orator, and a bitter enemy to Archelaus, spake first
to this purpose: That it was ridiculous in Archelaus to plead now to
have the kingdom given him, since he had, in reality, taken already
the power over it to himself, before Caesar had granted it to him; and
appealed to those bold actions of his, in destroying so many at the
Jewish festival; and if the men had acted unjustly, it was but fit the
punishing of them should have been reserved to those that were out of
the country, but had the power to punish them, and not been executed by
a man that, if he pretended to be a king, he did an injury to Caesar, by
usurping that authority before it was determined for him by Caesar; but
if he owned himself to be a private person, his case was much worse,
since he who was putting in for the kingdom could by no means expect to
have that power granted him, of which he had already deprived Caesar [by
taking it to himself]. He also touched sharply upon him, and appealed
to his changing the commanders in the army, and his sitting in the royal
throne beforehand, and his determination of law-suits; all done as if he
were no other than a king. He appealed also to his concessions to those
that petitioned him on a public account, and indeed doing such things,
than which he could devise no greater if he had been already settled
in the kingdom by Caesar. He also ascribed to him the releasing of
the prisoners that were in the hippodrome, and many other things, that
either had been certainly done by him, or were believed to be done, and
easily might be believed to have been done, because they were of such
a nature as to be usually done by young men, and by such as, out of a
desire of ruling, seize upon the government too soon. He also charged
him with his neglect of the funeral mourning for his father, and with
having merry meetings the very night in which he died; and that it
was thence the multitude took the handle of raising a tumult: and if
Archelaus could thus requite his dead father, who had bestowed
such benefits upon him, and bequeathed such great things to him, by
pretending to shed tears for him in the day time, like an actor on the
stage, but every night making mirth for having gotten the government,
he would appear to be the same Archelaus with regard to Caesar, if he
granted him the kingdom, which he hath been to his father; since he had
then dancing and singing, as though an enemy of his were fallen, and not
as though a man were carried to his funeral, that was so nearly related,
and had been so great a benefactor to him. But he said that the greatest
crime of all was this, that he came now before Caesar to obtain the
government by his grant, while he had before acted in all things as he
could have acted if Caesar himself, who ruled all, had fixed him firmly
in the government. And what he most aggravated in his pleading was the
slaughter of those about the temple, and the impiety of it, as done at
the festival; and how they were slain like sacrifices themselves, some
of whom were foreigners, and others of their own country, till the
temple was full of dead bodies: and all this was done, not by an alien,
but by one who pretended to the lawful title of a king, that he might
complete the wicked tyranny which his nature prompted him to, and
which is hated by all men. On which account his father never so much
as dreamed of making him his successor in the kingdom, when he was of a
sound mind, because he knew his disposition; and in his former and more
authentic testament, he appointed his antagonist Antipas to succeed; but
that Archelaus was called by his father to that dignity when he was in a
dying condition, both of body and mind; while Antipas was called when
he was ripest in his judgment, and of such strength of body as made
him capable of managing his own affairs: and if his father had the like
notion of him formerly that he hath now showed, yet hath he given a
sufficient specimen what a king he is likely to be, when he hath [in
effect] deprived Caesar of that power of disposing of the kingdom, which
he justly hath, and hath not abstained from making a terrible slaughter
of his fellow citizens in the temple, while he was but a private person.

6. So when Antipater had made this speech, and had confirmed what he had
said by producing many witnesses from among Archelaus's own relations,
he made an end of his pleading. Upon which Nicolaus arose up to plead
for Archelaus, and said, "That what had been done at the temple was
rather to be attributed to the mind of those that had been killed, than
to the authority of Archelaus; for that those who were the authors of
such things are not only wicked in the injuries they do of themselves,
but in forcing sober persons to avenge themselves upon them. Now it
is evident that what these did in way of opposition was done under
pretense, indeed, against Archelaus, but in reality against Caesar
himself, for they, after an injurious manner, attacked and slew those
who were sent by Archelaus, and who came only to put a stop to their
doings. They had no regard, either to God or to the festival, whom
Antipater yet is not ashamed to patronize, whether it be out of his
indulgence of an enmity to Archelaus, or out of his hatred of virtue
and justice. For as to those who begin such tumults, and first set about
such unrighteous actions, they are the men who force those that punish
them to betake themselves to arms even against their will. So that
Antipater in effect ascribes the rest of what was done to all those who
were of counsel to the accusers; for nothing which is here accused of
injustice has been done but what was derived from them as its authors;
nor are those things evil in themselves, but so represented only in
order to do harm to Archelaus. Such is these men's inclination to do an
injury to a man that is of their kindred, their father's benefactor, and
familiarity acquainted with them, and that hath ever lived in friendship
with them; for that, as to this testament, it was made by the king when
he was of a sound mind, and so ought to be of more authority than his
former testament; and that for this reason, because Caesar is therein
left to be the judge and disposer of all therein contained; and for
Caesar, he will not, to be sure, at all imitate the unjust proceedings
of those men, who, during Herod's whole life, had on all occasions been
joint partakers of power with him, and yet do zealously endeavor to
injure his determination, while they have not themselves had the same
regard to their kinsman [which Archelaus had]. Caesar will not therefore
disannul the testament of a man whom he had entirely supported, of his
friend and confederate, and that which is committed to him in trust to
ratify; nor will Caesar's virtuous and upright disposition, which is
known and uncontested through all the habitable world, imitate the
wickedness of these men in condemning a king as a madman, and as having
lost his reason, while he hath bequeathed the succession to a good
son of his, and to one who flies to Caesar's upright determination for
refuge. Nor can Herod at any time have been mistaken in his judgment
about a successor, while he showed so much prudence as to submit all to
Caesar's determination."

7. Now when Nicolaus had laid these things before Caesar, he ended his
plea; whereupon Caesar was so obliging to Archelaus, that he raised
him up when he had cast himself down at his feet, and said that he well
deserved the kingdom; and he soon let them know that he was so far
moved in his favor, that he would not act otherwise than his father's
testament directed, and than was for the advantage of Archelaus.
However, while he gave this encouragement to Archelaus to depend on him
securely, he made no full determination about him; and when the assembly
was broken up, he considered by himself whether he should confirm the
kingdom to Archelaus, or whether he should part it among all Herod's
posterity; and this because they all stood in need of much assistance to
support them.



CHAPTER 10. A Sedition Against Sabinus; And How Varus Brought The
Authors Of It To Punishment.


1. But before these things could be brought to a settlement, Malthace,
Archelaus's mother, fell into a distemper, and died of it; and letters
came from Varus, the president of Syria, which informed Caesar of the
revolt of the Jews; for after Archlaus was sailed, the whole nation was
in a tumult. So Varus, since he was there himself, brought the authors
of the disturbance to punishment; and when he had restrained them for
the most part from this sedition, which was a great one, he took his
journey to Antiocli, leaving one legion of his army at Jerusalem to keep
the Jews quiet, who were now very fond of innovation. Yet did not this
at all avail to put an end to that their sedition; for after Varus
was gone away, Sabinus, Caesar's procurator, staid behind, and greatly
distressed the Jews, relying on the forces that were left there that
they would by their multitude protect him; for he made use of them, and
armed them as his guards, thereby so oppressing the Jews, and giving
them so great disturbance, that at length they rebelled; for he used
force in seizing the citadels, and zealously pressed on the search after
the king's money, in order to seize upon it by force, on account of his
love of gain and his extraordinary covetousness.

2. But on the approach of pentecost, which is a festival of ours, so
called from the days of our forefathers, a great many ten thousands of
men got together; nor did they come only to celebrate the festival, but
out of their indignation at the madness of Sabinus, and at the injuries
he offered them. A great number there was of Galileans, and Idumeans,
and many men from Jericho, and others who had passed over the river
Jordan, and inhabited those parts. This whole multitude joined
themselves to all the rest, and were more zealous than the others in
making an assault on Sabinus, in order to be avenged on him; so they
parted themselves into three bands, and encamped themselves in the
places following:--some of them seized on the hippodrome and of the
other two bands, one pitched themselves from the northern part of the
temple to the southern, on the east quarter; but the third band held the
western part of the city, where the king's palace was. Their work tended
entirely to besiege the Romans, and to enclose them on all sides. Now
Sabinus was afraid of these men's number, and of their resolution,
who had little regard to their lives, but were very desirous not to be
overcome, while they thought it a point of puissance to overcome their
enemies; so he sent immediately a letter to Varus, and, as he used to
do, was very pressing with him, and entreated him to come quickly to his
assistance, because the forces he had left were in imminent danger,
and would probably, in no long time, be seized upon, and cut to pieces;
while he did himself get up to the highest tower of the fortress
Phasaelus, which had been built in honor of Phasaelus, king Herod's
brother, and called so when the Parthians had brought him to his death.
[14] So Sabinus gave thence a signal to the Romans to fall upon the
Jews, although he did not himself venture so much as to come down to
his friends, and thought he might expect that the others should expose
themselves first to die on account of his avarice. However, the Romans
ventured to make a sally out of the place, and a terrible battle ensued;
wherein, though it is true the Romans beat their adversaries, yet were
not the Jews daunted in their resolutions, even when they had the sight
of that terrible slaughter that was made of them; but they went round
about, and got upon those cloisters which encompassed the outer court
of the temple, where a great fight was still continued, and they cast
stones at the Romans, partly with their hands, and partly with slings,
as being much used to those exercises. All the archers also in array
did the Romans a great deal of mischief, because they used their hands
dexterously from a place superior to the others, and because the others
were at an utter loss what to do; for when they tried to shoot their
arrows against the Jews upwards, these arrows could not reach them,
insomuch that the Jews were easily too hard for their enemies. And this
sort of fight lasted a great while, till at last the Romans, who were
greatly distressed by what was done, set fire to the cloisters so
privately, that those that were gotten upon them did not perceive it.
This fire [15] being fed by a great deal of combustible matter, caught
hold immediately on the roof of the cloisters; so the wood, which was
full of pitch and wax, and whose gold was laid on it with wax, yielded
to the flame presently, and those vast works, which were of the highest
value and esteem, were destroyed utterly, while those that were on the
roof unexpectedly perished at the same time; for as the roof tumbled
down, some of these men tumbled down with it, and others of them were
killed by their enemies who encompassed them. There was a great number
more, who, out of despair of saving their lives, and out of astonishment
at the misery that surrounded them, did either cast themselves into the
fire, or threw themselves upon their swords, and so got out of their
misery. But as to those that retired behind the same way by which they
ascended, and thereby escaped, they were all killed by the Romans, as
being unarmed men, and their courage failing them; their wild fury
being now not able to help them, because they were destitute of armor,
insomuch that of those that went up to the top of the roof, not one
escaped. The Romans also rushed through the fire, where it gave them
room so to do, and seized on that treasure where the sacred money was
reposited; a great part of which was stolen by the soldiers, and Sabinus
got openly four hundred talents.

3. But this calamity of the Jews' friends, who fell in this battle,
grieved them, as did also this plundering of the money dedicated to
God in the temple. Accordingly, that body of them which continued
best together, and was the most warlike, encompassed the palace, and
threatened to set fire to it, and kill all that were in it. Yet still
they commanded them to go out presently, and promised, that if they
would do so, they would not hurt them, nor Sabinus neither; at which
time the greatest part of the king's troops deserted to them, while
Rufus and Gratus, who had three thousand of the most warlike of Herod's
army with them, who were men of active bodies, went over to the Romans.
There was also a band of horsemen under the command of Ruffis, which
itself went over to the Romans also. However, the Jews went on with the
siege, and dug mines under the palace walls, and besought those that
were gone over to the other side not to be their hinderance, now they
had such a proper opportunity for the recovery of their country's
ancient liberty; and for Sabinus, truly he was desirous of going away
with his soldiers, but was not able to trust himself with the enemy,
on account of what mischief he had already done them; and he took this
great [pretended] lenity of theirs for an argument why he should not
comply with them; and so, because he expected that Varus was coming, he
still bore the siege.

4. Now at this time there were ten thousand other disorders in Judea,
which were like tumults, because a great number put themselves into a
warlike posture, either out of hopes of gain to themselves, or out of
enmity to the Jews. In particular, two thousand of Herod's old soldiers,
who had been already disbanded, got together in Judea itself, and fought
against the king's troops, although Achiabus, Herod's first cousin,
opposed them; but as he was driven out of the plains into the
mountainous parts by the military skill of those men, he kept himself in
the fastnesses that were there, and saved what he could.

5. There was also Judas, [16] the son of that Ezekias who had been head
of the robbers; which Ezekias was a very strong man, and had with great
difficulty been caught by Herod. This Judas, having gotten together a
multitude of men of a profligate character about Sepphoris in Galilee,
made an assault upon the palace [there,] and seized upon all the weapons
that were laid up in it, and with them armed every one of those that
were with him, and carried away what money was left there; and he became
terrible to all men, by tearing and rending those that came near him;
and all this in order to raise himself, and out of an ambitious desire
of the royal dignity; and he hoped to obtain that as the reward not of
his virtuous skill in war, but of his extravagance in doing injuries.

6. There was also Simon, who had been a slave of Herod the king, but in
other respects a comely person, of a tall and robust body; he was one
that was much superior to others of his order, and had had great things
committed to his care. This man was elevated at the disorderly state of
things, and was so bold as to put a diadem on his head, while a certain
number of the people stood by him, and by them he was declared to be a
king, and thought himself more worthy of that dignity than any one else.
He burnt down the royal palace at Jericho, and plundered what was left
in it. He also set fire to many other of the king's houses in several
places of the country, and utterly destroyed them, and permitted those
that were with him to take what was left in them for a prey; and he
would have done greater things, unless care had been taken to repress
him immediately; for Gratus, when he had joined himself to some Roman
soldiers, took the forces he had with him, and met Simon, and after a
great and a long fight, no small part of those that came from Perea,
who were a disordered body of men, and fought rather in a bold than in a
skillful manner, were destroyed; and although Simon had saved himself by
flying away through a certain valley, yet Gratus overtook him, and cut
off his head. The royal palace also at Amathus, by the river Jordan,
was burnt down by a party of men that were got together, as were those
belonging to Simon. And thus did a great and wild fury spread itself
over the nation, because they had no king to keep the multitude in good
order, and because those foreigners who came to reduce the seditious to
sobriety did, on the contrary, set them more in a flame, because of
the injuries they offered them, and the avaricious management of their
affairs.

7. But because Athronges, a person neither eminent by the dignity of his
progenitors, nor for any great wealth he was possessed of, but one that
had in all respects been a shepherd only, and was not known by any body;
yet because he was a tall man, and excelled others in the strength of
his hands, he was so bold as to set up for king. This man thought it so
sweet a thing to do more than ordinary injuries to others, that although
he should be killed, he did not much care if he lost his life in so
great a design. He had also four brethren, who were tall men themselves,
and were believed to be superior to others in the strength of their
hands, and thereby were encouraged to aim at great things, and thought
that strength of theirs would support them in retaining the kingdom.
Each of these ruled over a band of men of their own; for those that got
together to them were very numerous. They were every one of them also
commanders; but when they came to fight, they were subordinate to him,
and fought for him, while he put a diadem about his head, and assembled
a council to debate about what things should be done, and all things
were done according to his pleasure. And this man retained his power a
great while; he was also called king, and had nothing to hinder him from
doing what he pleased. He also, as well as his brethren, slew a great
many both of the Romans and of the king's forces, an managed matters
with the like hatred to each of them. The king's forces they fell upon,
because of the licentious conduct they had been allowed under Herod's
government; and they fell upon the Romans, because of the injuries they
had so lately received from them. But in process of time they grew more
cruel to all sorts of men, nor could any one escape from one or other
of these seditions, since they slew some out of the hopes of gain, and
others from a mere custom of slaying men. They once attacked a company
of Romans at Emmaus, who were bringing corn and weapons to the army,
and fell upon Arius, the centurion, who commanded the company, and
shot forty of the best of his foot soldiers; but the rest of them were
aftrighted at their slaughter, and left their dead behind them, but
saved themselves by the means of Gratus, who came with the king's
troops that were about him to their assistance. Now these four brethren
continued the war a long while by such sort of expeditions, and much
grieved the Romans; but did their own nation also a great deal of
mischief. Yet were they afterwards subdued; one of them in a fight with
Gratus, another with Ptolemy; Archelaus also took the eldest of
them prisoner; while the last of them was so dejected at the other's
misfortune, and saw so plainly that he had no way now left to save
himself, his army being worn away with sickness and continual labors,
that he also delivered himself up to Archclaus, upon his promise and
oath to God [to preserve his life.] But these things came to pass a good
while afterward.

8. And now Judea was full of robberies; and as the several companies of
the seditious lighted upon any one to head them, he was created a king
immediately, in order to do mischief to the public. They were in some
small measure indeed, and in small matters, hurtful to the Romans; but
the murders they committed upon their own people lasted a long while.

9. As soon as Varus was once informed of the state of Judea by Sabinus's
writing to him, he was afraid for the legion he had left there; so
he took the two other legions, [for there were three legions in all
belonging to Syria,] and four troops of horsemen, with the several
auxiliary forces which either the kings or certain of the tetrarchs
afforded him, and made what haste he could to assist those that were
then besieged in Judea. He also gave order that all that were sent out
for this expedition, should make haste to Ptolemais. The citizens of
Berytus also gave him fifteen hundred auxiliaries as he passed through
their city. Aretas also, the king of Arabia Petrea, out of his hatred
to Herod, and in order to purchase the favor of the Romans, sent him no
small assistance, besides their footmen and horsemen; and when he had
now collected all his forces together, he committed part of them to
his son, and to a friend of his, and sent them upon an expedition into
Galilee, which lies in the neighborhood of Ptolemais; who made an attack
upon the enemy, and put them to flight, and took Sepphoris, and made its
inhabitants slaves, and burnt the city. But Varus himself pursued his
march for Samaria with his whole army; yet did not he meddle with the
city of that name, because it had not at all joined with the seditious;
but pitched his camp at a certain village that belonged to Ptolemy,
whose name was Arus, which the Arabians burnt, out of their hatred
to Herod, and out of the enmity they bore to his friends; whence they
marched to another village, whose name was Sampho, which the Arabians
plundered and burnt, although it was a fortified and a strong place; and
all along this march nothing escaped them, but all places were full of
fire and of slaughter. Emmaus was also burnt by Varus's order, after its
inhabitants had deserted it, that he might avenge those that had there
been destroyed. From thence he now marched to Jerusalem; whereupon those
Jews whose camp lay there, and who had besieged the Roman legion, not
bearing the coming of this army, left the siege imperfect: but as to the
Jerusalem Jews, when Varus reproached them bitterly for what had been
done, they cleared themselves of the accusation, and alleged that the
conflux of the people was occasioned by the feast; that the war was not
made with their approbation, but by the rashness of the strangers, while
they were on the side of the Romans, and besieged together with them,
rather than having any inclination to besiege them. There also came
beforehand to meet Varus, Joseph, the cousin-german of king Herod,
as also Gratus and Rufus, who brought their soldiers along with them,
together with those Romans who had been besieged; but Sabinus did not
come into Varus's presence, but stole out of the city privately, and
went to the sea-side.

10. Upon this, Varus sent a part of his army into the country, to seek
out those that had been the authors of the revolt; and when they were
discovered, he punished some of them that were most guilty, and some he
dismissed: now the number of those that were crucified on this account
were two thousand. After which he disbanded his army, which he found
no way useful to him in the affairs he came about; for they behaved
themselves very disorderly, and disobeyed his orders, and what Varus
desired them to do, and this out of regard to that gain which they made
by the mischief they did. As for himself, when he was informed that ten
thousand Jews had gotten together, he made haste to catch them; but they
did not proceed so far as to fight him, but, by the advice of Achiabus,
they came together, and delivered themselves up to him: hereupon Varus
forgave the crime of revolting to the multitude, but sent their several
commanders to Caesar, many of whom Caesar dismissed; but for the several
relations of Herod who had been among these men in this war, they were
the only persons whom he punished, who, without the least regard to
justice, fought against their own kindred.



CHAPTER 11. An Embassage To Caesar; And How Caesar Confirmed Herod's
Testament.


1. So when Varus had settled these affairs, and had placed the former
legion at Jerusalem, he returned back to Antioch; but as for Archelaus,
he had new sources of trouble come upon him at Rome, on the occasions
following: for an embassage of the Jews was come to Rome, Varus having
permitted the nation to send it, that they might petition for the
liberty of living by their own laws. [17] Now the number of the
ambassadors that were sent by the authority of the nation were fifty,
to which they joined above eight thousand of the Jews that were at Rome
already. Hereupon Caesar assembled his friends, and the chief men among
the Romans, in the temple of Apollo, [18] which he had built at a vast
charge; whither the ambassadors came, and a multitude of the Jews
that were there already came with them, as did also Archelaus and his
friends; but as for the several kinsmen which Archelaus had, they would
not join themselves with him, out of their hatred to him; and yet they
thought it too gross a thing for them to assist the ambassadors [against
him], as supposing it would be a disgrace to them in Caesar's opinion to
think of thus acting in opposition to a man of their own kindred. Philip
[19] also was come hither out of Syria, by the persuasion of Varus, with
this principal intention to assist his brother [Archelaus]; for Varus
was his great friend: but still so, that if there should any change
happen in the form of government, [which Varus suspected there would,]
and if any distribution should be made on account of the number that
desired the liberty of living by their own laws, that he might not be
disappointed, but might have his share in it.

2. Now upon the liberty that was given to the Jewish ambassadors to
speak, they who hoped to obtain a dissolution of kingly government
betook themselves to accuse Herod of his iniquities; and they declared
that he was indeed in name a king, but that he had taken to himself that
uncontrollable authority which tyrants exercise over their subjects, and
had made use of that authority for the destruction of the Jews, and did
not abstain from making many innovations among them besides, according
to his own inclinations; and that whereas there were a great many who
perished by that destruction he brought upon them, so many indeed as no
other history relates, they that survived were far more miserable than
those that suffered under him; not only by the anxiety they were in
from his looks and disposition towards them, but from the danger their
estates were in of being taken away by him. That he did never leave off
adorning these cities that lay in their neighborhood, but were inhabited
by foreigners; but so that the cities belonging to his own government
were ruined, and utterly destroyed that whereas, when he took the
kingdom, it was in an extraordinary flourishing condition, he had filled
the nation with the utmost degree of poverty; and when, upon unjust
pretenses, he had slain any of the nobility, he took away their estates;
and when he permitted any of them to live, he condemned them to the
forfeiture of what they possessed. And besides the annual impositions
which he laid upon every one of them, they were to make liberal presents
to himself, to his domestics and friends, and to such of his slaves as
were vouchsafed the favor of being his tax-gatherers, because there was
no way of obtaining a freedom from unjust violence without giving either
gold or silver for it. That they would say nothing of the corruption of
the chastity of their virgins, and the reproach laid on their wives
for incontinency, and those things acted after an insolent and inhuman
manner; because it was not a smaller pleasure to the sufferers to have
such things concealed, than it would have been not to have suffered
them. That Herod had put such abuses upon them as a wild beast would not
have put on them, if he had power given him to rule over us; and
that although their nation had passed through many subversions and
alterations of government, their history gave no account of any calamity
they had ever been under, that could be compared with this which Herod
had brought upon their nation; that it was for this reason that they
thought they might justly and gladly salute Archelaus as king, upon this
supposition, that whosoever should be set over their kingdom, he would
appear more mild to them than Herod had been; and that they had joined
with him in the mourning for his father, in order to gratify him, and
were ready to oblige him in other points also, if they could meet with
any degree of moderation from him; but that he seemed to be afraid lest
he should not be deemed Herod's own son; and so, without any delay, he
immediately let the nation understand his meaning, and this before
his dominion was well established, since the power of disposing of
it belonged to Caesar, who could either give it to him or not, as
he pleased. That he had given a specimen of his future virtue to his
subjects, and with what kind of moderation and good administration he
would govern them, by that his first action, which concerned them, his
own citizens, and God himself also, when he made the slaughter of three
thousand of his own countrymen at the temple. How then could they avoid
the just hatred of him, who, to the rest of his barbarity, hath added
this as one of our crimes, that we have opposed and contradicted him in
the exercise of his authority? Now the main thing they desired was
this: That they might be delivered from kingly and the like forms of
government, [20] and might be added to Syria, and be put under the
authority of such presidents of theirs as should be sent to them;
for that it would thereby be made evident, whether they be really a
seditious people, and generally fond of innovations, or whether they
would live in an orderly manner, if they might have governors of any
sort of moderation set over them.

3. Now when the Jews had said this, Nicolaus vindicated the kings from
those accusations, and said, that as for Herod, since he had never been
thus accused all the time of his life, it was not fit for those that
might have accused him of lesser crimes than those now mentioned, and
might have procured him to be punished during his lifetime, to bring an
accusation against him now he is dead. He also attributed the actions of
Archlaus to the Jews' injuries to him, who, affecting to govern contrary
to the laws, and going about to kill those that would have hindered them
from acting unjustly, when they were by him punished for what they had
done, made their complaints against him; so he accused them of their
attempts for innovation, and of the pleasure they took in sedition, by
reason of their not having learned to submit to justice and to the laws,
but still desiring to be superior in all things. This was the substance
of what Nicolaus said.

4. When Caesar had heard these pleadings, he dissolved the assembly; but
a few days afterwards he appointed Archelaus, not indeed to be king of
the whole country, but ethnarch of the one half of that which had been
subject to Herod, and promised to give him the royal dignity hereafter,
if he governed his part virtuously. But as for the other half, he
divided it into two parts, and gave it to two other of Herod's sons, to
Philip and to Antipas, that Antipas who disputed with Archelaus for
the whole kingdom. Now to him it was that Peres and Galilee paid their
tribute, which amounted annually to two hundred talents, [21] while
Batanea, with Trachonitis, as well as Auranitis, with a certain part
of what was called the House of Zenodorus, [22] paid the tribute of one
hundred talents to Philip; but Idumea, and Judea, and the country of
Samaria paid tribute to Archelaus, but had now a fourth part of
that tribute taken off by the order of Caesar, who decreed them that
mitigation, because they did not join in this revolt with the rest of
the multitude. There were also certain of the cities which paid tribute
to Archelaus: Strato's Tower and Sebaste, with Joppa and Jerusalem;
for as to Gaza, and Gadara, and Hippos, they were Grecian cities, which
Caesar separated from his government, and added them to the province of
Syria. Now the tribute-money that came to Archelaus every year from his
own dominions amounted to six hundred talents.

5. And so much came to Herod's sons from their father's inheritance. But
Salome, besides what her brother left her by his testament, which were
Jamnia, and Ashdod, and Phasaelis, and five hundred thousand [drachmae]
of coined silver, Caesar made her a present of a royal habitation at
Askelo; in all, her revenues amounted to sixty talents by the year, and
her dwelling-house was within Archelaus's government. The rest also
of the king's relations received what his testament allotted them.
Moreover, Caesar made a present to each of Herod's two virgin daughters,
besides what their father left them, of two hundred and fifty thousand
[drachmae] of silver, and married them to Pheroras's sons: he also
granted all that was bequeathed to himself to the king's sons, which was
one thousand five hundred talents, excepting a few of the vessels, which
he reserved for himself; and they were acceptable to him, not so much
for the great value they were of, as because they were memorials of the
king to him.



CHAPTER 12. Concerning A Spurious Alexander.


1. When these affairs had been thus settled by Caesar, a certain young
man, by birth a Jew, but brought up by a Roman freed-man in the city
Sidon, ingrafted himself into the kindred of Herod, by the resemblance
of his countenance, which those that saw him attested to be that
of Alexander, the son of Herod, whom he had slain; and this was an
incitement to him to endeavor to obtain the government; so he took
to him as an assistant a man of his own country, [one that was well
acquainted with the affairs of the palace, but, on other accounts,
an ill man, and one whose nature made him capable of causing great
disturbances to the public, and one that became a teacher of such
a mischievous contrivance to the other,] and declared himself to be
Alexander, and the son of Herod, but stolen away by one of those that
were sent to slay him, who, in reality, slew other men, in order to
deceive the spectators, but saved both him and his brother Aristobulus.
Thus was this man elated, and able to impose on those that came to
him; and when he was come to Crete, he made all the Jews that came to
discourse with him believe him [to be Alexander]. And when he had gotten
much money which had been presented to him there, he passed over to
Melos, where he got much more money than he had before, out of the
belief they had that he was of the royal family, and their hopes that he
would recover his father's principality, and reward his benefactors; so
he made haste to Rome, and was conducted thither by those strangers
who entertained him. He was also so fortunate, as, upon his landing at
Dicearchia, to bring the Jews that were there into the same delusion;
and not only other people, but also all those that had been great with
Herod, or had a kindness for him, joined themselves to this man as
to their king. The cause of it was this, that men were glad of his
pretenses, which were seconded by the likeness of his countenance, which
made those that had been acquainted with Alexander strongly to believe
that he was no other but the very same person, which they also confirmed
to others by oath; insomuch that when the report went about him that he
was coming to Rome, the whole multitude of the Jews that were there
went out to meet him, ascribing it to Divine Providence that he has so
unexpectedly escaped, and being very joyful on account of his mother's
family. And when he was come, he was carried in a royal litter through
the streets; and all the ornaments about him were such as kings are
adorned withal; and this was at the expense of those that entertained
him. The multitude also flocked about him greatly, and made mighty
acclamations to him, and nothing was omitted which could be thought
suitable to such as had been so unexpectedly preserved.

2. When this thing was told Caesar, he did not believe it, because
Herod was not easily to be imposed upon in such affairs as were of great
concern to him; yet, having some suspicion it might be so, he sent one
Celadus, a freed-man of his, and one that had conversed with the young
men themselves, and bade him bring Alexander into his presence; so he
brought him, being no more accurate in judging about him than the rest
of the multitude. Yet did not he deceive Caesar; for although there was
a resemblance between him and Alexander, yet was it not so exact as
to impose on such as were prudent in discerning; for this spurious
Alexander had his hands rough, by the labors he had been put to and
instead of that softness of body which the other had, and this as
derived from his delicate and generous education, this man, for the
contrary reason, had a rugged body. When, therefore, Caesar saw how the
master and the scholar agreed in this lying story, and in a bold way of
talking, he inquired about Aristobulus, and asked what became of him who
[it seems] was stolen away together with him, and for what reason it
was that he did not come along with him, and endeavor to recover that
dominion which was due to his high birth also. And when he said that he
had been left in the isle of Crete, for fear of the dangers of the sea,
that, in case any accident should come to himself, the posterity of
Mariamne might not utterly perish, but that Aristobulus might survive,
and punish those that laid such treacherous designs against them; and
when he persevered in his affirmations, and the author of the imposture
agreed in supporting it, Caesar took the young man by himself, and said
to him, "If thou wilt not impose upon me, thou shalt have this for thy
reward, that thou shalt escape with thy life; tell me, then, who thou
art, and who it was that had boldness enough to contrive such a cheat as
this. For this contrivance is too considerable a piece of villainy to be
undertaken by one of thy age." Accordingly, because he had no other way
to take, he told Caesar the contrivance, and after what manner and
by whom it was laid together. So Caesar, upon observing the spurious
Alexander to be a strong active man, and fit to work with his hands,
that he might not break his promise to him, put him among those that
were to row among the mariners, but slew him that induced him to do
what he had done; for as for the people of Melos, he thought them
sufficiently punished, in having thrown away so much of their money upon
this spurious Alexander. And such was the ignominious conclusion of this
bold contrivance about the spurious Alexander.



CHAPTER 13. How Archelaus Upon A Second Accusation, Was Banished To
Vienna.


1. When Archelaus was entered on his ethnarchy, and was come into Judea,
he accused Joazar, the son of Boethus, of assisting the seditious, and
took away the high priesthood from him, and put Eleazar his brother in
his place. He also magnificently rebuilt the royal palace that had been
at Jericho, and he diverted half the water with which the village of
Neara used to be watered, and drew off that water into the plain, to
water those palm trees which he had there planted: he also built
a village, and put his own name upon it, and called it Archelais.
Moreover, he transgressed the law of our fathers [23] and married
Glaphyra, the daughter of Archelaus, who had been the wife of his
brother Alexander, which Alexander had three children by her, while it
was a thing detestable among the Jews to marry the brother's wife. Nor
did this Eleazar abide long in the high priesthood, Jesus, the son of
Sie, being put in his room while he was still living.

2. But in the tenth year of Archelaus's government, both his brethren,
and the principal men of Judea and Samaria, not being able to bear his
barbarous and tyrannical usage of them, accused him before Caesar, and
that especially because they knew he had broken the commands of
Caesar, which obliged him to behave himself with moderation among them.
Whereupon Caesar, when he heard it, was very angry, and called for
Archelaus's steward, who took care of his affairs at Rome, and whose
name was Archelaus also; and thinking it beneath him to write to
Archelaus, he bid him sail away as soon as possible, and bring him to
us: so the man made haste in his voyage, and when he came into Judea,
he found Archelaus feasting with his friends; so he told him what Caesar
had sent him about, and hastened him away. And when he was come [to
Rome], Caesar, upon hearing what certain accusers of his had to say,
and what reply he could make, both banished him, and appointed Vienna, a
city of Gaul, to be the place of his habitation, and took his money away
from him.

3. Now, before Archelaus was gone up to Rome upon this message, he
related this dream to his friends: That he saw ears of corn, in number
ten, full of wheat, perfectly ripe, which ears, as it seemed to him,
were devoured by oxen. And when he was awake and gotten up, because
the vision appeared to beof great importance to him, he sent for the
diviners, whose study was employed about dreams. And while some were of
one opinion, and some of another, [for all their interpretations did not
agree,] Simon, a man of the sect of the Essens, desired leave to speak
his mind freely, and said that the vision denoted a change in the
affairs of Archelaus, and that not for the better; that oxen, because
that animal takes uneasy pains in his labors, denoted afflictions, and
indeed denoted, further, a change of affairs, because that land which is
ploughed by oxen cannot remain in its former state; and that the ears of
corn being ten, determined the like number of years, because an ear of
corn grows in one year; and that the time of Archelaus's government
was over. And thus did this man expound the dream. Now on the fifth day
after this dream came first to Archelaus, the other Archelaus, that was
sent to Judea by Caesar to call him away, came hither also.

4. The like accident befell Glaphyra his wife, who was the daughter
of king Archelaus, who, as I said before, was married, while she was a
virgin, to Alexander, the son of Herod, and brother of Archelaus; but
since it fell out so that Alexander was slain by his father, she was
married to Juba, the king of Lybia; and when he was dead, and she lived
in widowhood in Cappadocia with her father, Archclaus divorced his
former wife Mariamne, and married her, so great was his affection for
this Glphyra; who, during her marriage to him, saw the following dream:
She thought she saw Alexander standing by her, at which she rejoiced,
and embraced him with great affection; but that he complained o her, and
said, O Glaphyra! thou provest that saying to be true, which assures us
that women are not to be trusted. Didst not thou pledge thy faith to me?
and wast not thou married to me when thou wast a virgin? and had we not
children between us? Yet hast thou forgotten the affection I bare to
thee, out of a desire of a second husband. Nor hast thou been satisfied
with that injury thou didst me, but thou hast been so bold as to procure
thee a third husband to lie by thee, and in an indecent and imprudent
manner hast entered into my house, and hast been married to Archelaus,
thy husband and my brother. However, I will not forget thy former kind
affection for me, but will set thee free from every such reproachful
action, and cause thee to be mine again, as thou once wast. When she had
related this to her female companions, in a few days' time she departed
this life.

5. Now I did not think these histories improper for the present
discourse, both because my discourse now is concerning kings, and
otherwise also on account of the advantage hence to be drawn, as
well for the confirmation of the immortality of the soul, as of the
providence of God over human affairs, I thought them fit to be set down;
but if any one does not believe such relations, let him indeed enjoy his
own opinion, but let him not hinder another that would thereby encourage
himself in virtue. So Archelaus's country was laid to the province of
Syria; and Cyrenius, one that had been consul, was sent by Caesar to
take account of people's effects in Syria, and to sell the house of
Archelaus.



BOOK XVIII. Containing The Interval Of Thirty-Two Years.

From The Banishment Of Archelus To The Departure From Babylon.

CHAPTER 1. How Cyrenius Was Sent By Caesar To Make A Taxation Of
Syria And Judea; And How Coponius Was Sent To Be Procurator Of Judea;
Concerning Judas Of Galilee And Concerning The Sects That Were Among The
Jews.


1. Now Cyrenius, a Roman senator, and one who had gone through other
magistracies, and had passed through them till he had been consul, and
one who, on other accounts, was of great dignity, came at this time into
Syria, with a few others, being sent by Caesar to be a judge of that
nation, and to take an account of their substance. Coponius also, a man
of the equestrian order, was sent together with him, to have the supreme
power over the Jews. Moreover, Cyrenius came himself into Judea, which
was now added to the province of Syria, to take an account of their
substance, and to dispose of Archelaus's money; but the Jews, although
at the beginning they took the report of a taxation heinously, yet
did they leave off any further opposition to it, by the persuasion of
Joazar, who was the son of Beethus, and high priest; so they, being
over-persuaded by Joazar's words, gave an account of their estates,
without any dispute about it. Yet was there one Judas, a Gaulonite,
[1] of a city whose name was Gamala, who, taking with him Sadduc, [2]
a Pharisee, became zealous to draw them to a revolt, who both said
that this taxation was no better than an introduction to slavery, and
exhorted the nation to assert their liberty; as if they could procure
them happiness and security for what they possessed, and an assured
enjoyment of a still greater good, which was that of the honor and glory
they would thereby acquire for magnanimity. They also said that God
would not otherwise be assisting to them, than upon their joining with
one another in such councils as might be successful, and for their own
advantage; and this especially, if they would set about great exploits,
and not grow weary in executing the same; so men received what they said
with pleasure, and this bold attempt proceeded to a great height. All
sorts of misfortunes also sprang from these men, and the nation was
infected with this doctrine to an incredible degree; one violent war
came upon us after another, and we lost our friends which used to
alleviate our pains; there were also very great robberies and murder
of our principal men. This was done in pretense indeed for the public
welfare, but in reality for the hopes of gain to themselves; whence
arose seditions, and from them murders of men, which sometimes fell
on those of their own people, [by the madness of these men towards one
another, while their desire was that none of the adverse party might
be left,] and sometimes on their enemies; a famine also coming upon us,
reduced us to the last degree of despair, as did also the taking and
demolishing of cities; nay, the sedition at last increased so high, that
the very temple of God was burnt down by their enemies' fire. Such were
the consequences of this, that the customs of our fathers were altered,
and such a change was made, as added a mighty weight toward bringing
all to destruction, which these men occasioned by their thus conspiring
together; for Judas and Sadduc, who excited a fourth philosophic sect
among us, and had a great many followers therein, filled our civil
government with tumults at present, and laid the foundations of our
future miseries, by this system of philosophy, which we were before
unacquainted withal, concerning which I will discourse a little, and
this the rather because the infection which spread thence among
the younger sort, who were zealous for it, brought the public to
destruction.

2. The Jews had for a great while had three sects of philosophy peculiar
to themselves; the sect of the Essens, and the sect of the Sadducees,
and the third sort of opinions was that of those called Pharisees; of
which sects, although I have already spoken in the second book of the
Jewish War, yet will I a little touch upon them now.

3. Now, for the Pharisees, they live meanly, and despise delicacies in
diet; and they follow the conduct of reason; and what that prescribes
to them as good for them they do; and they think they ought earnestly
to strive to observe reason's dictates for practice. They also pay a
respect to such as are in years; nor are they so bold as to contradict
them in any thing which they have introduced; and when they determine
that all things are done by fate, they do not take away the freedom from
men of acting as they think fit; since their notion is, that it hath
pleased God to make a temperament, whereby what he wills is done, but so
that the will of man can act virtuously or viciously. They also believe
that souls have an immortal rigor in them, and that under the earth
there will be rewards or punishments, according as they have lived
virtuously or viciously in this life; and the latter are to be detained
in an everlasting prison, but that the former shall have power to revive
and live again; on account of which doctrines they are able greatly to
persuade the body of the people; and whatsoever they do about Divine
worship, prayers, and sacrifices, they perform them according to their
direction; insomuch that the cities give great attestations to them on
account of their entire virtuous conduct, both in the actions of their
lives and their discourses also.

4. But the doctrine of the Sadducees is this: That souls die with the
bodies; nor do they regard the observation of any thing besides what
the law enjoins them; for they think it an instance of virtue to dispute
with those teachers of philosophy whom they frequent: but this doctrine
is received but by a few, yet by those still of the greatest dignity.
But they are able to do almost nothing of themselves; for when they
become magistrates, as they are unwillingly and by force sometimes
obliged to be, they addict themselves to the notions of the Pharisees,
because the multitude would not otherwise bear them.

5. The doctrine of the Essens is this: That all things are best ascribed
to God. They teach the immortality of souls, and esteem that the rewards
of righteousness are to be earnestly striven for; and when they send
what they have dedicated to God into the temple, they do not offer
sacrifices [3] because they have more pure lustrations of their own; on
which account they are excluded from the common court of the temple, but
offer their sacrifices themselves; yet is their course of life
better than that of other men; and they entirely addict themselves to
husbandry. It also deserves our admiration, how much they exceed all
other men that addict themselves to virtue, and this in righteousness;
and indeed to such a degree, that as it hath never appeared among any
other men, neither Greeks nor barbarians, no, not for a little time, so
hath it endured a long while among them. This is demonstrated by that
institution of theirs, which will not suffer any thing to hinder them
from having all things in common; so that a rich man enjoys no more of
his own wealth than he who hath nothing at all. There are about four
thousand men that live in this way, and neither marry wives, nor are
desirous to keep servants; as thinking the latter tempts men to be
unjust, and the former gives the handle to domestic quarrels; but as
they live by themselves, they minister one to another. They also appoint
certain stewards to receive the incomes of their revenues, and of the
fruits of the ground; such as are good men and priests, who are to get
their corn and their food ready for them. They none of them differ from
others of the Essens in their way of living, but do the most resemble
those Dacae who are called Polistae [4] [dwellers in cities].

6. But of the fourth sect of Jewish philosophy, Judas the Galilean
was the author. These men agree in all other things with the Pharisaic
notions; but they have an inviolable attachment to liberty, and say that
God is to be their only Ruler and Lord. They also do not value dying any
kinds of death, nor indeed do they heed the deaths of their relations
and friends, nor can any such fear make them call any man lord. And
since this immovable resolution of theirs is well known to a great many,
I shall speak no further about that matter; nor am I afraid that any
thing I have said of them should be disbelieved, but rather fear, that
what I have said is beneath the resolution they show when they undergo
pain. And it was in Gessius Florus's time that the nation began to grow
mad with this distemper, who was our procurator, and who occasioned the
Jews to go wild with it by the abuse of his authority, and to make them
revolt from the Romans. And these are the sects of Jewish philosophy.



CHAPTER 2. Now Herod And Philip Built Several Cities In Honor Of Caesar.
Concerning The Succession Of Priests And Procurators; As Also What
Befell Phraates And The Parthians.


1. When Cyrenius had now disposed of Archelaus's money, and when the
taxings were come to a conclusion, which were made in the thirty-seventh
year of Caesar's victory over Antony at Actium, he deprived Joazar of
the high priesthood, which dignity had been conferred on him by the
multitude, and he appointed Ananus, the son of Seth, to be high priest;
while Herod and Philip had each of them received their own tetrarchy,
and settled the affairs thereof. Herod also built a wall about
Sepphoris, [which is the security of all Galilee,] and made it the
metropolis of the country. He also built a wall round Betharamphtha,
which was itself a city also, and called it Julias, from the name of
the emperor's wife. When Philip also had built Paneas, a city at the
fountains of Jordan, he named it Cesarea. He also advanced the village
Bethsaids, situate at the lake of Gennesareth, unto the dignity of a
city, both by the number of inhabitants it contained, and its other
grandeur, and called it by the name of Julias, the same name with
Caesar's daughter.

2. As Coponius, who we told you was sent along with Cyrenius, was
exercising his office of procurator, and governing Judea, the following
accidents happened. As the Jews were celebrating the feast of unleavened
bread, which we call the Passover, it was customary for the priests to
open the temple-gates just after midnight. When, therefore, those gates
were first opened, some of the Samaritans came privately into Jerusalem,
and threw about dead men's bodies, in the cloisters; on which account
the Jews afterward excluded them out of the temple, which they had not
used to do at such festivals; and on other accounts also they watched
the temple more carefully than they had formerly done. A little after
which accident Coponius returned to Rome, and Marcus Ambivius came to be
his successor in that government; under whom Salome, the sister of
king Herod, died, and left to Julia, [Caesar's wife,] Jamnia, all its
toparchy, and Phasaelis in the plain, and Arehelais, where is a great
plantation of palm trees, and their fruit is excellent in its kind.
After him came Annius Rufus, under whom died Caesar, the second emperor
of the Romans, the duration of whose reign was fifty-seven years,
besides six months and two days [of which time Antonius ruled together
with him fourteen years; but the duration of his life was seventy-seven
years]; upon whose death Tiberius Nero, his wife Julia's son, succeeded.
He was now the third emperor; and he sent Valerius Gratus to be
procurator of Judea, and to succeed Annius Rufus. This man deprived
Ananus of the high priesthood, and appointed Ismael, the son of Phabi,
to be high priest. He also deprived him in a little time, and ordained
Eleazar, the son of Ananus, who had been high priest before, to be high
priest; which office, when he had held for a year, Gratus deprived him
of it, and gave the high priesthood to Simon, the son of Camithus;
and when he had possessed that dignity no longer than a year, Joseph
Caiaphas was made his successor. When Gratus had done those things,
he went back to Rome, after he had tarried in Judea eleven years, when
Pontius Pilate came as his successor.

3. And now Herod the tetrarch, who was in great favor with Tiberius,
built a city of the same name with him, and called it Tiberias. He built
it in the best part of Galilee, at the lake of Gennesareth. There are
warm baths at a little distance from it, in a village named Emmaus.
Strangers came and inhabited this city; a great number of the
inhabitants were Galileans also; and many were necessitated by Herod
to come thither out of the country belonging to him, and were by force
compelled to be its inhabitants; some of them were persons of condition.
He also admitted poor people, such as those that were collected from all
parts, to dwell in it. Nay, some of them were not quite free-men, and
these he was benefactor to, and made them free in great numbers; but
obliged them not to forsake the city, by building them very good houses
at his own expenses, and by giving them land also; for he was sensible,
that to make this place a habitation was to transgress the Jewish
ancient laws, because many sepulchers were to be here taken away, in
order to make room for the city Tiberias [5] whereas our laws pronounce
that such inhabitants are unclean for seven days. [6]

4. About this time died Phraates, king of the Parthians, by the
treachery of Phraataces his son, upon the occasion following: When
Phraates had had legitimate sons of his own, he had also an Italian
maid-servant, whose name was Thermusa, who had been formerly sent to him
by Julius Caesar, among other presents. He first made her his concubine;
but he being a great admirer of her beauty, in process of time having a
son by her, whose name was Phraataces, he made her his legitimate wife,
and had a great respect for her. Now she was able to persuade him to do
any thing that she said, and was earnest in procuring the government
of Parthia for her son; but still she saw that her endeavors would not
succeed, unless she could contrive how to remove Phraates's legitimate
sons [out of the kingdom;] so she persuaded him to send those his
sons as pledges of his fidelity to Rome; and they were sent to Rome
accordingly, because it was not easy for him to contradict her commands.
Now while Phraataces was alone brought up in order to succeed in the
government, he thought it very tedious to expect that government by his
father's donation [as his successor]; he therefore formed a treacherous
design against his father, by his mother's assistance, with whom, as the
report went, he had criminal conversation also. So he was hated for
both these vices, while his subjects esteemed this [wicked] love of his
mother to be no way inferior to his parricide; and he was by them, in
a sedition, expelled out of the country before he grew too great, and
died. But as the best sort of Parthians agreed together that it was
impossible they should be governed without a king, while also it was
their constant practice to choose one of the family of Arsaces, [nor did
their law allow of any others; and they thought this kingdom had been
sufficiently injured already by the marriage with an Italian concubine,
and by her issue,] they sent ambassadors, and called Orodes [to take
the crown]; for the multitude would not otherwise have borne them; and
though he was accused of very great cruelty, and was of an untractable
temper, and prone to wrath, yet still he was one of the family of
Arsaces. However, they made a conspiracy against him, and slew him, and
that, as some say, at a festival, and among their sacrifices; [for it is
the universal custom there to carry their swords with them;] but, as
the more general report is, they slew him when they had drawn him out a
hunting. So they sent ambassadors to Rome, and desired they would send
one of those that were there as pledges to be their king. Accordingly,
Vonones was preferred before the rest, and sent to them [for he seemed
capable of such great fortune, which two of the greatest kingdoms
under the sun now offered him, his own and a foreign one]. However, the
barbarians soon changed their minds, they being naturally of a mutable
disposition, upon the supposal that this man was not worthy to be their
governor; for they could not think of obeying the commands of one that
had been a slave, [for so they called those that had been hostages,]
nor could they bear the ignominy of that name; and this was the more
intolerable, because then the Parthians must have such a king set over
them, not by right of war, but in time of peace. So they presently
invited Artabanus, king of Media, to be their king, he being also of the
race of Arsaces. Artabanus complied with the offer that was made him,
and came to them with an army. So Vonones met him; and at first the
multitude of the Parthians stood on this side, and he put his army in
array; but Artabanus was beaten, and fled to the mountains of Media.
Yet did he a little after gather a great army together, and fought with
Vonones, and beat him; whereupon Vonones fled away on horseback, with
a few of his attendants about him, to Seleucia [upon Tigris]. So when
Artabanus had slain a great number, and this after he had gotten the
victory by reason of the very great dismay the barbarians were in, he
retired to Ctesiphon with a great number of his people; and so he now
reigned over the Parthians. But Vonones fled away to Armenia; and as
soon as he came thither, he had an inclination to have the government of
the country given him, and sent ambassadors to Rome [for that purpose].
But because Tiberius refused it him, and because he wanted courage, and
because the Parthian king threatened him, and sent ambassadors to him to
denounce war against him if he proceeded, and because he had no way to
take to regain any other kingdom, [for the people of authority among the
Armenians about Niphates joined themselves to Artabanus,] he delivered
up himself to Silanus, the president of Syria, who, out of regard to his
education at Rome, kept him in Syria, while Artabanus gave Armenia to
Orodes, one of his own sons.

5. At this time died Antiochus, the king of Commagene; whereupon the
multitude contended with the nobility, and both sent ambassadors to
[Rome]; for the men of power were desirous that their form of government
might be changed into that of a [Roman] province; as were the multitude
desirous to be under kings, as their fathers had been. So the senate
made a decree that Germanicus should be sent to settle the affairs of
the East, fortune hereby taking a proper opportunity for depriving him
of his life; for when he had been in the East, and settled all affairs
there, his life was taken away by the poison which Piso gave him, as
hath been related elsewhere. [7]



CHAPTER 3. Sedition Of The Jews Against Pontius Pilate. Concerning
Christ, And What Befell Paulina And The Jews At Rome.


1. But now Pilate, the procurator of Judea, removed the army from
Cesarea to Jerusalem, to take their winter quarters there, in order to
abolish the Jewish laws. So he introduced Caesar's effigies, which
were upon the ensigns, and brought them into the city; whereas our
law forbids us the very making of images; on which account the former
procurators were wont to make their entry into the city with such
ensigns as had not those ornaments. Pilate was the first who brought
those images to Jerusalem, and set them up there; which was done without
the knowledge of the people, because it was done in the night time;
but as soon as they knew it, they came in multitudes to Cesarea, and
interceded with Pilate many days that he would remove the images; and
when he would not grant their requests, because it would tend to the
injury of Caesar, while yet they persevered in their request, on the
sixth day he ordered his soldiers to have their weapons privately, while
he came and sat upon his judgment-seat, which seat was so prepared in
the open place of the city, that it concealed the army that lay ready to
oppress them; and when the Jews petitioned him again, he gave a signal
to the soldiers to encompass them routed, and threatened that their
punishment should be no less than immediate death, unless they would
leave off disturbing him, and go their ways home. But they threw
themselves upon the ground, and laid their necks bare, and said they
would take their death very willingly, rather than the wisdom of their
laws should be transgressed; upon which Pilate was deeply affected
with their firm resolution to keep their laws inviolable, and presently
commanded the images to be carried back from Jerusalem to Cesarea.

2. But Pilate undertook to bring a current of water to Jerusalem, and
did it with the sacred money, and derived the origin of the stream from
the distance of two hundred furlongs. However, the Jews [8] were not
pleased with what had been done about this water; and many ten thousands
of the people got together, and made a clamor against him, and insisted
that he should leave off that design. Some of them also used reproaches,
and abused the man, as crowds of such people usually do. So he habited
a great number of his soldiers in their habit, who carried daggers under
their garments, and sent them to a place where they might surround them.
So he bid the Jews himself go away; but they boldly casting reproaches
upon him, he gave the soldiers that signal which had been beforehand
agreed on; who laid upon them much greater blows than Pilate had
commanded them, and equally punished those that were tumultuous, and
those that were not; nor did they spare them in the least: and since the
people were unarmed, and were caught by men prepared for what they were
about, there were a great number of them slain by this means, and others
of them ran away wounded. And thus an end was put to this sedition.

3. Now there was about this time Jesus, a wise man, if it be lawful to
call him a man; for he was a doer of wonderful works, a teacher of such
men as receive the truth with pleasure. He drew over to him both many of
the Jews and many of the Gentiles. He was [the] Christ. And when Pilate,
at the suggestion of the principal men amongst us, had condemned him to
the cross, [9] those that loved him at the first did not forsake him;
for he appeared to them alive again the third day; [10] as the divine
prophets had foretold these and ten thousand other wonderful things
concerning him. And the tribe of Christians, so named from him, are not
extinct at this day.

4. About the same time also another sad calamity put the Jews into
disorder, and certain shameful practices happened about the temple
of Isis that was at Rome. I will now first take notice of the wicked
attempt about the temple of Isis, and will then give an account of the
Jewish affairs. There was at Rome a woman whose name was Paulina; one
who, on account of the dignity of her ancestors, and by the regular
conduct of a virtuous life, had a great reputation: she was also very
rich; and although she was of a beautiful countenance, and in that
flower of her age wherein women are the most gay, yet did she lead a
life of great modesty. She was married to Saturninus, one that was every
way answerable to her in an excellent character. Decius Mundus fell in
love with this woman, who was a man very high in the equestrian order;
and as she was of too great dignity to be caught by presents, and had
already rejected them, though they had been sent in great abundance, he
was still more inflamed with love to her, insomuch that he promised to
give her two hundred thousand Attic drachmae for one night's lodging;
and when this would not prevail upon her, and he was not able to bear
this misfortune in his amours, he thought it the best way to famish
himself to death for want of food, on account of Paulina's sad refusal;
and he determined with himself to die after such a manner, and he went
on with his purpose accordingly. Now Mundus had a freed-woman, who had
been made free by his father, whose name was Ide, one skillful in all
sorts of mischief. This woman was very much grieved at the young man's
resolution to kill himself, [for he did not conceal his intentions to
destroy himself from others,] and came to him, and encouraged him by her
discourse, and made him to hope, by some promises she gave him, that
he might obtain a night's lodging with Paulina; and when he joyfully
hearkened to her entreaty, she said she wanted no more than fifty
thousand drachmae for the entrapping of the woman. So when she had
encouraged the young man, and gotten as much money as she required,
she did not take the same methods as had been taken before, because she
perceived that the woman was by no means to be tempted by money; but
as she knew that she was very much given to the worship of the goddess
Isis, she devised the following stratagem: She went to some of Isis's
priests, and upon the strongest assurances [of concealment], she
persuaded them by words, but chiefly by the offer of money, of
twenty-five thousand drachmae in hand, and as much more when the thing
had taken effect; and told them the passion of the young man, and
persuaded them to use all means possible to beguile the woman. So they
were drawn in to promise so to do, by that large sum of gold they were
to have. Accordingly, the oldest of them went immediately to Paulina;
and upon his admittance, he desired to speak with her by herself. When
that was granted him, he told her that he was sent by the god Anubis,
who was fallen in love with her, and enjoined her to come to him. Upon
this she took the message very kindly, and valued herself greatly
upon this condescension of Anubis, and told her husband that she had a
message sent her, and was to sup and lie with Anubis; so he agreed to
her acceptance of the offer, as fully satisfied with the chastity of
his wife. Accordingly, she went to the temple, and after she had supped
there, and it was the hour to go to sleep, the priest shut the doors of
the temple, when, in the holy part of it, the lights were also put out.
Then did Mundus leap out, [for he was hidden therein,] and did not fail
of enjoying her, who was at his service all the night long, as supposing
he was the god; and when he was gone away, which was before those
priests who knew nothing of this stratagem were stirring, Paulina came
early to her husband, and told him how the god Anubis had appeared to
her. Among her friends, also, she declared how great a value she put
upon this favor, who partly disbelieved the thing, when they reflected
on its nature, and partly were amazed at it, as having no pretense for
not believing it, when they considered the modesty and the dignity of
the person. But now, on the third day after what had been done, Mundus
met Paulina, and said, "Nay, Paulina, thou hast saved me two hundred
thousand drachmae, which sum thou sightest have added to thy own family;
yet hast thou not failed to be at my service in the manner I invited
thee. As for the reproaches thou hast laid upon Mundus, I value not the
business of names; but I rejoice in the pleasure I reaped by what I did,
while I took to myself the name of Anubis." When he had said this, he
went his way. But now she began to come to the sense of the grossness
of what she had done, and rent her garments, and told her husband of the
horrid nature of this wicked contrivance, and prayed him not to neglect
to assist her in this case. So he discovered the fact to the emperor;
whereupon Tiberius inquired into the matter thoroughly by examining the
priests about it, and ordered them to be crucified, as well as Ide, who
was the occasion of their perdition, and who had contrived the whole
matter, which was so injurious to the woman. He also demolished the
temple of Isis, and gave order that her statue should be thrown into
the river Tiber; while he only banished Mundus, but did no more to him,
because he supposed that what crime he had committed was done out of the
passion of love. And these were the circumstances which concerned the
temple of Isis, and the injuries occasioned by her priests. I now return
to the relation of what happened about this time to the Jews at Rome, as
I formerly told you I would.

5. There was a man who was a Jew, but had been driven away from his own
country by an accusation laid against him for transgressing their laws,
and by the fear he was under of punishment for the same; but in all
respects a wicked man. He, then living at Rome, professed to instruct
men in the wisdom of the laws of Moses. He procured also three other
men, entirely of the same character with himself, to be his partners.
These men persuaded Fulvia, a woman of great dignity, and one that had
embraced the Jewish religion, to send purple and gold to the temple at
Jerusalem; and when they had gotten them, they employed them for their
own uses, and spent the money themselves, on which account it was that
they at first required it of her. Whereupon Tiberius, who had been
informed of the thing by Saturninus, the husband of Fulvia, who desired
inquiry might be made about it, ordered all the Jews to be banished out
of Rome; at which time the consuls listed four thousand men out of them,
and sent them to the island Sardinia; but punished a greater number of
them, who were unwilling to become soldiers, on account of keeping the
laws of their forefathers. [11] Thus were these Jews banished out of the
city by the wickedness of four men.



CHAPTER 4. How The Samaritans Made A Tumult And Pilate Destroyed Many
Of Them; How Pilate Was Accused And What Things Were Done By Vitellius
Relating To The Jews And The Parthians.


1. But the nation of the Samaritans did not escape without tumults. The
man who excited them to it was one who thought lying a thing of little
consequence, and who contrived every thing so that the multitude might
be pleased; so he bid them to get together upon Mount Gerizzim, which is
by them looked upon as the most holy of all mountains, and assured
them, that when they were come thither, he would show them those sacred
vessels which were laid under that place, because Moses put them there
[12] So they came thither armed, and thought the discourse of the man
probable; and as they abode at a certain village, which was called
Tirathaba, they got the rest together to them, and desired to go up the
mountain in a great multitude together; but Pilate prevented their
going up, by seizing upon file roads with a great band of horsemen and
foot-men, who fell upon those that were gotten together in the village;
and when it came to an action, some of them they slew, and others of
them they put to flight, and took a great many alive, the principal of
which, and also the most potent of those that fled away, Pilate ordered
to be slain.

2. But when this tumult was appeased, the Samaritan senate sent an
embassy to Vitellius, a man that had been consul, and who was now
president of Syria, and accused Pilate of the murder of those that were
killed; for that they did not go to Tirathaba in order to revolt from
the Romans, but to escape the violence of Pilate. So Vitellius sent
Marcellus, a friend of his, to take care of the affairs of Judea,
and ordered Pilate to go to Rome, to answer before the emperor to the
accusations of the Jews. So Pilate, when he had tarried ten years
in Judea, made haste to Rome, and this in obedience to the orders of
Vitellius, which he durst not contradict; but before he could get to
Rome Tiberius was dead.

3. But Vitellius came into Judea, and went up to Jerusalem; it was at
the time of that festival which is called the Passover. Vitellius was
there magnificently received, and released the inhabitants of Jerusalem
from all the taxes upon the fruits that were bought and sold, and gave
them leave to have the care of the high priest's vestments, with all
their ornaments, and to have them under the custody of the priests in
the temple, which power they used to have formerly, although at this
time they were laid up in the tower of Antonia, the citadel so called,
and that on the occasion following: There was one of the [high] priests,
named Hyrcanus; and as there were many of that name, he was the first of
them; this man built a tower near the temple, and when he had so done,
he generally dwelt in it, and had these vestments with him, because it
was lawful for him alone to put them on, and he had them there reposited
when he went down into the city, and took his ordinary garments; the
same things were continued to be done by his sons, and by their sons
after them. But when Herod came to be king, he rebuilt this tower, which
was very conveniently situated, in a magnificent manner; and because he
was a friend to Antonius, he called it by the name of Antonia. And as he
found these vestments lying there, he retained them in the same place,
as believing, that while he had them in his custody, the people would
make no innovations against him. The like to what Herod did was done by
his son Archelaus, who was made king after him; after whom the Romans,
when they entered on the government, took possession of these vestments
of the high priest, and had them reposited in a stone-chamber, under the
seal of the priests, and of the keepers of the temple, the captain
of the guard lighting a lamp there every day; and seven days before a
festival [13] they were delivered to them by the captain of the guard,
when the high priest having purified them, and made use of them, laid
them up again in the same chamber where they had been laid up before,
and this the very next day after the feast was over. This was the
practice at the three yearly festivals, and on the fast day; but
Vitellius put those garments into our own power, as in the days of our
forefathers, and ordered the captain of the guard not to trouble himself
to inquire where they were laid, or when they were to be used; and
this he did as an act of kindness, to oblige the nation to him. Besides
which, he also deprived Joseph, who was also called Caiaphas, of the
high priesthood, and appointed Jonathan the son of Ananus, the former
high priest, to succeed him. After which, he took his journey back to
Antioch.

4. Moreover, Tiberius sent a letter to Vitellius, and commanded him to
make a league of friendship with Artabanus, the king of Parthia; for
while he was his enemy, he terrified him, because he had taken Armenia
away from him, lest he should proceed further, and told him he should
no otherwise trust him than upon his giving him hostages, and especially
his son Artabanus. Upon Tiberius's writing thus to Vitellius, by the
offer of great presents of money, he persuaded both the king of
Iberia and the king of Albania to make no delay, but to fight against
Artabanus; and although they would not do it themselves, yet did they
give the Scythians a passage through their country, and opened the
Caspian gates to them, and brought them upon Artabanus. So Armenia was
again taken from the Parthians, and the country of Parthis was filled
with war, and the principal of their men were slain, and all things were
in disorder among them: the king's son also himself fell in these wars,
together with many ten thousands of his army. Vitellius had also sent
such great sums of money to Artabanus's father's kinsmen and friends,
that he had almost procured him to be slain by the means of those bribes
which they had taken. And when Artabanus perceived that the plot laid
against him was not to be avoided, because it was laid by the principal
men, and those a great many in number, and that it would certainly
take effect,--when he had estimated the number of those that were truly
faithful to him, as also of those who were already corrupted, but were
deceitful in the kindness they professed to him, and were likely,
upon trial, to go over to his enemies, he made his escape to the upper
provinces, where he afterwards raised a great army out of the Dahae and
Sacre, and fought with his enemies, and retained his principality.

5. When Tiberius had heard of these things, he desired to have a league
of friendship made between him and Artabanus; and when, upon this
invitation, he received the proposal kindly, Artabanus and Vitellius
went to Euphrates, and as a bridge was laid over the river, they each of
them came with their guards about them, and met one another on the midst
of the bridge. And when they had agreed upon the terms of peace Herod,
the tetrarch erected a rich tent on the midst of the passage, and made
them a feast there. Artabanus also, not long afterward, sent his son
Darius as an hostage, with many presents, among which there was a man
seven cubits tall, a Jew he was by birth, and his name was Eleazar,
who, for his tallness, was called a giant. After which Vitellius went
to Antioch, and Artabanus to Babylon; but Herod [the tetrarch] being
desirous to give Caesar the first information that they had obtained
hostages, sent posts with letters, wherein he had accurately described
all the particulars, and had left nothing for the consular Vitellius to
inform him of. But when Vitellius's letters were sent, and Caesar had
let him know that he was acquainted with the affairs already, because
Herod had given him an account of them before, Vitellius was very
much troubled at it; and supposing that he had been thereby a greater
sufferer than he really was, he kept up a secret anger upon this
occasion, till he could be revenged on him, which he was after Caius had
taken the government.

6. About this time it was that Philip, Herod's brother, departed this
life, in the twentieth year of the reign of Tiberius, [14] after he had
been tetrarch of Trachonitis and Gaulanitis, and of the nation of the
Bataneans also, thirty-seven years. He had showed himself a person of
moderation and quietness in the conduct of his life and government; he
constantly lived in that country which was subject to him; he used to
make his progress with a few chosen friends; his tribunal also, on which
he sat in judgment, followed him in his progress; and when any one met
him who wanted his assistance, he made no delay, but had his tribunal
set down immediately, wheresoever he happened to be, and sat down upon
it, and heard his complaint: he there ordered the guilty that were
convicted to be punished, and absolved those that had been accused
unjustly. He died at Julias; and when he was carried to that monument
which he had already erected for himself beforehand, he was buried with
great pomp. His principality Tiberius took, [for he left no sons behind
him,] and added it to the province of Syria, but gave order that the
tributes which arose from it should be collected, and laid up in his
tetrachy.



CHAPTER 5. Herod The Tetrarch Makes War With Aretas, The King Of Arabia,
And Is Beaten By Him As Also Concerning The Death Of John The Baptist.
How Vitellius Went Up To Jerusalem; Together With Some Account Of
Agrippa And Of The Posterity Of Herod The Great.


1. About this time Aretas [the king of Arabia Petres] and Herod had a
quarrel on the account following: Herod the tetrarch had, married the
daughter of Aretas, and had lived with her a great while; but when he
was once at Rome, he lodged with Herod, [15] who was his brother indeed,
but not by the same mother; for this Herod was the son of the high
priest Sireoh's daughter. However, he fell in love with Herodias, this
last Herod's wife, who was the daughter of Aristobulus their brother,
and the sister of Agrippa the Great. This man ventured to talk to her
about a marriage between them; which address, when she admitted, an
agreement was made for her to change her habitation, and come to him as
soon as he should return from Rome: one article of this marriage also
was this, that he should divorce Aretas's daughter. So Antipus, when he
had made this agreement, sailed to Rome; but when he had done there
the business he went about, and was returned again, his wife having
discovered the agreement he had made with Herodias, and having learned
it before he had notice of her knowledge of the whole design, she
desired him to send her to Macherus, which is a place in the borders of
the dominions of Aretas and Herod, without informing him of any of her
intentions. Accordingly Herod sent her thither, as thinking his wife
had not perceived any thing; now she had sent a good while before to
Macherus, which was subject to her father and so all things necessary
for her journey were made ready for her by the general of Aretas's army;
and by that means she soon came into Arabia, under the conduct of the
several generals, who carried her from one to another successively;
and she soon came to her father, and told him of Herod's intentions. So
Aretas made this the first occasion of his enmity between him and Herod,
who had also some quarrel with him about their limits at the country of
Gamalitis. So they raised armies on both sides, and prepared for war,
and sent their generals to fight instead of themselves; and when they
had joined battle, all Herod's army was destroyed by the treachery of
some fugitives, who, though they were of the tetrarchy of Philip, joined
with Aretas's army.. So Herod wrote about these affairs to Tiberius, who
being very angry at the attempt made by Aretas, wrote to Vitellius to
make war upon him, and either to take him alive, and bring him to him in
bonds, or to kill him, and send him his head. This was the charge that
Tiberius gave to the president of Syria.

2. Now some of the Jews thought that the destruction of Herod's army
came from God, and that very justly, as a punishment of what he did
against John, that was called the Baptist: for Herod slew him, who was
a good man, and commanded the Jews to exercise virtue, both as to
righteousness towards one another, and piety towards God, and so to come
to baptism; for that the washing [with water] would be acceptable to
him, if they made use of it, not in order to the putting away [or the
remission] of some sins [only], but for the purification of the body;
supposing still that the soul was thoroughly purified beforehand by
righteousness. Now when [many] others came in crowds about him, for they
were very greatly moved [or pleased] by hearing his words, Herod, who
feared lest the great influence John had over the people might put it
into his power and inclination to raise a rebellion, [for they seemed
ready to do any thing he should advise,] thought it best, by putting him
to death, to prevent any mischief he might cause, and not bring himself
into difficulties, by sparing a man who might make him repent of it when
it would be too late. Accordingly he was sent a prisoner, out of Herod's
suspicious temper, to Macherus, the castle I before mentioned, and was
there put to death. Now the Jews had an opinion that the destruction
of this army was sent as a punishment upon Herod, and a mark of God's
displeasure to him.

3. So Vitellius prepared to make war with Aretas, having with him two
legions of armed men; he also took with him all those of light armature,
and of the horsemen which belonged to them, and were drawn out of those
kingdoms which were under the Romans, and made haste for Petra, and came
to Ptolemais. But as he was marching very busily, and leading his army
through Judea, the principal men met him, and desired that he would not
thus march through their land; for that the laws of their country would
not permit them to overlook those images which were brought into it, of
which there were a great many in their ensigns; so he was persuaded by
what they said, and changed that resolution of his which he had before
taken in this matter. Whereupon he ordered the army to march along the
great plain, while he himself, with Herod the tetrarch and his friends,
went up to Jerusalem to offer sacrifice to God, an ancient festival of
the Jews being then just approaching; and when he had been there, and
been honorably entertained by the multitude of the Jews, he made a stay
there for three days, within which time he deprived Jonathan of the
high priesthood, and gave it to his brother Theophilus. But when on
the fourth day letters came to him, which informed him of the death of
Tiberius, he obliged the multitude to take an oath of fidelity to Caius;
he also recalled his army, and made them every one go home, and take
their winter quarters there, since, upon the devolution of the empire
upon Caius, he had not the like authority of making this war which he
had before. It was also reported, that when Aretas heard of the coming
of Vitellius to fight him, he said, upon his consulting the diviners,
that it was impossible that this army of Vitellius's could enter Petra;
for that one of the rulers would die, either he that gave orders for
the war, or he that was marching at the other's desire, in order to be
subservient to his will, or else he against whom this army is prepared.
So Vitellius truly retired to Antioch; but Agrippa, the son of
Aristobulus, went up to Rome, a year before the death of Tiberius,
in order to treat of some affairs with the emperor, if he might be
permitted so to do. I have now a mind to describe Herod and his family,
how it fared with them, partly because it is suitable to this history to
speak of that matter, and partly because this thing is a demonstration
of the interposition of Providence, how a multitude of children is of no
advantage, no more than any other strength that mankind set their hearts
upon, besides those acts of piety which are done towards God; for it
happened, that, within the revolution of a hundred years, the posterity
of Herod, which were a great many in number, were, excepting a few,
utterly destroyed. [16] One may well apply this for the instruction of
mankind, and learn thence how unhappy they were: it will also show
us the history of Agrippa, who, as he was a person most worthy of
admiration, so was he from a private man, beyond all the expectation of
those that knew him, advanced to great power and authority. I have said
something of them formerly, but I shall now also speak accurately about
them.

4. Herod the Great had two daughters by Mariamne, the [grand] daughter
of Hyrcanus; the one was Salampsio, who was married to Phasaelus, her
first cousin, who was himself the son of Phasaelus, Herod's brother, her
father making the match; the other was Cypros, who was herself married
also to her first cousin Antipater, the son of Salome, Herod's sister.
Phasaelus had five children by Salampsio; Antipater, Herod, and
Alexander, and two daughters, Alexandra and Cypros; which last Agrippa,
the son of Aristobulus, married; and Timius of Cyprus married Alexandra;
he was a man of note, but had by her no children. Agrippa had by Cypros
two sons and three daughters, which daughters were named Bernice,
Mariarune, and Drusius; but the names of the sons were Agrippa and
Drusus, of which Drusus died before he came to the years of puberty; but
their father, Agrippa, was brought up with his other brethren, Herod and
Aristobulus, for these were also the sons of the son of Herod the Great
by Bernice; but Bernice was the daughter of Costobarus and of Salome,
who was Herod's sister. Aristobulus left these infants when he was slain
by his father, together with his brother Alexander, as we have already
related. But when they were arrived at years of puberty, this Herod, the
brother of Agrippa, married Mariamne, the daughter of Olympias, who was
the daughter of Herod the king, and of Joseph, the son of Joseph, who
was brother to Herod the king, and had by her a son, Aristobulus; but
Aristobulus, the third brother of Agrippa, married Jotape, the daughter
of Sampsigeramus, king of Emesa; they had a daughter who was deaf, whose
name also was Jotape; and these hitherto were the children of the male
line. But Herodias, their sister, was married to Herod [Philip], the son
of Herod the Great, who was born of Mariamne, the daughter of Simon the
high priest, who had a daughter, Salome; after whose birth Herodias took
upon her to confound the laws of our country, and divorced herself from
her husband while he was alive, and was married to Herod [Antipas], her
husband's brother by the father's side, he was tetrarch of Galilee;
but her daughter Salome was married to Philip, the son of Herod, and
tetrarch of Trachonitis; and as he died childless, Aristobulus, the
son of Herod, the brother of Agrippa, married her; they had three sons,
Herod, Agrippa, and Aristobulus; and this was the posterity of Phasaelus
and Salampsio. But the daughter of Antipater by Cypros was Cypros, whom
Alexas Selcias, the son of Alexas, married; they had a daughter, Cypros;
but Herod and Alexander, who, as we told you, were the brothers of
Antipater, died childless. As to Alexander, the son of Herod the king,
who was slain by his father, he had two sons, Alexander and Tigranes, by
the daughter of Archelaus, king of Cappadocia. Tigranes, who was king of
Armenia, was accused at Rome, and died childless; Alexander had a son of
the same name with his brother Tigranes, and was sent to take possession
of the kingdom of Armenia by Nero; he had a son, Alexander, who married
Jotape, [17] the daughter of Antiochus, the king of Commagena; Vespasian
made him king of an island in Cilicia. But these descendants of
Alexander, soon after their birth, deserted the Jewish religion, and
went over to that of the Greeks. But for the rest of the daughters
of Herod the king, it happened that they died childless. And as these
descendants of Herod, whom we have enumerated, were in being at the same
time that Agrippa the Great took the kingdom, and I have now given an
account of them, it now remains that I relate the several hard fortunes
which befell Agrippa, and how he got clear of them, and was advanced to
the greatest height of dignity and power.



CHAPTER 6. Of The Navigation Of King Agrippa To Rome, To Tiberius
Caesar; And Now Upon His Being Accused By His Own Freed-Man, He Was
Bound; How Also He, Was Set At Liberty By Caius, After Tiberius's Death
And Was Made King Of The Tetrarchy Of Philip.


1. A Little before the death of Herod the king, Agrippa lived at Rome,
and was generally brought up and conversed with Drusus, the emperor
Tiberius's son, and contracted a friendship with Antonia, the wife of
Drusus the Great, who had his mother Bernice in great esteem, and
was very desirous of advancing her son. Now as Agrippa was by nature
magnanimous and generous in the presents he made, while his mother was
alive, this inclination of his mind did not appear, that he might be
able to avoid her anger for such his extravagance; but when Bernice
was dead, and he was left to his own conduct, he spent a great deal
extravagantly in his daily way of living, and a great deal in the
immoderate presents he made, and those chiefly among Caesar's freed-men,
in order to gain their assistance, insomuch that he was, in a little
time, reduced to poverty, and could not live at Rome any longer.
Tiberius also forbade the friends of his deceased son to come into his
sight, because on seeing them he should be put in mind of his son, and
his grief would thereby be revived.

2. For these reasons he went away from Rome, and sailed to Judea, but in
evil circumstances, being dejected with the loss of that money which he
once had, and because he had not wherewithal to pay his creditors, who
were many in number, and such as gave him no room for escaping
them. Whereupon he knew not what to do; so, for shame of his present
condition, he retired to a certain tower, at Malatha, in Idumea, and
had thoughts of killing himself; but his wife Cypros perceived his
intentions, and tried all sorts of methods to divert him from his taking
such a course; so she sent a letter to his sister Herodias, who was
now the wife of Herod the tetrarch, and let her know Agrippa's present
design, and what necessity it was which drove him thereto, and desired
her, as a kinswoman of his, to give him her help, and to engage her
husband to do the same, since she saw how she alleviated these her
husband's troubles all she could, although she had not the like wealth
to do it withal. So they sent for him, and allotted him Tiberias for his
habitation, and appointed him some income of money for his maintenance,
and made him a magistrate of that city, by way of honor to him. Yet did
not Herod long continue in that resolution of supporting him, though
even that support was not sufficient for him; for as once they were at
a feast at Tyre, and in their cups, and reproaches were cast upon one
another, Agrippa thought that was not to be borne, while Herod hit him
in the teeth with his poverty, and with his owing his necessary food
to him. So he went to Flaccus, one that had been consul, and had been
a very great friend to him at Rome formerly, and was now president of
Syria.

3. Hereupon Flaccus received him kindly, and he lived with him. Flaccus
had also with him there Aristobulus, who was indeed Agrippa's brother,
but was at variance with him; yet did not their enmity to one another
hinder the friendship of Flaccus to them both, but still they were
honorably treated by him. However, Aristobulus did not abate of his
ill-will to Agrippa, till at length he brought him into ill terms with
Flaccus; the occasion of bringing on which estrangement was this: The
Damascens were at difference with the Sidonians about their limits, and
when Flaccus was about to hear the cause between them, they understood
that Agrippa had a mighty influence upon him; so they desired that he
would be of their side, and for that favor promised him a great deal
of money; so he was zealous in assisting the Damascens as far as he was
able. Now Aristobulus had gotten intelligence of this promise of
money to him, and accused him to Flaccus of the same; and when, upon
a thorough examination of the matter, it appeared plainly so to be, he
rejected Agrippa out of the number of his friends. So he was reduced
to the utmost necessity, and came to Ptolemais; and because he knew not
where else to get a livelihood, he thought to sail to Italy; but as he
was restrained from so doing by want of money, he desired Marsyas, who
was his freed-man, to find some method for procuring him so much as
he wanted for that purpose, by borrowing such a sum of some person or
other. So Marsyas desired of Peter, who was the freed-man of Bernice,
Agrippa's mother, and by the right of her testament was bequeathed to
Antonia, to lend so much upon Agrippa's own bond and security; but he
accused Agrippa of having defrauded him of certain sums of money, and
so obliged Marsyas, when he made the bond of twenty thousand Attic
drachmae, to accept of twenty-five hundred drachma as [18] less than
what he desired, which the other allowed of, because he could not help
it. Upon the receipt of this money, Agrippa came to Anthedon, and took
shipping, and was going to set sail; but Herennius Capito, who was the
procurator of Jamhis, sent a band of soldiers to demand of him three
hundred thousand drachmae of silver, which were by him owing to Caesar's
treasury while he was at Rome, and so forced him to stay. He then
pretended that he would do as he bid him; but when night came on, he
cut his cables, and went off, and sailed to Alexandria, where he desired
Alexander the alabarch [19] to lend him two hundred thousand drachmae;
but he said he would not lend it to him, but would not refuse it to
Cypros, as greatly astonished at her affection to her husband, and
at the other instances of her virtue; so she undertook to repay it.
Accordingly, Alexander paid them five talents at Alexandria, and
promised to pay them the rest of that sum at Dicearchia [Puteoli]; and
this he did out of the fear he was in that Agrippa would soon spend it.
So this Cypros set her husband free, and dismissed him to go on with his
navigation to Italy, while she and her children departed for Judea.

4. And now Agrippa was come to Puteoli, whence he wrote a letter to
Tiberius Caesar, who then lived at Capreae, and told him that he was
come so far in order to wait on him, and to pay him a visit; and desired
that he would give him leave to come over to Caprein: so Tiberius made
no difficulty, but wrote to him in an obliging way in other respects;
and withal told him he was glad of his safe return, and desired him to
come to Capreae; and when he was come, he did not fail to treat him as
kindly as he had promised him in his letter to do. But the next day came
a letter to Caesar from Herennius Capito, to inform him that Agrippa
had borrowed three hundred thousand drachmae, and not pad it at the time
appointed; but when it was demanded of him, he ran away like a fugitive,
out of the places under his government, and put it out of his power
to get the money of him. When Caesar had read this letter, he was much
troubled at it, and gave order that Agrippa should be excluded from his
presence until he had paid that debt: upon which he was no way daunted
at Caesar's anger, but entreated Antonia, the mother of Germanicus, and
of Claudius, who was afterward Caesar himself, to lend him those three
hundred thousand drachmae, that he might not be deprived of Tiberius's
friendship; so, out of regard to the memory of Bernice his mother, [for
those two women were very familiar with one another,] and out of regard
to his and Claudius's education together, she lent him the money; and,
upon the payment of this debt, there was nothing to hinder Tiberius's
friendship to him. After this, Tiberius Caesar recommended to him his
grandson, [20] and ordered that he should always accompany him when he
went abroad. But upon Agrippa's kind reception by Antonia, he betook
him to pay his respects to Caius, who was her grandson, and in very high
reputation by reason of the good-will they bare his father. Now there
was one Thallus, a freed-man of Caesar, of whom he borrowed a million of
drachmae, and thence repaid Antonia the debt he owed her; and by sending
the overplus in paying his court to Caius, became a person of great
authority with him.

5. Now as the friendship which Agrippa had for Caius was come to a great
height, there happened some words to pass between them, as they once
were in a chariot together, concerning Tiberius; Agrippa praying [to
God] [for they two sat by themselves] that Tiberius might soon go off
the stage, and leave the government to Caius, who was in every respect
more worthy of it. Now Eutychus, who was Agrippa's freed-man, and drove
his chariot, heard these words, and at that time said nothing of them;
but when Agrippa accused him of stealing some garments of his, [which
was certainly true,] he ran away from him; but when he was caught, and
brought before Piso, who was governor of the city, and the man was asked
why he ran away, he replied, that he had somewhat to say to Caesar, that
tended to his security and preservation: so Piso bound him, and sent him
to Capreae. But Tiberius, according to his usual custom, kept him still
in bonds, being a delayer of affairs, if ever there was any other king
or tyrant that was so; for he did not admit ambassadors quickly, and
no successors were despatched away to governors or procurators of the
provinces that had been formerly sent, unless they were dead; whence
it was that he was so negligent in hearing the causes of prisoners;
insomuch that when he was asked by his friends what was the reason of
his delay in such cases, he said that he delayed to hear ambassadors,
lest, upon their quick dismission, other ambassadors should be
appointed, and return upon him; and so he should bring trouble upon
himself in their public reception and dismission: that he permitted
those governors who had been sent once to their government [to stay
there a long while], out of regard to the subjects that were under them;
for that all governors are naturally disposed to get as much as they
can; and that those who are not to fix there, but to stay a short time,
and that at an uncertainty when they shall be turned out, do the more
severely hurry themselves on to fleece the people; but that if their
government be long continued to them; they are at last satiated with the
spoils, as having gotten a vast deal, and so become at length less sharp
in their pillaging; but that if successors are sent quickly, the poor
subjects, who are exposed to them as a prey, will not be able to bear
the new ones, while they shall not have the same time allowed them
wherein their predecessors had filled themselves, and so grew more
unconcerned about getting more; and this because they are removed before
they have had time [for their oppressions]. He gave them an example to
show his meaning: A great number of flies came about the sore places of
a man that had been wounded; upon which one of the standers-by pitied
the man's misfortune, and thinking he was not able to drive those flies
away himself, was going to drive them away for him; but he prayed him to
let them alone: the other, by way of reply, asked him the reason of such
a preposterous proceeding, in preventing relief from his present misery;
to which he answered, "If thou drivest these flies away, thou wilt hurt
me worse; for as these are already full of my blood, they do not crowd
about me, nor pain me so much as before, but are somewhat more remiss,
while the fresh ones that come almost famished, and find me quite tired
down already, will be my destruction. For this cause, therefore, it is
that I am myself careful not to send such new governors perpetually
to those my subjects, who are already sufficiently harassed by many
oppressions, as may, like these flies, further distress them; and
so, besides their natural desire of gain, may have this additional
incitement to it, that they expect to be suddenly deprived of that
pleasure which they take in it." And, as a further attestation to what
I say of the dilatory nature of Tiberius, I appeal to this his practice
itself; for although he was emperor twenty-two years, he sent in all
but two procurators to govern the nation of the Jews, Gratus, and his
successor in the government, Pilate. Nor was he in one way of acting
with respect to the Jews, and in another with respect to the rest of
his subjects. He further informed them, that even in the hearing of the
causes of prisoners, he made such delays, because immediate death to
those that must be condemned to die would be an alleviation of their
present miseries, while those wicked wretches have not deserved any such
favor; "but I do it, that, by being harassed with the present calamity,
they may undergo greater misery."

6. On this account it was that Eutychus could not obtain a bearing, but
was kept still in prison. However, some time afterward, Tiberius came
from Capreae to Tusculanum, which is about a hundred furlongs from Rome.
Agrippa then desired of Antonia that she would procure a hearing for
Eutychus, let the matter whereof he accused him prove what it would.
Now Antonia was greatly esteemed by Tiberius on all accounts, from the
dignity of her relation to him, who had been his brother Drusus's wife,
and from her eminent chastity; [21] for though she was still a young
woman, she continued in her widowhood, and refused all other matches,
although Augustus had enjoined her to be married to somebody else; yet
did she all along preserve her reputation free from reproach. She had
also been the greatest benefactress to Tiberius, when there was a very
dangerous plot laid against him by Sejanus, a man who had been her
husband's friend, and wire had the greatest authority, because he was
general of the army, and when many members of the senate and many of the
freed-men joined with him, and the soldiery was corrupted, and the plot
was come to a great height. Now Sejanus had certainly gained his point,
had not Antonia's boldness been more wisely conducted than Sejanus's
malice; for when she had discovered his designs against Tiberius, she
wrote him an exact account of the whole, and gave the letter to Pallas,
the most faithful of her servants, and sent him to Caprere to Tiberius,
who, when he understood it, slew Sejanus and his confederates; so that
Tiberius, who had her in great esteem before, now looked upon her with
still greater respect, and depended upon her in all things. So when
Tiberius was desired by this Antonia to examine Eutychus, he answered,
"If indeed Eutychus hath falsely accused Agrippa in what he hath said
of him, he hath had sufficient punishment by what I have done to him
already; but if, upon examination, the accusation appears to be true,
let Agrippa have a care, lest, out of desire of punishing his freed-man,
he do not rather bring a punishment upon himself." Now when Antonia told
Agrippa of this, he was still much more pressing that the matter
might be examined into; so Antonia, upon Agrippa's lying hard at her
continually to beg this favor, took the following opportunity: As
Tiberius lay once at his ease upon his sedan, and was carried about,
and Caius, her grandson, and Agrippa, were before him after dinner she
walked by the sedan, and desired him to call Eutychus, and have him
examined; to which he replied, "O Antonia! the gods are my witnesses
that I am induced to do what I am going to do, not by my own
inclination, but because I am forced to it by thy prayers." When he had
said this, he ordered Macro, who succeeded Sejanus, to bring Eutychus to
him; accordingly, without any delay, he was brought. Then Tiberius asked
him what he had to say against a man who had given him his liberty. Upon
which he said, "O my lord! this Caius, and Agrippa with him, were
once riding in a chariot, when I sat at their feet, and, among other
discourses that passed, Agrippa said to Caius, Oh that the day would
once come when this old fellow will dies and name thee for the governor
of the habitable earth! for then this Tiberius, his grandson, would be
no hinderance, but would be taken off by thee, and that earth would be
happy, and I happy also." Now Tiberius took these to be truly Agrippa's
words, and bearing a grudge withal at Agrippa, because, when he had
commanded him to pay his respects to Tiberius, his grandson, and the son
of Drusus, Agrippa had not paid him that respect, but had disobeyed his
commands, and transferred all his regard to Caius; he said to Macro,
"Bind this man." But Macro, not distinctly knowing which of them it
was whom he bid him bind, and not expecting that he would have any such
thing done to Agrippa, he forbore, and came to ask more distinctly what
it was that he said. But when Caesar had gone round the hippodrome, he
found Agrippa standing: "For certain," said he, "Macro, this is the man
I meant to have bound;" and when he still asked, "Which of these is to
be bound?" he said "Agrippa." Upon which Agrippa betook himself to make
supplication for himself, putting him in mind of his son, with whom he
was brought up, and of Tiberius [his grandson] whom he had educated;
but all to no purpose; for they led him about bound even in his purple
garments. It was also very hot weather, and they had but little wine to
their meal, so that he was very thirsty; he was also in a sort of agony,
and took this treatment of him heinously: as he therefore saw one of
Caius's slaves, whose name was Thaumastus, carrying some water in a
vessel, he desired that he would let him drink; so the servant gave him
some water to drink, and he drank heartily, and said, "O thou boy! this
service of thine to me will be for thy advantage; for if I once get
clear of these my bonds, I will soon procure thee thy freedom of Caius
who has not been wanting to minister to me now I am in bonds, in the
same manner as when I was in my former state and dignity." Nor did he
deceive him in what he promised him, but made him amends for what he had
now done; for when afterward Agrippa was come to the kingdom, he took
particular care of Thaumastus, and got him his liberty from Caius, and
made him the steward over his own estate; and when he died, he left him
to Agrippa his son, and to Bernice his daughter, to minister to them
in the same capacity. The man also grew old in that honorable post, and
therein died. But all this happened a good while later.

7. Now Agrippa stood in his bonds before the royal palace, and leaned on
a certain tree for grief, with many others, who were in bonds also; and
as a certain bird sat upon the tree on which Agrippa leaned, [the Romans
call this bird bubo,] [an owl,] one of those that were bound, a German
by nation, saw him, and asked a soldier who that man in purple was;
and when he was informed that his name was Agrippa, and that he was
by nation a Jew, and one of the principal men of that nation, he asked
leave of the soldier to whom he was bound, [22] to let him come nearer
to him, to speak with him; for that he had a mind to inquire of him
about some things relating to his country; which liberty, when he
had obtained, and as he stood near him, he said thus to him by an
interpreter: "This sudden change of thy condition, O young man!
is grievous to thee, as bringing on thee a manifold and very great
adversity; nor wilt thou believe me, when I foretell how thou wilt get
clear of this misery which thou art now under, and how Divine Providence
will provide for thee. Know therefore [and I appeal to my own country
gods, as well as to the gods of this place, who have awarded these bonds
to us] that all I am going to say about thy concerns shall neither be
said for favor nor bribery, nor out of an endeavor to make thee cheerful
without cause; for such predictions, when they come to fail, make the
grief at last, and in earnest, more bitter than if the party had never
heard of any such thing. However, though I run the hazard of my own
self, I think it fit to declare to thee the prediction of the gods. It
cannot be that thou shouldst long continue in these bonds; but thou wilt
soon be delivered from them, and wilt be promoted to the highest dignity
and power, and thou wilt be envied by all those who now pity thy hard
fortune; and thou wilt be happy till thy death, and wilt leave thine
happiness to the children whom thou shalt have. But do thou remember,
when thou seest this bird again, that thou wilt then live but five days
longer. This event will be brought to pass by that God who hath sent
this bird hither to be a sign unto thee. And I cannot but think it
unjust to conceal from thee what I foreknow concerning thee, that, by
thy knowing beforehand what happiness is coming upon thee, thou mayst
not regard thy present misfortunes. But when this happiness shall
actually befall thee, do not forget what misery I am in myself, but
endeavor to deliver me." So when the German had said this, he made
Agrippa laugh at him as much as he afterwards appeared worthy of
admiration. But now Antonia took Agrippa's misfortune to heart: however,
to speak to Tiberius on his behalf, she took to be a very difficult
thing, and indeed quite impracticable, as to any hope of success; yet
did she procure of Macro, that the soldiers that kept him should be of a
gentle nature, and that the centurion who was over them and was to diet
with him, should be of the same disposition, and that he might have
leave to bathe himself every day, and that his freed-men and friends
might come to him, and that other things that tended to ease him might
be indulged him. So his friend Silas came in to him, and two of his
freed-men, Marsyas and Stechus, brought him such sorts of food as he
was fond of, and indeed took great care of him; they also brought him
garments, under pretense of selling them; and when night came on, they
laid them under him; and the soldiers assisted them, as Macro had given
them order to do beforehand. And this was Agrippa's condition for six
months' time, and in this case were his affairs.

8. But for Tiberius, upon his return to Caprein, he fell sick. At first
his distemper was but gentle; but as that distemper increased upon him,
he had small or no hopes of recovery. Hereupon he bid Euodus, who was
that freed-man whom he most of all respected, to bring the children [23]
to him, for that he wanted to talk to them before he died. Now he had at
present no sons of his own alive for Drusus, who was his only son, was
dead; but Drusus's son Tiberius was still living, whose additional name
was Gemellus: there was also living Caius, the son of Germanicus, who
was the son [24] of his brother [Drusus]. He was now grown up, and had
a liberal education, and was well improved by it, and was in esteem
and favor with the people, on account of the excellent character of
his father Germanicus, who had attained the highest honor among the
multitude, by the firmness of his virtuous behavior, by the easiness
and agreeableness of his conversing with the multitude, and because the
dignity he was in did not hinder his familiarity with them all, as if
they were his equals; by which behavior he was not only greatly esteemed
by the people and the senate, but by every one of those nations that
were subject to the Romans; some of which were affected when they came
to him with the gracefulness of their reception by him, and others were
affected in the same manner by the report of the others that had been
with him; and, upon his death, there was a lamentation made by all men;
not such a one as was to be made in way of flattery to their rulers,
while they did but counterfeit sorrow, but such as was real; while every
body grieved at his death, as if they had lost one that was near to
them. And truly such had been his easy conversation with men, that it
turned greatly to the advantage of his son among all; and, among others,
the soldiery were so peculiarly affected to him, that they reckoned
it an eligible thing, if need were, to die themselves, if he might but
attain to the government.

9. But when Tiberius had given order to Euodus to bring the children to
him the next day in the morning, he prayed to his country gods to
show him a manifest signal which of those children should come to the
government; being very desirous to leave it to his son's son, but still
depending upon what God should foreshow concerning them more than upon
his own opinion and inclination; so he made this to be the omen, that
the government should be left to him who should come to him first the
next day. When he had thus resolved within himself, he sent to his
grandson's tutor, and ordered him to bring the child to him early in the
morning, as supposing that God would permit him to be made emperor.
But God proved opposite to his designation; for while Tiberius was thus
contriving matters, and as soon as it was at all day, he bid Euodus
to call in that child which should be there ready. So he went out, and
found Caius before the door, for Tiberius was not yet come, but staid
waiting for his breakfast; for Euodus knew nothing of what his lord
intended; so he said to Caius, "Thy father calls thee," and then brought
him in. As soon as Tiberius saw Caius, and not before, he reflected on
the power of God, and how the ability of bestowing the government on
whom he would was entirely taken from him; and thence he was not able to
establish what he had intended. So he greatly lamented that his power of
establishing what he had before contrived was taken from him, and that
his grandson Tiberius was not only to lose the Roman empire by his
fatality, but his own safety also, because his preservation would now
depend upon such as would be more potent than himself, who would think
it a thing not to be borne, that a kinsman should live with them, and
so his relation would not be able to protect him; but he would be feared
and bated by him who had the supreme authority, partly on account of
his being next to the empire, and partly on account of his perpetually
contriving to get the government, both in order to preserve himself, and
to be at the head of affairs also. Now Tiberius had been very much given
to astrology, [25] and the calculation of nativities, and had spent his
life in the esteem of what predictions had proved true, more than those
whose profession it was. Accordingly, when he once saw Galba coming in
to him, he said to his most intimate friends, that there came in a man
that would one day have the dignity of the Roman empire. So that this
Tiberius was more addicted to all such sorts of diviners than any other
of the Roman emperors, because he had found them to have told him truth
in his own affairs. And indeed he was now in great distress upon
this accident that had befallen him, and was very much grieved at
the destruction of his son's son, which he foresaw, and complained of
himself, that he should have made use of such a method of divination
beforehand, while it was in his power to have died without grief by this
knowledge of futurity; whereas he was now tormented by his foreknowledge
of the misfortune of such as were dearest to him, and must die under
that torment. Now although he was disordered at this unexpected
revolution of the government to those for whom he did not intend it,
he spake thus to Caius, though unwillingly, and against his own
inclination: "O child! although Tiberius be nearer related to me than
thou art, I, by my own determination, and the conspiring suffrage of the
gods, do give and put into thy hand the Roman empire; and I desire thee
never to be unmindful when thou comest to it, either of my kindness to
thee, who set thee in so high a dignity, or of thy relation to Tiberius.
But as thou knowest that I am, together with and after the gods, the
procurer of so great happiness to thee; so I desire that thou wilt
make me a return for my readiness to assist thee, and wilt take care of
Tiberius because of his near relation to thee. Besides which, thou art
to know, that while Tiberius is alive, he will be a security to thee,
both as to empire and as to thy own preservation; but if he die, that
will be but a prelude to thy own misfortunes; for to be alone under the
weight of such vast affairs is very dangerous; nor will the gods suffer
those actions which are unjustly done, contrary to that law which
directs men to act otherwise, to go off unpunished." This was the speech
which Tiberius made, which did not persuade Caius to act accordingly,
although he promised so to do; but when he was settled in the
government, he took off this Tiberius, as was predicted by the other
Tiberius; as he was also himself, in no long time afterward, slain by a
secret plot laid against him.

10. So when Tiberius had at this time appointed Caius to be his
successor, he outlived but a few days, and then died, after he had held
the government twenty-two years five months and three days. Now Caius
was the fourth emperor. But when the Romans understood that Tiberius was
dead, they rejoiced at the good news, but had not courage to believe it;
not because they were unwilling it should be true, for they would have
given huge sums of money that it might be so, but because they were
afraid, that if they had showed their joy when the news proved false,
their joy should be openly known, and they should be accused for it,
and be thereby undone. For this Tiberius had brought a vast number
of miseries on the best families of the Romans, since he was easily
inflamed with passion in all cases, and was of such a temper as rendered
his anger irrevocable, till he had executed the same, although he had
taken a hatred against men without reason; for he was by nature fierce
in all the sentences he gave, and made death the penalty for the
lightest offenses; insomuch that when the Romans heard the rumor about
his death gladly, they were restrained from the enjoyment of that
pleasure by the dread of such miseries as they foresaw would follow, if
their hopes proved ill-grounded. Now Marsyas, Agrippa's freed-man, as
soon as he heard of Tiberius's death, came running to tell Agrippa the
news; and finding him going out to the bath, he gave him a nod, and
said, in the Hebrew tongue, "The lion [26] is dead;" who, understanding
his meaning, and being overjoyed at the news, "Nay," said he, "but all
sorts of thanks and happiness attend thee for this news of thine; only
I wish that what thou sayest may prove true." Now the centurion who was
set to keep Agrippa, when he saw with what haste Marsyas came, and what
joy Agrippa had from what he said, he had a suspicion that his words
implied some great innovation of affairs, and he asked them about what
was said. They at first diverted the discourse; but upon his further
pressing, Agrippa, without more ado, told him, for he was already become
his friend; so he joined with him in that pleasure which this news
occasioned, because it would be fortunate to Agrippa, and made him a
supper. But as they were feasting, and the cups went about, there came
one who said that Tiberius was still alive, and would return to the city
ill a few days. At which news the centurion was exceedingly troubled,
because he had done what might cost him his life, to have treated so
joyfully a prisoner, and this upon the news of the death of Caesar; so
he thrust Agrippa from the couch whereon he lay, and said, "Dost thou
think to cheat me by a lie about the emperor without punishment? and
shalt not thou pay for this thy malicious report at the price of thine
head?" When he had so said, he ordered Agrippa to be bound again,
[for he had loosed him before,] and kept a severer guard over him than
formerly, and in that evil condition was Agrippa that night; but the
next day the rumor increased in the city, and confirmed the news that
Tiberius was certainly dead; insomuch that men durst now openly and
freely talk about it; nay, some offered sacrifices on that account.
Several letters also came from Caius; one of them to the senate, which
informed them of the death of Tiberius, and of his own entrance on the
government; another to Piso, the governor of the city, which told him
the same thing. He also gave order that Agrippa should be removed out
of the camp, and go to that house where he lived before he was put
in prison; so that he was now out of fear as to his own affairs; for
although he was still in custody, yet it was now with ease to his
own affairs. Now, as soon as Caius was come to Rome, and had brought
Tiberius's dead body with him, and had made a sumptuous funeral for
him, according to the laws of his country, he was much disposed to set
Agrippa at liberty that very day; but Antonia hindered him, not out of
any ill-will to the prisoner, but out of regard to decency in Caius,
lest that should make men believe that he received the death of Tiberius
with pleasure, when he loosed one whom he had bound immediately.
However, there did not many days pass ere he sent for him to his house,
and had him shaved, and made him change his raiment; after which he put
a diadem upon his head, and appointed him to be king of the tetrarchy of
Philip. He also gave him the tetrarchy of Lysanias, [27] and changed his
iron chain for a golden one of equal weight. He also sent Marullus to be
procurator of Judea.

11. Now, in the second year of the reign of Caius Caesar, Agrippa
desired leave to be given him to sail home, and settle the affairs of
his government; and he promised to return again, when he had put the
rest in order, as it ought to be put. So, upon the emperor's permission,
he came into his own country, and appeared to them all unexpectedly as
asking, and thereby demonstrated to the men that saw him the power of
fortune, when they compared his former poverty with his present happy
affluence; so some called him a happy man, and others could not well
believe that things were so much changed with him for the better.



CHAPTER 7. How Herod The Tetrarch Was Banished.


1. But Herodias, Agrippa's sister, who now lived as wife to that Herod
who was tetrarch of Galilee and Peres, took this authority of her
brother in an envious manner, particularly when she saw that he had a
greater dignity bestowed on him than her husband had; since, when he ran
away, it was because he was not able to pay his debts; and now he was
come back, he was in a way of dignity, and of great good fortune. She
was therefore grieved and much displeased at so great a mutation of his
affairs; and chiefly when she saw him marching among the multitude with
the usual ensigns of royal authority, she was not able to conceal how
miserable she was, by reason of the envy she had towards him; but she
excited her husband, and desired him that he would sail to Rome, to
court honors equal to his; for she said that she could not bear to live
any longer, while Agrippa, the son of that Aristobulus who was condemned
to die by his father, one that came to her husband in such extreme
poverty, that the necessaries of life were forced to be entirely
supplied him day by day; and when he fled away from his creditors by
sea, he now returned a king; while he was himself the son of a king, and
while the near relation he bare to royal authority called upon him to
gain the like dignity, he sat still, and was contented with a privater
life. "But then, Herod, although thou wast formerly not concerned to
be in a lower condition than thy father from whom thou wast derived
had been, yet do thou now seek after the dignity which thy kinsman hath
attained to; and do not thou bear this contempt, that a man who admired
thy riches should be in greater honor than thyself, nor suffer his
poverty to show itself able to purchase greater things than our
abundance; nor do thou esteem it other than a shameful thing to be
inferior to one who, the other day, lived upon thy charity. But let us
go to Rome, and let us spare no pains nor expenses, either of silver
or gold, since they cannot be kept for any better use than for the
obtaining of a kingdom."

2. But for Herod, he opposed her request at this time, out of the love
of ease, and having a suspicion of the trouble he should have at Rome;
so he tried to instruct her better. But the more she saw him draw
back, the more she pressed him to it, and desired him to leave no stone
unturned in order to be king; and at last she left not off till she
engaged him, whether he would or not, to be of her sentiments, because
he could no otherwise avoid her importunity. So he got all things ready,
after as sumptuous a manner as he was able, and spared for nothing, and
went up to Rome, and took Herodias along with him. But Agrippa, when he
was made sensible of their intentions and preparations, he also
prepared to go thither; and as soon as he heard they set sail, he sent
Fortunatus, one of his freed-men, to Rome, to carry presents to the
emperor, and letters against Herod, and to give Caius a particular
account of those matters, if he should have any opportunity. This man
followed Herod so quick, and had so prosperous a voyage, and came so
little after Herod, that while Herod was with Caius, he came himself,
and delivered his letters; for they both sailed to Dicearchia, and
found Caius at Bairn, which is itself a little city of Campania, at the
distance of about five furlongs from Dicearchia. There are in that
place royal palaces, with sumptuous apartments, every emperor still
endeavoring to outdo his predecessor's magnificence; the place also
affords warm baths, that spring out of the ground of their own accord,
which are of advantage for the recovery of the health of those that make
use of them; and, besides, they minister to men's luxury also. Now
Caius saluted Herod, for he first met with him, and then looked upon the
letters which Agrippa had sent him, and which were written in order to
accuse Herod; wherein he accused him, that he had been in confederacy
with Sejanus against Tiberius's and that he was now confederate with
Artabanus, the king of Parthia, in opposition to the government of
Caius; as a demonstration of which he alleged, that he had armor
sufficient for seventy thousand men ready in his armory. Caius was moved
at this information, and asked Herod whether what was said about the
armor was true; and when he confessed there was such armor there, for he
could not deny the same, the truth of it being too notorious, Caius took
that to be a sufficient proof of the accusation, that he intended to
revolt. So he took away from him his tetrarchy, and gave it by way of
addition to Agrippa's kingdom; he also gave Herod's money to Agrippa,
and, by way of punishment, awarded him a perpetual banishment, and
appointed Lyons, a city of Gaul, to be his place of habitation. But
when he was informed that Herodias was Agrippa's sister, he made her a
present of what money was her own, and told her that it was her brother
who prevented her being put under the same calamity with her husband.
But she made this reply: "Thou, indeed, O emperor! actest after a
magnificent manner, and as becomes thyself in what thou offerest me; but
the kindness which I have for my husband hinders me from partaking of
the favor of thy gift; for it is not just that I, who have been made
a partner in his prosperity, should forsake him in his misfortunes."
Hereupon Caius was angry at her, and sent her with Herod into
banishment, and gave her estate to Agrippa. And thus did God punish
Herodias for her envy at her brother, and Herod also for giving ear to
the vain discourses of a woman. Now Caius managed public affairs with
great magnanimity during the first and second year of his reign, and
behaved himself with such moderation, that he gained the good-will of
the Romans themselves, and of his other subjects. But, in process
of time, he went beyond the bounds of human nature in his conceit of
himself, and by reason of the vastness of his dominions made himself a
god, and took upon himself to act in all things to the reproach of the
Deity itself.



CHAPTER 8. Concerning The Embassage Of The Jews To Caius; [28] And How
Caius Sent Petronius Into Syria To Make War Against The Jews, Unless
They Would Receive His Statue.


1. There was now a tumult arisen at Alexandria, between the Jewish
inhabitants and the Greeks; and three ambassadors were chosen out of
each party that were at variance, who came to Caius. Now one of these
ambassadors from the people of Alexandria was Apion, [29] who uttered
many blasphemies against the Jews; and, among other things that he said,
he charged them with neglecting the honors that belonged to Caesar; for
that while all who were subject to the Roman empire built altars and
temples to Caius, and in other regards universally received him as they
received the gods, these Jews alone thought it a dishonorable thing for
them to erect statues in honor of him, as well as to swear by his name.
Many of these severe things were said by Apion, by which he hoped to
provoke Caius to anger at the Jews, as he was likely to be. But Philo,
the principal of the Jewish embassage, a man eminent on all accounts,
brother to Alexander the alabarch, [30] and one not unskillful in
philosophy, was ready to betake himself to make his defense against
those accusations; but Caius prohibited him, and bid him begone; he was
also in such a rage, that it openly appeared he was about to do them
some very great mischief. So Philo being thus affronted, went out,
and said to those Jews who were about him, that they should be of good
courage, since Caius's words indeed showed anger at them, but in reality
had already set God against himself.

2. Hereupon Caius, taking it very heinously that he should be thus
despised by the Jews alone, sent Petronius to be president of Syria, and
successor in the government to Vitellius, and gave him order to make
an invasion into Judea, with a great body of troops; and if they would
admit of his statue willingly, to erect it in the temple of God; but
if they were obstinate, to conquer them by war, and then to do it.
Accordingly, Petronius took the government of Syria, and made haste to
obey Caesar's epistle. He got together as great a number of auxiliaries
as he possibly could, and took with him two legions of the Roman army,
and came to Ptolemais, and there wintered, as intending to set about the
war in the spring. He also wrote word to Caius what he had resolved to
do, who commended him for his alacrity, and ordered him to go on, and to
make war with them, in case they would not obey his commands. But there
came many ten thousands of the Jews to Petronius, to Ptolemais, to offer
their petitions to him, that he would not compel them to transgress and
violate the law of their forefathers; "but if," said they, "thou art
entirely resolved to bring this statue, and erect it, do thou first kill
us, and then do what thou hast resolved on; for while we are alive
we cannot permit such things as are forbidden us to be done by the
authority of our legislator, and by our forefathers' determination that
such prohibitions are instances of virtue." But Petronius was angry at
them, and said, "If indeed I were myself emperor, and were at liberty to
follow my own inclination, and then had designed to act thus, these your
words would be justly spoken to me; but now Caesar hath sent to me, I
am under the necessity of being subservient to his decrees, because a
disobedience to them will bring upon me inevitable destruction." Then
the Jews replied, "Since, therefore, thou art so disposed, O Petronius!
that thou wilt not disobey Caius's epistles, neither will we transgress
the commands of our law; and as we depend upon the excellency of our
laws, and, by the labors of our ancestors, have continued hitherto
without suffering them to be transgressed, we dare not by any means
suffer ourselves to be so timorous as to transgress those laws out of
the fear of death, which God hath determined are for our advantage; and
if we fall into misfortunes, we will bear them, in order to preserve our
laws, as knowing that those who expose themselves to dangers have good
hope of escaping them, because God will stand on our side, when, out of
regard to him, we undergo afflictions, and sustain the uncertain turns
of fortune. But if we should submit to thee, we should be greatly
reproached for our cowardice, as thereby showing ourselves ready to
transgress our law; and we should incur the great anger of God also,
who, even thyself being judge, is superior to Caius."

3. When Petronius saw by their words that their determination was hard
to be removed, and that, without a war, he should not be able to be
subservient to Caius in the dedication of his statue, and that there
must be a great deal of bloodshed, he took his friends, and the servants
that were about him, and hasted to Tiberias, as wanting to know in what
posture the affairs of the Jews were; and many ten thousands of the Jews
met Petronius again, when he was come to Tiberias. These thought they
must run a mighty hazard if they should have a war with the Romans,
but judged that the transgression of the law was of much greater
consequence, and made supplication to him, that he would by no
means reduce them to such distresses, nor defile their city with the
dedication of the statue. Then Petronius said to them, "Will you then
make war with Caesar, without considering his great preparations for
war, and your own weakness?" They replied, "We will not by any means
make war with him, but still we will die before we see our laws
transgressed." So they threw themselves down upon their faces, and
stretched out their throats, and said they were ready to be slain; and
this they did for forty days together, and in the mean time left off the
tilling of their ground, and that while the season of the year required
them to sow it. [31] Thus they continued firm in their resolution,
and proposed to themselves to die willingly, rather than to see the
dedication of the statue.

4. When matters were in this state, Aristobulus, king Agrippa's brother,
and Heleias the Great, and the other principal men of that family with
them, went in unto Petronius, and besought him, that since he saw the
resolution of the multitude, he would not make any alteration, and
thereby drive them to despair; but would write to Caius, that the Jews
had an insuperable aversion to the reception of the statue, and how they
continued with him, and left of the tillage off their ground: that they
were not willing to go to war with him, because they were not able to do
it, but were ready to die with pleasure, rather than suffer their
laws to be transgressed: and how, upon the land's continuing unsown,
robberies would grow up, on the inability they would be under of paying
their tributes; and that Caius might be thereby moved to pity, and not
order any barbarous action to be done to them, nor think of destroying
the nation: that if he continues inflexible in his former opinion to
bring a war upon them, he may then set about it himself. And thus did
Aristobulus, and the rest with him, supplicate Petronius. So Petronius,
[32] partly on account of the pressing instances which Aristobulus and
the rest with him made, and because of the great consequence of
what they desired, and the earnestness wherewith they made their
supplication,--partly on account of the firmness of the opposition made
by the Jews, which he saw, while he thought it a terrible thing for
him to be such a slave to the madness of Caius, as to slay so many ten
thousand men, only because of their religious disposition towards God,
and after that to pass his life in expectation of punishment; Petronius,
I say, thought it much better to send to Caius, and to let him know how
intolerable it was to him to bear the anger he might have against
him for not serving him sooner, in obedience to his epistle, for
that perhaps he might persuade him; and that if this mad resolution
continued, he might then begin the war against them; nay, that in case
he should turn his hatred against himself, it was fit for virtuous
persons even to die for the sake of such vast multitudes of men.
Accordingly, he determined to hearken to the petitioners in this matter.

5. He then called the Jews together to Tiberias, who came many ten
thousands in number; he also placed that army he now had with him
opposite to them; but did not discover his own meaning, but the commands
of the emperor, and told them that his wrath would, without delay, be
executed on such as had the courage to disobey what he had commanded,
and this immediately; and that it was fit for him, who had obtained
so great a dignity by his grant, not to contradict him in any
thing:--"yet," said he, "I do not think it just to have such a regard
to my own safety and honor, as to refuse to sacrifice them for your
preservation, who are so many in number, and endeavor to preserve the
regard that is due to your law; which as it hath come down to you from
your forefathers, so do you esteem it worthy of your utmost contention
to preserve it: nor, with the supreme assistance and power of God, will
I be so hardy as to suffer your temple to fall into contempt by the
means of the imperial authority. I will, therefore, send to Caius, and
let him know what your resolutions are, and will assist your suit as far
as I am able, that you may not be exposed to suffer on account of the
honest designs you have proposed to yourselves; and may God be your
assistant, for his authority is beyond all the contrivance and power of
men; and may he procure you the preservation of your ancient laws, and
may not he be deprived, though without your consent, of his accustomed
honors. But if Caius be irritated, and turn the violence of his rage
upon me, I will rather undergo all that danger and that affliction
that may come either on my body or my soul, than see so many of you
to perish, while you are acting in so excellent a manner. Do you,
therefore, every one of you, go your way about your own occupations, and
fall to the cultivation of your ground; I will myself send to Rome, and
will not refuse to serve you in all things, both by myself and by my
friends."

6. When Petronius had said this, and had dismissed rite assembly of the
Jews, he desired the principal of them to take care of their husbandry,
and to speak kindly to the people, and encourage them to have good hope
of their affairs. Thus did he readily bring the multitude to be cheerful
again. And now did God show his presence to Petronius, and signify to
him that he would afford him his assistance in his whole design; for he
had no sooner finished the speech that he made to the Jews, but God sent
down great showers of rain, contrary to human expectation; [33] for that
day was a clear day, and gave no sign, by the appearance of the sky, of
any rain; nay, the whole year had been subject to a great drought, and
made men despair of any water from above, even when at any time they
saw the heavens overcast with clouds; insomuch that when such a great
quantity of rain came, and that in an unusual manner, and without any
other expectation of it, the Jews hoped that Petronius would by no means
fail in his petition for them. But as to Petronius, he was mightily
surprised when he perceived that God evidently took care of the Jews,
and gave very plain signs of his appearance, and this to such a degree,
that those that were in earnest much inclined to the contrary had no
power left to contradict it. This was also among those other particulars
which he wrote to Caius, which all tended to dissuade him, and by all
means to entreat him not to make so many ten thousands of these men go
distracted; whom, if he should slay, [for without war they would by no
means suffer the laws of their worship to be set aside,] he would lose
the revenue they paid him, and would be publicly cursed by them for all
future ages. Moreover, that God, who was their Governor, had shown his
power most evidently on their account, and that such a power of his
as left no room for doubt about it. And this was the business that
Petronius was now engaged in.

7. But king Agrippa, who now lived at Rome, was more and more in the
favor of Caius; and when he had once made him a supper, and was careful
to exceed all others, both in expenses and in such preparations as might
contribute most to his pleasure; nay, it was so far from the ability of
others, that Caius himself could never equal, much less exceed it [such
care had he taken beforehand to exceed all men, and particularly to make
all agreeable to Caesar]; hereupon Caius admired his understanding and
magnificence, that he should force himself to do all to please him, even
beyond such expenses as he could bear, and was desirous not to be behind
Agrippa in that generosity which he exerted in order to please him.
So Caius, when he had drank wine plentifully, and was merrier than
ordinary, said thus during the feast, when Agrippa had drunk to him: "I
knew before now how great a respect thou hast had for me, and how great
kindness thou hast shown me, though with those hazards to thyself, which
thou underwentest under Tiberius on that account; nor hast thou omitted
any thing to show thy good-will towards us, even beyond thy ability;
whence it would be a base thing for me to be conquered by thy affection.
I am therefore desirous to make thee amends for every thing in which I
have been formerly deficient; for all that I have bestowed on thee, that
may be called my gifts, is but little. Everything that may contribute to
thy happiness shall be at thy service, and that cheerfully, and so far
as my ability will reach." [34] And this was what Caius said to Agrippa,
thinking he would ask for some large country, or the revenues of certain
cities. But although he had prepared beforehand what he would ask, yet
had he not discovered his intentions, but made this answer to Caius
immediately: That it was not out of any expectation of gain that he
formerly paid his respects to him, contrary to the commands of Tiberius,
nor did he now do any thing relating to him out of regard to his own
advantage, and in order to receive any thing from him; that the gifts he
had already bestowed upon him were great, and beyond the hopes of even
a craving man; for although they may be beneath thy power, [who art the
donor,] yet are they greater than my inclination and dignity, who am
the receiver. And as Caius was astonished at Agrippa's inclinations,
and still the more pressed him to make his request for somewhat which
he might gratify him with, Agrippa replied, "Since thou, O my lord!
declarest such is thy readiness to grant, that I am worthy of thy gifts,
I will ask nothing relating to my own felicity; for what thou hast
already bestowed on me has made me excel therein; but I desire somewhat
which may make thee glorious for piety, and render the Divinity
assistant to thy designs, and may be for an honor to me among those that
inquire about it, as showing that I never once fail of obtaining what I
desire of thee; for my petition is this, that thou wilt no longer think
of the dedication of that statue which thou hast ordered to be set up in
the Jewish temple by Petronius."

8. And thus did Agrippa venture to cast the die upon this occasion, so
great was the affair in his opinion, and in reality, though he knew how
dangerous a thing it was so to speak; for had not Caius approved of it,
it had tended to no less than the loss of his life. So Caius, who was
mightily taken with Agrippa's obliging behavior, and on other accounts
thinking it a dishonorable thing to be guilty of falsehood before so
many witnesses, in points wherein he had with such alacrity forced
Agrippa to become a petitioner, and that it would look as if he had
already repented of what he had said, and because he greatly admired
Agrippa's virtue, in not desiring him at all to augment his own
dominions, either with larger revenues, or other authority, but took
care of the public tranquillity, of the laws, and of the Divinity
itself, he granted him what he had requested. He also wrote thus
to Petronius, commending him for his assembling his army, and then
consulting him about these affairs. "If therefore," said' he, "thou
hast already erected my statue, let it stand; but if thou hast not yet
dedicated it, do not trouble thyself further about it, but dismiss thy
army, go back, and take care of those affairs which I sent thee about at
first, for I have now no occasion for the erection of that statue.
This I have granted as a favor to Agrippa, a man whom I honor so very
greatly, that I am not able to contradict what he would have, or what he
desired me to do for him." And this was what Caius wrote to Petronius,
which was before he received his letter, informing him that the Jews
were very ready to revolt about the statue, and that they seemed
resolved to threaten war against the Romans, and nothing else. When
therefore Caius was much displeased that any attempt should be made
against his government as he was a slave to base and vicious actions on
all occasions, and had no regard to What was virtuous and honorable, and
against whomsoever he resolved to show his anger, and that for any cause
whatsoever, he suffered not himself to be restrained by any admonition,
but thought the indulging his anger to be a real pleasure, he wrote thus
to Petronius: "Seeing thou esteemest the presents made thee by the Jews
to be of greater value than my commands, and art grown insolent enough
to be subservient to their pleasure, I charge thee to become thy own
judge, and to consider what thou art to do, now thou art under my
displeasure; for I will make thee an example to the present and to all
future ages, that they. may not dare to contradict the commands of their
emperor."

9. This was the epistle which Caius wrote to. Petronius; but Petronius
did not receive it while Caius was alive, that ship which carried it
sailing so slow, that other letters came to Petronius before this, by
which he understood that Caius was dead; for God would not forget the
dangers Petronius had undertaken on account of the Jews, and of his own
honor. But when he had taken Caius away, out of his indignation of what
he had so insolently attempted in assuming to himself divine worship,
both Rome and all that dominion conspired with Petronius, especially
those that were of the senatorian order, to give Caius his due reward,
because he had been unmercifully severe to them; for he died not long
after he had written to Petronius that epistle which threatened him with
death. But as for the occasion of his death, and the nature of the plot
against him, I shall relate them in the progress of this narration. Now
that epistle which informed Petronius of Caius's death came first, and a
little afterward came that which commanded him to kill himself with his
own hands. Whereupon he rejoiced at this coincidence as to the death of
Caius, and admired God's providence, who, without the least delay, and
immediately, gave him a reward for the regard he had to the temple, and
the assistance he afforded the Jews for avoiding the dangers they were
in. And by this means Petronius escaped that danger of death, which he
could not foresee.



CHAPTER 9. What Befell The Jews That Were In Babylon On Occasion Of
Asineus And Anileus, Two Brethren.


1. A Very sad calamity now befell the Jews that were in Mesopotamia, and
especially those that dwelt in Babylonia. Inferior it was to none of
the calamities which had gone before, and came together with a great
slaughter of them, and that greater than any upon record before;
concerning all which I shall speak accurately, and shall explain the
occasions whence these miseries came upon them. There was a city of
Babylonia called Neerda; not only a ver populous one, but one that had a
good and a large territory about it, and, besides its other advantages,
full of men also. It was, besides, not easily to be assaulted by
enemies, from the river Euphrates encompassing it all round, and from
the wails that were built about it. There was also the city Nisibis,
situate on the same current of the river. For which reason the Jews,
depending on the natural strength of these places, deposited in them
that half shekel which every one, by the custom of our country, offers
unto God, as well as they did other things devoted to him; for they made
use of these cities as a treasury, whence, at a proper time, they
were transmitted to Jerusalem; and many ten thousand men undertook
the carriage of those donations, out of fear of the ravages of the
Parthians, to whom the Babylonians were then subject. Now there were two
men, Asineus and Anileus, of the city Neerda by birth, and brethren to
one another. They were destitute of a father, and their mother put them
to learn the art of weaving curtains, it not being esteemed disgrace
among them for men to be weavers of cloth. Now he that taught them that
art, and was set over them, complained that they came too late to their
work, and punished them with stripes; but they took this just punishment
as an affront, and carried off all the weapons which were kept in that
house, which were not a few, and went into a certain place where was
a partition of the rivers, and was a place naturally very fit for the
feeding of cattle, and for preserving such fruits as were usually laid
up against winter. The poorest sort of the young men also resorted to
them, whom they armed with the weapons they had gotten, and became
their captains; and nothing hindered them from being their leaders into
mischief; for as soon as they were become invincible, and had built them
a citadel, they sent to such as fed cattle, and ordered them to pay
them so much tribute out of them as might be sufficient for their
maintenance, proposing also that they would be their friends, if they
would submit to them, and that they would defend them from all their
other enemies on every side, but that they would kill the cattle of
those that refused to obey them. So they hearkened to their proposals,
[for they could do nothing else,] and sent them as many sheep as were
required of them; whereby their forces grew greater, and they became
lords over all they pleased, because they marched suddenly, and did them
a mischief, insomuch that every body who had to do with them chose to
pay them respect; and they became formidable to such as came to assault
them, till the report about them came to the ears of the king of Parthia
himself.

2. But when the governor of Babylonia understood this, and had a mind
to put a stop to them before they grew greater, and before greater
mischiefs should arise from them, he got together as great an army as
he could, both of Parthians and Babylonians, and marched against them,
thinking to attack them and destroy them before any one should carry
them the news that he had got an army together. He then encamped at a
lake, and lay still; but on the next day [it was the sabbath, which is
among the Jews a day of rest from all sorts of work] he supposed that
the enemy would not dare to fight him thereon, but that he would take
them and carry them away prisoners, without fighting. He therefore
proceeded gradually, and thought to fall upon them on the sudden. Now
Asineus was sitting with the rest, and their weapons lay by them; upon
which he said, "Sirs, I hear a neighing of horses; not of such as are
feeding, but such as have men on their backs; I also hear such a noise
of their bridles, that I am afraid that some enemies are coming upon us
to encompass us round. However, let somebody go to look about, and make
report of what reality there is in the present state of things; and may
what I have said prove a false alarm." And when he had said this, some
of them went out to spy out what was the matter; and they came again
immediately, and said to him, that "neither hast thou been mistaken in
telling us what our enemies were doing, nor will those enemies permit us
to be injurious to people any longer. We are caught by their intrigues
like brute beasts, and there is a large body of cavalry marching upon
us, while we are destitute of hands to defend ourselves withal, because
we are restrained from doing it by the prohibition of our law, which
obliges us to rest [on this day]." But Asiueus did not by any means
agree with the opinion of his spy as to what was to be done, but thought
it more agreeable to the law to pluck up their spirits in this necessity
they were fallen into, and break their law by avenging themselves,
although they should die in the action, than by doing nothing to please
their enemies in submitting to be slain by them. Accordingly, he took up
his weapons, and infused courage into those that were with him to act
as courageously as himself. So they fell upon their enemies, and slew a
great many of them, because they despised them and came as to a certain
victory, and put the rest to flight.

3. But when the news of this fight came to the king of Parthia, he was
surprised at the boldness of these brethren, and was desirous to see
them, and speak with them. He therefore sent the most trusty of all his
guards to say thus to them: "That king Artsbanus, although he had
been unjustly treated by you, who have made an attempt against his
government, yet hath he more regard to your courageous behavior, than to
the anger he bears to you, and hath sent me to give you his right hand
[35] and security; and he permits you to come to him safely, and without
any violence upon the road; and he wants to have you address yourselves
to him as friends, without meaning any guile or deceit to you. He also
promises to make you presents, and to pay you those respects which
will make an addition of his power to your courage, and thereby be of
advantage to you." Yet did Asineus himself put off his journey thither,
but sent his brother Anileus with all such presents as he could procure.
So he went, and was admitted to the king's presence; and when Artabanus
saw Anileus coming alone, he inquired into the reason why Asineus
avoided to come along with him; and when he understood that he was
afraid, and staid by the lake, he took an oath, by the gods of his
country, that he would do them no harm, if they came to him upon the
assurances he gave them, and gave him his right hand. This is of the
greatest force there with all these barbarians, and affords a firm
security to those who converse with them; for none of them will deceive
you when once they have given you their right hands, nor will any one
doubt of their fidelity, when that is once given, even though they were
before suspected of injustice. When Artabanus had done this, he sent
away Anileus to persuade his brother to come to him. Now this the king
did, because he wanted to curb his own governors of provinces by the
courage of these Jewish brethren, lest they should make a league with
them; for they were ready for a revolt, and were disposed to rebel, had
they been sent on an expedition against them. He was also afraid, lest
when he was engaged in a war, in order to subdue those governors
of provinces that had revolted, the party of Asineus, and those in
Babylonia, should be augmented, and either make war upon him, when they
should hear of that revolt, or if they should be disappointed in that
case, they would not fail of doing further mischief to him.

4. When the king had these intentions, he sent away Anileus, and Anileus
prevailed on his brother [to come to the king], when he had related to
him the king's good-will, and the oath that he had taken. Accordingly,
they made haste to go to Artsbanus, who received them when they were
come with pleasure, and admired Asineus's courage in the actions he had
done, and this because he was a little man to see to, and at first sight
appeared contemptible also, and such as one might deem a person of no
value at all. He also said to his friends, how, upon the comparison, he
showed his soul to be in all respects superior to his body; and when, as
they were drinking together, he once showed Asineus to Abdagases, one of
the generals of his army, and told him his name, and described the great
courage he was of in war, and Abdagases had desired leave to kill him,
and thereby to inflict on him a punishment for those injuries he had
done to the Parthian government, the king replied, "I will never give
thee leave to kill a man who hath depended on my faith, especially not
after I have sent him my right hand, and endeavored to gain his belief
by oaths made by the gods. But if thou be a truly warlike man, thou
standest not in need of my perjury. Go thou then, and avenge the
Parthian government; attack this man, when he is returned back, and
conquer him by the forces that are under thy command, without my
privity." Hereupon the king called for Asineus, and said to him, "It
is time for thee, O thou young man! to return home, and not provoke the
indignation of my generals in this place any further, lest they attempt
to murder thee, and that without my approbation. I commit to thee the
country of Babylonia in trust, that it may, by thy care, be preserved
free from robbers, and from other mischiefs. I have kept my faith
inviolable to thee, and that not in trifling affairs, but in those that
concerned thy safety, and do therefore deserve thou shouldst be kind to
me." When he had said this, and given Asineus some presents, he sent
him away immediately; who, when he was come home, built fortresses, and
became great in a little time, and managed things with such courage and
success, as no other person, that had no higher a beginning, ever did
before him. Those Parthian governors also, who were sent that way, paid
him great respect; and the honor that was paid him by the Babylonians
seemed to them too small, and beneath his deserts, although he were
in no small dignity and power there; nay, indeed, all the affairs of
Mesopotamia depended upon him, and he more and more flourished in this
happy condition of his for fifteen years.

5. But as their affairs were in so flourishing a state, there sprang
up a calamity among them on the following occasion. When once they had
deviated from that course of virtue whereby they had gained so great
power, they affronted and transgressed the laws of their forefathers,
and fell under the dominion of their lusts and pleasures. A certain
Parthian, who came as general of an army into those parts, had a wife
following him, who had a vast reputation for other accomplishments, and
particularly was admired above all other women for her beauty. Anileus,
the brother of Asineus, either heard of that her beauty from others, or
perhaps saw her himself also, and so became at once her lover and her
enemy; partly because he could not hope to enjoy this woman but by
obtaining power over her as a captive, and partly because he thought
he could not conquer his inclinations for her. As soon therefore as
her husband had been declared an enemy to them, and was fallen in
the battle, the widow of the deceased was married to this her lover.
However, this woman did not come into their house without producing
great misfortunes, both to Anileus himself, and to Asineus also; but
brought great mischiefs upon them on the occasion following. Since she
was led away captive, upon the death of her husband, she concealed
the images of those gods which were their country gods, common to her
husband and to herself: now it was the custom [36] of that country for
all to have the idols they worship in their own houses, and to carry
them along with them when they go into a foreign land; agreeable to
which custom of theirs she carried her idols with her. Now at first
she performed her worship to them privately; but when she was become
Anileus's married wife, she worshipped them in her accustomed manner,
and with the same appointed ceremonies which she used in her former
husband's days; upon which their most esteemed friends blamed him at
first, that he did not act after the manner of the Hebrews, nor perform
what was agreeable to their laws, in marrying a foreign wife, and one
that transgressed the accurate appointments of their sacrifices and
religious ceremonies; that he ought to consider, lest, by allowing
himself in many pleasures of the body, he might lose his principality,
on account of the beauty of a wife, and that high authority which, by
God's blessing, he had arrived at. But when they prevailed not at all
upon him, he slew one of them for whom he had the greatest respect,
because of the liberty he took with him; who, when he was dying, out of
regard to the laws, imprecated a punishment upon his murderer Anileus,
and upon Asineus also, and that all their companions might come to a
like end from their enemies; upon the two first as the principal actors
of this wickedness, and upon the rest as those that would not assist
him when he suffered in the defense of their laws. Now these latter
were sorely grieved, yet did they tolerate these doings, because they
remembered that they had arrived at their present happy state by no
other means than their fortitude. But when they also heard of the
worship of those gods whom the Parthians adore, they thought the injury
that Anileus offered to their laws was to be borne no longer; and
a greater number of them came to Asineus, and loudly complained of
Aniteus, and told him that it had been well that he had of himself seen
what was advantageous to them; but that however it was now high time
to correct what had been done amiss, before the crime that had been
committed proved the ruin of himself and all the rest of them. They
added, that the marriage of this woman was made without their consent,
and without a regard to their old laws; and that the worship which this
woman paid [to her gods] was a reproach to the God whom they worshipped.
Now Asineus was sensible of his brother's offense, that it had been
already the cause of great mischiefs, and would be so for the time to
come; yet did he tolerate the same from the good-will he had to so near
a relation, and forgiving it to him, on account that his brother was
quite overborne by his wicked inclinations. But as more and more still
came about him every day, and the clamors about it became greater, he
at length spake to Anileus about these clamors, reproving him for his
former actions, and desiring him for the future to leave them off, and
send the woman back to her relations. But nothing was gained by these
reproofs; for as the woman perceived what a tumult was made among the
people on her account, and was afraid for Anileus, lest he should come
to any harm for his love to her, she infused poison into Asineus's food,
and thereby took him off, and was now secure of prevailing, when her
lover was to be judge of what should be done about her.

6. So Anileus took the government upon himself alone, and led his
army against the villages of Mithridates, who was a man of principal
authority in Parthin, and had married king Artabanus's daughter; he
also plundered them, and among that prey was found much money, and many
slaves, as also a great number of sheep, and many other things, which,
when gained, make men's condition happy. Now when Mithridates, who was
there at this time, heard that his villages were taken, he was very much
displeased to find that Anileus had first begun to injure him, and to
affront him in his present dignity, when he had not offered any injury
to him beforehand; and he got together the greatest body of horsemen he
was able, and those out of that number which were of an age fit for war,
and came to fight Anileus; and when he was arrived at a certain village
of his own, he lay still there, as intending to fight him on the day
following, because it was the sabbath, the day on which the Jews rest.
And when Anileus was informed of this by a Syrian stranger of another
village, who not only gave him an exact account of other circumstances,
but told him where Mithridates would have a feast, he took his supper at
a proper time, and marched by night, with an intent of falling upon the
Parthians while they were unapprised what they should do; so he fell
upon them about the fourth watch of the night, and some of them he
slew while they were asleep, and others he put to flight, and took
Mithridates alive, and set him naked upon an ass [37] which, among the
Parthians, is esteemed the greatest reproach possible. And when he had
brought him into a wood with such a resolution, and his friends desired
him to kill Mithridates, he soon told them his own mind to the contrary,
and said that it was not right to kill a man who was of one of the
principal families among the Parthians, and greatly honored with
matching into the royal family; that so far as they had hitherto gone
was tolerable; for although they had injured Mithridates, yet if they
preserved his life, this benefit would be remembered by him to the
advantage of those that gave it him; but that if he were once put to
death, the king would not be at rest till he had made a great slaughter
of the Jews that dwelt at Babylon; "to whose safety we ought to have
a regard, both on account of our relation to them, and because if any
misfortune befall us, we have no other place to retire to, since he hath
gotten the flower of their youth under him." By this thought, and this
speech of his made in council, he persuaded them to act accordingly; so
Mithridates was let go. But when he was got away, his wife reproached
him, that although he was son-in-law to the king, he neglected to avenge
himself on those that had injured him, while he took no care about it,
but was contented to have been made a captive by the Jews, and to have
escaped them; and she bid him either to go back like a man of courage,
or else she sware by the gods of their royal family that she would
certainly dissolve her marriage with him. Upon which, partly because he
could not bear the daily trouble of her taunts, and partly because he
was afraid of her insolence, lest she should in earnest dissolve their
marriage, he unwillingly, and against his inclinations, got together
again as great an army as he could, and marched along with them, as
himself thinking it a thing not to be borne any longer, that he, a
Parthian, should owe his preservation to the Jews, when they had been
too hard for him in the war.

7. But as soon as Anileus understood that Mithridates was marching with
a great army against him, he thought it too ignominious a thing to tarry
about the lakes, and not to take the first opportunity of meeting
his enemies, and he hoped to have the same success, and to beat their
enemies as they did before; as also he ventured boldly upon the like
attempts. Accordingly, he led out his army, and a great many more joined
themselves to that army, in order to betake themselves to plunder the
people, and in order to terrify the enemy again by their numbers. But
when they had marched ninety furlongs, while the road had been through
dry [and sandy] places, and about the midst of the day, they were become
very thirsty; and Mithridates appeared, and fell upon them, as they were
in distress for want of water, on which account, and on account of the
time of the day, they were not able to bear their weapons. So Anileus
and his men were put to an ignominious rout, while men in despair were
to attack those that were fresh and in good plight; so a great slaughter
was made, and many ten thousand men fell. Now Anileus, and all that
stood firm about him, ran away as fast as they were able into a wood,
and afforded Mithridates the pleasure of having gained a great victory
over them. But there now came in to Anileus a conflux of bad men,
who regarded their own lives very little, if they might but gain some
present ease, insomuch that they, by thus coming to him, compensated the
multitude of those that perished in the fight. Yet were not these men
like to those that fell, because they were rash, and unexercised in war;
however, with these he came upon the villages of the Babylonians, and
a mighty devastation of all things was made there by the injuries that
Anileus did them. So the Babylonians, and those that had already been
in the war, sent to Neerda to the Jews there, and demanded Anileus.
But although they did not agree to their demands, [for if they had been
willing to deliver him up, it was not in their power so to do,] yet did
they desire to make peace with them. To which the other replied, that
they also wanted to settle conditions of peace with them, and sent men
together with the Babylonians, who discoursed with Anileus about them.
But the Babylonians, upon taking a view of his situation, and having
learned where Anileus and his men lay, fell secretly upon them as they
were drunk and fallen asleep, and slew all that they caught of them,
without any fear, and killed Anileus himself also.

8. The Babylonians were now freed from Anileus's heavy incursions, which
had been a great restraint to the effects of that hatred they bore to
the Jews; for they were almost always at variance, by reason of the
contrariety of their laws; and which party soever grew boldest before
the other, they assaulted the other: and at this time in particular it
was, that upon the ruin of Anileus's party, the Babylonians attacked the
Jews, which made those Jews so, vehemently to resent the injuries they
received from the Babylonians, that being neither able to fight them,
nor bearing to live with them, they went to Seleucia, the principal city
of those parts, which was built by Seleucus Nicator. It was inhabited by
many of the Macedonians, but by more of the Grecians; not a few of the
Syrians also dwelt there; and thither did the Jews fly, and lived there
five years, without any misfortunes. But on the sixth year, a pestilence
came upon these at Babylon, which occasioned new removals of men's
habitations out of that city; and because they came to Seleucia, it
happened that a still heavier calamity came upon them on that account
which I am going to relate immediately.

9. Now the way of living of the people of Seleucia, which were Greeks
and Syrians, was commonly quarrelsome, and full of discords, though the
Greeks were too hard for the Syrians. When, therefore, the Jews were
come thither, and dwelt among them, there arose a sedition, and the
Syrians were too hard for the other, by the assistance of the Jews, who
are men that despise dangers, and very ready to fight upon any occasion.
Now when the Greeks had the worst in this sedition, and saw that they
had but one way of recovering their former authority, and that was, if
they could prevent the agreement between the Jews and the Syrians, they
every one discoursed with such of the Syrians as were formerly their
acquaintance, and promised they would be at peace and friendship with
them. Accordingly, they gladly agreed so to do; and when this was
done by the principal men of both nations, they soon agreed to a
reconciliation; and when they were so agreed, they both knew that the
great design of such their union would be their common hatred to the
Jews. Accordingly, they fell upon them, and slew about fifty thousand
of them; nay, the Jews were all destroyed, excepting a few who escaped,
either by the compassion which their friends or neighbors afforded them,
in order to let them fly away. These retired to Ctesiphon, a Grecian
city, and situate near to Seleucia, where the king [of Parthia] lives
in winter every year, and where the greatest part of his riches are
reposited; but the Jews had here no certain settlement, those of
Seleucia having little concern for the king's honor. Now the whole
nation of the Jews were in fear both of the Babylonians and of the
Seleucians, because all the Syrians that live in those places agreed
with the Seleucians in the war against the Jews; so the most of them
gathered themselves together, and went to Neerda and Nisibis, and
obtained security there by the strength of those cities; besides which
their inhabitants, who were a great many, were all warlike men. And this
was the state of the Jews at this time in Babylonia.



BOOK XIX. Containing The Interval Of Three Years And A Half.

From The Departure Out Of Babylon To Fadus, The Roman Procurator.

CHAPTER 1. How Caius [1] Was Slain By Cherea.


1. Now this Caius [2] did not demonstrate his madness in offering
injuries only to the Jews at Jerusalem, or to those that dwelt in the
neighborhood; but suffered it to extend itself through all the earth and
sea, so far as was in subjection to the Romans, and filled it with
ten thousand mischiefs; so many indeed in number as no former history
relates. But Rome itself felt the most dismal effects of what he did,
while he deemed that not to be any way more honorable than the rest of
the cities; but he pulled and hauled its other citizens, but especially
the senate, and particularly the nobility, and such as had been
dignified by illustrious ancestors; he also had ten thousand devices
against such of the equestrian order, as it was styled, who were
esteemed by the citizens equal in dignity and wealth with the senators,
because out of them the senators were themselves chosen; these he
treated after all ignominious manner, and removed them out of his way,
while they were at once slain, and their wealth plundered, because he
slew men generally in order to seize on their riches. He also asserted
his own divinity, and insisted on greater honors to be paid him by his
subjects than are due to mankind. He also frequented that temple of
Jupiter which they style the Capitol, which is with them the most
holy of all their temples, and had boldness enough to call himself the
brother of Jupiter. And other pranks he did like a madman; as when he
laid a bridge from the city Dicearchia, which belongs to Campania, to
Misenum, another city upon the sea-side, from one promontory to another,
of the length of thirty furlongs, as measured over the sea. And this was
done because he esteemed it to be a most tedious thing to row over it in
a small ship, and thought withal that it became him to make that bridge,
since he was lord of the sea, and might oblige it to give marks of
obedience as well as the earth; so he enclosed the whole bay within his
bridge, and drove his chariot over it; and thought that, as he was a
god, it was fit for him to travel over such roads as this was. Nor did
he abstain from the plunder of any of the Grecian temples, and gave
order that all the engravings and sculptures, and the rest of the
ornaments of the statues and donations therein dedicated, should be
brought to him, saying that the best things ought to be set no where
but in the best place, and that the city of Rome was that best place. He
also adorned his own house and his gardens with the curiosities brought
from those temples, together with the houses he lay at when he traveled
all over Italy; whence he did not scruple to give a command that the
statue of Jupiter Olympius, so called because he was honored at
the Olympian games by the Greeks, which was the work of Phidias the
Athenian, should be brought to Rome. Yet did not he compass his end,
because the architects told Memmius Regulus, who was commanded to
remove that statue of Jupiter, that the workmanship was such as would
be spoiled, and would not bear the removal. It was also reported that
Memmius, both on that account, and on account of some such mighty
prodigies as are of an incredible nature, put off the taking it down,
and wrote to Caius those accounts, as his apology for not having done
what his epistle required of him; and that when he was thence in danger
of perishing, he was saved by Caius being dead himself, before he had
put him to death.

2. Nay, Caius's madness came to this height, that when he had a daughter
born, he carried her into the capitol, and put her upon the knees of the
statue, and said that the child was common to him and to Jupiter, and
determined that she had two fathers, but which of these fathers were
the greatest he left undetermined; and yet mankind bore him in such
his pranks. He also gave leave to slaves to accuse their masters of any
crimes whatsoever they pleased; for all such accusations were terrible,
because they were in great part made to please him, and at his
suggestion, insomuch that Pollux, Claudius's slave, had the boldness to
lay an accusation against Claudius himself; and Caius was not ashamed to
be present at his trial of life and death, to hear that trial of his
own uncle, in hopes of being able to take him off, although he did not
succeed to his mind. But when he had filled the whole habitable
world which he governed with false accusations and miseries, and had
occasioned the greatest insults of slaves against their masters, who
indeed in a great measure ruled them, there were many secret plots
now laid against him; some in anger, and in order for men to revenge
themselves, on account of the miseries they had already undergone from
him; and others made attempts upon him, in order to take him off before
they should fall into such great miseries, while his death came very
fortunately for the preservation of the laws of all men, and had a great
influence upon the public welfare; and this happened most happily for
our nation in particular, which had almost utterly perished if he had
not been suddenly slain. And I confess I have a mind to give a full
account of this matter particularly, because it will afford great
assurance of the power of God, and great comfort to those that are under
afflictions, and wise caution to those who think their happiness will
never end, nor bring them at length to the most lasting miseries, if
they do not conduct their lives by the principles of virtue.

3. Now there were three several conspiracies made in order to take off
Caius, and each of these three were conducted by excellent persons.
Emilius Regulus, born at Corduba in Spain, got some men together, and
was desirous to take Caius off, either by them or by himself. Another
conspiracy there was laid by them, under the conduct of Cherea Cassius,
the tribune [of the Pretorian band]. Minucianus Annins was also one of
great consequence among those that were prepared to oppose his tyranny.
Now the several occasions of these men's several hatred and conspiracy
against Caius were these: Regulus had indignation and hatred against all
injustice, for he had a mind naturally angry, and bold, and free, which
made him not conceal his counsels; so he communicated them to many of
his friends, and to others who seemed to him persons of activity and
vigor: Minucianus entered into this conspiracy, because of the injustice
done to Lepidus his particular friend, and one of the best character of
all the citizens, whom Caius had slain, as also because he was afraid of
himself, since Caius's wrath tended to the slaughter of all alike: and
for Cherea, he came in, because he thought it a deed worthy of a free
ingenuous man to kill Caius, and was ashamed of the reproaches he lay
under from Caius, as though he were a coward; as also because he was
himself in danger every day from his friendship with him, and the
observance he paid him. These men proposed this attempt to all the rest
that were concerned, who saw the injuries that were offered them, and
were desirous that Caius's slaughter might succeed by their mutual
assistance of one another, and they might themselves escape being killed
by the taking off Caius; that perhaps they should gain their point;
and that it would be a happy thing, if they should gain it, to approve
themselves to so many excellent persons, as earnestly wished to be
partakers with them in their design for the delivery of the city and of
the government, even at the hazard of their own lives. But still Cherea
was the most zealous of them all, both out of a desire of getting
himself the greatest name, and also by reason of his access to Caius's
presence with less danger, because he was tribune, and could therefore
the more easily kill him.

4. Now at this time came on the horse-races [Circensian games]; the view
of which games was eagerly desired by the people of Rome, for they come
with great alacrity into the hippodrome [circus] at such times, and
petition their emperors, in great multitudes, for what they stand in
need of; who usually did not think fit to deny them their requests,
but readily and gratefully granted them. Accordingly, they most
importunately desired that Caius would now ease them in their tributes,
and abate somewhat of the rigor of their taxes imposed upon them; but he
would not hear their petition; and when their clamors increased, he sent
soldiers some one way and some another, and gave order that they should
lay hold on those that made the clamors, and without any more ado bring
them out, and put them to death. These were Caius's commands, and those
who were commanded executed the same; and the number of those who were
slain on this occasion was very great. Now the people saw this, and bore
it so far, that they left off clamoring, because they saw with their
own eyes that this petition to be relieved, as to the payment of their
money, brought immediate death upon them. These things made Cherea
more resolute to go on with his plot, in order to put an end to this
barbarity of Caius against men. He then at several times thought to fall
upon Caius, even as he was feasting; yet did he restrain himself by some
considerations; not that he had any doubt on him about killing him,
but as watching for a proper season, that the attempt might not be
frustrated, but that he might give the blow so as might certainly gain
his purpose.

5. Cherea had been in the army a long time, yet was he not pleased with
conversing so much with Caius. But Caius had set him to require the
tributes, and other dues, which, when not paid in due time, were
forfeited to Caesar's treasury; and he had made some delays in requiring
them, because those burdens had been doubled, and had rather indulged
his own mild disposition than performed Caius's command; nay, indeed,
he provoked Caius to anger by his sparing men, and pitying the hard
fortunes of those from whom he demanded the taxes; and Caius upbraided
him with his sloth and effeminacy in being so long about collecting the
taxes. And indeed he did not only affront him in other respects, but
when he gave him the watchword of the day, to whom it was to be given
by his place, he gave him feminine words, and those of a nature very
reproachful; and these watchwords he gave out, as having been initiated
in the secrets of certain mysteries, which he had been himself the
author of. Now although he had sometimes put on women's clothes, and had
been wrapt in some embroidered garments to them belonging, and done a
great many other things, in order to make the company mistake him for a
woman; yet did he, by way of reproach, object the like womanish behavior
to Cherea. But when Cherea received the watchword from him, he had
indignation at it, but had greater indignation at the delivery of it to
others, as being laughed at by those that received it; insomuch that his
fellow tribunes made him the subject of their drollery; for they would
foretell that he would bring them some of his usual watchwords when he
was about to take the watchword from Caesar, and would thereby make him
ridiculous; on which accounts he took the courage of assuming certain
partners to him, as having just reasons for his indignation against
Caius. Now there was one Pompedius, a senator, and one who had gone
through almost all posts in the government, but otherwise an Epicurean,
and for that reason loved to lead an inactive life. Now Timidius, an
enemy of his, had informed Caius that he had used indecent reproaches
against him, and he made use of Quintilia for a witness to them; a
woman she was much beloved by many that frequented the theater, and
particularly by Pompedius, on account of her great beauty. Now this
woman thought it a horrible thing to attest to an accusation that
touched the life of her lover, which was also a lie. Timidius, however,
wanted to have her brought to the torture. Caius was irritated at this
reproach upon him, and commanded Cherea, without any delay, to torture
Quintilia, as he used to employ Cherea in such bloody matters, and those
that required the torture, because he thought he would do it the more
barbarously, in order to avoid that imputation of effeminacy which he
had laid upon him. But Quintilia, when she was brought to the rack, trod
upon the foot of one of her associates, and let him know that he
might be of good courage, and not be afraid of the consequence of her
tortures, for that she would bear them with magnanimity. Cherea tortured
this woman after a cruel manner; unwillingly indeed, but because he
could not help it. He then brought her, without being in the least moved
at what she had suffered, into the presence of Caius, and that in such a
state as was sad to behold; and Caius, being somewhat affected with the
sight of Quintilia, who had her body miserably disordered by the pains
she had undergone, freed both her and Pompedius of the crime laid to
their charge. He also gave her money to make her an honorable amends,
and comfort her for that maiming of her body which she had suffered, and
for her glorious patience under such insufferable torments.

6. This matter sorely grieved Cherea, as having been the cause, as far
as he could, or the instrument, of those miseries to men, which seemed
worthy of consolation to Caius himself; on which account he said to
Clement and to Papinius, [of whom Clement was general of the army, and
Papinius was a tribune,] "To be sure, O Clement, we have no way failed
in our guarding the emperor; for as to those that have made conspiracies
against his government, some have been slain by our care and pains, and
some have been by us tortured, and this to such a degree, that he hath
himself pitied them. How great then is our virtue in submitting to
conduct his armies!" Clement held his peace, but showed the shame he
was under in obeying Caius's orders, both by his eyes and his blushing
countenance, while he thought it by no means right to accuse the emperor
in express words, lest their own safety should be endangered thereby.
Upon which Cherea took courage, and spake to him without fear of
the dangers that were before him, and discoursed largely of the sore
calamities under which the city and the government then labored, and
said, "We may indeed pretend in words that Caius is the person unto whom
the cause of such miseries ought to be imputed; but, in the opinion
of such as are able to judge uprightly, it is I, O Clement! and this
Papinius, and before us thou thyself, who bring these tortures upon the
Romans, and upon all mankind. It is not done by our being subservient to
the commands of Caius, but it is done by our own consent; for whereas
it is in our power to put an end to the life of this man, who hath so
terribly injured the citizens and his subjects, we are his guard in
mischief, and his executioners instead of his soldiers, and are the
instruments of his cruelty. We bear these weapons, not for our liberty,
not for the Roman government, but only for his preservation, who
hath enslaved both their bodies and their minds; and we are every day
polluted with the blood that we shed, and the torments we inflict upon
others; and this we do, till somebody becomes Caius's instrument in
bringing the like miseries upon ourselves. Nor does he thus employ
us because he hath a kindness for us, but rather because he hath a
suspicion of us, as also because when abundance more have been killed,
[for Caius will set no bounds to his wrath, since he aims to do all,
not out of regard to justice, but to his own pleasure,] we shall also
ourselves be exposed to his cruelty; whereas we ought to be the means
of confirming the security and liberty of all, and at the same time to
resolve to free ourselves from dangers."

7. Hereupon Clement openly commended Cherea's intentions, but bid him
hold his tongue; for that in case his words should get out among many,
and such things should be spread abroad as were fit to be concealed, the
plot would come to be discovered before it was executed, and they should
be brought to punishment; but that they should leave all to futurity,
and the hope which thence arose, that some fortunate event would come to
their assistance; that, as for himself, his age would not permit him
to make any attempt in that case. "However, although perhaps I could
suggest what may be safer than what thou, Cherea, hast contrived and
said, yet trow is it possible for any one to suggest what is more for
thy reputation?" So Clement went his way home, with deep reflections on
what he had heard, and what he had himself said. Cherea also was under
a concern, and went quickly to Cornelius Sabinus, who was himself one of
the tribunes, and whom he otherwise knew to be a worthy man, and a lover
of liberty, and on that account very uneasy at the present management of
public affairs, he being desirous to come immediately to the execution
of what had been determined, and thinking it right for him to propose it
to the other, and afraid lest Clement should discover them, and besides
looking upon delays and puttings off to be the next to desisting from
the enterprise.

8. But as all was agreeable to Sabinus, who had himself, equally without
Cherea, the same design, but had been silent for want of a person to
whom he could safely communicate that design; so having now met with
one, who not only promised to conceal what he heard, but who had already
opened his mind to him, he was much more encouraged, and desired of
Cherea that no delay might be made therein. Accordingly they went to
Minucianus, who was as virtuous a man, and as zealous to do glorious
actions, as themselves, and suspected by Caius on occasion of the
slaughter of Lepidus; for Minucianus and Lepidus were intimate friends,
and both in fear of the dangers that they were under; for Caius was
terrible to all the great men, as appearing ready to act a mad part
towards each of them in particular, and towards all of: them in general;
and these men were afraid of one another, while they were yet uneasy
at the posture of affairs, but avoided to declare their mind and their
hatred against Caius to one another, out of fear of the dangers they
might be in thereby, although they perceived by other means their mutual
hatred against Caius, and on that account were not averse to a mutual
kindness one towards another.

9. When Minuetanus and Cherea had met together, and saluted one another,
[as they had been used on former conversations to give the upper hand
to Minucianus, both on account of his eminent dignity, for he was the
noblest of all the citizens, and highly commended by all men, especially
when he made speeches to them,] Minuetanus began first, and asked
Cherea, What was the watchword he had received that day from Caius;
for the affront which was offered Cherea, in giving the watchwords, was
famous over the city. But Cherea made no delay so long as to reply to
that question, out of the joy he had that Minueianus would have such
confidence in him as to discourse with him. "But do thou," said he,
"give me the watchword of liberty. And I return thee my thanks that thou
hast so greatly encouraged me to exert myself after an extraordinary
manner; nor do I stand in need of many words to encourage me, since both
thou and I are of the same mind, and partakers of the same resolutions,
and this before we have conferred together. I have indeed but one sword
girt on, but this one will serve us both. Come on, therefore, let us set
about the work. Do thou go first, if thou hast a mind, and bid me follow
thee; or else I will go first, and thou shalt assist me, and we will
assist one another, and trust one another. Nor is there a necessity for
even one sword to such as have a mind disposed to such works, by which
mind the sword uses to be successful. I am zealous about this action,
nor am I solicitous what I may myself undergo; for I can not at leisure
to consider the dangers that may come upon myself, so deeply am I
troubled at the slavery our once free country is now under, and at the
contempt cast upon our excellent laws, and at the destruction which
hangs over all men, by the means of Caius. I wish that I may be judged
by thee, and that thou mayst esteem me worthy of credit in these
matters, seeing we are both of the same opinion, and there is herein no
difference between us."

10. When Minucianus saw the vehemency with which Cherea delivered
himself, he gladly embraced him, and encouraged him in his bold attempt,
commending him, and embracing him; so he let him go with his good
wishes; and some affirm that he thereby confirmed Minuclanus in the
prosecution of what had been agreed among them; for as Cherea entered
into the court, the report runs, that a voice came from among the
multitude to encourage him, which bid him finish what he was about, and
take the opportunity that Providence afforded; and that Cherea at first
suspected that some one of the conspirators had betrayed him, and he
was caught, but at length perceived that it was by way of exhortation.
Whether somebody [3] that was conscious of what he was about, gave a
signal for his encouragement, or whether it was God himself, who looks
upon the actions of men, that encouraged him to go on boldly in his
design, is uncertain. The plot was now communicated to a great many, and
they were all in their armor; some of the conspirators being senators,
and some of the equestrian order, and as many of the soldiery as were
made acquainted with it; for there was not one of them who would not
reckon it a part of his happiness to kill Caius; and on that account
they were all very zealous in the affair, by what means soever any one
could come at it, that he might not be behindhand in these virtuous
designs, but might be ready with all his alacrity or power, both by
words and actions, to complete this slaughter of a tyrant. And besides
these, Callistus also, who was a freed-man of Caius, and was the only
man that had arrived at the greatest degree of power under him,--such
a power, indeed, as was in a manner equal to the power of the tyrant
himself, by the dread that all men had of him, and by the great riches
he had acquired; for he took bribes most plenteously, and committed
injuries without bounds, and was more extravagant in the use of his
power in unjust proceedings than any other. He also knew the disposition
of Caius to be implacable, and never to be turned from what he had
resolved on. He had withal many other reasons why he thought himself in
danger, and the vastness of his wealth was not one of the least of them;
on which account he privately ingratiated himself with Claudius, and
transferred his courtship to him, out of this hope, that in case, upon
the removal of Caius, the government should come to him, his interest
in such changes should lay a foundation for his preserving his dignity
under him, since he laid in beforehand a stock of merit, and did
Claudius good offices in his promotion. He had also the boldness to
pretend that he had been persuaded to make away with Claudius, by
poisoning him, but had still invented ten thousand excuses for delaying
to do it. But it seems probable to me that Callistus only counterfeited
this, in order to ingratiate himself with Claudius; for if Caius
had been in earnest resolved to take off Claudius, he would not have
admitted of Callistus's excuses; nor would Callistus, if he had been
enjoined to do such an act as was desired by Caius, have put it off;
nor if he had disobeyed those injunctions of his master, had he escaped
immediate punishment; while Claudius was preserved from the madness of
Caius by a certain Divine providence, and Callistus pretended to such a
piece of merit as he no way deserved.

11. However, the execution of Cherea's designs was put off from day to
day, by the sloth of many therein concerned; for as to Cherea himself,
he would not willingly make any delay in that execution, thinking every
time a fit time for it; for frequent opportunities offered themselves;
as when Caius went up to the capitol to sacrifice for his daughter, or
when he stood upon his royal palace, and threw gold and silver pieces
of money among the people, he might be pushed down headlong, because the
top of the palace, that looks towards the market-place, was very high;
and also when he celebrated the mysteries, which he had appointed
at that time; for he was then no way secluded from the people, but
solicitous to do every thing carefully and decently, and was free from
all suspicion that he should be then assaulted by any body; and although
the gods should afford him no divine assistance to enable him to take
away his life, yet had he strength himself sufficient to despatch Caius,
even without a sword. Thus was Chorea angry at his fellow conspirators,
for fear they should suffer a proper opportunity to pass by; and they
were themselves sensible that he had just cause to be angry at them, and
that his eagerness was for their advantage; yet did they desire he would
have a little longer patience, lest, upon any disappointment they might
meet with, they should put the city into disorder, and an inquisition
should be made after the conspiracy, and should render the courage of
those that were to attack Caius without success, while he would then
secure himself more carefully than ever against them; that it would
therefore be the best to set about the work when the shows were
exhibited in the palace. These shows were acted in honor of that Caesar
[4] who first of all changed the popular government, and transferred it
to himself; galleries being fixed before the palace, where the Romans
that were patricians became spectators, together with their children
and their wives, and Caesar himself was to be also a spectator; and they
reckoned, among those many ten thousands who would there be crowded into
a narrow compass, they should have a favorable opportunity to make their
attempt upon him as he came in, because his guards that should protect
him, if any of them should have a mind to do it, would not here be able
to give him any assistance.

12. Cherea consented to this delay; and when the shows were exhibited,
it was resolved to do the work the first day. But fortune, which allowed
a further delay to his slaughter, was too hard for their foregoing
resolution; and as three days of the regular times for these shows were
now over, they had much ado to get the business done on the last day.
Then Cherea called the conspirators together, and spake thus to them:
"So much time passed away without effort is a reproach to us, as
delaying to go through such a virtuous design as we are engaged in; but
more fatal will this delay prove if we be discovered, and the design
be frustrated; for Caius will then become more cruel in his unjust
proceedings. Do we not see how long we deprive all our friends of their
liberty, and give Caius leave still to tyrannize over them? while we
ought to have procured them security for the future, and, by laying
a foundation for the happiness of others, gain to ourselves great
admiration and honor for all time to come." Now while the conspirators
had nothing tolerable to say by way of contradiction, and yet did not
quite relish what they were doing, but stood silent and astonished, he
said further, "O my brave comrades! why do we make such delays? Do not
you see that this is the last day of these shows, and that Caius is
about to go to sea? for he is preparing to sail to Alexandria, in order
to see Egypt. Is it therefore for your honor to let a man go out of your
hands who is a reproach to mankind, and to permit him to go, after a
pompous manner, triumphing both at land and sea? Shall not we be justly
ashamed of ourselves, if we give leave to some Egyptian or other, who
shall think his injuries insufferable to free-men, to kill him? As for
myself, I will no longer bear your stow proceedings, but will expose
myself to the dangers of the enterprise this very day, and bear
cheerfully whatsoever shall be the consequence of the attempt; nor, let
them be ever so great, will I put them off any longer: for, to a wise
and courageous man, what can be more miserable than that, while I am
alive, any one else should kill Caius, and deprive me of the honor of so
virtuous an action?"

13. When Cherea had spoken thus, he zealously set about the work, and
inspired courage into the rest to go on with it, and they were all eager
to fall to it without further delay. So he was at the palace in the
morning, with his equestrian sword girt on him; for it was the custom
that the tribunes should ask for the watchword with their swords on,
and this was the day on which Cherea was, by custom, to receive the
watchword; and the multitude were already come to the palace, to be
soon enough for seeing the shows, and that in great crowds, and one
tumultuously crushing another, while Caius was delighted with this
eagerness of the multitude; for which reason there was no order observed
in the seating men, nor was any peculiar place appointed for the
senators, or for the equestrian order; but they sat at random, men and
women together, and free-men were mixed with the slaves. So Caius came
out in a solemn manner, and offered sacrifice to Augustus Caesar, in
whose honor indeed these shows were celebrated. Now it happened, upon
the fall of a certain priest, that the garment of Asprenas, a senator,
was filled with blood, which made Caius laugh, although this was an
evident omen to Asprenas, for he was slain at the same time with Caius.
It is also related that Caius was that day, contrary to his usual
custom, so very affable and good-natured in his conversation, that
every one of those that were present were astonished at it. After the
sacrifice was over, Caius betook himself to see the shows, and sat down
for that purpose, as did also the principal of his friends sit near him.
Now the parts of the theater were so fastened together, as it used to be
every year, in the manner following: It had two doors, the one door
led to the open air, the other was for going into, or going out of, the
cloisters, that those within the theater might not be thereby disturbed;
but out of one gallery there went an inward passage, parted into
partitions also, which led into another gallery, to give room to the
combatants and to the musicians to go out as occasion served. When the
multitude were set down, and Cherea, with the other tribunes, were set
down also, and the right corner of the theater was allotted to Caesar,
one Vatinius, a senator, commander of the praetorian band, asked of
Cluvius, one that sat by him, and was of consular dignity also, whether
he had heard any thing of news, or not? but took care that nobody should
hear what he said; and when Cluvius replied, that he had heard no news,
"Know then," said Vatinius, "that the game of the slaughter of tyrants
is to be played this day." But Cluvius replied "O brave comrade hold thy
peace, lest some other of the Achaians hear thy tale." And as there was
abundance of autumnal fruit thrown among the spectators, and a great
number of birds, that were of great value to such as possessed them, on
account of their rareness, Caius was pleased with the birds fighting for
the fruits, and with the violence wherewith the spectators seized upon
them: and here he perceived two prodigies that happened there; for an
actor was introduced, by whom a leader of robbers was crucified, and the
pantomime brought in a play called Cinyras, wherein he himself was to
be slain, as well as his daughter Myrrha, and wherein a great deal of
fictitious blood was shed, both about him that was crucified, and also
about Cinyras. It was also confessed that this was the same day wherein
Pausanias, a friend of Philip, the son of Amyntas, who was king of
Macedonia, slew him, as he was entering into the theater. And now Caius
was in doubt whether he should tarry to the end of the shows, because it
was the last day, or whether he should not go first to the bath, and to
dinner, and then return and sit down as before. Hereupon Minucianus, who
sat over Caius, and was afraid that the opportunity should fail them,
got up, because he saw Cherea was already gone out, and made haste out,
to confirm him in his resolution; but Caius took hold of his garment, in
an obliging way, and said to him, "O brave man! whither art thou going?"
Whereupon, out of reverence to Caesar, as it seemed, he sat down again;
but his fear prevailed over him, and in a little time he got up again,
and then Caius did no way oppose his going out, as thinking that he went
out to perform some necessities of nature. And Asprenas, who was one of
the confederates, persuaded Caius to go out to the bath, and to dinner,
and then to come in again, as desirous that what had been resolved on
might be brought to a conclusion immediately.

14. So Cherea's associates placed themselves in order, as the time would
permit them, and they were obliged to labor hard, that the place
which was appointed them should not be left by them; but they had an
indignation at the tediousness of the delays, and that what they were
about should be put off any longer, for it was already about the ninth
[5] hour of the day; and Cherea, upon Caius's tarrying so long, had a
great mind to go in, and fall upon him in his seat, although he
foresaw that this could not be done without much bloodshed, both of the
senators, and of those of the equestrian order that were present; and
although he knew this must happen, yet had he a great mind to do so, as
thinking it a right thing to procure security and freedom to all, at the
expense of such as might perish at the same time. And as they were just
going back into the entrance to the theater, word was brought them that
Caius was arisen, whereby a tumult was made; hereupon the conspirators
thrust away the crowd, under pretense as if Caius was angry at them, but
in reality as desirous to have a quiet place, that should have none in
it to defend him, while they set about Caius's slaughter. Now Claudius,
his uncle, was gone out before, and Marcus Vinicius his sister's
husband, as also Valellus of Asia; whom though they had had such a mind
to put out of their places, the reverence to their dignity hindered them
so to do; then followed Caius, with Paulus Arruntius: and because Caius
was now gotten within the palace, he left the direct road, along
which those his servants stood that were in waiting, and by which road
Claudius had gone out before, Caius turned aside into a private narrow
passage, in order to go to the place for bathing, as also in order to
take a view of the boys that came out of Asia, who were sent thence,
partly to sing hymns in these mysteries which were now celebrated, and
partly to dance in the Pyrrhic way of dancing upon the theatres. So
Cherea met him, and asked him for the watchword; upon Caius's giving him
one of his ridiculous words, he immediately reproached him, and drew his
sword, and gave him a terrible stroke with it, yet was not this stroke
mortal. And although there be those that say it was so contrived on
purpose by Chorea, that Caius should not be killed at one blow, but
should be punished more severely by a multitude of wounds; yet does this
story appear to me incredible, because the fear men are under in such
actions does not allow them to use their reason. And if Cherea was of
that mind, I esteem him the greatest of all fools, in pleasing himself
in his spite against Caius, rather than immediately procuring safety to
himself and to his confederates from the dangers they were in, because
there might many things still happen for helping Caius's escape, if
he had not already given up the ghost; for certainly Cherea would have
regard, not so much to the punishment of Caius, as to the affliction
himself and his friends were in, while it was in his power, after such
success, to keep silent, and to escape the wrath of Caius's defenders,
and not to leave it to uncertainty whether he should gain the end he
aimed at or not, and after an unreasonable manner to act as if he had a
mind to ruin himself, and lose the opportunity that lay before him. But
every body may guess as he please about this matter. However, Caius was
staggered with the pain that the blow gave him; for the stroke of the
sword falling in the middle, between the shoulder and the neck, was
hindered by the first bone of the breast from proceeding any further.
Nor did he either cry out, [in such astonishment was he,] nor did
he call out for any of his friends; whether it were that he had no
confidence in them, or that his mind was otherwise disordered, but he
groaned under the pain he endured, and presently went forward and fled;
when Cornelius Sabinus, who was already prepared in his mind so to do,
thrust him down upon his knee, where many of them stood round about him,
and struck him with their swords; and they cried out, and encouraged one
another all at once to strike him again; but all agree that Aquila gave
him the finishing stroke, which directly killed him. But one may justly
ascribe this act to Cherea; for although many concurred in the act
itself, yet was he the first contriver of it, and began long before all
the rest to prepare for it, and was the first man that boldly spake of
it to the rest; and upon their admission of what he said about it, he
got the dispersed conspirators together; he prepared every thing after
a prudent manner, and by suggesting good advice, showed himself far
superior to the rest, and made obliging speeches to them, insomuch
that he even compelled them all to go on, who otherwise had not courage
enough for that purpose; and when opportunity served to use his sword in
hand, he appeared first of all ready so to do, and gave the first blow
in this virtuous slaughter; he also brought Caius easily into the power
of the rest, and almost killed him himself, insomuch that it is but just
to ascribe all that the rest did to the advice, and bravery, and labors
of the hands of Cherea.

15. Thus did Caius come to his end, and lay dead, by the many wounds
which had been given him. Now Cherea and his associates, upon Caius's
slaughter, saw that it was impossible for them to save themselves, if
they should all go the same way, partly on account of the astonishment
they were under; for it was no small danger they had incurred by killing
an emperor, who was honored and loved by the madness of the people,
especially when the soldiers were likely to make a bloody inquiry after
his murderers. The passages also were narrow wherein the work was done,
which were also crowded with a great multitude of Caius's attendants,
and of such of the soldiers as were of the emperor's guard that day;
whence it was that they went by other ways, and came to the house of
Germanicus, the father of Caius, whom they had now killed [which house
adjoined to the palace; for while the edifice was one, it was built in
its several parts by those particular persons who had been emperors, and
those parts bare the names of those that built them or the name of him
who had begun to build its parts]. So they got away from the insults of
the multitude, and then were for the present out of danger, that is, so
long as the misfortune which had overtaken the emperor was not known.
The Germans were the first who perceived that Caius was slain. These
Germans were Caius's guard, and carried the name of the country whence
they were chosen, and composed the Celtic legion. The men of that
country are naturally passionate, which is commonly the temper of some
other of the barbarous nations also, as being not used to consider
much about what they do; they are of robust bodies and fall upon their
enemies as soon as ever they are attacked by them; and which way soever
they go, they perform great exploits. When, therefore, these German
guards understood that Caius was slain, they were very sorry for it,
because they did not use their reason in judging about public affairs,
but measured all by the advantages themselves received, Caius being
beloved by them because of the money he gave them, by which he had
purchased their kindness to him; so they drew their swords, and Sabinus
led them on. He was one of the tribunes, not by the means of the
virtuous actions of his pro genitors, for he had been a gladiator, but
he had obtained that post in the army by his having a robust body. So
these Germans marched along the houses in quest of Caesar's murderers,
and cut Asprenas to pieces, because he was the first man they fell upon,
and whose garment it was that the blood of the sacrifices stained, as I
have said already, and which foretold that this his meeting the soldiers
would not be for his good. Then did Norbanus meet them, who was one of
the principal nobility of and could show many generals of armies among
his ancestors; but they paid no regard to his dignity; yet was he of
such great strength, that he wrested the sword of the first of those
that assaulted him out of his hands, and appeared plainly not to be
willing to die without a struggle for his life, until he was surrounded
by a great number of assailants, and died by the multitude of the wounds
which they gave him. The third man was Anteius, a senator, and a few
others with him. He did not meet with these Germans by chance, as the
rest did before, but came to show his hatred to Caius, and because he
loved to see Caius lie dead with his own eyes, and took a pleasure in
that sight; for Caius had banished Anteius's father, who was of the same
name with himself, and being not satisfied with that, he sent out his
soldiers, and slew him; so he was come to rejoice at the sight of him,
now he was dead. But as the house was now all in a tumult, when he was
aiming to hide himself, he could not escape that accurate search which
the Germans made, while they barbarously slew those that were guilty,
and those that were not guilty, and this equally also. And thus were
these [three] persons slain.

16. But when the rumor that Caius was slain reached the theater,
they were astonished at it, and could not believe it; even some that
entertained his destruction with great pleasure, and were more desirous
of its happening than almost any other faction that could come to them,
were under such a fear, that they could not believe it. There were also
those who greatly distrusted it, because they were unwilling that any
such thing should come to Caius, nor could believe it, though it were
ever so true, because they thought no man could possibly so much power
as to kill Caius. These were the women, and the children, and the
slaves, and some of the soldiery. This last sort had taken his pay,
and in a manner tyrannized with him, and had abused the best of the
citizens, in being subservient to his unjust commands, in order to gain
honors and advantages to themselves; but for the women and the youth,
they had been inveigled with shows, and the fighting of the gladiators,
and certain distributions of flesh-meat among them, which things them
pretense were designed for the pleasing of multitude, but in reality to
satiate the barbarous cruelty and madness of Caius. The slaves also were
sorry, because they were by Caius allowed to accuse and to despise their
masters, and they could have recourse to his assistance when they had
unjustly affronted them; for he was very easy in believing them against
their masters, even when they the city, accused them falsely; and if
they would discover what money their masters had, they might soon obtain
both riches and liberty, as the rewards of their accusations, because
the reward of these informers was the eighth [6] part of the criminal's
substance. As to the nobles, although the report appeared credible
to some of them, either because they knew of the plot beforehand, or
because they wished it might be true; however, they concealed not only
the joy they had at the relation of it, but that they had heard any
thing at all about it. These last acted so out of the fear they had,
that if the report proved false, they should be punished, for having
so soon let men know their minds. But those that knew Caius was dead,
because they were partners with the conspirators, they concealed all
still more cautiously, as not knowing one another's minds; and fearing
lest they should speak of it to some of those to whom the continuance
of tyranny was advantageous; and if Caius should prove to be alive, they
might be informed against, and punished. And another report went about,
that although Caius had been wounded indeed, yet was not he dead, but
alive still, and under the physician's hands. Nor was any one looked
upon by another as faithful enough to be trusted, and to whom any one
would open his mind; for he was either a friend to Caius, and therefore
suspected to favor his tyranny, or he was one that hated him, who
therefore might be suspected to deserve the less credit, because of his
ill-will to him. Nay, it was said by some [and this indeed it was that
deprived the nobility of their hopes, and made them sad] that Caius was
in a condition to despise the dangers he had been in, and took no care
of healing his wounds, but was gotten away into the market-place, and,
bloody as he was, was making an harangue to the people. And these
were the conjectural reports of those that were so unreasonable as to
endeavor to raise tumults, which they turned different ways, according
to the opinions of the bearers. Yet did they not leave their seats, for
fear of being accused, if they should go out before the rest; for they
should not be sentenced according to the real intention with which they
went out, but according to the supposals of the accusers and of the
judges.

17. But now a multitude of Germans had surrounded the theater with their
swords drawn: all the spectators looked for nothing but death, and at
every one coming in a fear seized upon them, as if they were to be
cut in pieces immediately; and in great distress they were, as neither
having courage enough to go out of the theater, nor believing themselves
safe from dangers if they tarried there. And when the Germans came
upon them, the cry was so great, that the theater rang again with the
entreaties of the spectators to the soldiers, pleading that they
were entirely ignorant of every thing that related to such seditious
contrivances, and that if there were any sedition raised, they knew
nothing of it; they therefore begged that they would spare them, and not
punish those that had not the least hand in such bold crimes as belonged
to other persons, while they neglected to search after such as had
really done whatsoever it be that hath been done. Thus did these people
appeal to God, and deplore their infelicity with shedding of tears, and
beating their faces, and said every thing that the most imminent danger
and the utmost concern for their lives could dictate to them. This brake
the fury of the soldiers, and made them repent of what they minded to
do to the spectators, which would have been the greatest instance of
cruelty. And so it appeared to even these savages, when they had once
fixed the heads of those that were slain with Asprenas upon the altar;
at which sight the spectators were sorely afflicted, both upon the
consideration of the dignity of the persons, and out of a commiseration
of their sufferings; nay, indeed, they were almost in as great disorder
at the prospect of the danger themselves were in, seeing it was still
uncertain whether they should entirely escape the like calamity. Whence
it was that such as thoroughly and justly hated Caius could yet no
way enjoy the pleasure of his death, because they were themselves in
jeopardy of perishing together with him; nor had they hitherto any firm
assurance of surviving.

18. There was at this time one Euaristus Arruntius, a public crier in
the market, and therefore of a strong and audible voice, who vied
in wealth with the richest of the Romans, and was able to do what he
pleased in the city, both then and afterward. This man put himself
into the most mournful habit he could, although he had a greater hatred
against Caius than any one else; his fear and his wise contrivance to
gain his safety taught him so to do, and prevailed over his present
pleasure; so he put on such a mournful dress as he would have done
had he lost his dearest friends in the world; this man came into the
theater, and informed them of the death of Caius, and by this means put
an end to that state of ignorance the men had been in. Arruntius also
went round about the pillars, and called out to the Germans, as did the
tribunes with him, bidding them put up their swords, and telling them
that Caius was dead. And this proclamation it was plainly which saved
those that were collected together in the theater, and all the rest who
any way met the Germans; for while they had hopes that Caius had still
any breath in him, they abstained from no sort of mischief; and such an
abundant kindness they still had for Caius, that they would willingly
have prevented the plot against him, and procured his escape from so sad
a misfortune, at the expense of their own lives. But they now left
off the warm zeal they had to punish his enemies, now they were fully
satisfied that Caius was dead, because it was now in vain for them to
show their zeal and kindness to him, when he who should reward them
was perished. They were also afraid that they should be punished by the
senate, if they should go on in doing such injuries; that is, in case
the authority of the supreme governor should revert to them. And thus at
length a stop was put, though not without difficulty, to that rage which
possessed the Germans on account of Caius's death.

19. But Cherea was so much afraid for Minucianus, lest he should light
upon the Germans now they were in their fury, that he went and spike
to every one of the soldiers, and prayed them to take care of his
preservation, and made himself great inquiry about him, lest he should
have been slain. And for Clement, he let Minucianus go when he was
brought to him, and, with many other of the senators, affirmed the
action was right, and commended the virtue of those that contrived it,
and had courage enough to execute it; and said that "tyrants do indeed
please themselves and look big for a while, upon having the power to act
unjustly; but do not however go happily out of the world, because
they are hated by the virtuous; and that Caius, together with all his
unhappiness, was become a conspirator against himself, before these
other men who attacked him did so; and by becoming intolerable, in
setting aside the wise provision the laws had made, taught his dearest
friends to treat him as an enemy; insomuch that although in common
discourse these conspirators were those that slew Caius, yet that, in
reality, he lies now dead as perishing by his own self."

20. Now by this time the people in the theatre were arisen from their
seats, and those that were within made a very great disturbance; the
cause of which was this, that the spectators were too hasty in getting
away. There was also one Aleyon, a physician, who hurried away, as if to
cure those that were wounded, and under that pretense he sent those that
were with him to fetch what things were necessary for the healing of
those wounded persons, but in reality to get them clear of the present
dangers they were in. Now the senate, during this interval, had met, and
the people also assembled together in the accustomed form, and were both
employed in searching after the murderers of Caius. The people did it
very zealously, but the senate in appearance only; for there was present
Valerius of Asia, one that had been consul; this man went to the people,
as they were in disorder, and very uneasy that they could not yet
discover who they were that had murdered the emperor; he was then
earnestly asked by them all who it was that had done it. He replied,
"I wish I had been the man." The consuls [7] also published an edict,
wherein they accused Caius, and gave order to the people then got
together, and to the soldiers, to go home; and gave the people hopes
of the abatement of the oppressions they lay under; and promised the
soldiers, if they lay quiet as they used to do, and would not go abroad
to do mischief unjustly, that they would bestow rewards upon them; for
there was reason to fear lest the city might suffer harm by their wild
and ungovernable behavior, if they should once betake themselves to
spoil the citizens, or plunder the temples. And now the whole multitude
of the senators were assembled together, and especially those that had
conspired to take away the life of Caius, who put on at this time an
air of great assurance, and appeared with great magnanimity, as if the
administration of the public affairs were already devolved upon them.



CHAPTER 2. How The Senators Determined To Restore The Democracy; But The
Soldiers Were For Preserving The Monarchy, Concerning The Slaughter Of
Caius's Wife And Daughter. A Character Of Caius's Morals.


1. When the public affairs were in this posture, Claudius was on the
sudden hurried away out of his house; for the soldiers had a meeting
together; and when they had debated about what was to be done, they saw
that a democracy was incapable of managing such a vast weight of public
affairs; and that if it should be set up, it would not be for their
advantage; and in case any one of those already in the government should
obtain the supreme power, it would in all respects be to their grief,
if they were not assisting to him in this advancement; that it would
therefore be right for them, while the public affairs were unsettled, to
choose Claudius emperor, who was uncle to the deceased Caius, and of
a superior dignity and worth to every one of those that were assembled
together in the senate, both on account of the virtues of his ancestors,
and of the learning he had acquired in his education; and who, if once
settled in the empire, would reward them according to their deserts,
and bestow largesses upon them. These were their consultations, and
they executed the same immediately. Claudius was therefore seized upon
suddenly by the soldiery. But Cneas Sentins Saturninns, although he
understood that Claudius was seized, and that he intended to claim the
government, unwillingly indeed in appearance, but in reality by his own
free consent, stood up in the senate, and, without being dismayed, made
an exhortatory oration to them, and such a one indeed as was fit for men
of freedom and generosity, and spake thus:

2. "Although it be a thing incredible, O Romans! because of the great
length of time, that so unexpected an event hath happened, yet are
we now in possession of liberty. How long indeed this will last is
uncertain, and lies at the disposal of the gods, whose grant it is; yet
such it is as is sufficient to make us rejoice, and be happy for
the present, although we may soon be deprived of it; for one hour is
sufficient to those that are exercised in virtue, wherein we may live
with a mind accountable only to ourselves, in our own country, now free,
and governed by such laws as this country once flourished under. As
for myself, I cannot remember our former time of liberty, as being
born after it was gone; but I am beyond measure filled with joy at the
thoughts of our present freedom. I also esteem those that were born and
bred up in that our former liberty happy men, and that those men are
worthy of no less esteem than the gods themselves who have given us a
taste of it in this age; and I heartily wish that this quiet enjoyment
of it, which we have at present, might continue to all ages. However,
this single day may suffice for our youth, as well as for us that are in
years. It will seem an age to our old men, if they might die during its
happy duration: it may also be for the instruction of the younger sort,
what kind of virtue those men, from whose loins we are derived, were
exercised in. As for ourselves, our business is, during the space
of time, to live virtuously, than which nothing can be more to our
advantage; which course of virtue it is alone that can preserve
our liberty; for as to our ancient state, I have heard of it by the
relations of others; but as to our later state, during my lifetime,
I have known it by experience, and learned thereby what mischiefs
tyrannies have brought upon this commonwealth, discouraging all virtue,
and depriving persons of magnanimity of their liberty, and proving the
teachers of flattery and slavish fear, because it leaves the public
administration not to be governed by wise laws, but by the humor of
those that govern. For since Julius Caesar took it into his head to
dissolve our democracy, and, by overbearing the regular system of our
laws, to bring disorders into our administration, and to get above right
and justice, and to be a slave to his own inclinations, there is no kind
of misery but what hath tended to the subversion of this city; while all
those that have succeeded him have striven one with another to overthrow
the ancient laws of their country, and have left it destitute of such
citizens as were of generous principles, because they thought it tended
to their safety to have vicious men to converse withal, and not only to
break the spirits of those that were best esteemed for their virtue, but
to resolve upon their utter destruction. Of all which emperors, who have
been many in number, and who laid upon us insufferable hardships during
the times of their government, this Caius, who hath been slain today,
hath brought more terrible calamities upon us than did all the rest,
not only by exercising his ungoverned rage upon his fellow citizens,
but also upon his kindred and friends, and alike upon all others, and by
inflicting still greater miseries upon them, as punishments, which they
never deserved, he being equally furious against men and against the
gods. For tyrants are not content to gain their sweet pleasure, and this
by acting injuriously, and in the vexation they bring both upon men's
estates and their wives; but they look upon that to be their principal
advantage, when they can utterly overthrow the entire families of their
enemies; while all lovers of liberty are the enemies of tyranny. Nor can
those that patiently endure what miseries they bring on them gain their
friendship; for as they are conscious of the abundant mischiefs they
have brought on these men, and how magnanimously they have borne their
hard fortunes, they cannot but be sensible what evils they have done,
and thence only depend on security from what they are suspicious of,
if it may be in their power to take them quite out of the world. Since,
then, we are now gotten clear of such great misfortunes, and are only
accountable to one another, [which form of government affords us the
best assurance of our present concord, and promises us the best security
from evil designs, and will be most for our own glory in settling the
city in good order,] you ought, every one of you in particular, to make
provision for his own, and in general for the public utility: or, on
the contrary, they may declare their dissent to such things as have
been proposed, and this without any hazard of danger to come upon
them, because they have now no lord set over them, who, without fear
of punishment, could do mischief to the city, and had an uncontrollable
power to take off those that freely declared their opinions. Nor has any
thing so much contributed to this increase of tyranny of late as sloth,
and a timorous forbearance of contradicting the emperor's will; while
men had an over-great inclination to the sweetness of peace, and had
learned to live like slaves; and as many of us as either heard of
intolerable calamities that happened at a distance from us, or saw
the miseries that were near us, out of the dread of dying virtuously,
endured a death joined with the utmost infamy. We ought, then, in the
first place, to decree the greatest honors we are able to those that
have taken off the tyrant, especially to Cherea Cassius; for this one
man, with the assistance of the gods, hath, by his counsel and by his
actions, been the procurer of our liberty. Nor ought we to forget him
now we have recovered our liberty, who, under the foregoing tyranny,
took counsel beforehand, and beforehand hazarded himself for our
liberties; but ought to decree him proper honors, and thereby freely
declare that he from the beginning acted with our approbation. And
certainly it is a very excellent thing, and what becomes free-men, to
requite their benefactors, as this man hath been a benefactor to us
all, though not at all like Cassius and Brutus, who slew Caius Julius
[Caesar]; for those men laid the foundations of sedition and civil wars
in our city; but this man, together with his slaughter of the tyrant,
hath set our city free from all those sad miseries which arose from the
tyranny." [8]

3. And this was the purport of Sentius's oration, [9] which was received
with pleasure by the senators, and by as many of the equestrian order as
were present. And now one Trebellius Maximus rose up hastily, and took
off Sentius's finger a ring, which had a stone, with the image of
Caius engraven upon it, and which, in his zeal in speaking, and his
earnestness in doing what he was about, as it was supposed, he had
forgotten to take off himself. This sculpture was broken immediately.
But as it was now far in the night, Cherea demanded of the consuls
the watchword, who gave him this word, Liberty. These facts were the
subjects of admiration to themselves, and almost incredible; for it
was a hundred years since the democracy had been laid aside, when this
giving the watchword returned to the consuls; for before the city was
subject to tyrants, they were the commanders of the soldiers. But when
Cherea had received that watchword, he delivered it to those who were
on the senate's side, which were four regiments, who esteemed the
government without emperors to be preferable to tyranny. So these went
away with their tribunes. The people also now departed very joyful, full
of hope and of courage, as having recovered their former democracy, and
were no longer under an emperor; and Cherea was in very great esteem
with them.

4. And now Cherea was very uneasy that Caius's daughter and wife were
still alive, and that all his family did not perish with him, since
whosoever was left of them must be left for the ruin of the city and of
the laws. Moreover, in order to finish this matter with the utmost zeal,
and in order to satisfy his hatred of Caius, he sent Julius Lupus, one
of the tribunes, to kill Caius's wife and daughter. They proposed this
office to Lupus as to a kinsman of Clement, that he might be so far a
partaker of this murder of the tyrant, and might rejoice in the virtue
of having assisted his fellow citizens, and that he might appear to have
been a partaker with those that were first in their designs against him.
Yet did this action appear to some of the conspirators to be too cruel,
as to this using such severity to a woman, because Caius did more
indulge his own ill-nature than use her advice in all that he did; from
which ill-nature it was that the city was in so desperate a condition
with the miseries that were brought on it, and the flower of the city
was destroyed. But others accused her of giving her consent to these
things; nay, they ascribed all that Caius had done to her as the cause
of it, and said she had given a potion to Caius, which had made him
obnoxious to her, and had tied him down to love her by such evil
methods; insomuch that she, having rendered him distracted, was become
the author of all the mischiefs that had befallen the Romans, and that
habitable world which was subject to them. So that at length it was
determined that she must die; nor could those of the contrary opinion at
all prevail to have her saved; and Lupus was sent accordingly. Nor
was there any delay made in executing what he went about, but he was
subservient to those that sent him on the first opportunity, as desirous
to be no way blameable in what might be done for the advantage of the
people. So when he was come into the palace, he found Cesonia, who was
Caius's wife, lying by her husband's dead body, which also lay down on
the ground, and destitute of all such things as the law allows to the
dead, and all over herself besmeared with the blood of her husband's
wounds, and bewailing the great affliction she was under, her daughter
lying by her also; and nothing else was heard in these her circumstances
but her complaint of Caius, as if he had not regarded what she had often
told him of beforehand; which words of hers were taken in a different
sense even at that time, and are now esteemed equally ambiguous by those
that hear of them, and are still interpreted according to the different
inclinations of people. Now some said that the words denoted that she
had advised him to leave off his mad behavior and his barbarous cruelty
to the citizens, and to govern the public with moderation and virtue,
lest he should perish by the same way, upon their using him as he had
used them. But some said, that as certain words had passed concerning
the conspirators, she desired Caius to make no delay, but immediately
to put them all to death, and this whether they were guilty or not, and
that thereby he would be out of the fear of any danger; and that this
was what she reproached him for, when she advised him so to do, but he
was too slow and tender in the matter. And this was what Cesonia said,
and what the opinions of men were about it. But when she saw Lupus
approach, she showed him Caius's dead body, and persuaded him to come
nearer, with lamentation and tears; and as she perceived that Lupus
was in disorder, and approached her in order to execute some design
disagreeable to himself, she was well aware for what purpose he came,
and stretched out her naked throat, and that very cheerfully to him,
bewailing her case, like one that utterly despaired of her life, and
bidding him not to boggle at finishing the tragedy they had resolved
upon relating to her. So she boldly received her death's wound at the
hand of Lupus, as did the daughter after her. So Lupus made haste to
inform Cherea of what he had done.

5. This was the end of Caius, after he had reigned four years, within
four months. He was, even before he came to be emperor, ill-natured, and
one that had arrived at the utmost pitch of wickedness; a slave to his
pleasures, and a lover of calumny; greatly affected by every terrible
accident, and on that account of a very murderous disposition where he
durst show it. He enjoyed his exorbitant power to this only purpose, to
injure those who least deserved it, with unreasonable insolence and got
his wealth by murder and injustice. He labored to appear above regarding
either what was divine or agreeable to the laws, but was a slave to the
commendations of the populace; and whatsoever the laws determined to be
shameful, and punished, that he esteemed more honorable than what was
virtuous. He was unmindful of his friends, how intimate soever, and
though they were persons of the highest character; and if he was once
angry at any of them, he would inflict punishment upon them on the
smallest occasions, and esteemed every man that endeavored to lead a
virtuous life his enemy. And whatsoever he commanded, he would not admit
of any contradiction to his inclinations; whence it was that he had
criminal conversation with his own sister; [10] from which occasion
chiefly it was also that a bitter hatred first sprang up against him
among the citizens, that sort of incest not having been known of a long
time; and so this provoked men to distrust him, and to hate him that was
guilty of it. And for any great or royal work that he ever did, which
might be for the present and for future ages, nobody can name any
such, but only the haven that he made about Rhegium and Sicily, for the
reception of the ships that brought corn from Egypt; which was indeed a
work without dispute very great in itself, and of very great advantage
to the navigation. Yet was not this work brought to perfection by him,
but was the one half of it left imperfect, by reason of his want of
application to it; the cause of which was this, that he employed his
studies about useless matters, and that by spending his money upon such
pleasures as concerned no one's benefit but his own, he could not exert
his liberality in things that were undeniably of great consequence.
Otherwise he was an excellent orator, and thoroughly acquainted with the
Greek tongue, as well as with his own country or Roman language. He was
also able, off-hand and readily, to give answers to compositions made by
others, of considerable length and accuracy. He was also more skillful
in persuading others to very great things than any one else, and this
from a natural affability of temper, which had been improved by much
exercise and pains-taking; for as he was the grandson [11] of the
brother of Tiberius, whose successor he was, this was a strong
inducement to his acquiring of learning, because Tiberius aspired after
the highest pitch of that sort of reputation; and Caius aspired after
the like glory for eloquence, being induced thereto by the letters of
his kinsman and his emperor. He was also among the first rank of his
own citizens. But the advantages he received from his learning did not
countervail the mischief he brought upon himself in the exercise of his
authority; so difficult it is for those to obtain the virtue that is
necessary for a wise man, who have the absolute power to do what they
please without control. At the first he got himself such friends as were
in all respects the most worthy, and was greatly beloved by them,
while he imitated their zealous application to the learning and to the
glorious actions of the best men; but when he became insolent towards
them, they laid aside the kindness they had for him, and began to hate
him; from which hatred came that plot which they raised against him, and
wherein he perished.



CHAPTER 3. How Claudius Was Seized Upon And Brought Out Of His House And
Brought To The Camp; And How The Senate Sent An Embassage To Him.


1. Now Claudius, as I said before, went out of that way along which
Caius was gone; and as the family was in a mighty disorder upon the sad
accident of the murder of Caius, he was in great distress how to save
himself, and was found to have hidden himself in a certain narrow place,
[12] though he had no other occasion for suspicion of any dangers,
besides the dignity of his birth; for while he was a private man, he
behaved himself with moderation, and was contented with his present
fortune, applying himself to learning, and especially to that of the
Greeks, and keeping himself entirely clear from every thing that might
bring on any disturbance. But as at this time the multitude were under
a consternation, and the whole palace was full of the soldiers' madness,
and the very emperor's guards seemed under the like fear and disorder
with private persons, the band called pretorian, which was the purest
part of the army, was in consultation what was to be done at this
juncture. Now all those that were at this consultation had little regard
to the punishment Caius had suffered, because he justly deserved such
his fortune; but they were rather considering their own circumstances,
how they might take the best care of themselves, especially while the
Germans were busy in punishing the murderers of Caius; which yet was
rather done to gratify their own savage temper, than for the good of the
public; all which things disturbed Claudius, who was afraid of his own
safety, and this particularly because he saw the heads of Asprenas and
his partners carried about. His station had been on a certain elevated
place, whither a few steps led him, and whither he had retired in the
dark by himself. But when Gratus, who was one of the soldiers
that belonged to the palace, saw him, but did not well know by his
countenance who he was, because it was dark, though he could well judge
that it was a man who was privately there on some design, he came nearer
to him; and when Claudius desired that he would retire, he discovered
who he was, and owned him to be Claudius. So he said to his followers,
"This is a Germanicus; [12] come on, let us choose him for our emperor."
But when Claudius saw they were making preparations for taking him away
by force, and was afraid they would kill him, as they had killed Caius,
he besought them to spare him, putting them in mind how quietly he had
demeaned himself, and that he was unacquainted with what had been done.
Hereupon Gratus smiled upon him, and took him by the right hand, and
said, "Leave off, sir, these low thoughts of saving yourself, while you
ought to have greater thoughts, even of obtaining the empire, which the
gods, out of their concern for the habitable world, by taking Caius out
of the way, commit to thy virtuous conduct. Go to, therefore, and accept
of the throne of thy ancestors." So they took him up and carried him,
because he was not then able to go on foot, such was his dread and his
joy at what was told him.

2. Now there was already gathered together about Gratus a great number
of the guards; and when they saw Claudius carried off, they looked with
a sad countenance, as supposing that he was carried to execution for the
mischiefs that had been lately done; while yet they thought him a man
who never meddled with public affairs all his life long, and one that
had met with no contemptible dangers under the reign of Caius; and some
of them thought it reasonable that the consuls should take cognizance of
these matters; and as still more and more of the soldiery got together,
the crowd about him ran away, and Claudius could hardly go on, his body
was then so weak; and those who carried his sedan, upon an inquiry that
was made about his being carried off, ran away and saved themselves, as
despairing of their Lord's preservation. But when they were come into
the large court of the palace, [which, as the report goes about it,
was inhabited first of all the parts of the city of Rome,] and had just
reached the public treasury, many more soldiers came about him, as
glad to see Claudius's face, and thought it exceeding right to make
him emperor, on account of their kindness for Germanicus, who was his
brother, and had left behind him a vast reputation among all that were
acquainted with him. They reflected also on the covetous temper of the
leading men of the senate, and what great errors they had been guilty
of when the senate had the government formerly; they also considered the
impossibility of such an undertaking, as also what dangers they should
be in, if the government should come to a single person, and that such
a one should possess it as they had no hand in advancing, and not to
Claudius, who would take it as their grant, and as gained by their
good-will to him, and would remember the favors they had done him, and
would make them a sufficient recompense for the same.

3. These were the discourses the soldiers had one with another by
themselves, and they communicated them to all such as came in to
them. Now those that inquired about this matter willingly embraced the
invitation that was made them to join with the rest; so they
carried Claudius into the camp, crowding about him as his guard, and
encompassing him about, one chairman still succeeding another, that
their vehement endeavors might not be hindered. But as to the populace
and senators, they disagreed in their opinions. The latter were very
desirous to recover their former dignity, and were zealous to get clear
of the slavery that had been brought on them by the injurious treatment
of the tyrants, which the present opportunity afforded them; but for the
people, who were envious against them, and knew that the emperors were
capable of curbing their covetous temper, and were a refuge from them,
they were very glad that Claudius had been seized upon, and brought to
them, and thought that if Claudius were made emperor, he would prevent a
civil war, such as there was in the days of Pompey. But when the senate
knew that Claudius was brought into the camp by the soldiers, they
sent to him those of their body which had the best character for their
virtues, that they might inform him that he ought to do nothing by
violence, in order to gain the government; that he who was a single
person, one either already or hereafter to be a member of their body,
ought to yield to the senate, which consisted of so great a number; that
he ought to let the law take place in the disposal of all that related
to the public order, and to remember how greatly the former tyrants
had afflicted their city, and what dangers both he and they had escaped
under Caius; and that he ought not to hate the heavy burden of tyranny,
when the injury is done by others, while he did himself willfully treat
his country after a mad and insolent manner; that if he would comply
with them, and demonstrate that his firm resolution was to live quietly
and virtuously, he would have the greatest honors decreed to him that
a free people could bestow; and by subjecting himself to the law, would
obtain this branch of commendation, that he acted like a man of virtue,
both as a ruler and a subject; but that if he would act foolishly, and
learn no wisdom by Caius's death, they would not permit him to go on;
that a great part of the army was got together for them, with plenty
of weapons, and a great number of slaves, which they could make use
of; that good hope was a great matter in such cases, as was also good
fortune; and that the gods would never assist any others but those that
undertook to act with virtue and goodness, who can be no other than such
as fight for the liberty of their country.

4. Now these ambassadors, Veranius and Brocchus, who were both of them
tribunes of the people, made this speech to Claudius; and falling down
upon their knees, they begged of him that he would not throw the
city into wars and misfortunes; but when they saw what a multitude of
soldiers encompassed and guarded Claudius, and that the forces that were
with the consuls were, in comparison of them, perfectly inconsiderable,
they added, that if he did desire the government, he should accept of it
as given by the senate; that he would prosper better, and be happier, if
he came to it, not by the injustice, but by the good-will of those that
would bestow it upon him.



CHAPTER 4. What Things King Agrippa Did For Claudius; And How Claudius
When He Had Taken The Government Commanded The Murderers Of Caius To Be
Slain.


1. Now Claudius, though he was sensible after what an insolent manner
the senate had sent to him yet did he, according to their advice, behave
himself for the present with moderation; but not so far that he could
not recover himself out of his fright; so he was encouraged [to claim
the government] partly by the boldness of the soldiers, and partly
by the persuasion of king Agrippa, who exhorted him not to let such
a dominion slip out of his hands, when it came thus to him of its own
accord. Now this Agrippa, with relation to Caius, did what became one
that had been so much honored by him; for he embraced Caius's body after
he was dead, and laid it upon a bed, and covered it as well as he could,
and went out to the guards, and told them that Caius was still alive;
but he said that they should call for physicians, since he was very ill
of his wounds. But when he had learned that Claudius was carried away
violently by the soldiers, he rushed through the crowd to him, and when
he found that he was in disorder, and ready to resign up the government
to the senate, he encouraged him, and desired him to keep the
government; but when he had said this to Claudius, he retired home. And
upon the senate's sending for him, he anointed his head with ointment,
as if he had lately accompanied with his wife, and had dismissed her,
and then came to them: he also asked of the senators what Claudius did;
who told him the present state of affairs, and then asked his opinion
about the settlement of the public. He told them in words that he was
ready to lose his life for the honor of the senate, but desired them to
consider what was for their advantage, without any regard to what was
most agreeable to them; for that those who grasp at government will
stand in need of weapons and soldiers to guard them, unless they will
set up without any preparation for it, and so fall into danger. And when
the senate replied that they would bring in weapons in abundance,
and money, and that as to an army, a part of it was already collected
together for them, and they would raise a larger one by giving the
slaves their liberty,--Agrippa made answer, "O senators! may you be able
to compass what you have a mind to; yet will I immediately tell you my
thoughts, because they tend to your preservation. Take notice, then,
that the army which will fight for Claudius hath been long exercised in
warlike affairs; but our army will be no better than a rude multitude
of raw men, and those such as have been unexpectedly made free from
slavery, and ungovernable; we must then fight against those that are
skillful in war, with men who know not so much as how to draw their
swords. So that my opinion is, that we should send some persons to
Claudius, to persuade him to lay down the government; and I am ready to
be one of your ambassadors."

2. Upon this speech of Agrippa, the senate complied with him, and he was
sent among others, and privately informed Claudius of the disorder the
senate was in, and gave him instructions to answer them in a somewhat
commanding strain, and as one invested with dignity and authority.
Accordingly, Claudius said to the ambassadors, that he did not wonder
the senate had no mind to have an emperor over them, because they had
been harassed by the barbarity of those that had formerly been at
the head of their affairs; but that they should taste of an equitable
government under him, and moderate times, while he should only be their
ruler in name, but the authority should be equally common to them all;
and since he had passed through many and various scenes of life before
their eyes, it would be good for them not to distrust him. So the
ambassadors, upon their hearing this his answer, were dismissed. But
Claudius discoursed with the army which was there gathered together, who
took oaths that they would persist in their fidelity to him; Upon which
he gave the guards every man five thousand [13] drachmae a-piece, and a
proportionable quantity to their captains, and promised to give the same
to the rest of the armies wheresoever they were.

3. And now the consuls called the senate together into the temple of
Jupiter the Conqueror, while it was still night; but some of those
senators concealed themselves in the city, being uncertain what to do,
upon the hearing of this summons; and some of them went out of the city
to their own farms, as foreseeing whither the public affairs were going,
and despairing of liberty; nay, these supposed it much better for
them to be slaves without danger to themselves, and to live a lazy and
inactive life, than by claiming the dignity of their forefathers, to
run the hazard of their own safety. However, a hundred and no more were
gotten together; and as they were in consultation about the present
posture of affairs, a sudden clamor was made by the soldiers that were
on their side, desiring that the senate would choose them an emperor,
and not bring the government into ruin by setting up a multitude of
rulers. So they fully declared themselves to be for the giving the
government not to all, but to one; but they gave the senate leave to
look out for a person worthy to be set over them, insomuch that now the
affairs of the senate were much worse than before, because they had
not only failed in the recovery of their liberty, which they boasted
themselves of, but were in dread of Claudius also. Yet were there those
that hankered after the government, both on account of the dignity of
their families and that accruing to them by their marriages; for Marcus
Minucianus was illustrious, both by his own nobility, and by his having
married Julia, the sister of Caius, who accordingly was very ready to
claim the government, although the consuls discouraged him, and made one
delay after another in proposing it: that Minucianus also, who was one
of Caius's murderers, restrained Valerius of Asia from thinking of such
things; and a prodigious slaughter there had been, if leave had been
given to these men to set up for themselves, and oppose Claudius. There
were also a considerable number of gladiators besides, and of those
soldiers who kept watch by night in the city, and rowers of ships,
who all ran into the camp; insomuch that, of those who put in for the
government, some left off their pretensions in order to spare the city,
and others out of fear for their own persons.

4. But as soon as ever it was day, Cherea, and those that were with him,
came into the senate, and attempted to make speeches to the soldiers.
However, the multitude of those soldiers, when they saw that they were
making signals for silence with their hands, and were ready to begin
to speak to them, grew tumultuous, and would not let them speak at all,
because they were all zealous to be under a monarchy; and they demanded
of the senate one for their ruler, as not enduring any longer delays:
but the senate hesitated about either their own governing, or how they
should themselves be governed, while the soldiers would not admit them
to govern, and the murderers of Caius would not permit the soldiers to
dictate to them. When they were in these circumstances, Cherea was not
able to contain the anger he had, and promised, that if they desired
an emperor, he would give them one, if any one would bring him the
watchword from Eutychus. Now this Eutychus was charioteer of the
green-band faction, styled Prasine, and a great friend of Caius, who
used to harass the soldiery with building stables for the horses,
and spent his time in ignominious labors, which occasioned Cherea to
reproach them with him, and to abuse them with much other scurrilous
language; and told them he would bring them the head of Claudius; and
that it was an amazing thing, that, after their former madness, they
should commit their government to a fool. Yet were not they moved with
his words, but drew their swords, and took up their ensigns, and went to
Claudius, to join in taking the oath of fidelity to him. So the senate
were left without any body to defend them, and the very consuls differed
nothing from private persons. They were also under consternation and
sorrow, men not knowing what would become of them, because Claudius was
very angry at them; so they fell a reproaching one another, and repented
of what they had done. At which juncture Sabinus, one of Caius's
murderers, threatened that he would sooner come into the midst of them
and kill himself, than consent to make Claudius emperor, and see slavery
returning upon them; he also abused Cherea for loving his life too well,
while he who was the first in his contempt of Caius, could think it a
good thin to live, when, even by all that they had done for the recovery
of their liberty, they found it impossible to do it. But Cherea said he
had no manner of doubt upon him about killing himself; that yet he would
first sound the intentions of Claudius before he did it.

5. These were the debates [about the senate]; but in the camp every body
was crowding on all sides to pay their court to Claudius; and the other
consul, Quintus Pomponhis, was reproached by the soldiery, as having
rather exhorted the senate to recover their liberty; whereupon they drew
their swords, and were going to assault him, and they had done it,
if Claudius had not hindered them, who snatched the consul out of the
danger he was in, and set him by him. But he did not receive that part
of the senate which was with Quintus in the like honorable manner; nay,
some of them received blows, and were thrust away as they came to salute
Claudius; nay, Aponius went away wounded, and they were all in danger.
However, king Agrippa went up to Claudius, and desired he would treat
the senators more gently; for if any mischief should come to the senate,
he would have no others over whom to rule. Claudius complied with him,
and called the senate together into the palace, and was carried thither
himself through the city, while the soldiery conducted him, though this
was to the great vexation of the multitude; for Cherea and Sabinus, two
of Caius's murderers, went in the fore-front of them, in an open manner,
while Pollio, whom Claudius, a little before, had made captain of his
guards, had sent them an epistolary edict, to forbid them to appear
in public. Then did Claudius, upon his coming to the palace, get his
friends together, and desired their suffrages about Cherea. They said
that the work he had done was a glorious one; but they accused him
the he did it of perfidiousness, and thought it just to inflict the
punishment [of death] upon him, to discountenance such actions for the
time to come. So Cherea was led to his execution, and Lupus and many
other Romans with him. Now it is reported that Cherea bore this calamity
courageously; and this not only by the firmness of his own behavior
under it, but by the reproaches he laid upon Lupus, who fell into tears;
for when Lupus laid his garment aside, and complained of the cold [14]
he said, that cold was never hurtful to Lupus [i.e. a wolf] And as a
great many men went along with them to see the sight, when Cherea came
to the place, he asked the soldier who was to be their executioner,
whether this office was what he was used to, or whether this was the
first time of his using his sword in that manner, and desired him to
bring him that very sword with which he himself slew Caius. [15] So he
was happily killed at one stroke. But Lupus did not meet with such good
fortune in going out of the world, since he was timorous, and had many
blows leveled at his neck, because he did not stretch it out boldly [as
he ought to have done].

6. Now, a few days after this, as the Parental solemnities were just at
hand, the Roman multitude made their usual oblations to their several
ghosts, and put portions into the fire in honor of Cherea, and besought
him to be merciful to them, and not continue his anger against them for
their ingratitude. And this was the end of the life that Cherea came to.
But for Sabinus, although Claudius not only set him at liberty, but gave
him leave to retain his former command in the army, yet did he think
it would be unjust in him to fail of performing his obligations to his
fellow confederates; so he fell upon his sword, and killed himself, the
wound reaching up to the very hilt of the sword.



CHAPTER 5. How Claudius Restored To Agrippa His Grandfathers Kingdoms
And Augmented His Dominions; And How He Published An Edict In Behalf.


1. Now when Claudius had taken out of the way all those soldiers whom he
suspected, which he did immediately, he published an edict, and therein
confirmed that kingdom to Agrippa which Caius had given him, and therein
commended the king highly. He also made all addition to it of all that
country over which Herod, who was his grandfather, had reigned, that is,
Judea and Samaria; and this he restored to him as due to his family.
But for Abila [16] of Lysanias, and all that lay at Mount Libanus, he
bestowed them upon him, as out of his own territories. He also made
a league with this Agrippa, confirmed by oaths, in the middle of the
forum, in the city of Rome: he also took away from Antiochus that
kingdom which he was possessed of, but gave him a certain part of
Cilicia and Commagena: he also set Alexander Lysimachus, the alabarch,
at liberty, who had been his old friend, and steward to his mother
Antonia, but had been imprisoned by Caius, whose son [Marcus] married
Bernice, the daughter of Agrippa. But when Marcus, Alexander's son, was
dead, who had married her when she was a virgin, Agrippa gave her
in marriage to his brother Herod, and begged for him of Claudius the
kingdom of Chalcis.

2. Now about this time there was a sedition between the Jews and the
Greeks, at the city of Alexandria; for when Caius was dead, the nation
of the Jews, which had been very much mortified under the reign of
Caius, and reduced to very great distress by the people of Alexandria,
recovered itself, and immediately took up their arms to fight for
themselves. So Claudius sent an order to the president of Egypt to quiet
that tumult; he also sent an edict, at the requests of king Agrippa
and king Herod, both to Alexandria and to Syria, whose contents were as
follows: "Tiberius Claudius Caesar Augustus Germanicus, high priest, and
tribune of the people, ordains thus: Since I am assured that the Jews
of Alexandria, called Alexandrians, have been joint inhabitants in the
earliest times with the Alexandrians, and have obtained from their kings
equal privileges with them, as is evident by the public records that
are in their possession, and the edicts themselves; and that after
Alexandria had been subjected to our empire by Augustus, their rights
and privileges have been preserved by those presidents who have at
divers times been sent thither; and that no dispute had been raised
about those rights and privileges, even when Aquila was governor of
Alexandria; and that when the Jewish ethnarch was dead, Augustus did not
prohibit the making such ethnarchs, as willing that all men should be so
subject [to the Romans] as to continue in the observation of their own
customs, and not be forced to transgress the ancient rules of their
own country religion; but that, in the time of Caius, the Alexandrians
became insolent towards the Jews that were among them, which Caius, out
of his great madness and want of understanding, reduced the nation
of the Jews very low, because they would not transgress the religious
worship of their country, and call him a god: I will therefore that the
nation of the Jews be not deprived of their rights and privileges, on
account of the madness of Caius; but that those rights and privileges
which they formerly enjoyed be preserved to them, and that they may
continue in their own customs. And I charge both parties to take very
great care that no troubles may arise after the promulgation of this
edict."

3. And such were the contents of this edict on behalf of the Jews that
was sent to Alexandria. But the edict that was sent into the other parts
of the habitable earth was this which follows: "Tiberius Claudius Caesar
Augustus Germanicus, high priest, tribune of the people, chosen consul
the second time, ordains thus: Upon the petition of king Agrippa and
king Herod, who are persons very dear to me, that I would grant the same
rights and privileges should be preserved to the Jews which are in all
the Roman empire, which I have granted to those of Alexandria, I very
willingly comply therewith; and this grant I make not only for the
sake of the petitioners, but as judging those Jews for whom I have been
petitioned worthy of such a favor, on account of their fidelity and
friendship to the Romans. I think it also very just that no Grecian
city should be deprived of such rights and privileges, since they were
preserved to them under the great Augustus. It will therefore be fit
to permit the Jews, who are in all the world under us, to keep their
ancient customs without being hindered so to do. And I do charge them
also to use this my kindness to them with moderation, and not to show a
contempt of the superstitious observances of other nations, but to keep
their own laws only. And I will that this decree of mine be engraven
on tables by the magistrates of the cities, and colonies, and municipal
places, both those within Italy and those without it, both kings and
governors, by the means of the ambassadors, and to have them exposed to
the public for full thirty days, in such a place whence it may plainly
be read from the ground." [17]



CHAPTER 6. What Things Were Done By Agrippa At Jerusalem When He Was
Returned Back Into Judea; And What It Was That Petronius Wrote To The
Inhabitants Of Doris, In Behalf.


1. Now Claudius Caesar, by these decrees of his which were sent to
Alexandria, and to all the habitable earth, made known what opinion he
had of the Jews. So he soon sent Agrippa away to take his kingdom, now
he was advanced to a more illustrious dignity than before, and sent
letters to the presidents and procurators of the provinces that they
should treat him very kindly. Accordingly, he returned in haste, as was
likely he would, now he returned in much greater prosperity than he had
before. He also came to Jerusalem, and offered all the sacrifices that
belonged to him, and omitted nothing which the law required; [18] on
which account he ordained that many of the Nazarites should have their
heads shorn. And for the golden chain which had been given him by Caius,
of equal weight with that iron chain wherewith his royal hands had been
bound, he hung it up within the limits of the temple, over the treasury,
[19] that it might be a memorial of the severe fate he had lain under,
and a testimony of his change for the better; that it might be a
demonstration how the greatest prosperity may have a fall, and that God
sometimes raises up what is fallen down: for this chain thus dedicated
afforded a document to all men, that king Agrippa had been once bound in
a chain for a small cause, but recovered his former dignity again; and
a little while afterward got out of his bonds, and was advanced to be a
more illustrious king than he was before. Whence men may understand that
all that partake of human nature, how great soever they are, may fall;
and that those that fall may gain their former illustrious dignity
again.

2. And when Agrippa had entirely finished all the duties of the Divine
worship, he removed Theophilus, the son of Ananus, from the high
priesthood, and bestowed that honor of his on Simon the son of Boethus,
whose name was also Cantheras whose daughter king Herod married, as I
have related above. Simon, therefore, had the [high] priesthood with his
brethren, and with his father, in like manner as the sons of Simon, the
son of Onias, who were three, had it formerly under the government of
the Macedonians, as we have related in a former book.

3. When the king had settled the high priesthood after this manner, he
returned the kindness which the inhabitants of Jerusalem had showed him;
for he released them from the tax upon houses, every one of which paid
it before, thinking it a good thing to requite the tender affection of
those that loved him. He also made Silas the general of his forces, as a
man who had partaken with him in many of his troubles. But after a very
little while the young men of Doris, preferring a rash attempt before
piety, and being naturally bold and insolent, carried a statue of Caesar
into a synagogue of the Jews, and erected it there. This procedure
of theirs greatly provoked Agrippa; for it plainly tended to the
dissolution of the laws of his country. So he came without delay to
Publius Petronius, who was then president of Syria, and accused the
people of Doris. Nor did he less resent what was done than did Agrippa;
for he judged it a piece of impiety to transgress the laws that regulate
the actions of men. So he wrote the following letter to the people
of Doris in an angry strain: "Publius Petronius, the president under
Tiberius Claudius Caesar Augustus Germanicus, to the magistrates of
Doris, ordains as follows: Since some of you have had the boldness, or
madness rather, after the edict of Claudius Caesar Augustus Germanicus
was published, for permitting the Jews to observe the laws of their
country, not to obey the same, but have acted in entire opposition
thereto, as forbidding the Jews to assemble together in the synagogue,
by removing Caesar's statue, and setting it up therein, and thereby have
offended not only the Jews, but the emperor himself, whose statue is
more commodiously placed in his own temple than in a foreign one, where
is the place of assembling together; while it is but a part of natural
justice, that every one should have the power over the place belonging
peculiarly to themselves, according to the determination of Caesar,--to
say nothing of my own determination, which it would be ridiculous to
mention after the emperor's edict, which gives the Jews leave to make
use of their own customs, as also gives order that they enjoy equally
the rights of citizens with the Greeks themselves,--I therefore ordain
that Proculus Vitellius, the centurion, bring those men to me, who,
contrary to Augustus's edict, have been so insolent as to do this thing,
at which those very men, who appear to be of principal reputation among
them, have an indignation also, and allege for themselves, 'that it was
not done with their consent, but by the violence of the multitude,
that they may give an account of what hath been done. I also exhort the
principal magistrates among them, unless they have a mind to have this
action esteemed to be done with their consent, to inform the centurion
of those that were guilty of it, and take care that no handle be hence
taken for raising a sedition or quarrel among them; which those seem to
me to treat after who encourage such doings; while both I myself, and
king Agrippa, for whom I have the highest honor, have nothing more under
our care, than that the nation of the Jews may have no occasion given
them of getting together, under the pretense of avenging themselves, and
become tumultuous. And that it may be more publicly known what Augustus
hath resolved about this whole matter, I have subjoined those edicts
which he hath lately caused to be published at Alexandria, and which,
although they may be well known to all, yet did king Agrippa, for whom
I have the highest honor, read them at that time before my tribunal,
and pleaded that the Jews ought not to be deprived of those rights which
Augustus hath granted them. I therefore charge you, that you do not, for
the time to come, seek for any occasion of sedition or disturbance, but
that every one be allowed to follow their own religious customs."

4. Thus did Petronius take care of this matter, that such a breach of
the law might be corrected, and that no such thing might be attempted
afterwards against the Jews. And now king Agrippa took the [high]
priesthood away from Simon Cantheras, and put Jonathan, the son of
Ananus, into it again, and owned that he was more worthy of that dignity
than the other. But this was not a thing acceptable to him, to recover
that his former dignity. So he refused it, and said, "O king! I rejoice
in the honor that thou hast for me, and take it kindly that thou wouldst
give me such a dignity of thy own inclinations, although God hath judged
that I am not at all worthy of the high priesthood. I am satisfied with
having once put on the sacred garments; for I then put them on after
a more holy manner than I should now receive them again. But if
thou desirest that a person more worthy than myself should have this
honorable employment, give me leave to name thee such a one. I have
a brother that is pure from all sin against God, and of all offenses
against thyself; I recommend him to thee, as one that is fit for this
dignity." So the king was pleased with these words of his, and passed
by Jonathan, and, according to his brother's desire, bestowed the
high priesthood upon Matthias. Nor was it long before Marcus succeeded
Petronius, as president of Syria.



CHAPTER 7. Concerning Silas And On What Account It Was That King Agrippa
Was Angry At Him. How Agrippa Began To Encompass Jerusalem With A Wall;
And What Benefits He Bestowed On The Inhabitants Of Berytus.


1. Now Silas, the general of the king's horse, because he had been
faithful to him under all his misfortunes, and had never refused to be
a partaker with him in any of his dangers, but had oftentimes undergone
the most hazardous dangers for him, was full of assurance, and thought
he might expect a sort of equality with the king, on account of the
firmness of the friendship he had showed to him. Accordingly, he would
no where let the king sit as his superior, and took the like liberty in
speaking to him upon all occasions, till he became troublesome to the
king, when they were merry together, extolling himself beyond measure,
and oft putting the king in mind of the severity of fortune he had
undergone, that he might, by way of ostentation, demonstrate What zeal
he had showed in his service; and was continually harping upon this
string, what pains he had taken for him, and much enlarged still upon
that subject. The repetition of this so frequently seemed to reproach
the king, insomuch that he took this ungovernable liberty of talking
very ill at his hands. For the commemoration of times when men have been
under ignominy, is by no means agreeable to them; and he is a very silly
man who is perpetually relating to a person what kindness he had done
him. At last, therefore, Silas had so thoroughly provoked the
king's indignation, that he acted rather out of passion than good
consideration, and did not only turn Silas out of his place, as general
of his horse, but sent him in bonds into his own country. But the edge
of his anger wore off by length of time, and made room for more just
reasonings as to his judgment about this man; and he considered how many
labors he had undergone for his sake. So when Agrippa was solemnizing
his birth-day, and he gave festival entertainments to all his subjects,
he sent for Silas on the sudden to be his guest. But as he was a very
frank man, he thought he had now a just handle given him to be angry;
which he could not conceal from those that came for him, but said to
them, "What honor is this the king invites me to, which I conclude will
soon be over? For the king hath not let me keep those original marks
of the good-will I bore him, which I once had from him; but he hath
plundered me, and that unjustly also. Does he think that I can leave off
that liberty of speech, which, upon the consciousness of my deserts, I
shall use more loudly than before, and shall relate how many misfortunes
I have been delivered from; how many labors I have undergone for him,
whereby I procured him deliverance and respect; as a reward for which
I have borne the hardships of bonds and a dark prison? I shall never
forget this usage. Nay, perhaps, my very soul, when it is departed out
of the body, will not forget the glorious actions I did on his account."
This was the clamor he made, and he ordered the messengers to tell it
to the king. So he perceived that Silas was incurable in his folly, and
still suffered him to lie in prison.

2. As for the walls of Jerusalem, that were adjoining to the new city
[Bezetha], he repaired them at the expense of the public, and built
them wider in breadth, and higher in altitude; and he had made them
too strong for all human power to demolish, unless Marcus, the then
president of Syria, had by letter informed Claudius Caesar of what
he was doing. And when Claudius had some suspicion of attempts for
innovation, he sent to Agrippa to leave off the building of those
walls presently. So he obeyed, as not thinking it proper to contradict
Claudius.

3. Now this king was by nature very beneficent and liberal in his gifts,
and very ambitious to oblige people with such large donations; and he
made himself very illustrious by the many chargeable presents he made
them. He took delight in giving, and rejoiced in living with good
reputation. He was not at all like that Herod who reigned before him;
for that Herod was ill-natured, and severe in his punishments, and had
no mercy on them that he hated; and every one perceived that he was more
friendly to the Greeks than to the Jews; for he adorned foreign cities
with large presents in money; with building them baths and theatres
besides; nay, in some of those places he erected temples, and porticoes
in others; but he did not vouchsafe to raise one of the least edifices
in any Jewish city, or make them any donation that was worth mentioning.
But Agrippa's temper was mild, and equally liberal to all men. He was
humane to foreigners, and made them sensible of his liberality. He was
in like manner rather of a gentle and compassionate temper. Accordingly,
he loved to live continually at Jerusalem, and was exactly careful in
the observance of the laws of his country. He therefore kept himself
entirely pure; nor did any day pass over his head without its appointed
sacrifice.

4. However, there was a certain mall of the Jewish nation at Jerusalem,
who appeared to be very accurate in the knowledge of the law. His name
was Simon. This man got together an assembly, while the king was absent
at Cesarea, and had the insolence to accuse him as not living holily,
and that he might justly be excluded out of the temple, since it
belonged only to native Jews. But the general of Agrippa's army informed
him that Simon had made such a speech to the people. So the king sent
for him; and as he was sitting in the theater, he bid him sit down by
him, and said to him with a low and gentle voice, "What is there done in
this place that is contrary to the law?" But he had nothing to say for
himself, but begged his pardon. So the king was more easily reconciled
to him than one could have imagined, as esteeming mildness a better
quality in a king than anger, and knowing that moderation is more
becoming in great men than passion. So he made Simon a small present,
and dismissed him.

5. Now as Agrippa was a great builder in many places, he paid a peculiar
regard to the people of Berytus; for he erected a theater for them,
superior to many others of that sort, both in Sumptuousness and
elegance, as also an amphitheater, built at vast expenses; and besides
these, he built them baths and porticoes, and spared for no costs in any
of his edifices, to render them both handsome and large. He also spent
a great deal upon their dedication, and exhibited shows upon them,
and brought thither musicians of all sorts, and such as made the
most delightful music of the greatest variety. He also showed his
magnificence upon the theater, in his great number of gladiators; and
there it was that he exhibited the several antagonists, in order to
please the spectators; no fewer indeed than seven hundred men to fight
with seven hundred other men [20] and allotted all the malefactors he
had for this exercise, that both the malefactors might receive their
punishment, and that this operation of war might be a recreation in
peace. And thus were these criminals all destroyed at once.



CHAPTER 8. What Other Acts Were Done By Agrippa Until His Death; And
After What Manner He Died.


1. When Agrippa had finished what I have above related at Berytus, he
removed to Tiberias, a city of Galilee. Now he was in great esteem among
other kings. Accordingly there came to him Antiochus, king of Commalena,
Sampsigeratnus, king of Emesa, and Cotys, who was king of the Lesser
Armenia, and Polemo, who was king of Pontus, as also Herod his
brother, who was king of Chalcis. All these he treated with agreeable
entertainments, and after an obliging manner, and so as to exhibit the
greatness of his mind, and so as to appear worthy of those respects
which the kings paid to him, by coming thus to see him. However,
while these kings staid with him, Marcus, the president of Syria, came
thither. So the king, in order to preserve the respect that was due to
the Romans, went out of the city to meet him, as far as seven furlongs.
But this proved to be the beginning of a difference between him and
Marcus; for he took with him in his chariot those other kings as his
assessors. But Marcus had a suspicion what the meaning could be of so
great a friendship of these kings one with another, and did not think so
close an agreement of so many potentates to be for the interest of the
Romans. He therefore sent some of his domestics to every one of them,
and enjoined them to go their ways home without further delay. This was
very ill taken by Agrippa, who after that became his enemy. And now he
took the high priesthood away from Matthias, and made Elioneus, the son
of Cantheras, high priest in his stead.

2. Now when Agrippa had reigned three years over all Judea, he came to
the city Cesarea, which was formerly called Strato's Tower; and there he
exhibited shows in honor of Caesar, upon his being informed that there
was a certain festival celebrated to make vows for his safety. At which
festival a great multitude was gotten together of the principal persons,
and such as were of dignity through his province. On the second day
of which shows he put on a garment made wholly of silver, and of a
contexture truly wonderful, and came into the theater early in the
morning; at which time the silver of his garment being illuminated
by the fresh reflection of the sun's rays upon it, shone out after a
surprising manner, and was so resplendent as to spread a horror over
those that looked intently upon him; and presently his flatterers cried
out, one from one place, and another from another, [though not for his
good,] that he was a god; and they added, "Be thou merciful to us; for
although we have hitherto reverenced thee only as a man, yet shall we
henceforth own thee as superior to mortal nature." Upon this the king
did neither rebuke them, nor reject their impious flattery. But as he
presently afterward looked up, he saw an owl [21] sitting on a certain
rope over his head, and immediately understood that this bird was the
messenger of ill tidings, as it had once been the messenger of good
tidings to him; and fell into the deepest sorrow. A severe pain also
arose in his belly, and began in a most violent manner. He therefore
looked upon his friends, and said, "I, whom you call a god, am commanded
presently to depart this life; while Providence thus reproves the lying
words you just now said to me; and I, who was by you called immortal,
am immediately to be hurried away by death. But I am bound to accept of
what Providence allots, as it pleases God; for we have by no means lived
ill, but in a splendid and happy manner." When he said this, his pain
was become violent. Accordingly he was carried into the palace, and the
rumor went abroad every where, that he would certainly die in a little
time. But the multitude presently sat in sackcloth, with their wives
and children, after the law of their country, and besought God for the
king's recovery. All places were also full of mourning and lamentation.
Now the king rested in a high chamber, and as he saw them below lying
prostrate on the ground, he could not himself forbear weeping. And when
he had been quite worn out by the pain in his belly for five days, he
departed this life, being in the fifty-fourth year of his age, and in
the seventh year of his reign; for he reigned four years under Caius
Caesar, three of them were over Philip's tetrarchy only, and on the
fourth he had that of Herod added to it; and he reigned, besides those,
three years under the reign of Claudius Caesar; in which time he reigned
over the forementioned countries, and also had Judea added to them, as
well as Samaria and Cesarea. The revenues that he received out of them
were very great, no less than twelve millions of drachme. [22] Yet did
he borrow great sums from others; for he was so very liberal that his
expenses exceeded his incomes, and his generosity was boundless. [23]

3. But before the multitude were made acquainted with Agrippa's being
expired, Herod the king of Chalcis, and Helcias the master of his horse,
and the king's friend, sent Aristo, one of the king's most faithful
servants, and slew Silas, who had been their enemy, as if it had been
done by the king's own command.



CHAPTER 9. What Things Were Done After The Death Of Agrippa; And How
Claudius, On Account Of The Youth And Unskilfulness Of Agrippa, Junior,
Sent Cuspius Fadus To Be Procurator Of Judea, And Of The Entire Kingdom.


1. And thus did king Agrippa depart this life. But he left behind him
a son, Agrippa by name, a youth in the seventeenth year of his age,
and three daughters; one of which, Bernice, was married to Herod, his
father's brother, and was sixteen years old; the other two, Mariamne and
Drusilla, were still virgins; the former was ten years old, and Drusilla
six. Now these his daughters were thus espoused by their father;
Marlatone to Julius Archclaus Epiphanes, the son of Antiochus, the son
of Chelcias; and Drusilla to the king of Commagena. But when it was
known that Agrippa was departed this life, the inhabitants of Cesarea
and of Sebaste forgot the kindnesses he had bestowed on them, and acted
the part of the bitterest enemies; for they cast such reproaches upon
the deceased as are not fit to be spoken of; and so many of them as were
then soldiers, which were a great number, went to his house, and hastily
carried off the statues [24] of this king's daughters, and all at once
carried them into the brothel-houses, and when they had set them on the
tops of those houses, they abused them to the utmost of their power,
and did such things to them as are too indecent to be related. They also
laid themselves down in public places, and celebrated general feastings,
with garlands on their heads, and with ointments and libations to
Charon, and drinking to one another for joy that the king was expired.
Nay, they were not only unmindful of Agrippa, who had extended his
liberality to them in abundance, but of his grandfather Herod also, who
had himself rebuilt their cities, and had raised them havens and temples
at vast expenses.

2. Now Agrippa, the son of the deceased, was at Rome, and brought up
with Claudius Caesar. And when Caesar was informed that Agrippa was
dead, and that the inhabitants of Sebaste and Cesarea had abused him, he
was sorry for the first news, and was displeased with the ingratitude
of those cities. He was therefore disposed to send Agrippa, junior,
away presently to succeed his father in the kingdom, and was willing to
confirm him in it by his oath. But those freed-men and friends of his,
who had the greatest authority with him, dissuaded him from it, and said
that it was a dangerous experiment to permit so large a kingdom to come
under the government of so very young a man, and one hardly yet arrived
at years of discretion, who would not be able to take sufficient care of
its administration; while the weight of a kingdom is heavy enough to
a grown man. So Caesar thought what they said to be reasonable.
Accordingly he sent Cuspins Fadus to be procurator of Judea, and of the
entire kingdom, and paid that respect to the eceased as not to introduce
Marcus, who had been at variance with him, into his kingdom. But he
determined, in the first place, to send orders to Fadus, that he should
chastise the inhabitants of Caesarea and Sebaste for those abuses they
had offered to him that was deceased, and their madness towards his
daughters that were still alive; and that he should remove that body of
soldiers that were at Cesarea and Sebaste, with the five regiments, into
Pontus, that they might do their military duty there; and that he should
choose an equal number of soldiers out of the Roman legions that were
in Syria, to supply their place. Yet were not those that had such orders
actually removed; for by sending ambassadors to Claudius, they mollified
him, and got leave to abide in Judea still; and these were the very
men that became the source of very great calamities to the Jews in
after-times, and sowed the seeds of that war which began under Florus;
whence it was that when Vespasian had subdued the country, he removed
them out of his province, as we shall relate hereafter.



BOOK XX. Containing The Interval Of Twenty-Two Years.

From Fadus The Procurator To Florus.

CHAPTER 1. A Sedition Of The Philadelphians Against The Jews; And Also
Concerning The Vestments Of The High Priest.


1. Upon the death of king Agrippa, which we have related in the
foregoing book, Claudius Caesar sent Cassius Longinus as successor
to Marcus, out of regard to the memory of king Agrippa, who had often
desired of him by letters, while he was alive, that he would not suffer
Marcus to be any longer president of Syria. But Fadus, as soon as he was
come procurator into Judea, found quarrelsome doings between the
Jews that dwelt in Perea, and the people of Philadelphia, about their
borders, at a village called Mia, that was filled with men of a warlike
temper; for the Jews of Perea had taken up arms without the consent of
their principal men, and had destroyed many of the Philadelphians. When
Fadus was informed of this procedure, it provoked him very much that
they had not left the determination of the matter to him, if they
thought that the Philadelphians had done them any wrong, but had rashly
taken up arms against them. So he seized upon three of their principal
men, who were also the causes of this sedition, and ordered them to be
bound, and afterwards had one of them slain, whose name was Hannibal;
and he banished the other two, Areram and Eleazar. Tholomy also, the
arch robber, was, after some time, brought to him bound, and slain, but
not till he had done a world of mischief to Idumea and the Arabians. And
indeed, from that time, Judea was cleared of robberies by the care and
providence of Fadus. He also at this time sent for the high priests
and the principal citizens of Jerusalem, and this at the command of the
emperor, and admonished them that they should lay up the long garment
and the sacred vestment, which it is customary for nobody but the high
priest to wear, in the tower of Antonia, that it might be under the
power of the Romans, as it had been formerly. Now the Jews durst not
contradict what he had said, but desired Fadus, however, and Longinus,
[which last was come to Jerusalem, and had brought a great army with
him, out of a fear that the [rigid] injunctions of Fadus should force
the Jews to rebel,] that they might, in the first place, have leave to
send ambassadors to Caesar, to petition him that they may have the holy
vestments under their own power; and that, in the next place, they
would tarry till they knew what answer Claudius would give to that their
request. So they replied, that they would give them leave to send their
ambassadors, provided they would give them their sons as pledges [for
their peaceable behavior]. And when they had agreed so to do, and
had given them the pledges they desired, the ambassadors were sent
accordingly. But when, upon their coming to Rome, Agrippa, junior, the
son of the deceased, understood the reason why they came, [for he dwelt
with Claudius Caesar, as we said before,] he besought Caesar to grant
the Jews their request about the holy vestments, and to send a message
to Fadus accordingly.

2. Hereupon Claudius called for the ambassadors; and told them that he
granted their request; and bade them to return their thanks to Agrippa
for this favor, which had been bestowed on them upon his entreaty. And
besides these answers of his, he sent the following letter by them:
"Claudius Caesar Germanicus, tribune of the people the fifth time,
and designed consul the fourth time, and imperator the tenth time, the
father of his country, to the magistrates, senate, and people, and the
whole nation of the Jews, sendeth greeting. Upon the presentation of
your ambassadors to me by Agrippa, my friend, whom I have brought up,
and have now with me, and who is a person of very great piety, who are
come to give me thanks for the care I have taken of your nation, and to
entreat me, in an earnest and obliging manner, that they may have the
holy vestments, with the crown belonging to them, under their power,--I
grant their request, as that excellent person Vitellius, who is very
dear to me, had done before me. And I have complied with your desire,
in the first place, out of regard to that piety which I profess, and
because I would have every one worship God according to the laws of
their own country; and this I do also because I shall hereby highly
gratify king Herod, and Agrippa, junior, whose sacred regards to me,
and earnest good-will to you, I am well acquainted with, and with whom
I have the greatest friendship, and whom I highly esteem, and look on as
persons of the best character. Now I have written about these affairs
to Cuspius Fadus, my procurator. The names of those that brought me
your letter are Cornelius, the son of Cero, Trypho, the son of Theudio,
Dorotheus, the son of Nathaniel, and John, the son of Jotre. This letter
is dated before the fourth of the calends of July, when Ruffis and
Pompeius Sylvanus are consuls."

3. Herod also, the brother of the deceased Agrippa, who was then
possessed of the royal authority over Chalcis, petitioned Claudius
Caesar for the authority over the temple, and the money of the sacred
treasure, and the choice of the high priests, and obtained all that he
petitioned for. So that after that time this authority continued among
all his descendants till the end of the war [1] Accordingly, Herod
removed the last high priest, called Cimtheras, and bestowed that
dignity on his successor Joseph, the son of Cantos.



CHAPTER 2. How Helena The Queen Of Adiabene And Her Son Izates, Embraced
The Jewish Religion; And How Helena Supplied The Poor With Corn, When
There Was A Great Famine At Jerusalem.


1. About this time it was that Helena, queen of Adiabene, and her son
Izates, changed their course of life, and embraced the Jewish customs,
and this on the occasion following: Monobazus, the king of Adiabene, who
had also the name of Bazeus, fell in love with his sister Helena, and
took her to be his wife, and begat her with child. But as he was in bed
with her one night, he laid his hand upon his wife's belly, and fell
asleep, and seemed to hear a voice, which bid him take his hand off his
wife's belly, and not hurt the infant that was therein, which, by God's
providence, would be safely born, and have a happy end. This voice put
him into disorder; so he awaked immediately, and told the story to his
wife; and when his son was born, he called him Izates. He had indeed
Monobazus, his elder brother, by Helena also, as he had other sons by
other wives besides. Yet did he openly place all his affections on this
his only begotten [2] son Izates, which was the origin of that envy
which his other brethren, by the same father, bore to him; while on
this account they hated him more and more, and were all under great
affliction that their father should prefer Izates before them. Now
although their father was very sensible of these their passions, yet
did he forgive them, as not indulging those passions out of an ill
disposition, but out of a desire each of them had to be beloved by their
father. However, he sent Izates, with many presents, to Abennerig, the
king of Charax-Spasini, and that out of the great dread he was in about
him, lest he should come to some misfortune by the hatred his brethren
bore him; and he committed his son's preservation to him. Upon which
Abennerig gladly received the young man, and had a great affection for
him, and married him to his own daughter, whose name was Samacha: he
also bestowed a country upon him, from which he received large revenues.

2. But when Monobazus was grown old, and saw that he had but a little
time to live, he had a mind to come to the sight of his son before he
died. So he sent for him, and embraced him after the most affectionate
manner, and bestowed on him the country called Carra; it was a soil that
bare amomum in great plenty: there are also in it the remains of that
ark, wherein it is related that Noah escaped the deluge, and where they
are still shown to such as are desirous to see them. [3] Accordingly,
Izates abode in that country until his father's death. But the very
day that Monobazus died, queen Helena sent for all the grandees, and
governors of the kingdom, and for those that had the armies committed to
their command; and when they were come, she made the following speech to
them: "I believe you are not unacquainted that my husband was desirous
Izates should succeed him in the government, and thought him worthy so
to do. However, I wait your determination; for happy is he who receives
a kingdom, not from a single person only, but from the willing suffrages
of a great many." This she said, in order to try those that were
invited, and to discover their sentiments. Upon the hearing of which,
they first of all paid their homage to the queen, as their custom was,
and then they said that they confirmed the king's determination, and
would submit to it; and they rejoiced that Izates's father had preferred
him before the rest of his brethren, as being agreeable to all their
wishes: but that they were desirous first of all to slay his brethren
and kinsmen, that so the government might come securely to Izates;
because if they were once destroyed, all that fear would be over which
might arise from their hatred and envy to him. Helena replied to this,
that she returned them her thanks for their kindness to herself and to
Izates; but desired that they would however defer the execution of this
slaughter of Izates's brethren till he should be there himself, and give
his approbation to it. So since these men had not prevailed with her,
when they advised her to slay them, they exhorted her at least to keep
them in bonds till he should come, and that for their own security; they
also gave her counsel to set up some one whom she could put the greatest
trust in, as a governor of the kingdom in the mean time. So queen Helena
complied with this counsel of theirs, and set up Monobazus, the eldest
son, to be king, and put the diadem upon his head, and gave him his
father's ring, with its signet; as also the ornament which they call
Sampser, and exhorted him to administer the affairs of the kingdom till
his brother should come; who came suddenly upon hearing that his father
was dead, and succeeded his brother Monobazus, who resigned up the
government to him.

3. Now, during the time Izates abode at Charax-Spasini, a certain Jewish
merchant, whose name was Ananias, got among the women that belonged
to the king, and taught them to worship God according to the Jewish
religion. He, moreover, by their means, became known to Izates, and
persuaded him, in like manner, to embrace that religion; he also, at the
earnest entreaty of Izates, accompanied him when he was sent for by his
father to come to Adiabene; it also happened that Helena, about the same
time, was instructed by a certain other Jew and went over to them. But
when Izates had taken the kingdom, and was come to Adiabene, and there
saw his brethren and other kinsmen in bonds, he was displeased at it;
and as he thought it an instance of impiety either to slay or imprison
them, but still thought it a hazardous thing for to let them have their
liberty, with the remembrance of the injuries that had been offered
them, he sent some of them and their children for hostages to Rome, to
Claudius Caesar, and sent the others to Artabanus, the king of Parthia,
with the like intentions.

4. And when he perceived that his mother was highly pleased with the
Jewish customs, he made haste to change, and to embrace them entirely;
and as he supposed that he could not be thoroughly a Jew unless he
were circumcised, he was ready to have it done. But when his mother
understood what he was about, she endeavored to hinder him from doing
it, and said to him that this thing would bring him into danger; and
that, as he was a king, he would thereby bring himself into great odium
among his subjects, when they should understand that he was so fond of
rites that were to them strange and foreign; and that they would never
bear to be ruled over by a Jew. This it was that she said to him, and
for the present persuaded him to forbear. And when he had related what
she had said to Ananias, he confirmed what his mother had said; and when
he had also threatened to leave him, unless he complied with him, he
went away from him, and said that he was afraid lest such an action
being once become public to all, he should himself be in danger of
punishment for having been the occasion of it, and having been the
king's instructor in actions that were of ill reputation; and he said
that he might worship God without being circumcised, even though he did
resolve to follow the Jewish law entirely, which worship of God was of
a superior nature to circumcision. He added, that God would forgive him,
though he did not perform the operation, while it was omitted out
of necessity, and for fear of his subjects. So the king at that time
complied with these persuasions of Ananias. But afterwards, as he had
not quite left off his desire of doing this thing, a certain other Jew
that came out of Galilee, whose name was Eleazar, and who was esteemed
very skillful in the learning of his country, persuaded him to do the
thing; for as he entered into his palace to salute him, and found him
reading the law of Moses, he said to him, "Thou dost not consider, O
king! that thou unjustly breakest the principal of those laws, and art
injurious to God himself, [by omitting to be circumcised]; for thou
oughtest not only to read them, but chiefly to practice what they enjoin
thee. How long wilt thou continue uncircumcised? But if thou hast not
yet read the law about circumcision, and dost not know how great impiety
thou art guilty of by neglecting it, read it now." When the king had
heard what he said, he delayed the thing no longer, but retired to
another room, and sent for a surgeon, and did what he was commanded to
do. He then sent for his mother, and Ananias his tutor, and informed
them that he had done the thing; upon which they were presently struck
with astonishment and fear, and that to a great degree, lest the thing
should be openly discovered and censured, and the king should hazard the
loss of his kingdom, while his subjects would not bear to be governed
by a man who was so zealous in another religion; and lest they should
themselves run some hazard, because they would be supposed the occasion
of his so doing. But it was God himself who hindered what they feared
from taking effect; for he preserved both Izates himself and his sons
when they fell into many dangers, and procured their deliverance when
it seemed to be impossible, and demonstrated thereby that the fruit of
piety does not perish as to those that have regard to him, and fix their
faith upon him only. [4] But these events we shall relate hereafter.

5. But as to Helena, the king's mother, when she saw that the affairs
of Izates's kingdom were in peace, and that her son was a happy man, and
admired among all men, and even among foreigners, by the means of God's
providence over him, she had a mind to go to the city of Jerusalem, in
order to worship at that temple of God which was so very famous among
all men, and to offer her thank-offerings there. So she desired her son
to give her leave to go thither; upon which he gave his consent to
what she desired very willingly, and made great preparations for her
dismission, and gave her a great deal of money, and she went down to the
city Jerusalem, her son conducting her on her journey a great way. Now
her coming was of very great advantage to the people of Jerusalem; for
whereas a famine did oppress them at that time, and many people died
for want of what was necessary to procure food withal, queen Helena sent
some of her servants to Alexandria with money to buy a great quantity of
corn, and others of them to Cyprus, to bring a cargo of dried figs. And
as soon as they were come back, and had brought those provisions, which
was done very quickly, she distributed food to those that were in
want of it, and left a most excellent memorial behind her of this
benefaction, which she bestowed on our whole nation. And when her son
Izates was informed of this famine, [5] he sent great sums of money to
the principal men in Jerusalem. However, what favors this queen and king
conferred upon our city Jerusalem shall be further related hereafter.



CHAPTER 3. How Artabanus, the King of Parthia out of Fear of the Secret
Contrivances of His Subjects Against Him, Went to Izates, and Was By Him
Reinstated in His Government; as Also How Bardanes His Son Denounced War
Against Izates.


1. But now Artabanus, king of the Parthians perceiving that the
governors of the provinces had framed a plot against him, did not think
it safe for him to continue among them; but resolved to go to Izates,
in hopes of finding some way for his preservation by his means, and, if
possible, for his return to his own dominions. So he came to Izates,
and brought a thousand of his kindred and servants with him, and met him
upon the road, while he well knew Izates, but Izates did not know him.
When Artabanus stood near him, and, in the first place, worshipped
him, according to the custom, he then said to him, "O king! do not thou
overlook me thy servant, nor do thou proudly reject the suit I make
thee; for as I am reduced to a low estate, by the change of fortune, and
of a king am become a private man, I stand in need of thy assistance.
Have regard, therefore, unto the uncertainty of fortune, and esteem
the care thou shalt take of me to be taken of thyself also; for if I be
neglected, and my subjects go off unpunished, many other subjects will
become the more insolent towards other kings also." And this speech
Artabanus made with tears in his eyes, and with a dejected countenance.
Now as soon as Izates heard Artabanus's name, and saw him stand as a
supplicant before him, he leaped down from his horse immediately, and
said to him, "Take courage, O king! nor be disturbed at thy present
calamity, as if it were incurable; for the change of thy sad condition
shall be sudden; for thou shalt find me to be more thy friend and
thy assistant than thy hopes can promise thee; for I will either
re-establish thee in the kingdom of Parthia, or lose my own."

2. When he had said this, he set Artabanus upon his horse, and followed
him on foot, in honor of a king whom he owned as greater than himself;
which, when Artabanus saw, he was very uneasy at it, and sware by his
present fortune and honor that he would get down from his horse, unless
Izates would get upon his horse again, and go before him. So he complied
with his desire, and leaped upon his horse; and when he had brought him
to his royal palace, he showed him all sorts of respect when they
sat together, and he gave him the upper place at festivals also, as
regarding not his present fortune, but his former dignity, and that upon
this consideration also, that the changes of fortune are common to
all men. He also wrote to the Parthians, to persuade them to receive
Artabanus again; and gave them his right hand and his faith, that he
should forget what was past and done, and that he would undertake for
this as a mediator between them. Now the Parthians did not themselves
refuse to receive him again, but pleaded that it was not now in their
power so to do, because they had committed the government to another
person, who had accepted of it, and whose name was Cinnamus; and that
they were afraid lest a civil war should arise on this account. When
Cinnamus understood their intentions, he wrote to Artabanus himself, for
he had been brought up by him, and was of a nature good and gentle also,
and desired him to put confidence in him, and to come and take his own
dominions again. Accordingly, Artabanus trusted him, and returned home;
when Cinnamus met him, worshipped him, and saluted him as a king, and
took the diadem off his own head, and put it on the head of Artabanus.

3. And thus was Artahanus restored to his kingdom again by the means of
Izates, when he had lost it by the means of the grandees of the kingdom.
Nor was he unmindful of the benefits he had conferred upon him, but
rewarded him with such honors as were of the greatest esteem among them;
for he gave him leave to wear his tiara upright, [6] and to sleep upon
a golden bed, which are privileges and marks of honor peculiar to the
kings of Parthia. He also cut off a large and fruitful country from the
king of Armenia, and bestowed it upon him. The name of the country is
Nisibis, wherein the Macedonians had formerly built that city which they
called Antioch of Mygodonla. And these were the honors that were paid
Izates by the king of the Parthians.

4. But in no long time Artabanus died, and left his kingdom to his son
Bardanes. Now this Bardanes came to Izates, and would have persuaded him
to join him with his army, and to assist him in the war he was preparing
to make with the Romans; but he could not prevail with him. For Izates
so well knew the strength and good fortune of the Romans, that he took
Bardanes to attempt what was impossible to be done; and having besides
sent his sons, five in number, and they but young also, to learn
accurately the language of our nation, together with our learning, as
well as he had sent his mother to worship at our temple, as I have said
already, was the more backward to a compliance; and restrained Bardanes,
telling him perpetually of the great armies and famous actions of the
Romans, and thought thereby to terrify him, and desired thereby to
hinder him from that expedition. But the Parthian king was provoked at
this his behavior, and denounced war immediately against Izates. Yet
did he gain no advantage by this war, because God cut off all his hopes
therein; for the Parthians perceiving Bardanes's intentions, and how
he had determined to make war with the Romans, slew him, and gave his
kingdom to his brother Gotarzes. He also, in no long time, perished by
a plot made against him, and Vologases, his brother, succeeded him,
who committed two of his provinces to two of his brothers by the same
father; that of the Medes to the elder, Pacorus; and Armenia to the
younger, Tiridates.



CHAPTER 4. How Izates Was Betrayed By His Own Subjects, And Fought
Against By The Arabians And How Izates, By The Providence Of God, Was
Delivered Out Of Their Hands.


1. Now when the king's brother, Monobazus, and his other kindred, saw
how Izates, by his piety to God, was become greatly esteemed by all men,
they also had a desire to leave the religion of their country, and to
embrace the customs of the Jews; but that act of theirs was discovered
by Izates's subjects. Whereupon the grandees were much displeased, and
could not contain their anger at them; but had an intention, when they
should find a proper opportunity, to inflict a punishment upon them.
Accordingly, they wrote to Abia, king of the Arabians, and promised him
great sums of money, if he would make an expedition against their king;
and they further promised him, that, on the first onset, they would
desert their king, because they were desirous to punish him, by reason
of the hatred he had to their religious worship; then they obliged
themselves, by oaths, to be faithful to each other, and desired that he
would make haste in this design. The king of Arabia complied with their
desires, and brought a great army into the field, and marched against
Izates; and, in the beginning of the first onset, and before they came
to a close fight, those Handees, as if they had a panic terror upon
them, all deserted Izates, as they had agreed to do, and, turning their
backs upon their enemies, ran away. Yet was not Izates dismayed at
this; but when he understood that the grandees had betrayed him, he also
retired into his camp, and made inquiry into the matter; and as soon as
he knew who they were that made this conspiracy with the king of Arabia,
he cut off those that were found guilty; and renewing the fight on the
next day, he slew the greatest part of his enemies, and forced all the
rest to betake themselves to flight. He also pursued their king, and
drove him into a fortress called Arsamus, and following on the siege
vigorously, he took that fortress. And when he had plundered it of all
the prey that was in it, which was not small, he returned to Adiabene;
yet did not he take Abia alive, because, when he found himself
encompassed on every side, he slew himself.

2. But although the grandees of Adiabene had failed in their first
attempt, as being delivered up by God into their king's hands, yet would
they not even then be quiet, but wrote again to Vologases, who was then
king of Parthia, and desired that he would kill Izates, and set over
them some other potentate, who should be of a Parthian family; for they
said that they hated their own king for abrogating the laws of their
forefathers, and embracing foreign customs. When the king of Parthia
heard this, he boldly made war upon Izates; and as he had no just
pretense for this war, he sent to him, and demanded back those honorable
privileges which had been bestowed on him by his father, and threatened,
on his refusal, to make war upon him. Upon hearing of this, Izates was
under no small trouble of mind, as thinking it would be a reproach upon
him to appear to resign those privileges that had been bestowed upon him
out of cowardice; yet because he knew, that though the king of Parthia
should receive back those honors, yet would he not be quiet, he resolved
to commit himself to God, his Protector, in the present danger he was
in of his life; and as he esteemed him to be his principal assistant, he
intrusted his children and his wives to a very strong fortress, and laid
up his corn in his citadels, and set the hay and the grass on fire. And
when he had thus put things in order, as well as he could, he awaited
the coming of the enemy. And when the king of Parthia was come, with
a great army of footmen and horsemen, which he did sooner than was
expected, [for he marched in great haste,] and had cast up a bank at the
river that parted Adiabene from Media,--Izates also pitched his camp
not far off, having with him six thousand horsemen. But there came a
messenger to Izates, sent by the king of Parthia, who told him how large
his dominions were, as reaching from the river Euphrates to Bactria, and
enumerated that king's subjects; he also threatened him that he should
be punished, as a person ungrateful to his lords; and said that the God
whom he worshipped could not deliver him out of the king's hands. When
the messenger had delivered this his message, Izates replied that he
knew the king of Parthia's power was much greater than his own; but that
he knew also that God was much more powerful than all men. And when he
had returned him this answer, he betook himself to make supplication to
God, and threw himself upon the ground, and put ashes upon his head,
in testimony of his confusion, and fasted, together with his wives and
children. [7] Then he called upon God, and said, "O Lord and Governor,
if I have not in vain committed myself to thy goodness, but have justly
determined that thou only art the Lord and principal of all beings, come
now to my assistance, and defend me from my enemies, not only on my own
account, but on account of their insolent behavior with regard to thy
power, while they have not feared to lift up their proud and arrogant
tongue against thee." Thus did he lament and bemoan himself, with tears
in his eyes; whereupon God heard his prayer. And immediately that very
night Vologases received letters, the contents of which were these, that
a great band of Dahe and Sacse, despising him, now he was gone so long
a journey from home, had made an expedition, and laid Parthis waste; so
that he [was forced to] retire back, without doing any thing. And thus
it was that Izates escaped the threatenings of the Parthians, by the
providence of God.

3. It was not long ere Izates died, when he had completed fifty-five
years of his life, and had ruled his kingdom twenty-four years. He left
behind him twenty-four sons and twenty-four daughters. However, he
gave order that his brother Monobazus should succeed in the government,
thereby requiting him, because, while he was himself absent after their
father's death, he had faithfully preserved the government for him.
But when Helena, his mother, heard of her son's death, she was in great
heaviness, as was but natural, upon her loss of such a most dutiful son;
yet was it a comfort to her that she heard the succession came to her
eldest son. Accordingly, she went to him in haste; and when she was come
into Adiabene, she did not long outlive her son Izates. But Monobazus
sent her bones, as well as those of Izates, his brother, to Jerusalem,
and gave order that they should be buried at the pyramids [8] which
their mother had erected; they were three in number, and distant no
more than three furlongs from the city Jerusalem. But for the actions
of Monobazus the king, which he did during the rest of his life, we will
relate them hereafter.



CHAPTER 5. Concerning Theudas And The Sons Of Judas The Galilean; As
Also What Calamity Fell Upon The Jews On The Day Of The Passover.


1. Now it came to pass, while Fadus was procurator of Judea, that a
certain magician, whose name was Theudas, [9] persuaded a great part of
the people to take their effects with them, and follow him to the river
Jordan; for he told them he was a prophet, and that he would, by his own
command, divide the river, and afford them an easy passage over it; and
many were deluded by his words. However, Fadus did not permit them to
make any advantage of his wild attempt, but sent a troop of horsemen out
against them; who, falling upon them unexpectedly, slew many of them,
and took many of them alive. They also took Theudas alive, and cut off
his head, and carried it to Jerusalem. This was what befell the Jews in
the time of Cuspius Fadus's government.

2. Then came Tiberius Alexander as successor to Fadus; he was the son
of Alexander the alabarch of Alexandria, which Alexander was a principal
person among all his contemporaries, both for his family and wealth: he
was also more eminent for his piety than this his son Alexander, for he
did not continue in the religion of his country. Under these procurators
that great famine happened in Judea, in which queen Helena bought corn
in Egypt at a great expense, and distributed it to those that were in
want, as I have related already. And besides this, the sons of Judas of
Galilee were now slain; I mean of that Judas who caused the people to
revolt, when Cyrenius came to take an account of the estates of the
Jews, as we have showed in a foregoing book. The names of those sons
were James and Simon, whom Alexander commanded to be crucified. But now
Herod, king of Chalcis, removed Joseph, the son of Camydus, from the
high priesthood, and made Ananias, the son of Nebedeu, his successor.
And now it was that Cumanus came as successor to Tiberius Alexander; as
also that Herod, brother of Agrippa the great king, departed this life,
in the eighth year of the reign of Claudius Caesar. He left behind
him three sons; Aristobulus, whom he had by his first wife, with
Bernicianus, and Hyrcanus, both whom he had by Bernice his brother's
daughter. But Claudius Caesar bestowed his dominions on Agrippa, junior.

3. Now while the Jewish affairs were under the administration of
Cureanus, there happened a great tumult at the city of Jerusalem,
and many of the Jews perished therein. But I shall first explain the
occasion whence it was derived. When that feast which is called the
passover was at hand, at which time our custom is to use unleavened
bread, and a great multitude was gathered together from all parts to
that feast, Cumanus was afraid lest some attempt of innovation should
then be made by them; so he ordered that one regiment of the army should
take their arms, and stand in the temple cloisters, to repress any
attempts of innovation, if perchance any such should begin; and this was
no more than what the former procurators of Judea did at such festivals.
But on the fourth day of the feast, a certain soldier let down his
breeches, and exposed his privy members to the multitude, which put
those that saw him into a furious rage, and made them cry out that this
impious action was not done to approach them, but God himself; nay, some
of them reproached Cumanus, and pretended that the soldier was set on
by him, which, when Cumanus heard, he was also himself not a little
provoked at such reproaches laid upon him; yet did he exhort them to
leave off such seditious attempts, and not to raise a tumult at the
festival. But when he could not induce them to be quiet for they still
went on in their reproaches to him, he gave order that the whole
army should take their entire armor, and come to Antonia, which was a
fortress, as we have said already, which overlooked the temple; but when
the multitude saw the soldiers there, they were affrighted at them, and
ran away hastily; but as the passages out were but narrow, and as they
thought their enemies followed them, they were crowded together in
their flight, and a great number were pressed to death in those narrow
passages; nor indeed was the number fewer than twenty thousand that
perished in this tumult. So instead of a festival, they had at last
a mournful day of it; and they all of them forgot their prayers and
sacrifices, and betook themselves to lamentation and weeping; so great
an affliction did the impudent obsceneness of a single soldier bring
upon them. [10]

4. Now before this their first mourning was over, another mischief
befell them also; for some of those that raised the foregoing tumult,
when they were traveling along the public road, about a hundred
furlongs from the city, robbed Stephanus, a servant of Caesar, as he was
journeying, and plundered him of all that he had with him; which things
when Cureanus heard of, he sent soldiers immediately, and ordered them
to plunder the neighboring villages, and to bring the most eminent
persons among them in bonds to him. Now as this devastation was making,
one of the soldiers seized the laws of Moses that lay in one of those
villages, and brought them out before the eyes of all present, and tore
them to pieces; and this was done with reproachful language, and much
scurrility; which things when the Jews heard of, they ran together, and
that in great numbers, and came down to Cesarea, where Cumanus then was,
and besought him that he would avenge, not themselves, but God himself,
whose laws had been affronted; for that they could not bear to live any
longer, if the laws of their forefathers must be affronted after this
manner. Accordingly Cumanus, out of fear lest the multitude should go
into a sedition, and by the advice of his friends also, took care that
the soldier who had offered the affront to the laws should be beheaded,
and thereby put a stop to the sedition which was ready to be kindled a
second time.



CHAPTER 6. How There Happened A Quarrel Between The Jews And The
Samaritans; And How Claudius Put An End To Their Differences.


1. Now there arose a quarrel between the Samaritans and the Jews on the
occasion following: It was the custom of the Galileans, when they came
to the holy city at the festivals, to take their journeys through the
country of the Samaritans; [11] and at this time there lay, in the road
they took, a village that was called Ginea, which was situated in the
limits of Samaria and the great plain, where certain persons thereto
belonging fought with the Galileans, and killed a great many of them.
But when the principal of the Galileans were informed of what had been
done, they came to Cumanus, and desired him to avenge the murder of
those that were killed; but he was induced by the Samaritans, with
money, to do nothing in the matter; upon which the Galileans were much
displeased, and persuaded the multitude of the Jews to betake themselves
to arms, and to regain their liberty, saying that slavery was in itself
a bitter thing, but that when it was joined with direct injuries, it was
perfectly intolerable, And when their principal men endeavored to pacify
them, and promised to endeavor to persuade Cureanus to avenge those that
were killed, they would not hearken to them, but took their weapons, and
entreated the assistance of Eleazar, the son of Dineus, a robber, who
had many years made his abode in the mountains, with which assistance
they plundered many villages of the Samaritans. When Cumanus heard of
this action of theirs, he took the band of Sebaste, with four regiments
of footmen, and armed the Samaritans, and marched out against the Jews,
and caught them, and slew many of them, and took a great number of them
alive; whereupon those that were the most eminent persons at Jerusalem,
and that both in regard to the respect that was paid them, and the
families they were of, as soon as they saw to what a height things were
gone, put on sackcloth, and heaped ashes upon their heads, and by all
possible means besought the seditious, and persuaded them that they
would set before their eyes the utter subversion of their country, the
conflagration of their temple, and the slavery of themselves, their
wives, and children, [12] which would be the consequences of what they
were doing; and would alter their minds, would cast away their weapons,
and for the future be quiet, and return to their own homes. These
persuasions of theirs prevailed upon them. So the people dispersed
themselves, and the robbers went away again to their places of strength;
and after this time all Judea was overrun with robberies.

2. But the principal of the Samaritans went to Ummidius Quadratus, the
president of Syria, who at that time was at Tyre, and accused the Jews
of setting their villages on fire, and plundering them; and said withal,
that they were not so much displeased at what they had suffered, as
they were at the contempt thereby showed the Romans; while if they had
received any injury, they ought to have made them the judges of what had
been done, and not presently to make such devastation, as if they had
not the Romans for their governors; on which account they came to him,
in order to obtain that vengeance they wanted. This was the accusation
which the Samaritans brought against the Jews. But the Jews affirmed
that the Samaritans were the authors of this tumult and fighting, and
that, in the first place, Cumanus had been corrupted by their gifts,
and passed over the murder of those that were slain in silence;--which
allegations when Quadratus heard, he put off the hearing of the cause,
and promised that he would give sentence when he should come into Judea,
and should have a more exact knowledge of the truth of that matter. So
these men went away without success. Yet was it not long ere Quadratus
came to Samaria, where, upon hearing the cause, he supposed that
the Samaritans were the authors of that disturbance. But when he was
informed that certain of the Jews were making innovations, he ordered
those to be crucified whom Cumanus had taken captives. From whence he
came to a certain village called Lydda, which was not less than a city
in largeness, and there heard the Samaritan cause a second time before
his tribunal, and there learned from a certain Samaritan that one of the
chief of the Jews, whose name was Dortus, and some other innovators
with him, four in number, persuaded the multitude to a revolt from the
Romans; whom Quadratus ordered to be put to death: but still he sent
away Ananias the high priest, and Ananus the commander [of the temple],
in bonds to Rome, to give an account of what they had done to Claudius
Caesar. He also ordered the principal men, both of the Samaritans and of
the Jews, as also Cumanus the procurator, and Ceier the tribune, to go
to Italy to the emperor, that he might hear their cause, and determine
their differences one with another. But he came again to the city of
Jerusalem, out of his fear that the multitude of the Jews should attempt
some innovations; but he found the city in a peaceable state, and
celebrating one of the usual festivals of their country to God. So he
believed that they would not attempt any innovations, and left them at
the celebration of the festival, and returned to Antioch.

3. Now Cumanus, and the principal of the Samaritans, who were sent to
Rome, had a day appointed them by the emperor whereon they were to have
pleaded their cause about the quarrels they had one with another. But
now Caesar's freed-men and his friends were very zealous on the behalf
of Cumanus and the Samaritans; and they had prevailed over the Jews,
unless Agrippa, junior, who was then at Rome, had seen the principal of
the Jews hard set, and had earnestly entreated Agrippina, the emperor's
wife, to persuade her husband to hear the cause, so as was agreeable
to his justice, and to condemn those to be punished who were really the
authors of this revolt from the Roman government:--whereupon Claudius
was so well disposed beforehand, that when he had heard the cause, and
found that the Samaritans had been the ringleaders in those mischievous
doings, he gave order that those who came up to him should be slain,
and that Cureanus should be banished. He also gave order that Celer the
tribune should be carried back to Jerusalem, and should be drawn through
the city in the sight of all the people, and then should be slain.



CHAPTER 7. Felix Is Made Procurator Of Judea; As Also Concerning
Agrippa, Junior And His Sisters.


1. So Claudius sent Felix, the brother of Pallas, to take care of the
affairs of Judea; and when he had already completed the twelfth year of
his reign, he bestowed upon Agrippa the tetrarchy of Philip and Batanea,
and added thereto Trachonites, with Abila; which last had been the
tetrarchy of Lysanias; but he took from him Chalcis, when he had
been governor thereof four years. And when Agrippa had received these
countries as the gift of Caesar, he gave his sister Drusilla in marriage
to Azizus, king of Emesa, upon his consent to be circumcised; for
Epiphanes, the son of king Antiochus, had refused to marry her, because,
after he had promised her father formerly to come over to the Jewish
religion, he would not now perform that promise. He also gave Mariamne
in marriage to Archelaus, the son of Helcias, to whom she had formerly
been betrothed by Agrippa her father; from which marriage was derived a
daughter, whose name was Bernice.

2. But for the marriage of Drusilla with Azizus, it was in no long
time afterward dissolved upon the following occasion: While Felix was
procurator of Judea, he saw this Drusilla, and fell in love with her;
for she did indeed exceed all other women in beauty; and he sent to her
a person whose name was Simon [13] one of his friends; a Jew he was,
and by birth a Cypriot, and one who pretended to be a magician, and
endeavored to persuade her to forsake her present husband, and marry
him; and promised, that if she would not refuse him, he would make her a
happy woman. Accordingly she acted ill, and because she was desirous to
avoid her sister Bernice's envy, for she was very ill treated by her on
account of her beauty, was prevailed upon to transgress the laws of her
forefathers, and to marry Felix; and when he had had a son by her, he
named him Agrippa. But after what manner that young man, with his wife,
perished at the conflagration of the mountain Vesuvius, [14] in the days
of Titus Caesar, shall be related hereafter. [15]

3. But as for Bernice, she lived a widow a long while after the death
of Herod [king of Chalcis], who was both her husband and her uncle;
but when the report went that she had criminal conversation with her
brother, [Agrippa, junior,] she persuaded Poleme, who was king of
Cilicia, to be circumcised, and to marry her, as supposing that by this
means she should prove those calumnies upon her to be false; and Poleme
was prevailed upon, and that chiefly on account of her riches. Yet did
not this matrimony endure long; but Bernice left Poleme, and, as was
said, with impure intentions. So he forsook at once this matrimony, and
the Jewish religion; and, at the same time, Mariamne put away Archclaus,
and was married to Demetrius, the principal man among the Alexandrian
Jews, both for his family and his wealth; and indeed he was then their
alabarch. So she named her son whom she had by him Agrippinus. But of
all these particulars we shall hereafter treat more exactly. [16]



CHAPTER 8. After What Manner Upon The Death Of Claudius, Nero Succeeded
In The Government; As Also What Barbarous Things He Did. Concerning The
Robbers, Murderers And Impostors, That Arose While Felix And Festus Were
Procurators Of Judea.


1. Now Claudius Caesar died when he had reigned thirteen years, eight
months, and twenty days; [17] and a report went about that he was
poisoned by his wife Agrippina. Her father was Germanicus, the brother
of Caesar. Her husband was Domitius Aenobarbus, one of the most
illustrious persons that was in the city of Rome; after whose death,
and her long continuance in widowhood, Claudius took her to wife.
She brought along with her a son, Domtitus, of the same name with his
father. He had before this slain his wife Messalina, out of jealousy,
by whom he had his children Britannicus and Octavia; their eldest sister
was Antonia, whom he had by Pelina his first wife. He also married
Octavia to Nero; for that was the name that Caesar gave him afterward,
upon his adopting him for his son.

2. But now Agrippina was afraid, lest, when Britannicus should come
to man's estate, he should succeed his father in the government, and
desired to seize upon the principality beforehand for her own son
[Nero]; upon which the report went that she thence compassed the death
of Claudius. Accordingly, she sent Burrhus, the general of the army,
immediately, and with him the tribunes, and such also of the freed-men
as were of the greatest authority, to bring Nero away into the camp, and
to salute him emperor. And when Nero had thus obtained the government,
he got Britannicus to be so poisoned, that the multitude should not
perceive it; although he publicly put his own mother to death not long
afterward, making her this requital, not only for being born of her, but
for bringing it so about by her contrivances that he obtained the Roman
empire. He also slew Octavia his own wife, and many other illustrious
persons, under this pretense, that they plotted against him.

3. But I omit any further discourse about these affairs; for there have
been a great many who have composed the history of Nero; some of which
have departed from the truth of facts out of favor, as having received
benefits from him; while others, out of hatred to him, and the great
ill-will which they bare him, have so impudently raved against him with
their lies, that they justly deserve to be condemned. Nor do I wonder
at such as have told lies of Nero, since they have not in their writings
preserved the truth of history as to those facts that were earlier than
his time, even when the actors could have no way incurred their hatred,
since those writers lived a long time after them. But as to those that
have no regard to truth, they may write as they please; for in that they
take delight: but as to ourselves, who have made truth our direct
aim, we shall briefly touch upon what only belongs remotely to this
undertaking, but shall relate what hath happened to us Jews with great
accuracy, and shall not grudge our pains in giving an account both of
the calamities we have suffered, and of the crimes we have been guilty
of. I will now therefore return to the relation of our own affairs.

4. For in the first year of the reign of Nero, upon the death of Azizus,
king of Emesa, Soemus, his brother, succeeded in his kingdom, and
Aristobulus, the son of Herod, king of Chalcis, was intrusted by Nero
with the government of the Lesser Armenia. Caesar also bestowed on
Agrippa a certain part of Galilee, Tiberias, and Tarichae, [18] and
ordered them to submit to his jurisdiction. He gave him also Julias, a
city of Perea, with fourteen villages that lay about it.

5. Now as for the affairs of the Jews, they grew worse and worse
continually, for the country was again filled with robbers and
impostors, who deluded the multitude. Yet did Felix catch and put to
death many of those impostors every day, together with the robbers.
He also caught Eleazar, the son of Dineas, who had gotten together
a company of robbers; and this he did by treachery; for he gave him
assurance that he should suffer no harm, and thereby persuaded him to
come to him; but when he came, he bound him, and sent him to Rome.
Felix also bore an ill-will to Jonathan, the high priest, because he
frequently gave him admonitions about governing the Jewish affairs
better than he did, lest he should himself have complaints made of him
by the multitude, since he it was who had desired Caesar to send him as
procurator of Judea. So Felix contrived a method whereby he might get
rid of him, now he was become so continually troublesome to him; for
such continual admonitions are grievous to those who are disposed to
act unjustly. Wherefore Felix persuaded one of Jonathan's most faithful
friends, a citizen of Jerusalem, whose name was Doras, to bring
the robbers upon Jonathan, in order to kill him; and this he did by
promising to give him a great deal of money for so doing. Doras complied
with the proposal, and contrived matters so, that the robbers might
murder him after the following manner: Certain of those robbers went
up to the city, as if they were going to worship God, while they had
daggers under their garments, and by thus mingling themselves among the
multitude they slew Jonathan [19] and as this murder was never avenged,
the robbers went up with the greatest security at the festivals after
this time; and having weapons concealed in like manner as before, and
mingling themselves among the multitude, they slew certain of their own
enemies, and were subservient to other men for money; and slew others,
not only in remote parts of the city, but in the temple itself also;
for they had the boldness to murder men there, without thinking of the
impiety of which they were guilty. And this seems to me to have been the
reason why God, out of his hatred of these men's wickedness, rejected
our city; and as for the temple, he no longer esteemed it sufficiently
pure for him to inhabit therein, but brought the Romans upon us, and
threw a fire upon the city to purge it; and brought upon us, our wives,
and children, slavery, as desirous to make us wiser by our calamities.

6. These works, that were done by the robbers, filled the city with all
sorts of impiety. And now these impostors and deceivers persuaded the
multitude to follow them into the wilderness, and pretended that they
would exhibit manifest wonders and signs, that should be performed by
the providence of God. And many that were prevailed on by them suffered
the punishments of their folly; for Felix brought them back, and then
punished them. Moreover, there came out of Egypt [20] about this time to
Jerusalem one that said he was a prophet, and advised the multitude of
the common people to go along with him to the Mount of Olives, as it
was called, which lay over against the city, and at the distance of five
furlongs. He said further, that he would show them from hence how, at
his command, the walls of Jerusalem would fall down; and he promised
them that he would procure them an entrance into the city through those
walls, when they were fallen down. Now when Felix was informed of these
things, he ordered his soldiers to take their weapons, and came against
them with a great number of horsemen and footmen from Jerusalem, and
attacked the Egyptian and the people that were with him. He also slew
four hundred of them, and took two hundred alive. But the Egyptian
himself escaped out of the fight, but did not appear any more. And again
the robbers stirred up the people to make war with the Romans, and
said they ought not to obey them at all; and when any persons would not
comply with them, they set fire to their villages, and plundered them.

7. And now it was that a great sedition arose between the Jews that
inhabited Cesarea, and the Syrians who dwelt there also, concerning
their equal right to the privileges belonging to citizens; for the Jews
claimed the pre-eminence, because Herod their king was the builder of
Cesarea, and because he was by birth a Jew. Now the Syrians did not deny
what was alleged about Herod; but they said that Cesarea was formerly
called Strato's Tower, and that then there was not one Jewish
inhabitant. When the presidents of that country heard of these
disorders, they caught the authors of them on both sides, and tormented
them with stripes, and by that means put a stop to the disturbance for
a time. But the Jewish citizens depending on their wealth, and on that
account despising the Syrians, reproached them again, and hoped to
provoke them by such reproaches. However, the Syrians, though they were
inferior in wealth, yet valuing themselves highly on this account, that
the greatest part of the Roman soldiers that were there were either of
Cesarea or Sebaste, they also for some time used reproachful language
to the Jews also; and thus it was, till at length they came to throwing
stones at one another, and several were wounded, and fell on both sides,
though still the Jews were the conquerors. But when Felix saw that this
quarrel was become a kind of war, he came upon them on the sudden, and
desired the Jews to desist; and when they refused so to do, he armed his
soldiers, and sent them out upon them, and slew many of them, and took
more of them alive, and permitted his soldiers to plunder some of the
houses of the citizens, which were full of riches. Now those Jews that
were more moderate, and of principal dignity among them, were afraid of
themselves, and desired of Felix that he would sound a retreat to
his soldiers, and spare them for the future, and afford them room for
repentance for what they had done; and Felix was prevailed upon to do
so.

8. About this time king Agrippa gave the high priesthood to Ismael, who
was the son of Fabi. And now arose a sedition between the high priests
and the principal men of the multitude of Jerusalem; each of which
got them a company of the boldest sort of men, and of those that loved
innovations about them, and became leaders to them; and when they
struggled together, they did it by casting reproachful words against one
another, and by throwing stones also. And there was nobody to reprove
them; but these disorders were done after a licentious manner in the
city, as if it had no government over it. And such was the impudence
[21] and boldness that had seized on the high priests, that they had the
hardiness to send their servants into the threshing-floors, to take away
those tithes that were due to the priests, insomuch that it so fell out
that the poorest sort of the priests died for want. To this degree did
the violence of the seditious prevail over all right and justice.

9. Now when Porcius Festus was sent as successor to Felix by Nero, the
principal of the Jewish inhabitants of Cesarea went up to Rome to accuse
Felix; and he had certainly been brought to punishment, unless Nero had
yielded to the importunate solicitations of his brother Pallas, who
was at that time had in the greatest honor by him. Two of the principal
Syrians in Cesarea persuaded Burrhus, who was Nero's tutor, and
secretary for his Greek epistles, by giving him a great sum of money, to
disannul that equality of the Jewish privileges of citizens which they
hitherto enjoyed. So Burrhus, by his solicitations, obtained leave of
the emperor that an epistle should be written to that purpose. This
epistle became the occasion of the following miseries that befell our
nation; for when the Jews of Cesarea were informed of the contents of
this epistle to the Syrians, they were more disorderly than before, till
a war was kindled.

10. Upon Festus's coming into Judea, it happened that Judea was
afflicted by the robbers, while all the villages were set on fire,
and plundered by them. And then it was that the sicarii, as they were
called, who were robbers, grew numerous. They made use of small swords,
not much different in length from the Persian acinacae, but somewhat
crooked, and like the Roman sicae, [or sickles,] as they were called;
and from these weapons these robbers got their denomination; and with
these weapons they slew a great many; for they mingled themselves among
the multitude at their festivals, when they were come up in crowds from
all parts to the city to worship God, as we said before, and easily slew
those that they had a mind to slay. They also came frequently upon the
villages belonging to their enemies, with their weapons, and plundered
them, and set them on fire. So Festus sent forces, both horsemen and
footmen, to fall upon those that had been seduced by a certain impostor,
who promised them deliverance and freedom from the miseries they
were under, if they would but follow him as far as the wilderness.
Accordingly, those forces that were sent destroyed both him that had
deluded them, and those that were his followers also.

11. About the same time king Agrippa built himself a very large
dining-room in the royal palace at Jerusalem, near to the portico. Now
this palace had been erected of old by the children of Asamoneus and was
situate upon an elevation, and afforded a most delightful prospect to
those that had a mind to take a view of the city, which prospect was
desired by the king; and there he could lie down, and eat, and thence
observe what was done in the temple; which thing, when the chief men
of Jerusalem saw they were very much displeased at it; for it was not
agreeable to the institutions of our country or law that what was done
in the temple should be viewed by others, especially what belonged
to the sacrifices. They therefore erected a wall upon the uppermost
building which belonged to the inner court of the temple towards the
west, which wall when it was built, did not only intercept the prospect
of the dining-room in the palace, but also of the western cloisters that
belonged to the outer court of the temple also, where it was that the
Romans kept guards for the temple at the festivals. At these doings
both king Agrippa, and principally Festus the procurator, were much
displeased; and Festus ordered them to pull the wall down again: but the
Jews petitioned him to give them leave to send an embassage about this
matter to Nero; for they said they could not endure to live if any part
of the temple should be demolished; and when Festus had given them leave
so to do, they sent ten of their principal men to Nero, as also Ismael
the high priest, and Helcias, the keeper of the sacred treasure. And
when Nero had heard what they had to say, he not only forgave [22] them
what they had already done, but also gave them leave to let the wall
they had built stand. This was granted them in order to gratify Poppea,
Nero's wife, who was a religious woman, and had requested these favors
of Nero, and who gave order to the ten ambassadors to go their way home;
but retained Helcias and Ismael as hostages with herself. As soon as
the king heard this news, he gave the high priesthood to Joseph, who was
called Cabi, the son of Simon, formerly high priest.



CHAPTER 9. Concerning Albinus Under Whose Procuratorship James Was
Slain; As Also What Edifices Were Built By Agrippa.


1. And now Caesar, upon hearing the death of Festus, sent Albinus
into Judea, as procurator. But the king deprived Joseph of the high
priesthood, and bestowed the succession to that dignity on the son of
Ananus, who was also himself called Ananus. Now the report goes that
this eldest Ananus proved a most fortunate man; for he had five sons
who had all performed the office of a high priest to God, and who had
himself enjoyed that dignity a long time formerly, which had never
happened to any other of our high priests. But this younger Ananus, who,
as we have told you already, took the high priesthood, was a bold man in
his temper, and very insolent; he was also of the sect of the Sadducees,
[23] who are very rigid in judging offenders, above all the rest of the
Jews, as we have already observed; when, therefore, Ananus was of this
disposition, he thought he had now a proper opportunity [to exercise his
authority]. Festus was now dead, and Albinus was but upon the road;
so he assembled the sanhedrim of judges, and brought before them the
brother of Jesus, who was called Christ, whose name was James, and
some others, [or, some of his companions]; and when he had formed an
accusation against them as breakers of the law, he delivered them to be
stoned: but as for those who seemed the most equitable of the citizens,
and such as were the most uneasy at the breach of the laws, they
disliked what was done; they also sent to the king [Agrippa], desiring
him to send to Ananus that he should act so no more, for that what he
had already done was not to be justified; nay, some of them went also to
meet Albinus, as he was upon his journey from Alexandria, and informed
him that it was not lawful for Ananus to assemble a sanhedrim without
his consent. [24] Whereupon Albinus complied with what they said, and
wrote in anger to Ananus, and threatened that he would bring him to
punishment for what he had done; on which king Agrippa took the high
priesthood from him, when he had ruled but three months, and made Jesus,
the son of Damneus, high priest.

2. Now as soon as Albinus was come to the city of Jerusalem, he used all
his endeavors and care that the country might be kept in peace, and this
by destroying many of the Sicarii. But as for the high priest, Ananias
[25] he increased in glory every day, and this to a great degree, and
had obtained the favor and esteem of the citizens in a signal manner;
for he was a great hoarder up of money: he therefore cultivated the
friendship of Albinus, and of the high priest [Jesus], by making
them presents; he also had servants who were very wicked, who
joined themselves to the boldest sort of the people, and went to the
thrashing-floors, and took away the tithes that belonged to the priests
by violence, and did not refrain from beating such as would not give
these tithes to them. So the other high priests acted in the like
manner, as did those his servants, without any one being able to
prohibit them; so that [some of the] priests, that of old were wont to
be supported with those tithes, died for want of food.

3. But now the Sicarii went into the city by night, just before the
festival, which was now at hand, and took the scribe belonging to the
governor of the temple, whose name was Eleazar, who was the son of
Ananus [Ananias] the high priest, and bound him, and carried him away
with them; after which they sent to Ananias, and said that they would
send the scribe to him, if he would persuade Albinus to release ten
of those prisoners which he had caught of their party; so Ananias was
plainly forced to persuade Albinus, and gained his request of him. This
was the beginning of greater calamities; for the robbers perpetually
contrived to catch some of Ananias's servants; and when they had taken
them alive, they would not let them go, till they thereby recovered some
of their own Sicarii. And as they were again become no small number,
they grew bold, and were a great affliction to the whole country.

4. About this time it was that king Agrippa built Cesarea Philippi
larger than it was before, and, in honor of Nero, named it Neronlas. And
when he had built a theater at Berytus, with vast expenses, he bestowed
on them shows, to be exhibited every year, and spent therein many ten
thousand [drachmae]; he also gave the people a largess of corn, and
distributed oil among them, and adorned the entire city with statues of
his own donation, and with original images made by ancient hands; nay,
he almost transferred all that was most ornamental in his own kingdom
thither. This made him more than ordinarily hated by his subjects,
because he took those things away that belonged to them to adorn a
foreign city. And now Jesus, the son of Gamaliel, became the successor
of Jesus, the son of Damneus, in the high priesthood, which the king had
taken from the other; on which account a sedition arose between the high
priests, with regard to one another; for they got together bodies of
the boldest sort of the people, and frequently came, from reproaches, to
throwing of stones at each other. But Ananias was too hard for the rest,
by his riches, which enabled him to gain those that were most ready
to receive. Costobarus also, and Saulus, did themselves get together a
multitude of wicked wretches, and this because they were of the royal
family; and so they obtained favor among them, because of their kindred
to Agrippa; but still they used violence with the people, and were very
ready to plunder those that were weaker than themselves. And from that
time it principally came to pass that our city was greatly disordered,
and that all things grew worse and worse among us.

5. But when Albinus heard that Gessius Florus was coming to succeed him,
he was desirous to appear to do somewhat that might be grateful to the
people of Jerusalem; so he brought out all those prisoners who seemed
to him to be most plainly worthy of death, and ordered them to be put to
death accordingly. But as to those who had been put into prison on some
trifling occasions, he took money of them, and dismissed them; by which
means the prisons were indeed emptied, but the country was filled with
robbers.

6. Now as many of the Levites, [26] which is a tribe of ours, as were
singers of hymns, persuaded the king to assemble a sanhedrim, and to
give them leave to wear linen garments, as well as the priests for they
said that this would be a work worthy the times of his government, that
he might have a memorial of such a novelty, as being his doing. Nor did
they fail of obtaining their desire; for the king, with the suffrages
of those that came into the sanhedrim, granted the singers of hymns this
privilege, that they might lay aside their former garments, and wear
such a linen one as they desired; and as a part of this tribe ministered
in the temple, he also permitted them to learn those hymns as they had
besought him for. Now all this was contrary to the laws of our country,
which, whenever they have been transgressed, we have never been able to
avoid the punishment of such transgressions.

7. And now it was that the temple was finished. So when the people saw
that the workmen were unemployed, who were above eighteen thousand and
that they, receiving no wages, were in want because they had earned
their bread by their labors about the temple; and while they were
unwilling to keep by them the treasures that were there deposited, out
of fear of [their being carried away by] the Romans; and while they had
a regard to the making provision for the workmen; they had a mind to
expend these treasures upon them; for if any one of them did but labor
for a single hour, he received his pay immediately; so they persuaded
him to rebuild the eastern cloisters. These cloisters belonged to the
outer court, and were situated in a deep valley, and had walls that
reached four hundred cubits [in length], and were built of square and
very white stones, the length of each of which stones was twenty cubits,
and their height six cubits. This was the work of king Solomon, [27] who
first of all built the entire temple. But king Agrippa, who had the care
of the temple committed to him by Claudius Caesar, considering that it
is easy to demolish any building, but hard to build it up again, and
that it was particularly hard to do it to these cloisters, which would
require a considerable time, and great sums of money, he denied the
petitioners their request about that matter; but he did not obstruct
them when they desired the city might be paved with white stone. He also
deprived Jesus, the son of Gamaliel, of the high priesthood, and gave
it to Matthias, the son of Theophilus, under whom the Jews' war with the
Romans took its beginning.



CHAPTER 10. An Enumeration Of The High Priests.


1. And now I think it proper and agreeable to this history to give an
account of our high priests; how they began, who those are which are
capable of that dignity, and how many of them there had been at the
end of the war. In the first place, therefore, history informs us that
Aaron, the brother of Moses, officiated to God as a high priest, and
that, after his death, his sons succeeded him immediately; and that
this dignity hath been continued down from them all to their posterity.
Whence it is a custom of our country, that no one should take the high
priesthood of God but he who is of the blood of Aaron, while every one
that is of another stock, though he were a king, can never obtain that
high priesthood. Accordingly, the number of all the high priests from
Aaron, of whom we have spoken already, as of the first of them, until
Phanas, who was made high priest during the war by the seditious,
was eighty-three; of whom thirteen officiated as high priests in the
wilderness, from the days of Moses, while the tabernacle was standing,
until the people came into Judea, when king Solomon erected the temple
to God; for at the first they held the high priesthood till the end
of their life, although afterward they had successors while they were
alive. Now these thirteen, who were the descendants of two of the sons
of Aaron, received this dignity by succession, one after another; for
their form of government was an aristocracy, and after that a monarchy,
and in the third place the government was regal Now the number of
years during the rule of these thirteen, from the day when our fathers
departed out of Egypt, under Moses their leader, until the building of
that temple which king Solomon erected at Jerusalem, were six hundred
and twelve. After those thirteen high priests, eighteen took the high
priesthood at Jerusalem, one in succession to another, from the days of
king Solomon, until Nebuchadnezzar, king of Babylon, made an expedition
against that city, and burnt the temple, and removed our nation into
Babylon, and then took Josadek, the high priest, captive; the times of
these high priests were four hundred and sixty-six years, six months,
and ten days, while the Jews were still under the regal government. But
after the term of seventy years' captivity under the Babylonians, Cyrus,
king of Persia, sent the Jews from Babylon to their own land again, and
gave them leave to rebuild their temple; at which time Jesus, the son
of Josadek, took the high priesthood over the captives when they were
returned home. Now he and his posterity, who were in all fifteen, until
king Antiochus Eupator, were under a democratical government for four
hundred and fourteen years; and then the forementioned Antiochus, and
Lysias the general of his army, deprived Onias, who was also called
Menelaus, of the high priesthood, and slew him at Berea; and driving
away the son [of Onias the third], put Jaeimus into the place of the
high priest, one that was indeed of the stock of Aaron, but not of that
family of Onias. On which account Onias, who was the nephew of Onias
that was dead, and bore the same name with his father, came into Egypt,
and got into the friendship of Ptolemy Philometor, and Cleopatra his
wife, and persuaded them to make him the high priest of that temple
which he built to God in the prefecture of Heliopolis, and this in
imitation of that at Jerusalem; but as for that temple which was built
in Egypt, we have spoken of it frequently already. Now when Jacimus had
retained the priesthood three years, he died, and there was no one that
succeeded him, but the city continued seven years without a high priest.
But then the posterity of the sons of Asamoneus, who had the government
of the nation conferred upon them, when they had beaten the Macedonians
in war, appointed Jonathan to be their high priest, who ruled over them
seven years. And when he had been slain by the treacherous contrivance
of Trypho, as we have related some where, Simon his brother took the
high priesthood; and when he was destroyed at a feast by the treachery
of his son-in-law, his own son, whose name was Hyrcanus, succeeded him,
after he had held the high priesthood one year longer than his brother.
This Hyrcanus enjoyed that dignity thirty years, and died an old man,
leaving the succession to Judas, who was also called Aristobulus, whose
brother Alexander was his heir; which Judas died of a sore distemper,
after he had kept the priesthood, together with the royal authority; for
this Judas was the first that put on his head a diadem for one year. And
when Alexander had been both king and high priest twenty-seven years, he
departed this life, and permitted his wife Alexandra to appoint him that
should be high priest; so she gave the high priesthood to Hyrcanus, but
retained the kingdom herself nine years, and then departed this life.
The like duration [and no longer] did her son Hyrcanus enjoy the high
priesthood; for after her death his brother Aristobulus fought against
him, and beat him, and deprived him of his principality; and he did
himself both reign, and perform the office of high priest to God. But
when he had reigned three years, and as many months, Pompey came upon
him, and not only took the city of Jerusalem by force, but put him and
his children in bonds, and sent them to Rome. He also restored the high
priesthood to Hyrcanus, and made him governor of the nation, but forbade
him to wear a diadem. This Hyrcanus ruled, besides his first nine years,
twenty-four years more, when Barzapharnes and Pacorus, the generals of
the Parthians, passed over Euphrates, and fought with Hyrcanus, and took
him alive, and made Antigonus, the son of Aristobulus, king; and when he
had reigned three years and three months, Sosius and Herod besieged him,
and took him, when Antony had him brought to Antioch, and slain there.
Herod was then made king by the Romans, but did no longer appoint high
priests out of the family of Asamoneus; but made certain men to be so
that were of no eminent families, but barely of those that were priests,
excepting that he gave that dignity to Aristobulus; for when he had made
this Aristobulus, the grandson of that Hyrcanus who was then taken by
the Parthians, and had taken his sister Mariarmne to wife, he thereby
aimed to win the good-will of the people, who had a kind remembrance of
Hyrcanus [his grandfather]. Yet did he afterward, out of his fear lest
they should all bend their inclinations to Aristobulus, put him to
death, and that by contriving how to have him suffocated as he was
swimming at Jericho, as we have already related that matter; but after
this man he never intrusted the priesthood to the posterity of the sons
of Asamoneus. Archelaus also, Herod's son, did like his father in the
appointment of the high priests, as did the Romans also, who took the
government over the Jews into their hands afterward. Accordingly, the
number of the high priests, from the days of Herod until the day
when Titus took the temple and the City, and burnt them, were in all
twenty-eight; the time also that belonged to them was a hundred and
seven years. Some of these were the political governors of the people
under the reign of Herod, and under the reign of Archelaus his son,
although, after their death, the government became an aristocracy, and
the high priests were intrusted with a dominion over the nation. And
thus much may suffice to be said concerning our high priests.



CHAPTER 11. Concerning Florus The Procurator, Who Necessitated The Jews
To Take Up Arms Against The Romans. The Conclusion.


1. Now Gessius Florus, who was sent as successor to Albinus by Nero,
filled Judea with abundance of miseries. He was by birth of the city
of Clazomene, and brought along with him his wife Cleopatra, [by whose
friendship with Poppea, Nero's wife, he obtained this government,] who
was no way different from him in wickedness. This Florus was so wicked,
and so violent in the use of his authority, that the Jews took Albinus
to have been [comparatively] their benefactor; so excessive were
the mischiefs that he brought upon them. For Albinus concealed his
wickedness, and was careful that it might not be discovered to all men;
but Gessius Florus, as though he had been sent on purpose to show his
crimes to every body, made a pompous ostentation of them to our
nation, as never omitting any sort of violence, nor any unjust sort of
punishment; for he was not to be moved by pity, and never was satisfied
with any degree of gain that came in his way; nor had he any more regard
to great than to small acquisitions, but became a partner with the
robbers themselves. For a great many fell then into that practice
without fear, as having him for their security, and depending on him,
that he would save them harmless in their particular robberies; so that
there were no bounds set to the nation's miseries; but the unhappy Jews,
when they were not able to bear the devastations which the robbers made
among them, were all under a necessity of leaving their own habitations,
and of flying away, as hoping to dwell more easily any where else in the
world among foreigners [than in their own country]. And what need I say
any more upon this head? since it was this Florus who necessitated us
to take up arms against the Romans, while we thought it better to be
destroyed at once, than by little and little. Now this war began in the
second year of the government of Florus, and the twelfth year of the
reign of Nero. But then what actions we were forced to do, or what
miseries we were enabled to suffer, may be accurately known by such as
will peruse those books which I have written about the Jewish war.

2. I shall now, therefore, make an end here of my Antiquities; after the
conclusion of which events, I began to write that account of the war;
and these Antiquities contain what hath been delivered down to us from
the original creation of man, until the twelfth year of the reign of
Nero, as to what hath befallen the Jews, as well in Egypt as in Syria
and in Palestine, and what we have suffered from the Assyrians and
Babylonians, and what afflictions the Persians and Macedonians, and
after them the Romans, have brought upon us; for I think I may say that
I have composed this history with sufficient accuracy in all things. I
have attempted to enumerate those high priests that we have had during
the interval of two thousand years; I have also carried down the
succession of our kings, and related their actions, and political
administration, without [considerable] errors, as also the power of our
monarchs; and all according to what is written in our sacred books; for
this it was that I promised to do in the beginning of this history. And
I am so bold as to say, now I have so completely perfected the work I
proposed to myself to do, that no other person, whether he were a Jew
or foreigner, had he ever so great an inclination to it, could so
accurately deliver these accounts to the Greeks as is done in these
books. For those of my own nation freely acknowledge that I far exceed
them in the learning belonging to Jews; I have also taken a great
deal of pains to obtain the learning of the Greeks, and understand
the elements of the Greek language, although I have so long accustomed
myself to speak our own tongue, that I cannot pronounce Greek with
sufficient exactness; for our nation does not encourage those that learn
the languages of many nations, and so adorn their discourses with
the smoothness of their periods; because they look upon this sort of
accomplishment as common, not only to all sorts of free-men, but to
as many of the servants as please to learn them. But they give him the
testimony of being a wise man who is fully acquainted with our laws, and
is able to interpret their meaning; on which account, as there have been
many who have done their endeavors with great patience to obtain this
learning, there have yet hardly been so many as two or three that have
succeeded therein, who were immediately well rewarded for their pains.

3. And now it will not be perhaps an invidious thing, if I treat briefly
of my own family, and of the actions of my own life [28] while there
are still living such as can either prove what I say to be false, or can
attest that it is true; with which accounts I shall put an end to these
Antiquities, which are contained in twenty books, and sixty thousand
verses. And if God permit me, I will briefly run over this war [29], and
to add what befell them further to that very day, the 13th of Domitian,
or A.D. 03, is not, that I have observed, taken distinct notice of by
any one; nor do we ever again, with what befell us therein to this very
day, which is the thirteenth year of the reign of Caesar Domitian, and
the fifty-sixth year of my own life. I have also an intention to write
three books concerning our Jewish opinions about God and his essence,
and about our laws; why, according to them, some things are permitted us
to do, and others are prohibited.


*****



PREFACE FOOTNOTES


[1] This preface of Josephus is excellent in its kind, and highly worthy
the repeated perusal of the reader, before he set about the perusal of
the work itself.

[2]That is, all the Gentiles, both Greeks and Romans.

[3] We may seasonably note here, that Josephus wrote his Seven Books of
the Jewish War long before he wrote these his Antiquities. Those books
of the War were published about A.D. 75, and these Antiquities, A. D.
93, about eighteen years later.

[4] This Epaphroditus was certainly alive in the third year of Trajan,
A.D. 100. See the note on the First Book Against Apion, sect. 1. Who he
was we do not know; for as to Epaphroditus, the freedman of Nero, and
afterwards Domitian's secretary, who was put to death by Domitian in the
14th or 15th year of his reign, he could not be alive in the third of
Trajan.

[5] Josephus here plainly alludes to the famous Greek proverb, If God be
with us, every thing that is impossible becomes possible.

[6] As to this intended work of Josephus concerning the reasons of many
of the Jewish laws, and what philosophical or allegorical sense they
would bear, the loss of which work is by some of the learned not
much regretted, I am inclinable, in part, to Fabricius's opinion, ap.
Havercamp, p. 63, 61, That "we need not doubt but that, among some vain
and frigid conjectures derived from Jewish imaginations, Josephus would
have taught us a greater number of excellent and useful things, which
perhaps nobody, neither among the Jews, nor among the Christians, can
now inform us of; so that I would give a great deal to find it still
extant."



BOOK 1 FOOTNOTES:


[1] Since Josephus, in his Preface, sect. 4, says that Moses wrote some
things enigmatically, some allegorically, and the rest in plain words,
since in his account of the first chapter of Genesis, and the first
three verses of the second, he gives us no hints of any mystery at all;
but when he here comes to ver. 4, etc., he says that Moses, after the
seventh day was over, began to talk philosophically; it is not very
improbable that he understood the rest of the second and the third
chapters in some enigmatical, or allegorical, or philosophical sense.
The change of the name of God just at this place, from Elohim to Jehovah
Elohim, from God to Lord God, in the Hebrew, Samaritan, and Septuagint,
does also not a little favor some such change in the narration or
construction.

[2] We may observe here, that Josephus supposed man to be compounded
of spirit, soul, and body, with St. Paul, 1 Thessalonians 5:23, and the
rest of the ancients: he elsewhere says also, that the blood of animals
was forbidden to be eaten, as having in it soul and spirit, Antiq. B.
III. ch. 11. sect. 2.

[3] Whence this strange notion came, which yet is not peculiar to
Joseph, but, as Dr. Hudson says here, is derived from older authors, as
if four of the greatest rivers in the world, running two of them at vast
distances from the other two, by some means or other watered paradise,
is hard to say. Only since Josephus has already appeared to allegorize
this history, and take notice that these four names had a particular
signification; Phison for Ganges, a multitude; Phrath for Euphrates,
either a dispersion or a flower; Diglath for Tigris, what is swift, with
narrowness; and Geon for Nile, what arises from the east,--we perhaps
mistake him when we suppose he literally means those four rivers;
especially as to Geon or Nile, which arises from the east, while he very
well knew the literal Nile arises from the south; though what further
allegorical sense he had in view, is now, I fear, impossible to be
determined.

[4] By the Red Sea is not here meant the Arabian Gulf, which alone we
now call by that name, but all that South Sea, which included the Red
Sea, and the Persian Gulf, as far as the East Indies; as Reland and
Hudson here truly note, from the old geographers.

[5] Hence it appears, that Josephus thought several, at least, of the
brute animals, particularly the serpent, could speak before the fall.
And I think few of the more perfect kinds of those animals want the
organs of speech at this day. Many inducements there are also to a
notion, that the present state they are in, is not their original state;
and that their capacities have been once much greater than we now see
them, and are capable of being restored to their former condition. But
as to this most ancient, and authentic, and probably allegorical account
of that grand affair of the fall of our first parents, I have somewhat
more to say in way of conjecture, but being only a conjecture, I omit
it: only thus far, that the imputation of the sin of our first parents
to their posterity, any further than as some way the cause or occasion
of man's mortality, seems almost entirely groundless; and that both man,
and the other subordinate creatures, are hereafter to be delivered from
the curse then brought upon them, and at last to be delivered from that
bondage of corruption, Romans 8:19-22.

[6] St. John's account of the reason why God accepted the sacrifice of
Abel, and rejected that of Cain; as also why Cain slew Abel, on account
of that his acceptance with God, is much better than this of Josephus:
I mean, because "Cain was of the evil one, and slew his brother.
And wherefore slew he him? Because his own works were evil, and his
brother's righteous," 1 John 3:12. Josephus's reason seems to be no
better than a pharisaical notion or tradition.

[7] From this Jubal, not improbably, came Jobel, the trumpet of jobel or
jubilee; that large and loud musical instrument, used in proclaiming the
liberty at the year of jubilee.

[8] The number of Adam's children, as says the old tradition was
thirty-three sons, and twenty-three daughters.

[9] What is here said of Seth and his posterity, that they were
very good and virtuous, and at the same time very happy, without any
considerable misfortunes, for seven generations, [see ch. 2. sect. 1,
before; and ch. 3. sect. 1, hereafter,] is exactly agreeable to the
state of the world and the conduct of Providence in all the first ages.

[10] Of Josephus's mistake here, when he took Seth the son of Adam, for
Seth or Sesostris, king of Egypt, the erector of this pillar in the
land of Siriad, see Essay on the Old Testament, Appendix, p. 159,
160. Although the main of this relation might be true, and Adam might
foretell a conflagration and a deluge, which all antiquity witnesses
to be an ancient tradition; nay, Seth's posterity might engrave their
inventions in astronomy on two such pillars; yet it is no way credible
that they could survive the deluge, which has buried all such pillars
and edifices far under ground in the sediment of its waters, especially
since the like pillars of the Egyptian Seth or Sesostris were extant
after the flood, in the land of Siriad, and perhaps in the days of
Josephus also, as is shown in the place here referred to.

[11] This notion, that the fallen angels were, in some sense, the
fathers of the old giants, was the constant opinion of antiquity.

[12] Josephus here supposes that the life of these giants, for of
them only do I understand him, was now reduced to 120 years; which is
confirmed by the fragment of Enoch, sect. 10, in Authent. Rec. Part I.
p. 268. For as to the rest of mankind, Josephus himself confesses their
lives were much longer than 120 years, for many generations after
the flood, as we shall see presently; and he says they were gradually
shortened till the days of Moses, and then fixed [for some time] at 120,
ch. 6. sect. 5. Nor indeed need we suppose that either Enoch or Josephus
meant to interpret these 120 years for the life of men before the flood,
to be different from the 120 years of God's patience [perhaps while the
ark was preparing] till the deluge; which I take to be the meaning of
God when he threatened this wicked world, that if they so long continued
impenitent, their days should be no more than 120 years.

[13] A cubit is about 21 English inches.

[14] Josephus here truly determines, that the year at the Flood began
about the autumnal equinox. As to what day of the month the Flood began,
our Hebrew and Samaritan, and perhaps Josephus's own copy, more rightly
placed it on the 17th day, instead of the 27th, as here; for Josephus
agrees with them, as to the distance of 150 days to the 17th day of the
7th month, as Genesis 7. ult. with 8:3.

[15] Josephus here takes notice, that these ancient genealogies were
first set down by those that then lived, and from them were transmitted
down to posterity; which I suppose to be the true account of that
matter. For there is no reason to imagine that men were not taught to
read and write soon after they were taught to speak; and perhaps all by
the Messiah himself, who, under the Father, was the Creator or Governor
of mankind, and who frequently in those early days appeared to them.

[16] This [GREEK], or Place of Descent, is the proper rendering of the
Armenian name of this very city. It is called in Ptolemy Naxuana, and
by Moses Chorenensis, the Armenian historian, Idsheuan; but at the place
itself Nachidsheuan, which signifies The first place of descent, and is
a lasting monument of the preservation of Noah in the ark, upon the top
of that mountain, at whose foot it was built, as the first city or
town after the flood. See Antiq. B. XX. ch. 2. sect. 3; and Moses
Chorenensis, who also says elsewhere, that another town was related by
tradition to have been called Seron, or, The Place of Dispersion, on
account of the dispersion of Xisuthrus's or Noah's sons, from thence
first made. Whether any remains of this ark be still preserved, as the
people of the country suppose, I cannot certainly tell. Mons. Tournefort
had, not very long since, a mind to see the place himself, but met with
too great dangers and difficulties to venture through them.

[17] One observation ought not here to be neglected, with regard to that
Ethiopic war which Moses, as general of the Egyptians, put an end to,
Antiq. B. II. ch. 10., and about which our late writers seem very much
unconcerned; viz. that it was a war of that consequence, as to occasion
the removal or destruction of six or seven nations of the posterity of
Mitzraim, with their cities; which Josephus would not have said, if
he had not had ancient records to justify those his assertions, though
those records be now all lost.

[18] That the Jews were called Hebrews from this their progenitor Heber,
our author Josephus here rightly affirms; and not from Abram the Hebrew,
or passenger over Euphrates, as many of the moderns suppose. Shem is
also called the father of all the children of Heber, or of all the
Hebrews, in a history long before Abram passed over Euphrates, Genesis
10:21, though it must be confessed that, Genesis 14:13, where the
original says they told Abram the Hebrew, the Septuagint renders it the
passenger, [GREEK]: but this is spoken only of Abram himself, who had
then lately passed over Euphrates, and is another signification of the
Hebrew word, taken as an appellative, and not as a proper name.

[19] It is worth noting here, that God required no other sacrifices
under the law of Moses, than what were taken from these five kinds of
animals which he here required of Abram. Nor did the Jews feed upon any
other domestic animals than the three here named, as Reland observes on
Antiq. B. IV. ch. 4. sect. 4.

[20] As to this affliction of Abram's posterity for 400 years, see
Antiq. B. II. ch. 9. sect. 1.

[21] These sons-in-law to Lot, as they are called, Genesis 19:12-14,
might be so styled, because they were betrothed to Lot's daughters,
though not yet married to them. See the note on Antiq. B. XIV. ch. 13.
sect. 1.

[22] Of the War, B. IV. ch. 8. sect. 4.

[23] This pillar of salt was, we see here, standing in the days of
Josephus, and he had seen it. That it was standing then is also attested
by Clement of Rome, contemporary with Josephus; as also that it was so
in the next century, is attested by Irenaeus, with the addition of
an hypothesis, how it came to last so long, with all its members
entire.--Whether the account that some modern travelers give be true,
that it is still standing, I do not know. Its remote situation, at
the most southern point of the Sea of Sodom, in the wild and dangerous
deserts of Arabia, makes it exceeding difficult for inquisitive
travelers to examine the place; and for common reports of country
people, at a distance, they are not very satisfactory. In the mean time,
I have no opinion of Le Clerc's dissertation or hypothesis about this
question, which can only be determined by eye-witnesses. When Christian
princes, so called, lay aside their foolish and unchristian wars and
quarrels, and send a body of fit persons to travel over the east, and
bring us faithful accounts of all ancient monuments, and procure us
copies of all ancient records, at present lost among us, we may hope for
full satisfaction in such inquiries; but hardly before.

[24] I see no proper wicked intention in these daughters of Lot, when
in a case which appeared to them of unavoidable necessity, they procured
themselves to be with child by their father. Without such an unavoidable
necessity, incest is a horrid crime; but whether in such a case of
necessity, as they apprehended this to be, according to Josephus, it was
any such crime, I am not satisfied. In the mean time, their making their
father drunk, and their solicitous concealment of what they did from
him, shows that they despaired of persuading him to an action which,
at the best, could not but be very suspicious and shocking to so good a
man.

[25] It is well worth observation, that Josephus here calls that
principal Angel, who appeared to Abraham and foretold the birth of
Isaac, directly God; which language of Josephus here, prepares us to
believe those other expressions of his, that Jesus was a wise man, if it
be lawful to call him a man, Antiq. B. XVIII. ch. 3. sect. 3, and of God
the Word, in his homily concerning Hades, may be both genuine. Nor is
the other expression of Divine Angel, used presently, and before, also
of any other signification.

[26] Josephus here calls Ismael a young child or infant, though he was
about 13 years of age; as Judas calls himself and his brethren young
men, when he was 47, and had two children, Antiq. B. II. ch. 6. sect.
8, and they were of much the same age; as is a damsel of 12 years old
called a little child, Mark 5:39-42, five several times. Herod is also
said by Josephus to be a very young man at 25. See the note on Antiq.
B. XIV. ch. 9. sect 2, and of the War, B. I. ch. 10. And Aristobulus
is styled a very little child at 16 years of age, Antiq. B. XV. ch. 2.
sect. 6, 7. Domitian also is called by him a very young child, when he
went on his German expedition at about 18 years of age, of the War, B.
VII. ch. 4. sect. 2. Samson's wife, and Ruth, when they were widows, are
called children, Antiq. B. V. ch. 8. sect. 6, and ch. 9. sect. 2 3.

[27] Note, that both here and Hebrews 11:17, Isaac is called Abraham's
only begotten son, though he at the same time had another son, Ismael.
The Septuagint expresses the true meaning, by rendering the text the
beloved son.

[28] Here is a plain error in the copies which say that king David
afterwards built the temple on this Mount Moriah, while it was certainly
no other than king Solomon who built that temple, as indeed Procopius
cites it from Josephus. For it was for certain David, and not Solomon,
who built the first altar there, as we learn, 2 Samuel 24:18, etc.; 1
Chronicles 21:22, etc.; and Antiq. B. VII. ch. 13. sect. 4.

[29] It seems both here, and in God's parallel blessing to Jacob, ch.
19. sect. 1, that Josephus had yet no notion of the hidden meaning of
that most important and most eminent promise, "In thy seed shall all
the families of the earth be blessed. He saith not, and of seeds, as of
many, but as of one; and to thy seed, which is Christ," Galatians 3:16.
Nor is it any wonder, he being, I think, as yet not a Christian. And had
he been a Christian, yet since he was, to be sure, till the latter part
of his life, no more than an Ebionite Christian, who, above all the
apostles, rejected and despised St. Paul, it would be no great wonder if
he did not now follow his interpretation. In the mean time, we have in
effect St. Paul's exposition in the Testament of Reuben, sect. 6, in
Authent. Rec. Part I. p. 302, who charges his sons "to worship the seed
of Judah, who should die for them in visible and invisible wars; and
should be among them an eternal king." Nor is that observation of a
learned foreigner of my acquaintance to be despised, who takes notice,
that as seeds in the plural, must signify posterity, so seed in the
singular may signify either posterity, or a single person; and that
in this promise of all nations being happy in the seed of Abraham, or
Isaac, or Jacob, etc., it is always used in the singular. To which I
shall add, that it is sometimes, as it were, paraphrased by the son of
Abraham, the son of David, etc., which is capable of no such ambiguity.

[30] The birth of Jacob and Esau is here said to be after Abraham's
death: it should have been after Sarah's death. The order of the
narration in Genesis, not always exactly according to the order of time,
seems to have led Josephus into this error, as Dr. Bernard observes
here.

[31] For Seir in Josephus, the coherence requires that we read Esau or
Seir, which signify the same thing.

[32] The supper of savory meat, as we call it, Genesis 27:4, to be
caught by hunting, was intended plainly for a festival or a sacrifice;
and upon the prayers that were frequent at sacrifices, Isaac expected,
as was then usual in such eminent cases, that a divine impulse would
come upon him, in order to the blessing of his son there present, and
his foretelling his future behavior and fortune. Whence it must be,
that when Isaac had unwittingly blessed Jacob, and was afterwards
made sensible of his mistake, yet did he not attempt to alter it, how
earnestly soever his affection for Esau might incline him to wish it
might be altered, because he knew that this blessing came not from
himself, but from God, and that an alteration was out of his power. A
second afflatus then came upon him, and enabled him to foretell Esau's
future behavior and foretell Esau's future behavior and fortune also.

[33] Whether Jacob or his mother Rebeka were most blameable in this
imposition upon Isaac in his old age, I cannot determine. However the
blessing being delivered as a prediction of future events, by a Divine
impulse, and foretelling things to befall to the posterity of Jacob and
Esau in future ages, was for certain providential; and according to
what Rebeka knew to be the purpose of God, when he answered her inquiry,
"before the children were born," Genesis 25:23, "that one people should
be stronger than the other people; and the elder, Esau, should serve
the younger, Jacob." Whether Isaac knew or remembered this old oracle,
delivered in our copies only to Rebeka; or whether, if he knew and
remembered it, he did not endeavor to alter the Divine determination,
out of his fondness for his elder and worser son Esau, to the damage of
his younger and better son Jacob, as Josephus elsewhere supposes, Antiq.
B. II. ch. 7. sect. 3; I cannot certainly say. If so, this might tempt
Rebeka to contrive, and Jacob to put this imposition upon him. However,
Josephus says here, that it was Isaac, and not Rebeka, who inquired of
God at first, and received the forementioned oracle, sect. 1; which, if
it be the true reading, renders Isaac's procedure more inexcusable. Nor
was it probably any thing else that so much encouraged Esau formerly to
marry two Canaanitish wives, without his parents' consent, as Isaac's
unhappy fondness for him.

[34] By this "deprivation of the kingdom that was to be given Esau
of God," as the first-born, it appears that Josephus thought that a
"kingdom to be derived from God" was due to him whom Isaac should bless
as his first-born, which I take to be that kingdom which was expected
under the Messiah, who therefore was to be born of his posterity whom
Isaac should so bless. Jacob therefore by obtaining this blessing of the
first-born, became the genuine heir of that kingdom, in opposition to
Esau.

[35] Here we have the difference between slaves for life and servants,
such as we now hire for a time agreed upon on both sides, and dismiss
again after he time contracted for is over, which are no slaves, but
free men and free women. Accordingly, when the Apostolical Constitutions
forbid a clergyman to marry perpetual servants or slaves, B. VI. ch.
17., it is meant only of the former sort; as we learn elsewhere from
the same Constitutions, ch. 47. Can. LXXXII. But concerning these twelve
sons of Jacob, the reasons of their several names, and the times of
their several births in the intervals here assigned, their several
excellent characters, their several faults and repentance, the several
accidents of their lives, with their several prophecies at their deaths,
see the Testaments of these twelve patriarchs, still preserved at large
in the Authent. Rec. Part I. p. 294-443.

[36] I formerly explained these mandrakes, as we, with the Septuagint,
and Josephus, render the Hebrew word Dudaim, of the Syrian Maux, with
Ludolphus, Antbent. Rec. Part I. p. 420; but have since seen such a very
probable account in M. S. of my learned friend Mr. Samuel Barker, of
what we still call mandrakes, and their description by the ancient
naturalists and physicians, as inclines me to think these here mentioned
were really mandrakes, and no other.

[37] Perhaps this may be the proper meaning of the word Israel, by the
present and the old Jerusalem analogy of the Hebrew tongue. In the mean
time, it is certain that the Hellenists of the first century, in Egypt
and elsewhere, interpreted Israel to be a man seeing God, as is evident
from the argument fore-cited.

[38] Of this slaughter of the Shechemites by Simeon and Levi, see
Authent. Rec. Part I. p. 309, 418, 432-439. But why Josephus has omitted
the circumcision of these Shechemites, as the occasion of their death;
and of Jacob's great grief, as in the Testament of Levi, sect. 5; I
cannot tell.

[39] Since Benoni signifies the son of my sorrow, and Benjamin the son
of days, or one born in the father's old age, Genesis 44:20, I suspect
Josephus's present copies to be here imperfect, and suppose that, in
correspondence to other copies, he wrote that Rachel called her son's
name Benoni, but his father called him Benjamin, Genesis 35:18. As for
Benjamin, as commonly explained, the son of the right hand, it makes no
sense at all, and seems to be a gross modern error only. The Samaritan
always writes this name truly Benjamin, which probably is here of the
same signification, only with the Chaldee termination in, instead of
im in the Hebrew; as we pronounce cherubin or cherubim indifferently.
Accordingly, both the Testament of Benjamin, sect. 2, p. 401, and Philo
de Nominum Mutatione, p. 1059, write the name Benjamin, but explain it
not the son of the right hand, but the son of days.



BOOK 2 FOOTNOTES


[1] We may here observe, that in correspondence to Joseph's second
dream, which implied that his mother, who was then alive, as well as his
father, should come and bow down to him, Josephus represents her here
as still alive after she was dead, for the decorum of the dream that
foretold it, as the interpretation of the dream does also in all our
copies, Genesis 37:10.

[2] The Septuagint have twenty pieces of gold; the Testament of Gad
thirty; the Hebrew and Samaritan twenty of silver; and the vulgar Latin
thirty. What was the true number and true sum cannot therefore now be
known.

[3] That is, bought it for Pharaoh at a very low price.

[4] This Potiphar, or, as Josephus, Petephres, who was now a priest of
On, or Heliopolis, is the same name in Josephus, and perhaps in Moses
also, with him who is before called head cook or captain of the guard,
and to whom Joseph was sold. See Genesis 37:36; 39:1, with 41:50. They
are also affirmed to be one and the same person in the Testament of
Joseph, sect. 18, for he is there said to have married the daughter
of his master and mistress. Nor is this a notion peculiar to that
Testament, but, as Dr. Bernard confesses, note on Antiq. B. II. ch.
4. sect. 1, common to Josephus, to the Septuagint interpreters, and to
other learned Jews of old time.

[5] This entire ignorance of the Egyptians of these years of famine
before they came, told us before, as well as here, ch. 5. sect. 7, by
Josephus, seems to me almost incredible. It is in no other copy that I
know of.

[6] The reason why Symeon might be selected out of the rest for Joseph's
prisoner, is plain in the Testament of Symeon, viz. that he was one
of the bitterest of all Joseph's brethren against him, sect. 2; which
appears also in part by the Testament of Zabulon, sect. 3.

[7] The coherence seems to me to show that the negative particle is
here wanting, which I have supplied in brackets, and I wonder none have
hitherto suspected that it ought to be supplied.

[8] Of the precious balsam of Judea, and the turpentine, see the note on
Antiq. B. VIII. ch. 6. sect. 6.

[9] This oration seems to me too large, and too unusual a digression, to
have been composed by Judas on this occasion. It seems to me a speech or
declamation composed formerly, in the person of Judas, and in the way
of oratory, that lay by him, and which he thought fit to insert on this
occasion. See two more such speeches or declamations, Antiq. B. VI. ch.
14. sect. 4

[10] In all this speech of Judas we may observe, that Josephus still
supposed that death was the punishment of theft in Egypt, in the days of
Joseph, though it never was so among the Jews, by the law of Moses.

[11] All the Greek copies of Josephus have the negative particle here,
that Jacob himself was not reckoned one of the 70 souls that came into
Egypt; but the old Latin copies want it, and directly assure us he
was one of them. It is therefore hardly certain which of these was
Josephus's true reading, since the number 70 is made up without him, if
we reckon Leah for one; but if she be not reckoned, Jacob must himself
be one, to complete the number.

[12] Josephus thought that the Egyptians hated or despised the
employment of a shepherd in the days of Joseph; whereas Bishop
Cumberland has shown that they rather hated such Poehnician or Canaanite
shepherds that had long enslaved the Egyptians of old time. See his
Sanchoniatho, p. 361, 362.

[13] Reland here puts the question, how Josephus could complain of its
not raining in Egypt during this famine, while the ancients affirm
that it never does naturally rain there. His answer is, that when the
ancients deny that it rains in Egypt, they only mean the Upper Egypt
above the Delta, which is called Egypt in the strictest sense; but that
in the Delta [and by consequence in the Lower Egypt adjoining to it] it
did of old, and still does, rain sometimes. See the note on Antiq. B.
III. ch. 1. sect. 6.

[14] Josephus supposes that Joseph now restored the Egyptians their
lands again upon the payment of a fifth part as tribute. It seems to
me rather that the land was now considered as Pharaoh's land, and this
fifth part as its rent, to be paid to him, as he was their landlord,
and they his tenants; and that the lands were not properly restored, and
this fifth part reserved as tribute only, till the days of Sesostris.
See Essay on the Old Testament, Append. 148, 149.

[15] As to this encomium upon Joseph, as preparatory to Jacob's adopting
Ephraim and Manasses into his own family, and to be admitted for two
tribes, which Josephus here mentions, all our copies of Genesis omit it,
ch. 48.; nor do we know whence he took it, or whether it be not his own
embellishment only.

[16] As to the affliction of Abraham's posterity for 400 years, see
Antiq. B. I. ch. 10. sect. 3; and as to what cities they built in Egypt,
under Pharaoh Sesostris, and of Pharaoh Sesostris's drowning in the Red
Sea, see Essay on the Old Testament, Append. p. 132-162.

[17] Of this building of the pyramids of Egypt by the Israelites, see
Perizonius Orig. Aegyptiac, ch. 21. It is not impossible they might
build one or more of the small ones; but the larger ones seem much
later. Only, if they be all built of stone, this does not so well agree
with the Israelites' labors, which are said to have been in brick, and
not in stone, as Mr. Sandys observes in his Travels. p. 127, 128.

[18] Dr. Bernard informs us here, that instead of this single priest
or prophet of the Egyptians, without a name in Josephus, the Targum of
Jonathan names the two famous antagonists of Moses, Jannes and Jambres.
Nor is it at all unlikely that it might be one of these who foreboded so
much misery to the Egyptians, and so much happiness to the Israelites,
from the rearing of Moses.

[19] Josephus is clear that these midwives were Egyptians, and not
Israelites, as in our other copies: which is very probable, it being not
easily to be supposed that Pharaoh could trust the Israelite midwives to
execute so barbarous a command against their own nation.

[Consult, therefore, and correct hence our ordinary copies, Exodus 1:15,
22.] And, indeed, Josephus seems to have had much completer copies of
the Pentateuch, or other authentic records now lost, about the birth
and actions of Moses, than either our Hebrew, Samaritan, or Greek Bibles
afford us, which enabled him to be so large and particular about him.

[20] Of this grandfather of Sesostris, Ramestes the Great, who slew the
Israelite infants, and of the inscription on his obelisk, containing, in
my opinion, one of the oldest records of mankind, see Essay on the Old
Test. Append. p. 139, 145, 147, 217-220.

[21] What Josephus here says of the beauty of Moses, that he was of a
divine form, is very like what St. Stephen says of the same beauty; that
Moses was beautiful in the sight of Acts 7:20.

[22] This history of Moses, as general of the Egyptians against the
Ethiopians, is wholly omitted in our Bibles; but is thus by Irenaeus,
from Josephus, and that soon after his own age:--"Josephus says, that
when Moses was nourished in the palace, he was appointed general of the
army against the Ethiopians, and conquered them, when he married that
king's daughter; because, out of her affection for him, she delivered
the city up to him." See the Fragments of Irenaeus, ap. edit. Grab. p.
472. Nor perhaps did St. Stephen refer to any thing else when he said of
Moses, before he was sent by God to the Israelites, that he was not only
learned in all the wisdom of the Egyptians, but was also mighty in words
and in deeds, Acts 7:22.

[23] Pliny speaks of these birds called ibes; and says, "The Egyptians
invoked them against the serpents," Hist. Nat. B. X. ch. 28. Strabo
speaks of this island Meroe, and these rivers Astapus and Astaboras, B.
XVI. p. 771, 786; and B XVII. p. 82].

[24] This superstitious fear of discovering the name with four letters,
which of late we have been used falsely to pronounce Jehovah, but seems
to have been originally pronounced Jahoh, or Jao, is never, I think,
heard of till this passage of Josephus; and this superstition, in not
pronouncing that name, has continued among the Rabbinical Jews to this
day [though whether the Samaritans and Caraites observed it so early,
does not appear]. Josephus also durst not set down the very words of the
ten commandments, as we shall see hereafter, Antiq. B. III. ch. 5. sect.
4, which superstitious silence I think has yet not been continued
even by the Rabbins. It is, however, no doubt but both these cautious
concealments were taught Josephus by the Pharisees, a body of men at
once very wicked and very superstitious.

[25] Of this judicial hardening the hearts and blinding the eyes of
wicked men, or infatuating them, as a just punishment for their other
willful sins, to their own destruction, see the note on Antiq. B. VII.
ch. 9. sect. 6.

[26] As to this winter or spring hail near Egypt and Judea, see the
like on thunder and lightning there, in the note on Antiq. B. VI. ch. 5.
sect. 6.

[27] These large presents made to the Israelites, of vessels of and
vessels of gold, and raiment, were, as Josephus truly calls them, gifts
really given them; not lent them, as our English falsely renders them.
They were spoils required, not of them, Genesis 15:14; Exodus 3:22;
11:2; Psalm 105:37,] as the same version falsely renders the Hebrew word
Exodus 12:35, 36. God had ordered the Jews to demand these as their pay
and reward, during their long and bitter slavery in Egypt, as atonements
for the lives of the Egyptians, and as the condition of the Jews'
departure, and of the Egyptians' deliverance from these terrible
judgments, which, had they not now ceased, they had soon been all dead
men, as they themselves confess, ch. 12. 33. Nor was there any sense in
borrowing or lending, when the Israelites were finally departing out of
the land for ever.

[28] Why our Masorete copy so groundlessly abridges this account in
Exodus 12:40, as to ascribe 430 years to the sole peregrination of the
Israelites in Egypt, when it is clear even by that Masorete chronology
elsewhere, as well as from the express text itself, in the Samaritan,
Septuagint, and Josephus, that they sojourned in Egypt but half that
time,--and that by consequence, the other half of their peregrination
was in the land of Canaan, before they came into Egypt,--is hard to say.
See Essay on the Old Testament, p. 62, 63.

[29] Take the main part of Reland's excellent note here, which greatly
illustrates Josephus, and the Scripture, in this history, as follows:
"[A traveller, says Reland, whose name was] Eneman, when he returned out
of Egypt, told me that he went the same way from Egypt to Mount Sinai,
which he supposed the Israelites of old traveled; and that he found
several mountainous tracts, that ran down towards the Red Sea. He
thought the Israelites had proceeded as far as the desert of Etham,
Exodus 13:20, when they were commanded by God to return back, Exodus
14:2, and to pitch their camp between Migdol and the sea; and that when
they were not able to fly, unless by sea, they were shut in on each side
by mountains. He also thought we might evidently learn hence, how it
might be said that the Israelites were in Etham before they went over
the sea, and yet might be said to have come into Etham after they had
passed over the sea also. Besides, he gave me an account how he passed
over a river in a boat near the city Suez, which he says must needs be
the Heroopolia of the ancients, since that city could not be situate any
where else in that neighborhood." As to the famous passage produced here
by Dr. Bernard, out of Herodotus, as the most ancient heathen testimony
of the Israelites coming from the Red Sea into Palestine, Bishop
Cumberland has shown that it belongs to the old Canaanite or Phoenician
shepherds, and their retiring out of Egypt into Canaan or Phoenicia,
long before the days of Moses. Sanchoniatho, p. 374, &c.

[30] Of these storms of wind, thunder, and lightning, at this drowning
of Pharaoh's army, almost wanting in our copies of Exodus, but fully
extant in that of David, Psalm 77:16-18, and in that of Josephus here,
see Essay on the Old Test. Append. p. 15,1, 155.

[31] What some have here objected against this passage of the Israelites
over the Red Sea, in this one night, from the common maps, viz. that
this sea being here about thirty miles broad, so great an army could not
pass over it in so short a time, is a great mistake. Mons. Thevenot, an
authentic eye-witness, informs us, that this sea, for about five days'
journey, is no where more than about eight or nine miles over-cross, and
in one place but four or five miles, according to De Lisle's map, which
is made from the best travelers themselves, and not copied from others.
What has been further objected against this passage of the Israelites,
and drowning of the Egyptians, being miraculous also, viz. that Moses
might carry the Israelites over at a low tide without any miracle, while
yet the Egyptians, not knowing the tide so well as he, might be drowned
upon the return of the tide, is a strange story indeed! That Moses, who
never had lived here, should know the quantity and time of the flux
and reflux of the Red Sea better than the Egyptians themselves in its
neighborhood! Yet does Artapanus, an ancient heathen historian, inform
us, that this was what the more ignorant Memphites, who lived at a
great distance, pretended, though he confesses, that the more learned
Heliopolitans, who lived much nearer, owned the destruction of
the Egyptians, and the deliverance of the Israelites, to have been
miraculous: and De Castro, a mathematician, who surveyed this sea with
great exactness, informs us, that there is no great flux or reflux in
this part of the Red Sea, to give a color to this hypothesis; nay, that
at the elevation of the tide there is little above half the height of
a man. See Essay on the Old Test. Append. p. 239, 240. So vain and
groundless are these and the like evasions and subterfuges of our modern
sceptics and unbelievers, and so certainly do thorough inquiries and
authentic evidence disprove and confute such evasions and subterfuges
upon all occasions.

[32] What that hexameter verse, in which Moses's triumphant song is here
said to be written, distinctly means, our present ignorance of the old
Hebrew metre or measure will not let us determine. Nor does it appear
to me certain that even Josephus himself had a distinct notion of it,
though he speaks of several sort of that metre or measure, both here and
elsewhere. Antiq. B. IV. ch. 8. sect. 44; and B. VII. ch. 12. sect. 3.

[33] Take here the original passages of the four old authors that still
remain, as to this transit of Alexander the Great over the Pamphylian
Sea: I mean, of Callisthenes, Strabu, Arrian, and Appian. As to
Callisthenes, who himself accompanied Alexander in this expedition,
Eustathius, in his Notes on the third Iliad of Homer, [as Dr. Bernard
here informs us,] says, That "this Callisthenes wrote how the Pamphylian
Sea did not only open a passage for Alexander, but, by rising and did
pay him homage as its king." Strabo's is this [Geog. B. XIV. p. 666]:
"Now about Phaselis is that narrow passage, by the sea-side, through
which his army. There is a mountain called Climax, adjoins to the Sea
of Pamphylia, leaving a narrow passage on the shore, which, in calm
weather, is bare, so as to be passable by travelers, but when the sea
overflows, it is covered to a great degree by the waves. Now then, the
ascent by the mountains being round about and steep, in still weather
they make use of the road along the coast. But Alexander fell into the
winter season, and committing himself chiefly to fortune, he marched on
before the waves retired; and so it happened that were a whole day in
journeying over it, and were under water up to the navel." Arrian's
account is this [B. I. p. 72, 73]: "Alexander removed from Phaselis,
he sent some part his army over the mountains to Perga; which road the
Thracians showed him. A difficult way it was, but short. He himself
conducted those that were with him by the sea-shore. This road is
impassable at any other time than when the north wind blows; but if the
south wind prevail, there is no passing by the shore. Now at this time,
after strong south winds, a north wind blew, and that not without the
Divine Providence, [as both he and they that were with him supposed,]
and afforded him an easy and quick passage." Appian, when he compares
Caesar and Alexander together, [De Bel. Civil. B. II. p. 522,] says,
"That they both depended on their boldness and fortune, as much as on
their skill in war. As an instance of which, Alexander journeyed over a
country without water, in the heat of summer, to the oracle of [Jupiter]
Hammon, and quickly passed over the Bay of Pamphylia, when, by Divine
Providence, the sea was cut off--thus Providence restraining the sea
on his account, as it had sent him rain when he traveled [over the
desert]." N. B.--Since, in the days of Josephus, as he assures us, all
the more numerous original historians of Alexander gave the account he
has here set down, as to the providential going back of the waters
of the Pamphylian Sea, when he was going with his army to destroy the
Persian monarchy, which the fore-named authors now remaining fully
confirm, it is without all just foundation that Josephus is here blamed
by some late writers for quoting those ancient authors upon the present
occasion; nor can the reflections of Plutarch, or any other author later
than Josephus, be in the least here alleged to contradict him. Josephus
went by all the evidence he then had, and that evidence of the most
authentic sort also. So that whatever the moderns may think of the
thing itself, there is hence not the least color for finding fault with
Josephus: he would rather have been much to blame had he omitted these
quotations.



BOOK 3 FOOTNOTES


[1] Dr. Bernard takes notice here, that this place Mar, where the waters
were bitter, is called by the Syrians and Arabians Mariri, and by the
Syrians sometimes Morath, all derived from the Hebrew Mar. He also takes
notice, that it is called The Bitter Fountain by Pliny himself; which
waters remain there to this day, and are still bitter, as Thevenot
assures us and that there are also abundance of palm-trees. See his
Travels, Part I. ch. 26. p. 166.

[2]The additions here to Moses's account of the sweetening of the waters
at Marah, seem derived from some ancient profane author, and he such
an author also as looks less authentic than are usually followed by
Josephus. Philo has not a syllable of these additions, nor any other
ancienter writer that we know of. Had Josephus written these his
Antiquities for the use of Jews, he would hardly have given them these
very improbable circumstances; but writing to Gentiles, that they might
not complain of his omission of any accounts of such miracles derived
from Gentiles, he did not think proper to conceal what he had met with
there about this matter. Which procedure is perfectly agreeable to the
character and usage of Josephus upon many occasions. This note is, I
confess, barely conjectural; and since Josephus never tells us when
his own copy, taken out of the temple, had such additions, or when
any ancient notes supplied them; or indeed when they are derived from
Jewish, and when from Gentile antiquity,--we can go no further than bare
conjectures in such cases; only the notions of Jews were generally
so different from those of Gentiles, that we may sometimes make no
improbable conjectures to which sort such additions belong. See also
somewhat like these additions in Josephus's account of Elisha's making
sweet the bitter and barren spring near Jericho, War, B. IV. ch. 8.
sect. 3.

[3] It seems to me, from what Moses, Exodus 16:18, St. Paul, 2
Corinthians 8:15, and Josephus here say, compared together, that the
quantity of manna that fell daily, and did not putrefy, was just so
much as came to an omer apiece, through the whole host of Israel, and no
more.

[4] This supposal, that the sweet honey-dew or manna, so celebrated in
ancient and modern authors, as falling usually in Arabia, was of the
very same sort with this manna sent to the Israelites, savors more of
Gentilism than of Judaism or Christianity. It is not improbable that
some ancient Gentile author, read by Josephus, so thought; nor would he
here contradict him; though just before, and Antiq. B. IV. ch. 3. sect.
2, he seems directly to allow that it had not been seen before.
However, this food from heaven is here described to be like snow; and in
Artapanus, a heathen writer, it is compared to meal, color like to snow,
rained down by God," Essay on the Old Test. Append. p. 239. But as to
the derivation of the word manna, whether from man, which Josephus says
then signified What is it or from mannah, to divide, i.e., a dividend or
portion allotted to every one, it is uncertain: I incline to the latter
derivation. This manna is called angels' food, Psalm 78:26, and by our
Sacior, John 6:31, etc., as well as by Josephus here and elsewhere,
Antiq. B. III. ch. 5. sect. 3, said to be sent the Jews from heaven.

[5] This rock is there at this day, as the travelers agree; and must be
the same that was there in the days of Moses, as being too large to be
brought thither by our modern carriages.

[6] Note here, that the small book of the principal laws of Moses
is ever said to be laid up in the holy house itself; but the larger
Pentateuch, as here, some where within the limits of the temple and its
courts only. See Antiq. B. V. ch. 1. sect. 17.

[7] This eminent circumstance, that while Moses's hands were lift up
towards heaven, the Israelites prevailed, and while they were let down
towards the earth, the Amalekites prevailed, seems to me the earliest
intimation we have of the proper posture, used of old, in solemn prayer,
which was the stretching out of the hands [and eyes] towards heaven, as
other passages of the Old and New Testament inform us. Nay, by the way,
this posture seemed to have continued in the Christian church, till the
clergy, instead of learning their prayers by heart, read them out of
a book, which is in a great measure inconsistent with such an elevated
posture, and which seems to me to have been only a later practice,
introduced under the corrupt state of the church; though the constant
use of divine forms of prayer, praise, and thanksgiving, appears to
me to have been the practice of God's people, patriarchs, Jews, and
Christians, in all the past ages.

[8] This manner of electing the judges and officers of the Israelites by
the testimonies and suffrages of the people, before they were ordained
by God, or by Moses, deserves to be carefully noted, because it was
the pattern of the like manner of the choice and ordination of bishops,
presbyters, and deacons, in the Christian church.

[9] Since this mountain, Sinai, is here said to be the highest of all
the mountains that are in that country, it must be that now called St.
Katherine's, which is one-third higher than that within a mile of it,
now called Sinai, as Mons. Thevenot informs us, Travels, Part I. ch.
23. p. 168. The other name of it, Horeb, is never used by Josephus, and
perhaps was its name among the Egyptians only, whence the Israelites
were lately come, as Sinai was its name among the Arabians, Canaanites,
and other nations. Accordingly when [1 Kings 9:8] the Scripture says
that Elijah came to Horeb, the mount of God, Josephus justly says,
Antiq. B. VIII. ch. 13. sect. 7, that he came to the mountain called
Sinai: and Jerome, here cited by Dr. Hudson, says, that he took this
mountain to have two names, Sinai and Choreb. De Nomin. Heb. p. 427.
[10] Of this and another like superstitious notion of the Pharisees,
which Josephus complied with, see the note on Antiq. B. II. ch. 12.
sect. 4.

[11] This other work of Josephus, here referred to, seems to be that
which does not appear to have been ever published, which yet he intended
to publish, about the reasons of many of the laws of Moses; of which see
the note on the Preface, sect. 4.

[12] Of this tabernacle of Moses, with its several parts and furniture,
see my description at large, chap. 6. 7. 8. 9. 10. 11. 12., hereto
belonging.

[13] The use of these golden bells at the bottom of the high priest's
long garment, seems to me to have been this: That by shaking his garment
at the time of his offering incense in the temple, on the great day of
expiation, or at other proper periods of his sacred ministrations there,
on the great festivals, the people might have notice of it, and might
fall to their own prayers at the time of incense, or other proper
periods; and so the whole congregation might at once offer those common
prayers jointly with the high priest himself to the Almighty See
Luke 1:10; Revelation 8:3, 4. Nor probably is the son of Sirach to be
otherwise understood, when he says of Aaron, the first high priest,
Ecelus. 45:9, "And God encompassed Aaron with pomegranates, and with
many golden bells round about, that as he went there might be a sound,
and a noise made that might be heard in the temple, for a memorial to
the children of his people."

[14] The reader ought to take notice here, that the very Mosaic Petalon,
or golden plate, for the forehead of the Jewish high priest, was itself
preserved, not only till the days of Josephus, but of Origen; and that
its inscription, Holiness to the Lord, was in the Samaritan characters.
See Antiq. B. VIII. ch. 3. sect. 8, Essay on the Old Test. p. 154, and
Reland, De pol. Templi, p. 132.

[15] When Josephus, both here and ch. 6. sect. 4, supposes the
tabernacle to have been parted into three parts, he seems to esteem the
bare entrance to be a third division, distinct from the holy and the
most holy places; and this the rather, because in the temple afterward
there was a real distinct third part, which was called the Porch:
otherwise Josephus would contradict his own description of the
tabernacle, which gives as a particular account of no more than two
parts.

[16] This explication of the mystical meaning of the Jewish tabernacle
and its vessels, with the garments of the high priest, is taken out of
Philo, and fitted to Gentile philosophical notions. This may possibly be
forgiven in Jews, greatly versed in heathen learning and philosophy, as
Philo had ever been, and as Josephus had long been when he wrote these
Antiquities. In the mean time, it is not to be doubted, but in their
education they must have both learned more Jewish interpretations, such
as we meet with in the Epistle of Barnabas, in that to the Hebrews, and
elsewhere among the old Jews. Accordingly when Josephus wrote his
books of the Jewish War, for the use of the Jews, at which time he
was comparatively young, and less used to Gentile books, we find one
specimen of such a Jewish interpretation; for there [B. VII. ch. 5.
sect. 5] he makes the seven branches of the temple-candlestick, with
their seven lamps, an emblem of the seven days of creation and rest,
which are here emblems of the seven planets. Nor certainly ought ancient
Jewish emblems to be explained any other way than according to ancient
Jewish, and not Gentile, notions. See of the War, B. I. ch. 33. sect. 2.

[17] It is well worth our observation, that the two principal
qualifications required in this section for the constitution of the
first high priest, [viz. that he should have an excellent character for
virtuous and good actions; as also that he should have the approbation
of the people,] are here noted by Josephus, even where the nomination
belonged to God himself; which are the very same qualifications which
the Christian religion requires in the choice of Christian bishops,
priests, and deacons; as the Apostolical Constitutions inform us, B. II.
ch. 3.

[18] This weight and value of the Jewish shekel, in the days of
Josephus, equal to about 2s. 10d. sterling, is, by the learned Jews,
owned to be one-fifth larger than were their old shekels; which
determination agrees perfectly with the remaining shekels that have
Samaritan inscriptions, coined generally by Simon the Maccabee, about
230 years before Josephus published his Antiquities, which never
weigh more than 2s. 4d., and commonly but 2s. 4d. See Reland De Nummis
Samaritanorum, p. 138.

[19] The incense was here offered, according to Josephus's opinion,
before sun-rising, and at sun-setting; but in the days of Pompey,
according to the same Josephus, the sacrifices were offered in the
morning, and at the ninth hour. Antiq. B. XIV. ch. 4. sect. 3.

[20] Hence we may correct the opinions of the modern Rabbins, who say
that only one of the seven lamps burned in the day-time; whereas our
Josephus, an eyewitness, says there were three.

[21] Of this strange expression, that Moses "left it to God to be
present at his sacrifices when he pleased, and when he pleased to be
absent," see the note on B. II. against Apion, sect. 16.

[22]These answers by the oracle of Urim and Thummim, which words
signify, light and perfection, or, as the Septuagint render them,
revelation and truth, and denote nothing further, that I see, but
the shining stones themselves, which were used, in this method of
illumination, in revealing the will of God, after a perfect and true
manner, to his people Israel: I say, these answers were not made by the
shining of the precious stones, after an awkward manner, in the
high priest's breastplate, as the modern Rabbins vainly suppose; for
certainly the shining of the stones might precede or accompany the
oracle, without itself delivering that oracle, see Antiq. B. VI. ch. 6.
sect. 4; but rather by an audible voice from the mercy-seat between the
cherubims. See Prideaux's Connect. at the year 534. This oracle had been
silent, as Josephus here informs us, two hundred years before he wrote
his Antiquities, or ever since the days of the last good high priest
of the family of the Maccabees, John Hyrcanus. Now it is here very well
worth our observation, that the oracle before us was that by which God
appeared to be present with, and gave directions to, his people Israel
as their King, all the while they submitted to him in that capacity; and
did not set over them such independent kings as governed according to
their own wills and political maxims, instead of Divine directions.
Accordingly we meet with this oracle [besides angelic and prophetic
admonitions] all along from the days of Moses and Joshua to the
anointing of Saul, the first of the succession of the kings, Numbers
27:21; Joshua 6:6, etc.; 19:50; Judges 1:1; 18:4-6, 30, 31; 20:18, 23,
26-28; 21:1, etc.; 1 Samuel 1:17, 18; 3. per tot.; 4. per tot.; nay,
till Saul's rejection of the Divine commands in the war with Amalek,
when he took upon him to act as he thought fit, 1 Samuel 14:3, 18, 19,
36, 37, then this oracle left Saul entirely, [which indeed he had seldom
consulted before, 1 Samuel 14:35; 1 Chronicles 10:14; 13:3; Antiq. B. 7
ch. 4 sect 2.] and accompanied David, who was anointed to succeed him,
and who consulted God by it frequently, and complied with its directions
constantly [1 Samuel 14:37, 41; 15:26; 22:13, 15; 23:9, 10; 30:7, 8, 18;
2 Samuel 2:1; 5:19, 23; 21:1; 23:14; 1 Chronicles 14:10, 14; Antiq. B IV
ch. 12 sect. 5]. Saul, indeed, long after his rejection by God, and
when God had given him up to destruction for his disobedience, did once
afterwards endeavor to consult God when it was too late; but God would
not then answer him, neither by dreams, nor by Urim, nor by prophets, 1
Samuel 28:6. Nor did any of David's successors, the kings of Judah,
that we know of, consult God by this oracle, till the very Babylonish
captivity itself, when those kings were at an end; they taking upon
them, I suppose, too much of despotic power and royalty, and too little
owning the God of Israel for the supreme King of Israel, though a few of
them consulted the prophets sometimes, and were answered by them. At the
return of the two tribes, without the return of the kingly government,
the restoration of this oracle was expected, Nehemiah 7;63; 1 Esd. 5:40;
1 Macc. 4:46; 14:41. And indeed it may seem to have been restored for
some time after the Babylonish captivity, at least in the days of that
excellent high priest, John Hyrcanus, whom Josephus esteemed as a king,
a priest, and a prophet; and who, he says, foretold several things
that came to pass accordingly; but about the time of his death, he here
implies, that this oracle quite ceased, and not before. The following
high priests now putting diadems on their heads, and ruling according to
their own will, and by their own authority, like the other kings of the
pagan countries about them; so that while the God of Israel was allowed
to be the supreme King of Israel, and his directions to be their
authentic guides, God gave them such directions as their supreme King
and Governor, and they were properly under a theocracy, by this oracle
of Urim, but no longer [see Dr. Bernard's notes here]; though I confess
I cannot but esteem the high priest Jaddus's divine dream, Antiq. B. XI.
ch. 8. sect. 4, and the high priest Caiaphas's most remarkable prophecy,
John 11:47-52, as two small remains or specimens of this ancient oracle,
which properly belonged to the Jewish high priests: nor perhaps ought we
entirely to forget that eminent prophetic dream of our Josephus himself,
[one next to a high priest, as of the family of the Asamoneans or
Maccabees,] as to the succession of Vespasian and Titus to the Roman
empire, and that in the days of Nero, and before either Galba, Otho,
or Vitellius were thought of to succeed him. Of the War, B. III. ch. 8.
sect. 9. This, I think, may well be looked on as the very last instance
of any thing like the prophetic Urim among the Jewish nation, and just
preceded their fatal desolation: but how it could possibly come to pass
that such great men as Sir John Marsham and Dr. Spenser, should imagine
that this oracle of Urim and Thummim with other practices as old or
older than the law of Moses, should have been ordained in imitation of
somewhat like them among the Egyptians, which we never hear of till the
days of Diodorus Siculus, Aelian, and Maimonides, or little earlier than
the Christian era at the highest, is almost unaccountable; while
the main business of the law of Moses was evidently to preserve the
Israelites from the idolatrous and superstitious practices of the
neighboring pagan nations; and while it is so undeniable, that the
evidence for the great antiquity of Moses's law is incomparably beyond
that for the like or greater antiquity of such customs in Egypt or other
nations, which indeed is generally none at all, it is most absurd
to derive any of Moses's laws from the imitation of those heathen
practices, Such hypotheses demonstrate to us how far inclination can
prevail over evidence, in even some of the most learned part of mankind.

[23] What Reland well observes here, out of Josephus, as compared with
the law of Moses, Leviticus 7:15, [that the eating of the sacrifice the
same day it was offered, seems to mean only before the morning of the
next, although the latter part, i.e. the night, be in strictness part
of the next day, according to the Jewish reckoning,] is greatly to be
observed upon other occasions also. The Jewish maxim in such cases, it
seems, is this: That the day goes before the night; and this appears to
me to be the language both of the Old and New Testament. See also the
note on Antiq. B. IV. ch. 4. sect. 4, and Reland's note on B. IV. ch. 8.
sect. 28.

[24] We may here note, that Josephus frequently calls the camp the city,
and the court of the Mosaic tabernacle a temple, and the tabernacle
itself a holy house, with allusion to the latter city, temple, and holy
house, which he knew so well long afterwards.

[25] These words of Josephus are remarkable, that the lawgiver of the
Jews required of the priests a double degree of parity, in comparison
of that required of the people, of which he gives several instances
immediately. It was for certain the case also among the first
Christians, of the clergy, in comparison of the laity, as the
Apostolical Constitutions and Canons every where inform us.

[26] We must here note with Reland, that the precept given to the
priests of not drinking wine while they wore the sacred garments, is
equivalent; to their abstinence from it all the while they ministered in
the temple; because they then always, and then only, wore those sacred
garments, which were laid up there from one time of ministration to
another.

[27] See Antiq, B. XX. ch. 2. sect, 6. and Acts 11:28.



BOOK 4 FOOTNOTES


[1] Reland here takes notice, that although our Bibles say little
or nothing of these riches of Corah, yet that both the Jews and
Mahommedans, as well as Josephus, are full of it.

[2] It appears here, and from the Samaritan Pentateuch, and, in effect,
from the psalmist, as also from the Apostolical Constitutions, from
Clement's First Epistle to the Corinthians, from Ignatius's Epistle to
the Magnesians, and from Eusebius, that Corah was not swallowed up with
the Reubenites, but burned with the Levites of his own tribe. See Essay
on the Old Testament, p. 64, 65.

[3] Concerning these twelve rods of the twelve tribes of Israel, see St.
Clement's account, much larger than that in our Bibles, 1 Epist. sect.
45; as is Josephus's present account in measure larger also.

[4] Grotius, on Numbers 6:18, takes notice that the Greeks also, aswell
as the Jews, sometimes consecrated the hair of their heads to the gods.

[5] Josephus here uses this phrase, "when the fortieth year was
completed," for when it was begun; as does St. Luke when the day of
Pentecost was completed," Acts 2:1.

[6] Whether Miriam died, as Josephus's. Greek copies imply, on the first
day of the month, may be doubted, because the Latin copies say it was on
the tenth, and so say the Jewish calendars also, as Dr. Bernard assures
us. It is said her sepulcher is still extant near Petra, the old capital
city of Arabia Petraea, at this day; as also that of Aaron, not far off.

[7] What Josephus here remarks is well worth our remark in this place
also; viz. that the Israelites were never to meddle with the Moabites,
or Ammonites, or any other people, but those belonging to the land of
Canaan, and the countries of Sihon and Og beyond Jordan, as far as the
desert and Euphrates, and that therefore no other people had reason to
fear the conquests of the Israelites; but that those countries given
them by God were their proper and peculiar portion among the nations,
and that all who endeavored to dispossess them might ever be justly
destroyed by them.

[8] Note that Josephus never supposes Balaam to be an idolater, nor to
seek idolatrous enchantments, or to prophesy falsely, but to be no other
than an ill-disposed prophet of the true God; and intimates that God's
answer the second time, permitting him to go, was ironical, and on
design that he deceived [which sort of deception, by way of punishment
for former crimes, Josephus never scruples to admit, as ever esteeming
such wicked men justly and providentially deceived]. But perhaps we had
better keep here close to the text which says Numbers 23:20, 21, that
God only permitted Balaam to go along with the ambassadors, in case
they came and called him, or positively insisted on his going along with
them, on any terms; whereas Balaam seems out of impatience to have risen
up in the morning, and saddled his ass, and rather to have called them,
than staid for their calling him, so zealous does he seem to have been
for his reward of divination, his wages of unrighteousness, Numbers
23:7, 17, 18, 37; 2 Peter 2:15; Jude 5, 11; which reward or wages the
truly religious prophets of God never required nor accepted, as our
Josephus justly takes notice in the cases of Samuel, Antiq. B. V. ch.
4. sect. 1, and Daniel, Antiq. B. X. ch. 11. sect. 3. See also Genesis
14:22, 23; 2 Kings 5:15, 16, 26, 27; and Acts 8;17-24.

[9] Whether Josephus had in his copy but two attempts of Balaam in all
to curse Israel; or whether by this his twice offering sacrifice, he
meant twice besides that first time already mentioned, which yet is not
very probable; cannot now be certainly determined. In the mean time,
all other copies have three such attempts of Balaam to curse them in the
present history.

[10] Such a large and distinct account of this perversion of the
Israelites by the Midianite women, of which our other copies give us but
short intimations, Numbers 31:16 2 Peter 2:15; Jude 11; Revelation
2:14, is preserved, as Reland informs us, in the Samaritan Chronicle, in
Philo, and in other writings of the Jews, as well as here by Josephus.

[11] This grand maxim, That God's people of Israel could never be hurt
nor destroyed, but by drawing them to sin against God, appears to be
true, by the entire history of that people, both in the Bible and in
Josephus; and is often taken notice of in them both. See in particular a
most remarkable Ammonite testimony to this purpose, Judith 5:5-21.

[12] What Josephus here puts into the mouths of these Midianite women,
who came to entice the Israelites to lewdness and idolatry, viz. that
their worship of the God of Israel, in opposition to their idol gods,
implied their living according to the holy laws which the true God
had given them by Moses, in opposition to those impure laws which were
observed under their false gods, well deserves our consideration; and
gives us a substantial reason for the great concern that was ever shown
under the law of Moses to preserve the Israelites from idolatry, and
in the worship of the true God; it being of no less consequence than,
Whether God's people should be governed by the holy laws of the
true God, or by the impure laws derived from demons, under the pagan
idolatry.

[13] The mistake in all Josephus's copies, Greek and Latin which have
here fourteen thousand instead of twenty-four thousand, is so flagrant,
that our very learned editors, Bernard and Hudson, have put the latter
number directly into the text. I choose rather to put it in brackets.

[14] The slaughter of all the Midianite women that had prostituted
themselves to the lewd Israelites, and the preservation of those that
had not been guilty therein; the last of which were no fewer than
thirty-two thousand, both here and Numbers 31:15-17, 35, 40, 46, and
both by the particular command of God; are highly remarkable, and
show that, even in nations otherwise for their wickedness doomed to
destruction, the innocent were sometimes particularly and providentially
taken care of, and delivered from that destruction; which directly
implies, that it was the wickedness of the nations of Canaan, and
nothing else, that occasioned their excision. See Genesis 15;16; 1
Samuel 15:18, 33; Apost. Constit. B. VIII. ch. 12. p. 402. In the
first of which places, the reason of the delay of the punishment of the
Amorites is given, because "their iniquity was not yet full." In
the secured, Saul is ordered to go and "destroy the sinners, the
Amalekites;" plainly implying that they were therefore to be destroyed,
because they were sinners, and not otherwise. In the third, the reason
is given why king Agag was not to be spared, viz. because of his former
cruelty: "As thy sword hath made the [Hebrew] women childless, so shall
thy mother be made childless among women by the Hebrews." In the last
place, the apostles, or their amanuensis Clement, gave this reason for
the necessity of the coming of Christ, that "men had formerly perverted
both the positive law, and that of nature; and had cast out of their
mind the memory of the Flood, the burning of Sodom, the plagues of the
Egyptians, and the slaughter of the inhabitants of Palestine," as signs
of the most amazing impenitence and insensibility, under the punishments
of horrid wickedness.

[15] Josephus here, in this one sentence, sums up his notion of Moses's
very long and very serious exhortations in the book of Deuteronomy; and
his words are so true, and of such importance, that they deserve to be
had in constant remembrance.

[16] This law, both here and Exodus 20:25, 26, of not going up to God's
altar by ladder-steps, but on an acclivity, seems not to have belonged
to the altar of the tabernacle, which was in all but three cubits high,
Exodus 27:4; nor to that of Ezekiel, which was expressly to be gone
up to by steps, ch. 43:17; but rather to occasional altars of any
considerable altitude and largeness; as also probably to Solomon's
altar, to which it is here applied by Josephus, as well as to that in
Zorobabel's and Herod's temple, which were, I think, all ten cubits
high. See 2 Chronicles 4:1, and Antiq. B. VIII. ch. 3. sect. 7. The
reason why these temples, and these only, were to have this ascent on
an acclivity, and not by steps, is obvious, that before the invention of
stairs, such as we now use, decency could not be otherwise provided for
in the loose garments which the priests wore, as the law required. See
Lamy of the Tabernacle and Temple, p. 444.

[17] The hire of public or secret harlots was given to Venus in Syria,
as Lucian informs us, p. 878; and against some such vile practice of the
old idolaters this law seems to have been made.

[18] The Apostolical Constitutions, B. II. ch. 26. sect. 31, expound
this law of Moses, Exodus 22. 28, "Thou shalt not revile or blaspheme
the gods," or magistrates, which is a much more probable exposition than
this of Josephus, of heathen gillis, as here, and against Apion, B. II.
ch. 3. sect. 31. What book of the law was thus publicly read, see the
note on Antiq. B. X. ch. 5. sect. 5, and 1 Esd. 9:8-55.

[19]Whether these phylacteries, and other Jewish memorials of the law
here mentioned by Josephus, and by Muses, [besides the fringes on the
borders of their garments, Numbers 15:37,] were literally meant by God,
I much question. That they have been long observed by the Pharisees and
Rabbinical Jews is certain; however, the Karaites, who receive not the
unwritten traditions of the elders, but keep close to the written law,
with Jerome and Grotius, think they were not literally to be understood;
as Bernard and Reland here take notice. Nor indeed do I remember that,
either in the ancienter books of the Old Testament, or in the books
we call Apocrypha, there are any signs of such literal observations
appearing among the Jews, though their real or mystical signification,
i.e. the constant remembrance and observation of the laws of God by
Moses, be frequently inculcated in all the sacred writings.

[20] Here, as well as elsewhere, sect. 38, of his Life, sect. 14, and
of the War, B. II. ch. 20. sect. 5, are but seven judges appointed
for small cities, instead of twenty-three in the modern Rabbins; which
modern Rabbis are always but of very little authority in comparison of
our Josephus.

[21] I have never observed elsewhere, that in the Jewish government
women were not admitted as legal witnesses in courts of justice. None
of our copies of the Pentateuch say a word of it. It is very probable,
however, that this was the exposition of the scribes and Pharisees, and
the practice of the Jews in the days of Josephus.

[22] This penalty of "forty stripes save one," here mentioned, and
sect. 23, was five times inflicted on St. Paul himself by the Jews, 2
Corinthians 11:24

[23] Josephus's plain and express interpretation of this law of Moses,
Deuteronomy 14:28, 29; 26:12, etc., that the Jews were bound every third
year to pay three tithes, that to the Levites, that for sacrifices at
Jerusalem, and this for the indigent, the widow, and the orphans, is
fully confirmed by the practice of good old Tobit, even when he was a
captive in Assyria, against the opinions of the Rabbins, Tobit 1:6-8.
[24] These tokens of virginity, as the Hebrew and Septuagint style them,
Deuteronomy 22:15, 17, 20, seem to me very different from what our later
interpreters suppose. They appear rather to have been such close linen
garments as were never put off virgins, after, a certain age, till they
were married, but before witnesses, and which, while they were entire,
were certain evidences of such virginity. See these, Antiq. B. VII. ch.
8. sect. 1; 2 Samuel 13:18; Isaiah 6:1 Josephus here determines nothing
what were these particular tokens of virginity or of corruption: perhaps
he thought he could not easily describe them to the heathens, without
saying what they might have thought a breach of modesty; which seeming
breach of modesty laws cannot always wholly avoid.

[25] These words of Josephus are very like those of the Pharisees to our
Savior upon this very subject, Matthew 19:3, "Is it lawful for a man to
put away his wife for every cause?"

[26] Here it is supposed that this captive's husband, if she were before
a married woman, was dead before, or rather was slain in this very
battle, otherwise it would have been adultery in him that married her.

[27] See Herod the Great insisting on the execution of this law, with
relation to two of his own sons, before the judges at Berytus, Antiq. B.
XVI. ch. 11. sect. 2.

[28] Philo and others appear to have understood this law, Exodus 21:22,
23, better than Josephus, who seems to allow, that though the infant in
the mother's womb, even after the mother were quick, and so the infant
had a rational soul, were killed by the stroke upon the mother, yet if
the mother escaped, the offender should only be fined, and not put to
death; while the law seems rather to mean, that if the infant in that
case be killed, though the mother escape, the offender must be put to
death, and not only when the mother is killed, as Josephus understood
it. It seems this was the exposition of the Pharisees in the days of
Josephus.

[29] What we render a witch, according to our modern notions of
witchcraft, Exodus 22:15, Philo and Josephus understood of a poisoner,
or one who attempted by secret and unlawful drugs or philtra, to take
away the senses or the lives of men.

[30] This permission of redeeming this penalty with money is not in our
copies, Exodus 21:24, 25; Leviticus 24:20; Deuteronomy 19:21.

[31] We may here note, that thirty shekels, the price our Savior was
sold for by Judas to the Jews, Matthew 26:15, and 27;3, was the old
value of a bought servant or slave among that people.

[32] This law against castration, even of brutes, is said to be so
rigorous elsewhere, as to inflict death on him that does it which seems
only a Pharisaical interpretation in the days of Josephus of that law,
Leviticus 21:20, and 22:24: only we may hence observe, that the Jews
could then have no oxen which are gelded, but only bulls and cows, in
Judea.

[33] These laws seem to be those above-mentioned, sect, 4, of this
chapter.

[34] What laws were now delivered to the priests, see the note on Antiq.
B. III. ch. 1. sect. 7.

[35] Of the exact place where this altar was to be built, whether nearer
Mount Gerizzim or Mount Ebal, according to Josephus, see Essay on
the Old Testament, p. 168--171. Dr. Bernard well observes here, how
unfortunate this neglect of consulting the Urim was to Joshua himself,
in the case of the Gibeonites, who put a trick upon him, and ensnared
him, together with the rest of the Jewish rulers, with a solemn oath
to preserve them, contrary to his commission to extirpate all the
Canaanites, root and branch; which oath he and the other rulers never
durst break. See Scripture Politics, p. 55, 56; and this snare they
were brought into because they "did not ask counsel at the mouth of the
Lord," Joshua 9:14.

[36] Since Josephus assures us here, as is most naturally to be
supposed, and as the Septuagint gives the text, Deuteronomy 33:6, that
Moses blessed every one of the tribes of Israel, it is evident that
Simeon was not omitted in his copy, as it unhappily now is, both in our
Hebrew and Samaritan copies.



BOOK 5 FOOTNOTES


[1] The Amorites were one of the seven nations of Canaan. Hence Reland
is willing to suppose that Josephus did not here mean that their land
beyond Jordan was a seventh part of the whole land of Canaan, but meant
the Arnorites as a seventh nation. His reason is, that Josephus, as well
as our Bible, generally distinguish the land beyond Jordan from the
land of Canaan; nor can it be denied, that in strictness they were all
forgot: yet after two tribes and a half of the twelve tribes came to
inherit it, it might in a general way altogether be well included under
the land of Canaan, or Palestine, or Judea, of which we have a clear
example here before us in Josephus, whose words evidently imply, that
taking the whole land of Canaan, or that inhabited by all the twelve
tribes together, and parting it into seven parts, the part beyond Jordan
was in quantity of ground one seventh part of the whole. And this well
enough agrees to Reland's own map of that country, although this land
beyond Jordan was so peculiarly fruitful, and good for pasturage, as
the two tribes and a half took notice, Numbers 32:1, 4, 16, that it
maintained about a fifth part of the whole people.

[2] It plainly appears by the history of these spies, and the innkeeper
Rahab's deception of the king of Jericho's messengers, by telling them
what was false in order to save the lives of the spies, and yet the
great commendation of her faith and good works in the New Testament,
Hebrews 11:31; James 2:25, as well as by many other parallel examples,
both in the Old Testament and in Josephus, that the best men did
not then scruple to deceive those public enemies who might justly be
destroyed; as also might deceive ill men in order to save life, and
deliver themselves from the tyranny of their unjust oppressors, and
this by telling direct falsehoods; I mean, all this where no oath
was demanded of them, otherwise they never durst venture on such a
procedure. Nor was Josephus himself of any other opinion or practice, as
I shall remark in the note on Antiq. B. IX. ch. 4. sect. 3. And observe,
that I still call this woman Rahab, an innkeeper, not a harlot, the
whole history, both in our copies, and especially in Josephus, implying
no more. It was indeed so frequent a thing, that women who were
innkeepers were also harlots, or maintainers of harlots, that the word
commonly used for real harlots was usually given them. See Dr. Bernard's
note here, and Judges 11:1, and Antiq. B. V. ch. 7. sect. 8.

[3] Upon occasion of this devoting of Jericho to destruction, and the
exemplary punishment of Achar, who broke that duerein or anathema, and
of the punishment of the future breaker of it, Hiel, 1 Kings 16:34,
as also of the punishment of Saul, for breaking the like chefera or
anathema, against the Amalekites, 1 Samuel 15., we may observe what was
the true meaning of that law, Leviticus 27:28: "None devoted which
shall be devoted of shall be redeemed; but shall be put to death;" i.e.
whenever any of the Jews' public enemies had been, for their wickedness,
solemnly devoted to destruction, according to the Divine command, as
were generally the seven wicked nations of Canaan, and those sinners
the Amalekites, 1 Samuel 15:18, it was utterly unlawful to permit those
enemies to be redeemed; but they were to be all utterly destroyed. See
also Numbers 23:2, 3.

[4] That the name of this chief was not Achan, as in the common copies,
but Achar, as here in Josephus, and in the Apostolical Constit. B. VII.
ch. 2., and elsewhere, is evident by the allusion to that name in the
curse of Joshua, "Why hast thou troubled us?--the Lord shall trouble
thee;" where the Hebrew word alludes only to the name Achar, but not to
Achan. Accordingly, this Valley of Achar, or Achor, was and is a known
place, a little north of Gilgal, so called from the days of Joshua till
this day. See Joshua 7:26; Isaiah 65:10; Hosea 2:15; and Dr. Bernard's
notes here.

[5] Here Dr. Bernard very justly observes, that a few words are dropped
out of Josephus's copies, on account of the repetition of the word
shekels, and that it ought to be read thus:--"A piece of gold that
weighed fifty shekels, and one of silver that weighed two hundred
shekels," as in our other copies, Joshua 7:21.

[6] I agree here with Dr. Bernard, and approve of Josephus's
interpretation of Gilgal for liberty. See Joshua 5:9.

[7] Whether this lengthening of the day, by the standing still of the
sun and moon, were physical and real, by the miraculous stoppage of the
diurnal motion of the earth for about half a revolution, or whether only
apparent, by aerial phosphori imitating the sun and moon as stationary
so long, while clouds and the night hid the real ones, and this
parhelion or mock sun affording sufficient light for Joshua's pursuit
and complete victory, [which aerial phosphori in other shapes have been
more than ordinarily common of late years,] cannot now be determined:
philosophers and astronomers will naturally incline to this latter
hypothesis. In the mean thee, the fact itself was mentioned in the book
of Jasher, now lost, Joshua 10:13, and is confirmed by Isaiah, 28:21,
Habakkuk, 3:11, and by the son of Sirach, Ecclus. 46:4. In the 18th
Psalm of Solomon, yet it is also said of the luminaries, with relation,
no doubt, to this and the other miraculous standing still and going
back, in the days of Joshua and Hezekiah, "They have not wandered, from
the day that he created them; they have not forsaken their way, from
ancient generations, unless it were when God enjoined them [so to do] by
the command of his servants." See Authent. Rec. part i. p. 154. [8] Of
the books laid up in the temple, see the note on Antiq. B. III. ch. 1.
sect. 7.

[9] Since not only Procopius and Suidas, but an earlier author, Moses
Chorenensis, p. 52, 53, and perhaps from his original author Mariba
Carina, one as old as Alexander the Great, sets down the famous
inscription at Tangier concerning the old Canaanites driven out of
Palestine by Joshua, take it here in that author's own words: "We are
those exiles that were governors of the Canaanites, but have been driven
away by Joshua the robber, and are come to inhabit here." See the note
there. Nor is it unworthy of our notice what Moses Chorenensis adds,
p. 53, and this upon a diligent examination, viz. that "one of those
eminent men among the Canaanites came at the same thee into Armenia, and
founded the Genthuniaa family, or tribe; and that this was confirmed
by the manners of the same family or tribe, as being like those of the
Canaanites."

[10] By prophesying, when spoken of a high priest, Josephus, both here
and frequently elsewhere, means no more than consulting God by Urim,
which the reader is still to bear in mind upon all occasions. And if St.
John, who was contemporary with Josephus, and of the same country, made
use of this style, when he says that "Caiaphas being high priest that
year, prophesied that Jesus should die for that nation, and not for that
nation only, but that also he should gather together in one the children
of God that were scattered abroad," chap. 11;51, 52, he may possibly
mean, that this was revealed to the high priest by an extraordinary
voice from between the cherubims, when he had his breastplate, or Urim
and Thummim, on before; or the most holy place of the temple, which was
no other than the oracle of Urim and Thummim. Of which above, in the
note on Antiq. B. III. ch. 8. sect. 9.

[11] This great number of seventy-two reguli, or small kings, over whom
Adonibezek had tyrannized, and for which he was punished according to
the lex talionis, as well as the thirty-one kings of Canaan subdued by
Joshua, and named in one chapter, Joshua 12., and thirty-two kings, or
royal auxiliaries to Benhadad king of Syria, 1 Kings 20:1; Antiq. B.
VIII. ch. 14. sect. 1, intimate to us what was the ancient form of
government among several nations before the monarchies began, viz. that
every city or large town, with its neighboring villages, was a distinct
government by itself; which is the more remarkable, because this was
certainly the form of ecclesiastical government that was settled by the
apostles, and preserved throughout the Christian church in the first
ages of Christianity. Mr. Addison is of opinion, that "it would
certainly be for the good of mankind to have all the mighty empires
and monarchies of the world cantoned out into petty states and
principalities, which, like so many large families, might lie under the
observation of their proper governors, so that the care of the prince
might extend itself to every individual person under his protection;
though he despairs of such a scheme being brought about, and thinks that
if it were, it would quickly be destroyed." Remarks on Italy, 4to, p.
151. Nor is it unfit to be observed here, that the Armenian records,
though they give us the history of thirty-nine of their ancientest
heroes or governors after the Flood, before the days of Sardanapalus,
had no proper king till the fortieth, Parerus. See Moses Chorehensis,
p. 55. And that Almighty God does not approve of such absolute and
tyrannical monarchies, any one may learn that reads Deuteronomy
17:14-20, and 1 Samuel 8:1-22; although, if such kings are set up as own
him for their supreme King, and aim to govern according to his laws,
he hath admitted of them, and protected them and their subjects in all
generations.

[12] Josephus's early date of this history before the beginning of the
Judges, or when there was no king in Israel, Judges 19;1, is strongly
confirmed by the large number of Benjamites, both in the days of Asa and
Jehoshaphat, 2 Chronicles 14:8, and 16:17, who yet were here reduced to
six hundred men; nor can those numbers be at all supposed genuine, if
they were reduced so late as the end of the Judges, where our other
copies place this reduction.

[13] Josephus seems here to have made a small mistake, when he took the
Hebrew word Bethel, which denotes the house of God, or the tabernacle,
Judges 20:18, for the proper name of a place, Bethel, it no way
appearing that the tabernacle was ever at Bethel; only so far it is
true, that Shiloh, the place of the tabernacle in the days of the
Judges, was not far from Bethel.

[14] It appears by the sacred history, Judges 1:16; 3:13, that Eglon's
pavilion or palace was at the City of Palm-Trees, as the place where
Jericho had stood is called after its destruction by Joshua, that is,
at or near the demolished city. Accordingly, Josephus says it was at
Jericho, or rather in that fine country of palm-trees, upon, or near
to, the same spot of ground on which Jericho had formerly stood, and on
which it was rebuilt by Hiel, 1 Kings 16:31. Our other copies that avoid
its proper name Jericho, and call it the City of Palm-Trees only, speak
here more accurately than Josephus.

[15] These eighty years for the government of Ehud are necessary to
Josephus's usual large numbers between the exodus and the building of
the temple, of five hundred and ninety-two or six hundred and twelve
years, but not to the smallest number of four hundred and eighty years,
1 Kings 6:1; which lesser number Josephus seems sometimes to have
followed. And since in the beginning of the next chapter it is said
by Josephus, that there was hardly a breathing time for the Israelites
before Jabin came and enslaved them, it is highly probable that some of
the copies in his time had here only eight years instead of eighty; as
had that of Theophilus of Antioch, Ad Autolye. 1. iii., and this most
probably from his copy of Josephus.

[16] Our present copies of Josephus all omit Tola among the judges,
though the other copies have him next after Abimelech, and allot
twenty-three years to his administration, Judges 10:1, 2; yet do all
Josephus's commentators conclude, that in Josephus's sum of the years
of the judges, his twenty-three years are included; hence we are to
confess, that somewhat has been here lost out of his copies.

[17] Josephus justly condemns Jephtha, as do the Apostolical
Constitutions, B. VII. ch. 37., for his rash vow, whether it were for
sacrificing his daughter, as Josephus thought, or for dedicating her,
who was his only child, to perpetual virginity, at the tabernacle or
elsewhere, which I rather suppose. If he had vowed her for a sacrifice,
she ought to have been redeemed, Leviticus 27:1-8; but of the sense of
ver. 28, 29, as relating not to things vowed to. God, but devoted to
destruction, see the note on Antiq. B. V. ch. 1. sect. 8.

[18] I can discover no reason why Manoah and his wife came so constantly
into these suburbs to pray for children, but because there was a
synagogue or place of devotion in those suburbs.

[19] Here, by a prophet, Josephus seems only to mean one that was born
by a particular providence, lived after the manner of a Nazarite devoted
to God, and was to have an extraordinary commission and strength from
God for the judging and avenging his people Israel, without any proper
prophetic revelations at all.

[20] This fountain, called Lehi, or the Jaw-bone, is still in being,
as travelers assure us, and was known by this very name in the days of
Josephus, and has been known by the same name in all those past ages.
See Antiq. B. VII. ch. 12. sect. 4.

[21] See this justly observed in the Apostolical Constitutions, B. VII.
ch. 37., that Samson's prayer was heard, but that it was before this his
transgression.

[22] Although there had been a few occasional prophets before, yet was
this Samuel the first of a constant succession of prophets in the Jewish
nation, as is implied in St. Peter's words, Acts 3:24 "Yea, and all
the prophets, from Samuel, and those that follow after, as many as have
spoken, have likewise foretold of those days." See also Acts 13:20. The
others were rather sometime called righteous men, Matthew 10:41; 13:17.


BOOK 6 Footnotes


[1] Dagon, a famous maritime god or idol, is generally supposed to have
been like a man above the navel, and like a fish beneath it.

[2] Spanheim informs us here, that upon the coins of Tenedos, and
those of other cities, a field-mouse is engraven, together with Apollo
Smintheus, or Apollo, the driver away of field-mice, on account of his
being supposed to have freed certain tracts of ground from those mice;
which coins show how great a judgment such mice have sometimes been, and
how the deliverance from them was then esteemed the effect of a divine
power; which observations are highly suitable to this history.

[3] This device of the Philistines, of having a yoke of kine to draw
this cart, into which they put the ark of the Hebrews, is greatly
illustrated by Sanchoniatho's account, under his ninth generation, that
Agrouerus, or Agrotes, the husbandman, had a much-worshipped statue
and temple, carried about by one or more yoke of oxen, or kine, in
Phoenicia, in the neighborhood of these Philistines. See Cumberland's
Sanchoniatho, p. 27 and 247; and Essay on the Old Testament, Append. p.
172.

[4] These seventy men, being not so much as Levites, touched the ark
in a rash or profane manner, and were slain by the hand of God for such
their rashness and profaneness, according to the Divine threatenings,
Numbers 4:15, 20; but how other copies come to add such an incredible
number as fifty thousand in this one town, or small city, I know not.
See Dr. Wall's Critical Notes on 1 Samuel 6:19.

[5] This is the first place, so far as I remember, in these Antiquities,
where Josephus begins to call his nation Jews, he having hitherto
usually, if not constantly, called them either Hebrews or Israelites.
The second place soon follows; see also ch. 3. sect. 5.

[6] Of this great mistake of Saul and his servant, as if true prophet of
God would accept of a gift or present, for foretelling what was desired
of him, see the note on B. IV. ch. 6. sect. 3.

[7] It seems to me not improbable that these seventy guests of Samuel,
as here, with himself at the head of them, were a Jewish sanhedrim, and
that hereby Samuel intimated to Saul that these seventy-one were to be
his constant counselors, and that he was to act not like a sole monarch,
but with the advice and direction of these seventy-one members of that
Jewish sanhedrim upon all occasions, which yet we never read that he
consulted afterward.

[8] An instance of this Divine fury we have after this in Saul, ch.
5. sect. 2, 3; 1 Samuel 11:6. See the like, Judges 3:10; 6:34; 11:29;
13:25; and 14:6.

[9] Take here Theodoret's note, cited by Dr. Hudson:--"He that exposes
his shield to the enemy with his left hand, thereby hides his left eye,
and looks at the enemy with his right eye: he therefore that plucks out
that eye, makes men useless in war."

[10] Mr. Reland observes here, and proves elsewhere in his note on
Antiq. B. III. ch. 1. sect. 6, that although thunder and lightning with
us usually happen in summer, yet in Palestine and Syria they are chiefly
confined to winter. Josephus takes notice of the same thing again, War,
B. IV. ch. 4. sect. 5.

[11] Saul seems to have staid till near the time of the evening
sacrifice, on the seventh day, which Samuel the prophet of God had
appointed him, but not till the end of that day, as he ought to have
done; and Samuel appears, by delaying to come to the full time of the
evening sacrifice on that seventh day, to have tried him [who seems to
have been already for some time declining from his strict and bounden
subordination to God and his prophet; to have taken life-guards for
himself and his son, which was entirely a new thing in Israel, and
savored of a distrust of God's providence; and to have affected more
than he ought that independent authority which the pagan kings took to
themselves]; Samuel, I say, seems to have here tried Saul whether he
would stay till the priest came, who alone could lawfully offer the
sacrifices, nor would boldly and profanely usurp the priest's office,
which he venturing upon, was justly rejected for his profaneness. See
Apost. Constit. B. II. ch. 27. And, indeed, since Saul had accepted
kingly power, which naturally becomes ungovernable and tyrannical,
as God foretold, and the experience of all ages has shown, the Divine
settlement by Moses had soon been laid aside under the kings, had
not God, by keeping strictly to his laws, and severely executing the
threatenings therein contained, restrained Saul and other kings in some
degree of obedience to himself; nor was even this severity sufficient to
restrain most of the future kings of Israel and Judah from the grossest
idolatry and impiety. Of the advantage of which strictness, in the
observing Divine laws, and inflicting their threatened penalties, see
Antiq. B. VI. ch. 12. sect. 7; and Against Apion, B. II. sect. 30, where
Josephus speaks of that matter; though it must be noted that it seems,
at least in three instances, that good men did not always immediately
approve of such Divine severity. There seems to be one instance, 1
Samuel 6:19, 20; another, 1 Samuel 15:11; and a third, 2 Samuel 6:8, 9;
Antiq. B. VI. ch. 7. sect. 2; though they all at last acquiesced in the
Divine conduct, as knowing that God is wiser than men.

[12] By this answer of Samuel, and that from a Divine commission,
which is fuller in l Samuel 13:14, and by that parallel note in
the Apostolical Constitutions just now quoted, concerning the great
wickedness of Saul in venturing, even under a seeming necessity of
affairs, to usurp the priest's office, and offer sacrifice without the
priest, we are in some degree able to answer that question, which I
have ever thought a very hard one, viz. Whether, if there were a city or
country of lay Christians without any clergymen, it were lawful for
the laity alone to baptize, or celebrate the eucharist, etc., or indeed
whether they alone could ordain themselves either bishops, priests, or
deacons, for the due performance of such sacerdotal ministrations; or
whether they ought not rather, till they procure clergymen to come
among them, to confine themselves within those bounds of piety and
Christianity which belong alone to the laity; such particularly as are
recommended in the first book of the Apostolical Constitutions, which
peculiarly concern the laity, and are intimated in Clement's undoubted
epistle, sect. 40. To which latter opinion I incline.

[13] This rash vow or curse of Saul, which Josephus says was confirmed
by the people, and yet not executed, I suppose principally because
Jonathan did not know of it, is very remarkable; it being of the essence
of the obligation of all laws, that they be sufficiently known and
promulgated, otherwise the conduct of Providence, as to the sacredness
of solemn oaths and vows, in God's refusing to answer by Urim till this
breach of Saul's vow or curse was understood and set right, and God
propitiated by public prayer, is here very remarkable, as indeed it is
every where else in the Old Testament.

[14] Here we have still more indications of Saul's affectation of
despotic power, and of his entrenching upon the priesthood, and making
and endeavoring to execute a rash vow or curse, without consulting
Samuel or the sanhedrim. In this view it is also that I look upon this
erection of a new altar by Saul, and his offering of burnt-offerings
himself upon it, and not as any proper instance of devotion or religion,
with other commentators.

[15] The reason of this severity is distinctly given, 1 Samuel 15:18,
"Go and utterly destroy the sinners the Amalekites:" nor indeed do we
ever meet with these Amalekites but as very cruel and bloody people,
and particularly seeking to injure and utterly to destroy the nation of
Israel. See Exodus 17:8-16; Numbers 14:45; Deuteronomy 25:17-19; Judges
6:3, 6; 1 Samuel 15:33; Psalms 83:7; and, above all, the most barbarous
of all cruelties, that of Haman the Agagite, or one of the posterity of
Agag, the old king of the Amalekites, Esther 3:1-15.

[16] Spanheim takes notice here that the Greeks had such singers of
hymns; and that usually children or youths were picked out for that
service; as also, that those called singers to the harp, did the same
that David did here, i.e. join their own vocal and instrumental music
together.

[17] Josephus says thrice in this chapter, and twice afterwards, ch. 11.
sect. 2, and B. VII. ch. 1. sect. 4, i.e. five times in all, that Saul
required not a bare hundred of the foreskins of the Philistines, but
six hundred of their heads. The Septuagint have 100 foreskins, but the
Syriac and Arabic 200. Now that these were not foreskins, with our other
copies, but heads, with Josephus's copy, seems somewhat probable, from
1 Samuel 29:4, where all copies say that it was with the heads of such
Philistines that David might reconcile himself to his master, Saul.

[18] Since the modern Jews have lost the signification of the Hebrew
word here used, cebr; and since the LXX., as well as Josephus, reader it
the liver of the goat, and since this rendering, and Josephus's account,
are here so much more clear and probable than those of others, it is
almost unaccountable that our commentators should so much as hesitate
about its true interpretation.

[19] These violent and wild agitations of Saul seem to me to have been
no other than demoniacal; and that the same demon which used to seize
him, since he was forsaken of God, and which the divine hymns and
psalms which were sung to the harp by David used to expel, was now in
a judicial way brought upon him, not only in order to disappoint his
intentions against innocent David, but to expose him to the laughter and
contempt of all that saw him, or heard of those agitations; such violent
and wild agitations being never observed in true prophets, when they
were under the inspiration of the Spirit of God. Our other copies, which
say the Spirit of God came him, seem not so here copy, which mentions
nothing of God at all. Nor does Josephus seem to ascribe this impulse
and ecstasy of Saul to any other than to his old demoniacal spirit,
which on all accounts appears the most probable. Nor does the former
description of Saul's real inspiration by the Divine Spirit, 1 Samuel
10:9-12; Antiq. B. VI. ch. 4. sect. 2, which was before he was become
wicked, well agree with the descriptions before us.

[20] What is meant by Saul's lying down naked all that day, and all that
night, 1 Samuel 19:4, and whether any more than laying aside his royal
apparel, or upper garments, as Josephus seems to understand it, is by
no means certain. See the note on Antiq. B. VIII. ch. 14. sect. 2.
[21] This city Nob was not a city allotted to the priests, nor had the
prophets, that we know of, any particular cities allotted them. It seems
the tabernacle was now at Nob, and probably a school of the prophets
was here also. It was full two days' journey on foot from Jerusalem,
1 Samuel 21:5. The number of priests here slain in Josephus is three
hundred and eighty-five, and but eighty-five in our Hebrew copies; yet
are they three hundred and five in the Septuagint. I prefer Josephus's
number, the Hebrew having, I suppose, only dropped the hundreds, the
other the tens. This city Nob seems to have been the chief, or perhaps
the only seat of the family of Ithamar, which here perished, according
to God's former terrible threatenings to Eli, 1 Samuel 2:27-36; 3:11-18.
See ch. 14. sect. D, hereafter.

[22] This section contains an admirable reflection of Josephus
concerning the general wickedness of men in great authority, and the
danger they are in of rejecting that regard to justice and humanity, to
Divine Providence and the fear of God, which they either really had, or
pretended to have, while they were in a lower condition. It can never
be too often perused by kings and great men, nor by those who expect to
obtain such elevated dignities among mankind. See the like reflections
of our Josephus, Antiq. B. VII. ch. 1. sect. 5, at the end; and B. VIII.
ch. 10. sect. 2, at the beginning. They are to the like purport with one
branch of Agur's prayer: "One thing have I required of thee, deny it me
not before I die: Give me not riches, lest I be full, and deny thee, and
say, Who is the Lord?" Proverbs 30:7-9.

[23] The phrase in David's speech to Saul, as set down in Josephus, that
he had abstained from just revenge, puts me in mind of the like words
in the Apostolical Constitutions, B. VII. ch. 2., "That revenge is not
evil, but that patience is more honorable."

[24] The number of men that came first to David, are distinctly in
Josephus, and in our common copies, but four hundred. When he was at
Keilah still but four hundred, both in Josephus and in the LXXX.; but
six hundred in our Hebrew copies, 1 Samuel 23:3; see 30:9, 10. Now the
six hundred there mentioned are here estimated by Josephus to have
been so many, only by an augmentation of two hundred afterward, which I
suppose is the true solution of this seeming disagreement.

[25] In this and the two next sections, we may perceive how Josephus,
nay, how Abigail herself, would understand, the "not avenging ourselves,
but heaping coals of fire on the head of the injurious," Proverbs 25:22;
Romans 12:20, not as we do now, of them into but of leaving them to
the judgment of God, "to whom vengeance belongeth," Deuteronomy 32:35;
Psalms 94:1; Hebrews 10:30, and who will take vengeance on the wicked.
And since all God's judgments are just, and all fit to be executed, and
all at length for the good of the persons punished, I incline to think
that to be the meaning of this phrase of "heaping coals of fire on their
heads."

[26] We may note here, that how sacred soever an oath was esteemed among
the people of God in old times, they did not think it obligatory where
the action was plainly unlawful. For so we see it was in this case of
David, who, although he had sworn to destroy Nabal and his family,
yet does he here, and 1 Samuel 25:32-41, bless God for preventing his
keeping his oath, and shedding of blood, which he had swore to do.

[27] This history of Saul's consultation, not with a witch, as we render
the Hebrew word here, but with a necromancer, as the whole history
shows, is easily understood, especially if we consult the Recognitions
of Clement, B. I. ch. 5. at large, and more briefly, and nearer the days
of Samuel Ecclus. 46:20, "Samuel prophesied after his death, and showed
the king his end, and lift up his voice from the earth in prophecy," to
blot out "the wickedness of the people." Nor does the exactness of
the accomplishment of this prediction, the very next day, permit us to
suppose any imposition upon Saul in the present history; for as to
all modern hypotheses against the natural sense of such ancient
and authentic histories, I take them to be of very small value or
consideration.

[28] These great commendations of this necromantic woman of Endor, and
of Saul's martial courage, when yet he knew he should die in the battle,
are somewhat unusual digressions in Josephus. They seem to me extracted
from some speeches or declamations of his composed formerly, in the way
of oratory, that lay by him, and which he thought fit to insert upon
this occasion. See before on Antiq. B. I. ch. 6 sect. 8.

[29] This way of speaking in Josephus, of fasting "seven days without
meat or drink," is almost like that of St. Paul, Acts 27:33, "This
day is the fourteenth day that ye have tarried, and continued fasting,
having taken nothing:" and as the nature of the thing, and the
impossibility of strictly fasting so long, require us here to understand
both Josephus and the sacred author of this history, 1 Samuel 30:13,
from whom he took it, of only fasting fill the evening; so must we
understand St. Paul, either that this was really the fourteenth day
that they had taken nothing till the evening, or else that this was the
fourteenth day of their tempestuous weather in the Adriatic Sea, as ver.
27, and that on this fourteenth day alone they had continued fasting,
and had taken nothing before that evening. The mention of their long
abstinence, ver. 21, inclines me to believe the former explication to be
the truth, and that the case was then for a fortnight what it was here
for a week, that they kept all those days entirely as lasts till the
evening, but not longer. See Judges 20:26; 21:2; 1 Samuel 14:24; 2
Samuel 1:12; Antiq. B. VII. ch. 7. sect. 4.


BOOK 7 Footnotes


[1] It ought to be here noted, that Joab, Abishai, and Asahel were all
three David's nephews, the sons of his sister Zeraiah, as 1 Chronicles
2:16; and that Amasa was also his nephew by his other sister Abigail,
ver. 17.

[2] This may be a true observation of Josephus's, that Samuel by command
from God entailed the crown on David and his posterity; for no further
did that entail ever reach, Solomon himself having never had any promise
made him that his posterity should always have the right to it.

[3] These words of Josephus concerning the tribe of Issachar, who
foreknew what was to come hereafter," are best paraphrased by the
parallel text. 1 Chronicles 12:32, "Who had understanding of the times
to know what Israel ought to do;" that is, who had so much knowledge in
astronomy as to make calendars for the Israelites, that they might keep
their festivals, and plough and sow, and gather in their harvests and
vintage, in due season.

[4] What our other copies say of Mount Sion, as alone properly called
the city of David, 2 Samuel 5:6-9, and of this its siege and conquest
now by David, Josephus applies to the whole city Jerusalem, though
including the citadel also; by what authority we do not now know
perhaps, after David had united them together, or joined the citadel to
the lower city, as sect. 2, Josephus esteemed them as one city. However,
this notion seems to be confirmed by what the same Josephus says
concerning David's and many other kings of Judah's sepulchers, which as
the authors of the books of Kings and Chronicles say were in the city of
David, so does Josephus still say they were in Jerusalem. The sepulcher
of David seems to have been also a known place in the several days of
Hyrcanus, of Herod, and of St. Peter, Antiq. B. XIII. ch. 8. sect. 4 B.
XVI. ch. 8. sect. 1; Acts 2:29. Now no such royal sepulchers have
been found about Mount Sion, but are found close by the north wall of
Jerusalem, which I suspect, therefore, to be these very sepulchers. See
the note on ch. 15. sect. 3. In the meantime, Josephus's explication
of the lame, and the blind, and the maimed, as set to keep this city or
citadel, seems to be the truth, and gives the best light to that history
in our Bible. Mr. Ottius truly observes, [up. Hayercamp, p. 305,] that
Josephus never mentions Mount Sion by that name, as taking it for an
appellative, as I suppose, and not for a proper name; he still either
styles it The Citadel, or The Upper City; nor do I see any reason for
Mr. Ottius's evil suspicions about this procedure of Josephus.

[5] Some copies of Josephus have here Solyma, or Salem; and others
Hierosolyma, or Jerusalem. The latter best agree to what Josephus says
elsewhere, [Of the War, B. VI. ch. 10.,] that this city was called
Solyma, or Salem, before the days of Melchisedec, but was by him called
Hierosolyma, or Jerusalem. I rather suppose it to have been so called
after Abraham had received that oracle Jehovah Jireh, "The Lord will
see, or provide," Genesis 22;14. The latter word, Jireh, with a little
alteration, prefixed to the old name Salem, Peace, will be Jerusalem;
and since that expression, "God will see," or rather, "God will provide
himself a lamb for a burnt-offering," ver. 8, 14, is there said to
have been proverbial till the days of Moses, this seems to me the most
probable derivation of that name, which will then denote that God would
provide peace by that "Lamb of God which was to take away the sins
of the world." However, that which is put into brackets can hardly be
supposed the genuine words of Josephus, as Dr. Hudson well judges.

[6] It deserves here to be remarked, that Saul very rarely, and David
very frequently, consulted God by Urim; and that David aimed always
to depend, not on his own prudence or abilities but on the Divine
direction, contrary to Saul's practice. See sect. 2, and the note on
Antiq. B. III. ch. 8. sect. 9; and when Saul's daughter, [but David's
wife,] Michal, laughed at David's dancing before the ark, 2 Samuel 6:16,
&c., and here, sect. l, 2, 3, it is probable she did so, because her
father Saul did not use to pay such a regard to the ark, to the Urim
there inquired by, or to God's worship before it, and because she
thought it beneath the dignity of a king to be so religious.

[7] Josephus seems to be partly in the right, when he observes here
that Uzzah was no priest, [though perhaps he might be a Levite,] and was
therefore struck dead for touching the ark, contrary to the law, and for
which profane rashness death was the penalty by that law, Numbers
4:15, 20. See the like before, Antiq. B. VI. ch. 1. sect. 4. It is not
improbable that the putting this ark in a cart, when it ought to have
been carried by the priests or Levites, as it was presently here in
Josephus so carried from Obededom's house to David's, might be also
an occasion of the anger of God on that breach of his law. See Numbers
4:15; 1 Chronicles 15:13.

[8] Josephus here informs us, that, according to his understanding of
the sense of his copy of the Pentateuch, Moses had himself foretold the
building of the temple, which yet is no where, that I know of, in our
present copies. And that this is not a mistake set down by him unwarily,
appears by what he observed before, on Antiq. B. IV. ch. 8. sect. 46,
how Moses foretold that, upon the Jews' future disobedience, their
temple should be burnt and rebuilt, and that not once only, but several
times afterward. See also Josephus's mention of God's former commands
to build such a temple presently, ch. 14. sect. 2, contrary to our other
copies, or at least to our translation of the Hebrew, 2 Samuel 7:6, 7; 1
Chronicles 17:5, 6.

[9] Josephus seems, in this place, with our modern interpreters to
confound the two distinct predictions which God made to David and
to Nathan, concerning the building him a temple by one of David's
posterity; the one belongeth to Solomon, the other to the Messiah;
the distinction between which is of the greatest consequence to the
Christian religion.

[10] Whether Syria Zobah, 2 Samuel 3:8; 1 Chronicles 18:3-8, be Sophene,
as Josephus here supposes; which yet Ptolemy places beyond Euphrates,
as Dr. Hudson observes here, whereas Zobah was on this side; or whether
Josephus was not here guilty of a mistake in his geography; I cannot
certainly determine.

[11] David's reserving only one hundred chariots for himself out of one
thousand he had taken from Hadadezer, was most probably in compliance
with the law of Moses, which forbade a king of Israel "to multiply
horses to himself," Deuteronomy 17:16; one of the principal uses of
horses in Judea at that time being for drawing their chariots. See
Joshua 12:6; and Antiq. B. V. ch. 1. sect. 18. It deserves here to be
remarked, that this Hadad, being a very great king, was conquered by
David, whose posterity yet for several generations were called Benhadad,
or the son of Hadad, till the days of Hazael, whose son Adar or Ader
is also in our Hebrew copy [2 Kings 13:24] written Benhadad, but in
Josephus Adad or Adar. And strange it is, that the son of Hazael, said
to be such in the same text, and in Josephus, Antiq. B. IX. ch. 8. sect.
7, should still be called the son of Hadad. I would, therefore, here
correct our Hebrew copy from Josephus's, which seems to have the true
reading, nor does the testimony of Nicolaus of Damascus, produced in
this place by Josephus, seem to be faultless, when it says that he
was the third of the Hadads, or second of the Benhadads, who besieged
Samaria in the days of Ahab. He must rather have been the seventh or
eighth, if there were ten in all of that name, as we are assured there
were. For this testimony makes all the Hadads or Benhadads of the same
line, and to have immediately succeeded one another; whereas Hazael was
not of that line, nor is he called Hadad or Benhadad in any copy. And
note, that from this Hadad, in the days of David, to the beginning
of Hazael, were near two hundred years, according to the exactest
chronology of Josephus.

[12] By this great victory over the Idameans or Edomites, the posterity
of Esau, and by the consequent tribute paid by that nation to the Jews,
were the prophecies delivered to Rebecca before Jacob and Esau were
born, and by old Isaac before his death, that the elder, Esau, [or the
Edomites,] should serve and the younger, Jacob, [or the Israelites,]
and Jacob [or the Israelites] should be Esau's [or the Edomites'] lord,
remarkably fulfilled. See Antiq. B. VIII. ch 7. sect. 6; Genesis 25;9,3;
and the notes on Antiq. B. I. ch. 18. sect. 5, 6.

[13] That a talent of gold was about seven pounds weight, see the
description of the temple ch. 13. Nor could Josephus well estimate it
higher, since he here says that David wore it on his head perpetually.

[14] Whether Josephus saw the words of our copies, 2 Samuel 12:31, and
1 Chronicles 20:3, that David put the inhabitants, or at least the
garrison of Rabbah, and of the other Ammonite cities, which he besieged
and took, under, or cut them with saws, and under, or with harrows of
iron, and under, or with axes of iron, and made them pass through the
brick-kiln, is not here directly expressed. If he saw them, as is
most probable he did, he certainly expounded them of tormenting these
Ammonites to death, who were none of those seven nations of Canaan whose
wickedness had rendered them incapable of mercy; otherwise I should
be inclinable to think that the meaning, at least as the words are in
Samuel, might only be this: That they were made the lowest slaves, to
work in sawing of timber or stone, in harrowing the fields, in hewing
timber, in making and burning bricks, and the like hard services, but
without taking away their lives. We never elsewhere, that I remember,
meet with such methods of cruelty in putting men to death in all the
Bible, or in any other ancient history whatsoever; nor do the words in
Samuel seem naturally to refer to any such thing.

[15] Of this weight of Absalom's hair, how in twenty or thirty years
it might well amount to two hundred shekels, or to somewhat above six
pounds avoirdupois, see the Literal Accomplishment of Prophecies, p. 77,
78. But a late very judicious author thinks that the LXXX. meant not its
weight, but its value, Was twenty shekels.--Dr. Wall's Critical Notes
on the Old Testament, upon 2 Samuel 14:26. It does not appear what was
Josephus's opinion: he sets the text down honestly as he found it in his
copies, only he thought that "at the end of days," when Absalom polled
or weighed his hair, was once a week.

[16] This is one of the best corrections that Josephus's copy affords
us of a text that in our ordinary copies is grossly corrupted. They say
that this rebellion of Absalom was forty years after what went before,
[of his reconciliation to his father,] whereas the series of the
history shows it could not be more than four years after it, as here
in Josephus; whose number is directly confirmed by that copy of the
Septuagint version whence the Armenian translation was made, which gives
us the small number of four years.

[17] This reflection of Josephus's, that God brought to nought the
dangerous counsel of Ahithophel, and directly infatuated wicked Absalom
to reject it, [which infatuation is what the Scripture styles the
judicial hardening the hearts and blinding the eyes of men, who, by
their former voluntary wickedness, have justly deserved to be destroyed,
and are thereby brought to destruction,] is a very just one, and in him
not unfrequent. Nor does Josephus ever puzzle himself, or perplex
his readers, with subtle hypotheses as to the manner of such judicial
infatuations by God, while the justice of them is generally so obvious.
That peculiar manner of the Divine operations, or permissions, or the
means God makes use of in such cases, is often impenetrable by us.
"Secret things belong to the Lord our God; but those things that are
revealed belong to us, and to our children for ever, that we may do all
the words of this law," Deuteronomy 29:29. Nor have all the subtleties
of the moderns, as far as I see, given any considerable light in this,
and many other the like points of difficulty relating either to Divine
or human operations.--See the notes on Antiq. B. V ch. 1. sect. 2; and
Antiq. B. IX. ch. 4. sect. 3.

[18] Those that take a view of my description of the gates of the
temple, will not be surprised at this account of David's throne, both
here and 2 Samuel 18:21, that it was between two gates or portals. Gates
being in cities, as well as at the temple, large open places, with a
portal at the entrance, and another at the exit, between which judicial
causes were heard, and public consultations taken, as is well known
from several places of Scripture, 2 Chronicles 31:2; Psalm 9:14; 137:5;
Proverbs 1:21; 8:3, 31; 31:23, and often elsewhere.

[19] Since David was now in Mahanairn, and in the open place of that
city gate, which seems still to have been built the highest of any part
of the wall, and since our other copies say he went up to the chamber
over the gate, 2 Samuel 18:33, I think we ought to correct our present
reading in Josephus, and for city, should read gate, i.e. instead of
the highest part of the city, should say the highest part of the gate.
Accordingly we find David presently, in Josephus, as well as in our
other copies, 2 Samuel 19:8, sitting as before, in the gate of the city.

[20] By David's disposal of half Mephibosheth's estate to Ziba, one
would imagine that he was a good deal dissatisfied, and doubtful whether
Mephibosheth's story were entirely true or not; nor does David now
invite him to diet with him, as he did before, but only forgives him,
if he had been at all guilty. Nor is this odd way of mourning that
Mephibosheth made use of here, and 2 Samuel 19:24, wholly free
from suspicion by hypocrisy. If Ziba neglected or refused to bring
Mephibosheh an ass of his own, on which he might ride to David, it is
half to suppose that so great a man as he was should not be able to
procure some other beast for the same purpose.

[21] I clearly prefer Josephus's reading here, when it supposes eleven
tribes, including Benjamin, to be on the one side, and the tribe of
Judah alone on the other, since Benjamin, in general, had been still
father of the house of Saul, and less firm to David hitherto, than any
of the rest, and so cannot be supposed to be joined with Judah at this
time, to make it double, especially when the following rebellion was
headed by a Benjamite. See sect. 6, and 2 Samuel 20:2, 4.

[22] This section is a very remarkable one, and shows that, in the
opinion of Josephus, David composed the Book of Psalms, not at several
times before, as their present inscriptions frequently imply, but
generally at the latter end of his life, or after his wars were over.
Nor does Josephus, nor the authors of the known books of the Old and New
Testament, nor the Apostolical Constitutions, seem to have ascribed any
of them to any other author than to David himself. See Essay on the Old
Testament, pages 174, 175. Of these metres of the Psalms, see the note
on Antiq. B. II. ch. 16. sect. 4.

[23] The words of God by Moses, Exodus 30:12, sufficiently satisfy the
reason here given by Josephus for the great plague mentioned in this
chapter:--"When thou takest the sum of the children of Israel after
their number, then shall they give a ransom for his soul unto the Lord,
when thou numberest them; that there be no plague amongst them, when
numberest them." Nor indeed could David's or the neglect of executing
this law at this numeration of half a shekel apiece with them, when they
came numbered. The great reason why nations are so committed by and with
their wicked kings and governors that they almost constantly comply with
them in their of or disobedience to the Divine laws, and suffer Divine
laws to go into disuse or contempt, in order to kings and governors; and
that they sub-political laws and commands of those governors, instead
of the righteous laws of God, which all mankind ought ever to obey, let
their kings and governors say what they please to the contrary; this
preference of human before Divine laws seeming to me the principal
character of idolatrous or antichristian nations. Accordingly, Josephus
well observes, Antiq. B. IV. ch. 8. sect. 17, that it was the duty of
the people of Israel to take care that their kings, when they should
have them, did not exceed their proper limits of power, and prove
ungovernable by the laws of God, which would certainly be a most
pernicious thing to their Divine settlement. Nor do I think that
negligence peculiar to the Jews: those nations which are called
Christians, are sometimes indeed very solicitous to restrain their kings
and governors from breaking the human laws of their several kingdoms,
but without the like care for restraining them from breaking the laws of
God. "Whether it be right in the sight of God to hearken unto men more
than to God, judge ye," Acts 4:19. "We ought to obey God rather than
men," ver. 29.

[24] What Josephus adds here is very remarkable, that this Mount Moriah
was not only the very place where Abraham offered up Isaac long ago, but
that God had foretold to David by a prophet, that here his son should
build him a temple, which is not directly in any of our other copies,
though very agreeable to what is in them, particularly in 1 Chronicles
21:25, 28; 22:1, to which places I refer the reader.

[25] Of the quantity of gold and silver expended in the building of
Solomon's temple, and whence it arose, see the description of ch. 13.
[26] David is here greatly blamed by some for recommending Joab and
Shimei to be punished by Solomon, if he could find a proper occasion,
after he had borne with the first a long while, and seemed to have
pardoned the other entirely, which Solomon executed accordingly; yet
I cannot discern any fault either in David or Solomon in these cases.
Joab's murder of Abner and Amasa were very barbarous, and could not
properly be forgiven either by David or Solomon; for a dispensing power
in kings for the crime of willful murder is warranted by no law of God,
nay, is directly against it every where; nor is it, for certain, in the
power of men to grant such a prerogative to any of their kings; though
Joab was so nearly related to David, and so potent in the army under a
warlike administration, that David durst not himself put him to death,
2 Samuel 3:39; 19:7. Shimei's cursing the Lord's anointed, and this
without any just cause, was the highest act of treason against God and
his anointed king, and justly deserved death; and though David could
forgive treason against himself, yet had he done no more in the case
of Shimei than promised him that he would not then, on the day of his
return and reinauguration, or upon that occasion, himself put him to
death, 2 Samuel 19:22; and he swore to him no further, ver. 23, as the
words are in Josephus, than that he would not then put him to death,
which he performed; nor was Solomon under any obligation to spare such a
traitor.



BOOK 8 FOOTNOTES


[1] This execution upon Joab, as a murderer, by slaying him, even when
he had taken sanctuary at God's altar, is perfectly agreeable to the
law of Moses, which enjoins, that "if a man come presumptuously upon
his neighbor to slay him with guile, thou shalt take him from mine altar
that he die," Exodus 21:14.

[2] This building of the walls of Jerusalem, soon after David's death,
illustrates the conclusion of the 51st Psalm, where David prays, "Build
thou the walls of Jerusalem;" they being, it seems, unfinished or
imperfect at that time. See ch. 6. sect. 1; and ch. 1. sect. 7; also 1
Kings 9:15.

[3] It may not be amiss to compare the daily furniture of king Solomon's
table, here set down, and 1 Kings 4;22, 23, with the like daily
furniture of Nehemiah the governor's table, after the Jews were come
back from Babylon; and to remember withal, that Nehemiah was now
building the walls of Jerusalem, and maintained, more than usual, above
a hundred and fifty considerable men every day, and that, because the
nation was then very poor, at his own charges also, without laying any
burden upon the people at all. "Now that which was prepared for me daily
was one ox and six choice sheep; also fowls were prepared for me,
and once in ten days store of all sorts of wine; and yet for all this
required not the bread of the governor, because the bondage was heavy
upon this people," Nehemiah 5:18: see the whole context, ver. 14-19.
Nor did the governor's usual allowance of forty shekels of silver a-day,
ver. 15, amount to 45 a day, nor to 1800 a-year. Nor does it indeed
appear that, under the judges, or under Samuel the prophet, there was
any such public allowance to those governors at all. Those great charges
upon the public for maintaining courts came in with kings, as God
foretold they would, 1 Samuel 8:11-18. [4] Some pretended fragments of
these books of conjuration of Solomon are still extant in Fabricius's
Cod. Pseudepigr. Vet. Test. page 1054, though I entirely differ from
Josephus in this his supposal, that such books and arts of Solomon were
parts of that wisdom which was imparted to him by God in his younger
days; they must rather have belonged to such profane but curious arts as
we find mentioned Acts 19:13-20, and had been derived from the idolatry
and superstition of his heathen wives and concubines in his old age,
when he had forsaken God, and God had forsaken him, and given him up to
demoniacal delusions. Nor does Josephus's strange account of the root
Baara [Of the War, B. VIII. ch. 6. sect. 3] seem to be other than that
of its magical use in such conjurations. As for the following history,
it confirms what Christ says, Matthew 12;27 "If I by Beelzebub cast out
demons, by whom do your Sons cast them out?"

[5] These epistles of Solomon and Hiram are those in 1 Kings 5:3-9, and,
as enlarged, in 2 Chronicles 2:3-16, but here given us by Josephus in
his own words.

[6] What Josephus here puts into his copy of Hiram's epistle to Solomon,
and repeats afterwards, ch. 5. sect. 3, that Tyre was now an island,
is not in any of the three other copies, viz. that of the Kings,
Chronicles, or Eusebius; nor is it any other, I suppose, than his own
conjectural paraphrase; for when I, many years ago, inquired into
this matter, I found the state of this famous city, and of the island
whereupon it stood, to have been very different at different times. The
result of my inquiries in this matter, with the addition of some later
improvements, stands thus: That the best testimonies hereto relating,
imply, that Paketyrus, or Oldest Tyre, was no other than that most
ancient smaller fort or city Tyre, situated on the continent, and
mentioned in Joshua 19:29, out of which the Canaanite or Phoenician
inhabitants were driven into a large island, that lay not far off in the
sea, by Joshua: that this island was then joined to the continent at the
present remains of Paketyrus, by a neck of land over against Solomon's
cisterns, still so called; and the city's fresh water, probably, was
carried along in pipes by that neck of land; and that this island was
therefore, in strictness, no other than a peninsula, having villages in
its fields, Ezekiel 26:6, and a wall about it, Amos 1:10, and the city
was not of so great reputation as Sitlon for some ages: that it was
attacked both by sea and land by Salmanasser, as Josephus informs us,
Antiq. B. IX. ch. 14. sect. 2, and afterwards came to be the metropolis
of Phoenicia; and was afterwards taken and destroyed by Nebuchadnezzar,
according to the numerous Scripture prophecies thereto relating, Isaiah
23.; Jeremiah 25:22; 27:3; 47:4; Ezekiel 26., 27., 28.: that seventy
years after that destruction by Nebuchadnezzar, this city was in some
measure revived and rebuilt, Isaiah 23:17, 18, but that, as the prophet
Ezekiel had foretold, chap. 26:3-5, 14; 27: 34, the sea arose higher
than before, till at last it over flowed, not only the neck of land, but
the main island or peninsula itself, and destroyed that old and famous
city for ever: that, however, there still remained an adjoining smaller
island, once connected to Old Tyre itself by Hiram, which was afterwards
inhabited; to which Alexander the Great, with incredible pains, raised a
new bank or causeway: and that it plainly appears from Ifaundreh, a
most authentic eye-witness, that the old large and famous city, on the
original large island, is now laid so generally under water, that scarce
more than forty acres of it, or rather of that adjoining small island
remain at this day; so that, perhaps, not above a hundredth part of the
first island and city is now above water. This was foretold in the
same prophecies of Ezekiel; and according to them, as Mr. Maundrell
distinctly observes, these poor remains of Old Tyre are now "become like
the top of a rock, a place for the spreading of nets in the midst of the
sea."

[7] Of the temple of Solomon here described by Josephus, in this and the
following sections of this chapter, see my description of the temples
belonging to this work, ch. 13, These small rooms, or side chambers,
seem to have been, by Josephus's description, no less than twenty cubits
high a piece, otherwise there must have been a large interval between
one and the other that was over it; and this with double floors, the one
of six cubits distance from the floor beneath it, as 1 Kings 6:5

[8] Josephus says here that the cherubims were of solid gold, and only
five cubits high, while our Hebrew copies [1 Kings 6;23, 28] say they
were of the olive tree, and the LXXX. of the cypress tree, and only
overlaid with gold; and both agree they were ten cubits high. I suppose
the number here is falsely transcribed, and that Josephus wrote ten
cubits also.

[9] As for these two famous pillars, Jachin and Booz, their height could
be no more than eighteen cubits, as here, and 1 Kings 7:15; 2 Kings
25:17; Jeremiah 3:21; those thirty-five cubits in 2 Chronicles 3:15,
being contrary to all the rules of architecture in the world.

[10] The round or cylindrical lavers of four cubits in diameter, and
four in height, both in our copies, 1 Kings 7:38, 39, and here in
Josephus, must have contained a great deal more than these forty baths,
which are always assigned them. Where the error lies is hard to say:
perhaps Josephus honestly followed his copies here, though they had been
corrupted, and he was not able to restore the true reading. In the mean
time, the forty baths are probably the true quantity contained in each
laver, since they went upon wheels, and were to be drawn by the Levites
about the courts of the priests for the washings they were designed for;
and had they held much more, they would have been too heavy to have been
so drawn.

[11] Here Josephus gives us a key to his own language, of right and left
hand in the tabernacle and temple; that by the right hand he means what
is against our left, when we suppose ourselves going up from the east
gate of the courts towards the tabernacle or temple themselves, and so
vice versa; whence it follows, that the pillar Jachin, on the right hand
of the temple was on the south, against our left hand; and Booz on the
north, against our right hand. Of the golden plate on the high priest's
forehead that was in being in the days of Josephus, and a century or two
at least later, seethe note on Antiq. B. III. ch. 7. sect. 6.

[12] When Josephus here says that the floor of the outmost temple or
court of the Gentiles was with vast labor raised to be even, or of equal
height, with the floor of the inner, or court of the priests, he must
mean this in a gross estimation only; for he and all others agree,
that the inner temple, or court of the priests, was a few cubits more
elevated than the middle court, the court of Israel, and that much more
was the court of the priests elevated several cubits above that outmost
court, since the court of Israel was lower than the one and higher than
the other. The Septuagint say that "they prepared timber and stones to
build the temple for three years," 1 Kings 5:18; and although neither
our present Hebrew copy, nor Josephus, directly name that number of
years, yet do they both say the building itself did not begin till
Solomon's fourth year; and both speak of the preparation of materials
beforehand, 1 Kings v. 18; Antiq. B. VIII. ch. 5. sect. 1. There is
no reason, therefore, to alter the Septuagint's number; but we are to
suppose three years to have been the just time of the preparation, as I
have done in my computation of the expense in building that temple.

[13] This solemn removal of the ark from Mount Sion to Mount Moriah, at
the distance of almost three quarters of a mile, confutes that notion of
the modern Jews, and followed by many Christians also, as if those
two were after a sort one and the same mountain, for which there is, I
think, very little foundation.

[14] This mention of the Corinthian ornaments of architecture in
Solomon's palace by Josephus seems to be here set down by way of
prophecy although it appears to me that the Grecian and Roman most
ancient orders of architecture were taken from Solomon's temple, as from
their original patterns, yet it is not so clear that the last and most
ornamental order of the Corinthian was so ancient, although what the
same Josephus says, [Of the War, B. V. ch. 5. sect. 3,] that one of
the gates of Herod's temple was built according to the rules of this
Corinthian order, is no way improbable, that order being, without
dispute, much older than the reign of Herod. However, upon some trial, I
confess I have not hitherto been able fully to understand the structure
of this palace of Solomon, either as described in our Bibles, or even
with the additional help of this description here by Josephus; only
the reader may easily observe with me, that the measures of this first
building in Josephus, a hundred cubits long, and fifty cubits broad, are
the very same with the area of the cart of the tabernacle of Moses, and
just hall' an Egyptian orout, or acre.

[15] This signification of the name Pharaoh appears to be true. But what
Josephus adds presently, that no king of Egypt was called Pharaoh after
Solomon's father-in-law, does hardly agree to our copies, which have
long afterwards the names of Pharaoh Neehob, and Pharaoh Hophrah, 2
Kings 23:29; Jeremiah 44:30, besides the frequent mention of that name
Pharaoh in the prophets. However, Josephus himself, in his own speech
to the Jews, Of the War, B. V. ch. 9. sect. 4, speaks of Neehao, who was
also called Pharaoh, as the name of that king of Egypt with whom Abraham
was concerned; of which name Neehao yet we have elsewhere no mention
till the days of Josiah, but only of Pharaoh. And, indeed, it must
be conceded, that here, and sect. 5, we have more mistakes made by
Josephus, and those relating to the kings of Egypt, and to that queen of
Egypt and Ethiopia, whom he supposes to have come to see Solomon, than
almost any where else in all his Antiquities.

[16] That this queen of Sheba was a queen of Sabea in South Arabia, and
not of Egypt and Ethiopia, as Josephus here asserts, is, I suppose, now
generally agreed. And since Sabea is well known to be a country near the
sea in the south of Arabia Felix, which lay south from Judea also; and
since our Savior calls this queen, "the queen of the south," and says,
"she came from the utmost parts of the earth," Matthew 12:42; Luke
11:31, which descriptions agree better to this Arabia than to Egypt and
Ethiopia; there is little occasion for doubting in this matter.

[17] Some blame Josephus for supposing that the balsam tree might be
first brought out of Arabia, or Egypt, or Ethiopia, into Judea, by this
queen of Sheba, since several have said that of old no country bore this
precious balsam but Judea; yet it is not only false that this balsam was
peculiar to Judea but both Egypt and Arabia, and particularly Sabea; had
it; which last was that very country whence Josephus, if understood not
of Ethiopia, but of Arabia, intimates this queen might bring it first
into Judea. Nor are we to suppose that the queen of Sabaea could well
omit such a present as this balsam tree would be esteemed by Solomon, in
case it were then almost peculiar to her own country. Nor is the mention
of balm or balsam, as carried by merchants, and sent as a present out
of Judea by Jacob, to the governor of Egypt, Genesis 37:25; 43:11, to
be alleged to the contrary, since what we there render balm or balsam,
denotes rather that turpentine which we now call turpentine of Chio, or
Cyprus, the juice of the turpentine tree, than this precious balm. This
last is also the same word that we elsewhere render by the same mistake
balm of Gilead; it should be rendered, the turpentine of Gilead,
Jeremiah 8:22.

[18] Whether these fine gardens and rivulets of Etham, about six miles
from Jerusalem, whither Solomon rode so often in state, be not those
alluded to, Ecclesiastes 2:5, 6, where he says, "He made him gardens and
orchards, and planted trees in them of all kinds of fruits: he made him
pools of water, to water the wood that bringeth forth trees;" and to
the finest part whereof he seems to allude, when, in the Canticles, he
compares his spouse to a garden "enclosed," to a "spring shut up," to a
"fountain sealed," ch. 4. 12 [part of which from rains are still extant,
as Mr. Matmdrell informs us, page 87, 88]; cannot now be certainly
determined, but may very probably be conjectured. But whether this Etham
has any relation to those rivers of Etham, which Providence once dried
up in a miraculous manner, Psalm 74:15, in the Septuagint, I cannot say.

[19] These seven hundred wives, or the daughters of great men, and
the three hundred concubines, the daughters of the ignoble, make one
thousand in all; and are, I suppose, those very one thousand women
intimated elsewhere by Solomon himself, when he speaks of his not having
found one [good] woman among that very number, Ecclesiastes 7:28.

[20] Josephus is here certainly too severe upon Solomon, who, in making
the cherubims, and these twelve brazen oxen, seems to have done no more
than imitate the patterns left him by David, which were all given David
by Divine inspiration. See my description of the temples, ch. 10. And
although God gave no direction for the lions that adorned his throne,
yet does not Solomon seem therein to have broken any law of Moses;
for although the Pharisees and latter Rabbins have extended the second
commandment, to forbid the very making of any image, though without any
intention to have it worshipped, yet do not I suppose that Solomon so
understood it, nor that it ought to be so understood. The making any
other altar for worship but that at the tabernacle was equally forbidden
by Moses, Antiq. B. IV. ch. 8. sect. 5; yet did not the two tribes and
a half offend when they made an altar for a memorial only, Joshua 22;
Antiq. B. V. ch. 1. sect. 26, 27.

[21] Since the beginning of Solomon's evil life and adversity was the
time when Hadad or Ader, who was born at least twenty or thirty years
before Solomon came to the crown, in the days of David, began to give
him disturbance, this implies that Solomon's evil life began early, and
continued very long, which the multitude of his wives and concubines
does imply also; I suppose when he was not fifty years of age.

[22] This youth of Jeroboam, when Solomon built the walls of righteous
and keep the laws, because he hath proposed to thee the greatest of all
rewards for thy piety, and the honor thou shalt pay to God, namely, to
be as greatly exalted as thou knowest David to have been." Jerusalem,
not very long after he had finished his twenty years building of the
temple and his own palace, or not very long after the twenty-fourth of
his reign, 1 Kings 9:24; 2 Chronicles 8:11, and his youth here still
mentioned, when Solomon's wickedness was become intolerable, fully
confirm my former observation, that such his wickedness began early, and
continued very long. See Ecclus. 47:14.

[23] That by scorpions is not here meant that small animal so called,
which was never used in corrections, but either a shrub, furze bush,
or else some terrible sort of whip of the like nature see Hudson's and
Spanheim's notes here.

[24] Whether these "fountains of the Lesser Jordan" were near a place
called Dan, and the fountains of the Greater near a place called Jor,
before their conjunction; or whether there was only one fountain,
arising at the lake Phiala, at first sinking under ground, and then
arising near the mountain Paneum, and thence running through the lake
Scmochonitis to the Sea of Galilee, and so far called the Lesser Jordan;
is hardly certain, even in Josephus himself, though the latter account
be the most probable. However, the northern idolatrous calf, set up by
Jeroboam, was where Little Jordan fell into Great Jordan, near a place
called Daphnae, as Josephus elsewhere informs us, Of the War, B. IV. ch.
1. sect. 1: see the note there.

[25] How much a larger and better copy Josephus had in this remarkable
history of the true prophet of Judea, and his concern with Jeroboam, and
with the false prophet of Bethel, than our other copies have, is evident
at first sight. The prophet's very name, Jadon, or, as the Constitutions
call him, Adonias, is wanting in our other copies; and it is there, with
no little absurdity, said that God revealed Jadon the true prophet's
death, not to himself as here, but to the false prophet. Whether the
particular account of the arguments made use of, after all, by the
false prophet against his own belief and his own conscience, in order
to persuade Jeroboam to persevere in his idolatry and wickedness, than
which more plausible could not be invented, was intimated in Josephus's
copy, or in some other ancient book, cannot now be determined; our other
copies say not one word of it.

[26] That this Shishak was not the same person with the famous
Sesostris, as some have very lately, in contradiction to all antiquity,
supposed, and that our Josephus did not take him to be the same, as they
pretend, but that Sesostris was many centuries earlier than Shishak, see
Authent. Records, part II. page 1024.

[27] Herodotus, as here quoted by Josephus, and as this passage still
stands in his present copies, B. II. ch. 14., affirms, that "the
Phoenicians and Syrians in Palestine [which last are generally supposed
to denote the Jews] owned their receiving circumcision from the
Egyptians;" whereas it is abundantly evident that the Jews received
their circumcision from the patriarch Abraham, Genesis 17:9-14; John
7:22, 23, as I conclude the Egyptian priests themselves did also. It is
not therefore very unlikely that Herodotus, because the Jews had lived
long in Egypt, and came out of it circumcised, did thereupon think they
had learned that circumcision in Egypt, and had it not broke. Manetho,
the famous Egyptian chronologer and historian, who knew the history of
his own country much better than Herodotus, complains frequently of his
mistakes about their affairs, as does Josephus more than once in this
chapter. Nor indeed does Herodotus seem at all acquainted with the
affairs of the Jews; for as he never names them, so little or nothing of
what he says about them, their country, or maritime cities, two of which
he alone mentions, Cadytus and Jenysus, proves true; nor indeed do there
appear to have ever been any such cities on their coast.

[28] This is a strange expression in Josephus, that God is his own
workmanship, or that he made himself, contrary to common sense and to
catholic Christianity; perhaps he only means that he was not made by
one, but was unoriginated.

[29] By this terrible and perfectly unparalleled slaughter of five
hundred thousand men of the newly idolatrous and rebellious ten tribes,
God's high displeasure and indignation against that idolatry and
rebellion fully appeared; the remainder were thereby seriously cautioned
not to persist in them, and a kind of balance or equilibrium was made
between the ten and the two tribes for the time to come; while otherwise
the perpetually idolatrous and rebellious ten tribes would naturally
have been too powerful for the two tribes, which were pretty frequently
free both from such idolatry and rebellion; nor is there any reason to
doubt of the truth of the prodigious number upmost: signal an occasion.

[30] The reader is to remember that Cush is not Ethiopia, but Arabia.
See Bochart, B. IV. ch. 2.

[31] Here is a very great error in our Hebrew copy in this place, 2
Chronicles 15:3-6, as applying what follows to times past, and not to
times future; whence that text is quite misapplied by Sir Isaac Newton.

[32] This Abelmain, or, in Josephus's copy, Abellane, that belonged
to the land of Israel, and bordered on the country of Damascus, is
supposed, both by Hudson and Spanheim, to be the same with Abel, or
Ahila, whence came Abilene. This may be that city so denominated from
Abel the righteous, there buried, concerning the shedding of whose blood
within the compass of the land of Israel, I understand our Savior's
words about the fatal war and overthrow of Judea by Titus and his Roman
army; "That upon you may come all the righteous blood shed upon the
land, from the blood of righteous Abel to the blood of Zacharias son of
Barnchins, whom ye slew between the temple and the altar. Verily, I say
unto you, all these things shall come upon this generation," Matthew
23;35, 36; Luke 11:51.

[33] Josephus, in his present copies, says, that a little while rain
upon the earth; whereas, in our other copies, it is after many days,
1 Kings 18:1. Several years are also intimated there, and in Josephus,
sect. 2, as belonging to this drought and famine; nay, we have the
express mention of the third year, which I suppose was reckoned from the
recovery of the widow's son, and the ceasing of this drought in Phmuiela
[which, as Menander informs us here, lasted one whole year]; and both
our Savior and St. James affirm, that this drought lasted in all three
years and six months, as their copies of the Old Testament then informed
them, Luke 4:25; James 5:17. Josephus here seems to mean, that this
drought affected all the habitable earth, and presently all the earth,
as our Savior says it was upon all the earth, Luke 4:25. They who
restrain these expressions to the land of Judea alone, go without
sufficient authority or examples.

[34] Mr. Spanheim takes notice here, that in the worship of Mithra [the
god of the Persians] the priests cut themselves in the same manner
as did these priests in their invocation of Baal [the god of the
Phoenicians].

[35] For Izar we may here read [with Hudson and Cocceius] Isachar,
i.e of the tribe of Isachar, for to that tribe did Jezreel belong; and
presently at the beginning of sect. 8, as also ch. 15. sect. 4, we may
read for Iar, with one MS. nearly, and the Scripture, Jezreel, for that
was the city meant in the history of Naboth.

[36] "The Jews weep to this day," [says Jerome, here cited by Reland,]
"and roll themselves upon sackcloth, in ashes, barefoot, upon such
occasions." To which Spanheim adds, "that after the same manner Bernice,
when his life was in danger, stood at the tribunal of Florus barefoot."
Of the War, B. II. ch. 15. sect. 1. See the like of David, 2 Samuel
15:30; Antiq. B. VII. ch. 9. sect. 2.

[37] Mr. Reland notes here very truly, that the word naked does not
always signify entirely naked, but sometimes without men's usual armor,
without heir usual robes or upper garments; as when Virgil bids the
husbandman plough naked, and sow naked; when Josephus says [Antiq. B.
IV. ch. 3. sect. 2] that God had given the Jews the security of armor
when they were naked; and when he here says that Ahab fell on the
Syrians when they were naked and drunk; when [Antiq. B. XI. ch. 5. sect.
8] he says that Nehemiah commanded those Jews that were building the
walls of Jerusalem to take care to have their armor on upon occasion,
that the enemy might not fall upon them naked. I may add, that the case
seems to be the same in the Scripture, when it says that Saul lay down
naked among the prophets, 1 Samuel 19:24; when it says that Isaiah
walked naked and barefoot, Isaiah 20:2, 3; and when it says that Peter,
before he girt his fisher's coat to him, was naked, John 21:7. What is
said of David also gives light to this, who was reproached by Michal
for "dancing before the ark, and uncovering himself in the eyes of his
handmaids, as one of the vain fellows shamelessly uncovereth himself,"
2 Samuel 6:14, 20; yet it is there expressly said [ver. 14] that "David
was girded with a linen ephod," i.e. he had laid aside his robes of
state, and put on the sacerdotal, Levitical, or sacred garments, proper
for such a solemnity.

[38] Josephus's number, two myriads and seven thousand, agrees here with
that in our other copies, as those that were slain by the falling down
of the walls of Aphek; but I suspected at first that this number in
Josephus's present copies could not be his original number, because he
calls them "oligoi," a few, which could hardly be said of so many as
twenty-seven thousand, and because of the improbability of the fall of
a particular wall killing so many; yet when I consider Josephus's next
words, how the rest which were slain in the battle were "ten other
myriads," that twenty-seven thousand are but a few in comparison of
a hundred thousand, and that it was not "a wall," as in our English
version, but "the walls" or "the entire walls" of the city that fell
down, as in all the originals, I lay aside that suspicion, and firmly
believe that Josephus himself hath, with the rest, given us the just
number, twenty-seven thousand.

[39] This manner of supplication for men's lives among the Syrians, with
ropes or halters about their heads or necks, is, I suppose, no strange
thing in later ages, even in our own country.

[40] It is here remarkable, that in Josephus's copy this prophet, whose
severe denunciation of a disobedient person's slaughter by a lion had
lately come to pass, was no other than Micaiah, the son of Imlah, who,
as he now denounced God's judgment on disobedient Ahab, seems directly
to have been that very prophet whom the same Ahab, in 1 Kings 22:8, 18,
complains of, "as one whom he hated, because he did not prophesy good
concerning him, but evil," and who in that chapter openly repeats his
denunciations against him; all which came to pass accordingly; nor is
there any reason to doubt but this and the former were the very same
prophet.

[41] What is most remarkable in this history, and in many histories on
other occasions in the Old Testament, is this, that during the Jewish
theocracy God acted entirely as the supreme King of Israel, and the
supreme General of their armies, and always expected that the Israelites
should be in such absolute subjection to him, their supreme and heavenly
King, and General of their armies, as subjects and soldiers are to
their earthly kings and generals, and that usually without knowing the
particular reasons of their injunctions.

[42] These reasonings of Zedekiah the false prophet, in order to
persuade Ahab not to believe Micaiah the true prophet, are plausible;
but being omitted in our other copies, we cannot now tell whence
Josephus had them, whether from his own temple copy, from some other
original author, or from certain ancient notes. That some such plausible
objection was now raised against Micaiah is very likely, otherwise
Jehoshaphat, who used to disbelieve all such false prophets, could never
have been induced to accompany Ahab in these desperate circumstances.

[43] This reading of Josephus, that Jehoshaphat put on not his own, but
Ahab's robes, in order to appear to be Ahab, while Ahab was without
any robes at all, and hoped thereby to escape his own evil fate, and
disprove Micaiah's prophecy against him, is exceeding probable. It gives
great light also to this whole history; and shows, that although Ahab
hoped Jehoshaphat would be mistaken for him, and run the only risk of
being slain in the battle, yet he was entirely disappointed, while still
the escape of the good man Jehoshaphat, and the slaughter of the bad
man Ahab, demonstrated the great distinction that Divine providence made
betwixt them.

[44] We have here a very wise reflection of Josephus about Divine
Providence, and what is derived from it, prophecy, and the inevitable
certainty of its accomplishment; and that when wicked men think they
take proper methods to elude what is denounced against them, and to
escape the Divine judgments thereby threatened them, without repentance,
they are ever by Providence infatuated to bring about their own
destruction, and thereby withal to demonstrate the perfect veracity of
that God whose predictions they in vain endeavored to elude.



BOOK 9 FOOTNOTES


[1] These judges constituted by Jehoshaphat were a kind of Jerusalem
Sanhedrim, out of the priests, the Levites, and the principal of the
people, both here and 2 Chronicles 19:8; much like the old Christian
judicatures of the bishop, the presbyters, the deacons, and the people.

[2] Concerning this precious balsam, see the note on Atiq. B. VIII. ch.
6. sect. 6.

[3] What are here Pontus and Thrace, as the places whither Jehoshaphat's
fleet sailed, are in our other copies Ophir and Tarshish, and the place
whence it sailed is in them Eziongeber, which lay on the Red Sea, whence
it was impossible for any ships to sail to Pontus or Thrace; so that
Josephus's copy differed from our other copies, as is further plain from
his own words, which render what we read, that "the ships were broken at
Eziongeber, from their unwieldy greatness." But so far we may conclude,
that Josephus thought one Ophir to be some where in the Mediterranean,
and not in the South Sea, though perhaps there might be another Ophir in
that South Sea also, and that fleets might then sail both from Phoenicia
and from the Red Sea to fetch the gold of Ophir.

[4] This god of flies seems to have been so called, as was the like god
among the Greeks, from his supposed power over flies, in driving them
away from the flesh of their sacrifices, which otherwise would have been
very troublesome to them.

[5] It is commonly esteemed a very cruel action of Elijah, when he
called for fire from heaven, and consumed no fewer than two captains and
a hundred soldiers, and this for no other crime than obeying the orders
of their king, in attempting to seize him; and it is owned by our
Savior, that it was an instance of greater severity than the spirit of
the New Testament allows, Luke 9:54. But then we must consider that it
is not unlikely that these captains and soldiers believed that they were
sent to fetch the prophet, that he might be put to death for foretelling
the death of the king, and this while they knew him to be the prophet of
the true God, the supreme King of Israel, [for they were still under the
theocracy,] which was no less than impiety, rebellion, and treason, in
the highest degree: nor would the command of a subaltern, or inferior
captain, contradicting the commands of the general, when the captain and
the soldiers both knew it to be so, as I suppose, justify or excuse such
gross rebellion and disobedience in soldiers at this day. Accordingly,
when Saul commanded his guards to slay Ahimelech and the priests at Nob,
they knew it to be an unlawful command, and would not obey it, 1 Samuel
22:17. From which cases both officers and soldiers may learn, that the
commands of their leaders or kings cannot justify or excuse them in
doing what is wicked in the sight of God, or in fighting in an unjust
cause, when they know it so to be.

[6] This practice of cutting down, or plucking up by the roots, the
fruit trees was forbidden, even in ordinary wars, by the law of Moses,
Deuteronomy 20:19, 20, and only allowed by God in this particular case,
when the Moabites were to be punished and cut off in an extraordinary
manner for their wickedness See Jeremiah 48:11-13, and many the like
prophecies against them. Nothing could therefore justify this practice
but a particular commission from God by his prophet, as in the present
case, which was ever a sufficient warrant for breaking any such ritual
or ceremonial law whatsoever.

[7] That this woman who cried to Elisha, and who in our Bible is styled
"the wife of one of the sons of the prophets," 2 Kings 4:1, was no other
than the widow of Obadiah, the good steward of Ahab, is confirmed by the
Chaldee paraphrast, and by the Rabbins and others. Nor is that unlikely
which Josephus here adds, that these debts were contracted by her
husband for the support of those "hundred of the Lord's prophets, whom
he maintained by fifty in a cave," in the days of Ahab and Jezebel, 1
Kings 18:4; which circumstance rendered it highly fit that the prophet
Elisha should provide her a remedy, and enable her to redeem herself
and her sons from the fear of that slavery which insolvent debtors were
liable to by the law of Moses, Leviticus 25:39; Matthew 18:25; which he
did accordingly, with God's help, at the expense of a miracle.

[8] Dr. Hudson, with very good reason, suspects that there is no small
defect in our present copies of Josephus, just before the beginning of
this section, and that chiefly as to that distinct account which he had
given us reason to expect in the first section, and to which he seems
to refer, ch. 8. sect. 6. concerning the glorious miracles which Elisha
wrought, which indeed in our Bibles are not a few, 2 Kings 6-9., but of
which we have several omitted in Josephus's present copies. One of those
histories, omitted at present, was evidently in his Bible, I mean that
of the curing of Nanman's leprosy, 2 Kings 5.; for he plainly alludes to
it, B. III. ch. 11. sect. 4, where he observes, that "there were lepers
in many nations who yet have been in honor, and not only free from
reproach and avoidance, but who have been great captains of armies, and
been intrusted with high offices in the commonwealth, and have had the
privilege of entering into holy places and temples." But what makes me
most regret the want of that history in our present copies of Josephus
is this, that we have here, as it is commonly understood, one of the
greatest difficulties in all the Bible, that in 2 Kings 5:18, 19, where
Naaman, after he had been miraculously cured by a prophet of the true
God, and had thereupon promised [ver. 17] that "he would henceforth
offer neither burnt-offering nor sacrifice unto other gods, but unto the
Lord," adds, "In this thing the Lord pardon thy servant, that when my
master goeth into the house of Rimnu to worship there, and he leaneth
on my hands, and I bow myself in the house of Rimmort; when I bow down
myself in the house of Rimmort, the Lord pardon thy servant in this
thing. And Elisha said, Go in peace." This looks like a prophet's
permission for being partaker in idolatry itself, out of compliance with
an idolatrous court.

[9] Upon occasion of this stratagem of Elisha, in Josephus, we may take
notice, that although Josephus was one of the greatest lovers of truth
in the world, yet in a just war he seems to have had no manner of
scruple upon him by all such stratagems possible to deceive public
enemies. See this Josephus's account of Jeremiah's imposition on the
great men of the Jews in somewhat like case, Antiq. B. X. ch. 7. sect.
6; 2 Samuel 16:16, &c.

[10] This son of a murderer was Joram, the son of Ahab, which Ahab slew,
or permitted his wife Jezebel to slay, the Lord's prophets, and Naboth,
1 Kings 18:4; 21:19; and he is here called by this name, I suppose,
because he had now also himself sent an officer to murder him; yet is
Josephus's account of Joram's coming himself at last as repenting of his
intended cruelty, much more probable than that in our copies, 2 Kings
6:33, which rather implies the contrary.

[11] This law of the Jews, for the exclusion of lepers out of the camp
in the wilderness, and out of the cities in Judea, is a known one,
Leviticus 13:46; Numbers 5:14.

[12] Since Elijah did not live to anoint Hazael king of Syria himself,
as he was empowered to do, 1 Kings 19:15, it was most probably now done,
in his name, by his servant and successor Elisha. Nor does it seem to me
otherwise but that Benhadad immediately recovered of his disease, as the
prophet foretold; and that Hazael, upon his being anointed to succeed
him though he ought to have staid till he died by the course of nature,
or some other way of Divine punishment, as did David for many years in
the like case, was too impatient, and the very next day smothered or
strangled him, in order to come directly to the succession.

[13] What Mr. Le Clerc pretends here, that it is more probable that
Hazael and his son were worshipped by the Syrians and people of Damascus
till the days of Josephus, than Benhadad and Hazael, because under
Benhadad they had greatly suffered, and because it is almost incredible
that both a king and that king's murderer should be worshipped by the
same Syrians, is of little force against those records, out of which
Josephus drew this history, especially when it is likely that they
thought Benhadad died of the distemper he labored under, and not by
Hazael's treachery. Besides, the reason that Josephus gives for this
adoration, that these two kings had been great benefactors to the
inhabitants of Damascus, and had built them temples, is too remote from
the political suspicions of Le Clerc; nor ought such weak suspicions to
be deemed of any force against authentic testimonies of antiquity.

[14] This epistle, in some copies of Josephus, is said to come to Jotare
from Elijah, with this addition," for he was yet upon earth," which
could not be true of Elijah, who, as all agree, was gone from the earth
about four years before, and could only be true of Elisha; nor perhaps
is there any more mystery here, than that the name of Elijah has very
anciently crept into the text instead of Elisha, by the copiers, there
being nothing in any copy of that epistle peculiar to Elijah.

[15] Spanheim here notes, that this putting off men's garments,
and strewing them under a king, was an Eastern custom, which he had
elsewhere explained.

[16] Our copies say that this "driving of the chariots was like the
driving of Jehu the son of Nimshi; for he driveth furiously," 2 Kings
9:20; whereas Josephus's copy, as he understood it, was this, that,
on the contrary, Jehu marched slowly, and in good order. Nor can it be
denied, that since there was interval enough for king Joram to send out
two horsemen, one after another, to Jehu, and at length to go out with
king Ahaziah to meet him, and all this after he was come within sight
of the watchman, and before he was come to Jezreel, the probability is
greatly on the side of Josephus's copy or interpretation.

[17] This character of Joash, the son of Jehoahaz, that "he was a good
man, and in his disposition not at all like to his father," seems a
direct contradiction to our ordinary copies, which say [2 Kings 13:11]
that "he did evil in the sight of the Lord; and that he departed not
from all the sins of Jeroboam, the son of Nebat, who made Israel to
sin: he walked therein." Which copies are here the truest it is hard
positively to determine. If Josephus's be true, this Joash is the single
instance of a good king over the ten tribes; if the other be true, we
have not one such example. The account that follows, in all copies,
of Elisha the prophet's concern for him, and his concern for Elisha,
greatly favors Josephus's copies, and supposes this king to have been
then a good man, and no idolater, with whom God's prophets used not to
be so familiar. Upon the whole, since it appears, even by Josephus's own
account, that Amaziah, the good king of Judah, while he was a good king,
was forbidden to make use of the hundred thousand auxiliaries he had
hired of this Joash, the king of Israel, as if he and they were then
idolaters, 2 Chronicles 25:6-9, it is most likely that these different
characters of Joash suited the different parts of his reign, and that,
according to our common copies, he was at first a wicked king, and
afterwards was reclaimed, and became a good one, according to Josephus.

[18] What I have above noted concerning Jehoash, seems to me to have
been true also concerning his son Jeroboam II., viz. that although he
began wickedly, as Josephus agrees with our other copies, and, as he
adds, "was the cause of a vast number of misfortunes to the Israelites"
in those his first years, [the particulars of which are unhappily
wanting both in Josephus and in all our copies,] so does it seem to me
that he was afterwards reclaimed, and became a good king, and so was
encouraged by the prophet Jonah, and had great successes afterward,
when "God had saved the Israelites by the hand of Jeroboam, the son
of Joash," 2 Kings 14:27; which encouragement by Jonah, and great
successes, are equally observable in Josephus, and in the other copies.

[19] When Jonah is said in our Bibles to have gone to Tarshish, Jonah
1:3, Josephus understood it that he went to Tarsus in Cilicia, or to the
Mediterranean Sea, upon which Tarsus lay; so that he does not appear
to have read the text, 1 Kings 22:48, as our copies do, that ships
of Tarshish could lie at Ezion-geber, upon the Red Sea. But as to
Josephus's assertion, that Jonah's fish was carried by the strength of
the current, upon a nean, it is by no means an improbable determination
in Josephus.

[20] This ancient piece of religion, of supposing there was great sin
where there was great misery, and of casting lots to discover great
sinners, not only among the Israelites, but among these heathen
mariners, seems a remarkable remains of the ancient tradition which
prevailed of old over all mankind, that I Providence used to interpose
visibly in all human affairs, and storm, as far as the Euxine Sea, it is
no way impossible; and since the storm might have driven the ship,
while Jonah was in it never to bring, or at least not long to continue,
notorious judge, near to that Euxine Sea, and since in three more days,
while but for notorious sins, which the most ancient Book of he was in
the fish's belly, that current might bring him to the Job shows to have
been the state of mankind for about the Assyrian coast, and since withal
that coast could bring him former three thousand years of the world,
till the days of Job nearer to Nineveh than could any coast of the
Mediterranian and Moses.

[21] This account of an earthquake at Jerusalem at the very same time
when Uzziah usurped the priest's office, and went into the sanctuary
to burn incense, and of the consequences of the earthquake, is entirely
wanting in our other copies, though it be exceeding like to a prophecy
of Jeremiah, now in Zechariah 14:4, 5; in which prophecy mention is made
of "fleeing from that earthquake, as they fled from this earthquake in
the days of Uzziah king of Judah;" so that there seems to have been
some considerable resemblance between these historical and prophetical
earthquakes.

[22] Dr. Wall, in his critical notes on 2 Kings 15:20, observes, "that
when this Menahem is said to have exacted the money of Israel of all the
mighty men of wealth, of each man fifty shekels of silver, to give Pul,
the king of Assyria, a thousand talents, this is the first public money
raised by any [Israelite] king by tax on the people; that they used
before to raise it out of the treasures of the house of the Lord, or
of their own house; that it was a poll-money on the rich men, [and them
only,] to raise oe353,000, or, as others count a talent, oe400,000, at
the rate of oe6 or oe7 per head; and that God commanded, by Ezekiel,
ch. 45:8; 46:18, that no such thing should be done [at the Jews'
restoration], but the king should have land of his own."

[23] This passage is taken out of the prophet Nahum, ch. 2:8-13, and is
the principal, or rather the only, one that is given us almost verbatim,
but a little abridged, in all Josephus's known writings: by which
quotation we learn what he himself always asserts, viz. that he made use
of the Hebrew original and not of the Greek version]; as also we learn,
that his Hebrew copy considerably differed from ours. See all three
texts particularly set down and compared together in the Essay on the
Old Testament, page 187.

[24] This siege of Samaria, though not given a particular account of,
either in our Hebrew or Greek Bibles, or in Josephus, was so very
long, no less than three years, that it was no way improbable but that
parents, and particularly mothers, might therein be reduced to eat
their own children, as the law of Moses had threatened upon their
disobedience, Leviticus 26;29; Deuteronomy 28:53-57; and as was
accomplished in the other shorter sieges of both the capital cities,
Jerusalem and Samaria; the former mentioned Jeremiah 19:9; Antiq. B. IX.
ch. 4. sect. 4, and the latter, 2 Kings 6:26-29.


BOOK 10 FOOTNOTES


[1] This title of great king, both in our Bibles, 2 Kings 18:19; Isaiah
36:4, and here in Josephus, is the very same that Herodotus gives this
Sennacherib, as Spanheim takes notice on this place.

[2] What Josephus says here, how Isaiah the prophet assured Hezekiah
that "at this time he should not be besieged by the king of Assyria;
that for the future he might be secure of being not at all disturbed by
him; and that [afterward] the people might go on peaceably, and without
fear, with their husbandry and other affairs," is more distinct in our
other copies, both of the Kings and of Isaiah, and deserves very great
consideration. The words are these: "This shall be a sign unto thee, Ye
shall eat this year such as groweth of itself, and the second year that
which springeth of the same; and in the third year sow ye, and reap,
and plant vineyards, and eat the fruit thereof," 2 Kings 19:29; Isaiah
37:30; which seem to me plainly to design a Sabbatic year, a year of
jubilee next after it, and the succeeding usual labors and fruits of
them on the third and following years.

[3] That this terrible calamity of the slaughter of the 185,000
Assyrians is here delivered in the words of Berosus the Chaldean, and
that it was certainly and frequently foretold by the Jewish prophets,
and that it was certainly and undeniably accomplished, see Authent. Rec.
part II. p. 858.

[3] We are here to take notice, that these two sons of Sennacherib, that
ran away into Armenia, became the heads of two famous families there,
the Arzerunii and the Genunii; of which see the particular histories in
Moses Chorenensis, p. 60.

[4] Josephus, and all our copies, place the sickness of Hezekiah after
the destruction of Sennacherib's army, because it appears to have been
after his first assault, as he was going into Arabia and Egypt, where he
pushed his conquests as far as they would go, and in order to despatch
his story altogether; yet does no copy but this of Josephus say it was
after that destruction, but only that it happened in those days,
or about that time of Hezekiah's life. Nor will the fifteen years'
prolongation of his life after his sickness, allow that sickness to
have been later than the former part of the fifteenth year of his reign,
since chronology does not allow him in all above twenty-nine years and
a few months; whereas the first assault of Sennacherib was on the
fourteenth year of Hezekiah, but the destruction of Sennacherib's army
was not till his eighteenth year.

[5] As to this regress of the shadow, either upon a sun-dial, or the
steps of the royal palace built by Ahaz, whether it were physically done
by the real miraculous revolution of the earth in its diurnal motion
backward from east to west for a while, and its return again to its old
natural revolution from west to east; or whether it were not apparent
only, and performed by an aerial phosphorus, which imitated the
sun's motion backward, while a cloud hid the real sun; cannot now be
determined. Philosophers and astronomers will naturally incline to the
latter hypothesis. However, it must be noted, that Josephus seems to
have understood it otherwise than we generally do, that the shadow
was accelerated as much at first forward as it was made to go backward
afterward, and so the day was neither longer nor shorter than usual;
which, it must be confessed agrees best of all to astronomy, whose
eclipses, older than the time were observed at the same times of the day
as if this miracle had never happened. After all, this wonderful signal
was not, it seems, peculiar to Judea, but either seen, or at least heard
of, at Babylon also, as appears by 2 Chronicles 32:31, where we learn
that the Babylonian ambassadors were sent to Hezekiah, among other
things, to inquire of the wonder that was done in the land.

[6] This expression of Josephus, that the Medes, upon this destruction
of the Assyrian army, "overthrew" the Assyrian empire, seems to be too
strong; for although they immediately cast off the Assrian yoke, and set
up Deioces, a king of their own, yet it was some time before the Medes
and Babylonians overthrew Nineveh, and some generations ere the
Medes and Persians under Cyaxares and Cyrus overthrew the Assyrian or
Babylonian empire, and took Babylon.

[7] It is hard to reconcile the account in the Second Book of Kings
[ch. 23:11] with this account in Josephus, and to translate this passage
truly in Josephus, whose copies are supposed to be here imperfect.
However, the general sense of both seems to be this: That there were
certain chariots, with their horses, dedicated to the idol of the sun,
or to Moloch; which idol might be carried about in procession, and
worshipped by the people; which chariots were now "taken away," as
Josephus says, or, as the Book of Kings says, "burnt with fire, by
Josiah."

[8] This is a remarkable passage of chronology in Josephus, that
about the latter end of the reign of Josiah, the Medes and Babylonians
overthrew the empire of the Assyrians; or, in the words of Tobit's
continuator, that "before Tobias died, he heard of the destruction of
Nineveh, which was taken by Nebuchodonosor the Babylonian, and Assuerus
the Mede," Tob. 14:15. See Dean Prideaux's Connexion, at the year 612.
[9] This battle is justly esteemed the very same that Herodotus [B. II.
sect. 156] mentions, when he says, that "Necao joined battle with the
Syrians [or Jews] at Magdolum, [Megiddo,] and beat them," as Dr. Hudson
here observes.

[10] Whether Josephus, from 2 Chronicles 35:25, here means the book of
the Lamentations of Jeremiah, still extant, which chiefly belongs to
the destruction of Jerusalem under Nebuchadnezzar, or to any other like
melancholy poem now lost, but extant in the days of Josephus, belonging
peculiarly to Josiah, cannot now be determined.

[11] This ancient city Hamath, which is joined with Arpad, or Aradus,
and with Damascus, 2 Kings 18:34; Isaiah 36:19; Jeremiah 49:23, cities
of Syria and Phoenicia, near the borders of Judea, was also itself
evidently near the same borders, though long ago utterly destroyed.

[12] Josephus says here that Jeremiah prophesied not only of the return
of the Jews from the Babylonian captivity, and this under the Persians
and Medes, as in our other copies; but of cause they did not both say
the same thing as to this circumstance, he disbelieved what they both
appeared to agree in, and condemned them as not speaking truth therein,
although all the things foretold him did come to pass according to their
prophecies, as we shall show upon a fitter opportunity their rebuilding
the temple, and even the city Jerusalem, which do not appear in our
copies under his name. See the note on Antiq. B. XI. ch. 1. sect. 3.
[13] This observation of Josephus about the seeming disagreement of
Jeremiah, ch. 32:4, and 34:3, and Ezekiel 12:13, but real agreement at
last, concerning the fate of Zedekiah, is very true and very remarkable.
See ch. 7. sect. 2. Nor is it at all unlikely that the courtiers and
false prophets might make use of this seeming contradiction to dissuade
Zedekiah from believing either of those prophets, as Josephus here
intimates he was dissuaded thereby.

[14] I have here inserted in brackets this high priest Azarias, though
he be omitted in all Josephus's copies, out of the Jewish chronicle,
Seder Olam, of how little authority soever I generally esteem such late
Rabbinical historians, because we know from Josephus himself, that the
number of the high priests belonging to this interval was eighteen,
Antiq. B. XX. ch. 10., whereas his copies have here but seventeen. Of
this character of Baruch, the son of Neriah, and the genuineness of
his book, that stands now in our Apocrypha, and that it is really a
canonical book, and an appendix to Jeremiah, see Authent. Rec. Part I.
p. 1--11.

[15] Herodotus says, this king of Egypt [Pharaoh Hophra, or Apries]
was slain by the Egyptians, as Jeremiah foretold his slaughter by his
enemies, Jeremiah 44:29, 30, and that as a sign of the destruction
of Egypt [by Nebuchadnezzar]. Josephus says, this king was slain by
Nebuchadnezzar himself.

[16] We see here that Judea was left in a manner desolate after the
captivity of the two tribes and was not I with foreign colonies, perhaps
as an indication of Providence that the Jews were to repeople it without
opposition themselves. I also esteem the latter and present desolate
condition of the same country, without being repeopled by foreign
colonies, to be a like indication, that the same Jews are hereafter
to repeople it again themselves, at their so long expected future
restoration.

[17] That Daniel was made one of these eunuchs of which Isaiah
prophesied, Isaiah 39:7, and the three children his companions also,
seems to me plain, both here in Josephus, and in our copies of Daniel,
Daniel 1:3, 6-11, 18, although it must be granted that some married
persons, that had children, were sometimes called eunuchs, in a general
acceptation for courtiers, on account that so many of the ancient
courtiers were real eunuchs. See Genesis 39:1.

[18] Of this most remarkable passage in Josephus concerning the "stone
cut out of the mountain, and destroying the image," which he would not
explain, but intimated to be a prophecy of futurity, and probably not
safe for him to explain, as belonging to the destruction of the Roman
empire by Jesus Christ, the true Messiah of the Jews, take the words
of Hayercamp, ch. 10. sect. 4: "Nor is this to be wondered at, that he
would not now meddle with things future, for he had no mind to provoke
the Romans, by speaking of the destruction of that city which they
called the Eternal City."

[19] Since Josephus here explains the seven prophetic times which were
to pass over Nebuchadnezzar [Daniel 4:16] to be seven years, we thence
learn how he most probably must have understood those other parallel
phrases, of "a time, times, and a half," Antiq. B. VII. ch. 25., of so
many prophetic years also, though he withal lets us know, by his hint
at the interpretation of the seventy weeks, as belonging to the fourth
monarchy, and the destruction of Jerusalem by the Romans in the days of
Josephus, ch. 2. sect. 7, that he did not think those years to be bare
years, but rather days for years; by which reckoning, and by which
alone, could seventy weeks, or four hundred and ninety days, reach
to the age of Josephus. But as to the truth of those seven years'
banishment of Nebuchadnezzar from men, and his living so long among
the beasts, the very small remains we have any where else of this
Nebuchadnezzar prevent our expectation of any other full account of it.
So far we knew by Ptolemy's canon, a contemporary record, as well as by
Josephus presently, that he reigned in all forty-three years, that is,
eight years after we meet with any account of his actions; one of the
last of which was the thirteen years' siege of Tyre, Antiq. B. XI. ch.
11., where yet the Old Latin has but three years and ten months: yet
were his actions before so remarkable, both in sacred and profane
authors, that a vacuity of eight years at the least, at the latter end
of his reign, must be allowed to agree very well with Daniel's accounts;
that after a seven years' brutal life, he might return to his reason,
and to the exercise of his royal authority, for one whole year at least
before his death.

[20] These forty-three years for the duration of the reign of
Nebuchadnezzar are, as I have just now observed, the very same number in
Ptolemy's canon. Moses Chorenensis does also confirm this captivity of
the Jews under Nebuchadnezzar, and adds, what is very remarkable, that
sale of those Jews that were carried by him into captivity got away into
Armenia, and raised the great family of the Bagratide there.

[21] These twenty-one years here ascribed to one named Naboulassar, in
the first book against Apion, or to Nabopollassar, the father of the
great Nebuchadnezzar, are also the very same with those given him in
Ptolemy's canon. And note here, that what Dr. Prideaux says, at the
year, that Nebuchadnezzar must have been a common name of other kings
of Babylon, besides the great Nebuchadnezzar himself is a groundless
mistake of some modern chronologers rely, and destitute of all proper
original authority.

[22] These fifteen days for finishing such vast buildings at Babylon, in
Josephus's copy of Berosus, would seem too absurd to be supposed to be
the true number, were it not for the same testimony extant also in the
first book against Apion, sect. 19, with the same number. It thence
indeed appears that Josephus's copy of Berosus had this small number,
but that it is the true number I still doubt. Josephus assures us, that
the walls of so much a smaller city as Jerusalem were two years and four
months in building by Nehemiah, who yet hastened the work all he could,
Antiq. B. XI. ch. 5. sect. 8. I should think one hundred and fifteen
days, or a year and fifteen days, much more proportionable to so great a
work.

[23] It is here remarkable that Josephus, without the knowledge of
Ptolemy's canon, should call the same king whom he himself here [Bar.
i. 11, and Daniel 5:1, 2, 9, 12, 22, 29, 39] styles Beltazar, or
Belshazzar, from the Babylonian god Bel, Naboandelus also; and in the
first book against Apion, sect. 19, vol. iii., from the same citation
out of Berosus, Nabonnedon, from the Babylonian god Nabo or Nebo. This
last is not remote from the original pronunciation itself in Ptolemy's
canon, Nabonadius; for both the place of this king in that canon, as the
last of the Assyrian or Babylonian kings, and the number of years of his
reign, seventeen, the same in both demonstrate that it is one and the
same king that is meant by them all. It is also worth noting, that
Josephus knew that Darius, the partner of Cyrus, was the son of
Astyages, and was called by another name among the Greeks, though it
does not appear he knew what that name was, as having never seen
the best history of this period, which is Xenophon's. But then what
Josephus's present copies say presently, sect. 4, that it was only
within no long time after the hand-writing on the wall that Baltasar was
slain, does not so well agree with our copies of Daniel, which say it
was the same night, Daniel 5:30.

[24] This grandmother, or mother of Baltasar, the queen dowager of
Babylon, [for she is distinguished from his queen, Daniel 5:10, 13,]
seems to have been the famous Nitocris, who fortified Babylon against
the Medes and Persians, and, in all probability governed under Baltasar,
who seems to be a weak and effeminate prince.

[25] It is no way improbable that Daniel's enemies might suggest this
reason to the king why the lions did not meddle with him and that they
might suspect the king's kindness to Daniel had procured these lions
to be so filled beforehand, and that thence it was that he encouraged
Daniel to submit to this experiment, in hopes of coming off safe; and
that this was the true reason of making so terrible an experiment upon
those his enemies, and all their families, Daniel 6:21, though our other
copies do not directly take notice of it.

[26] What Josephus here says, that the stones of the sepulchers of the
kings of Persia at this tower, or those perhaps of the same sort that
are now commonly called the ruins of Persepolis, continued so entire
and unaltered in his days, as if they were lately put there, "I [says
Reland] here can show to be true, as to those stones of the Persian
mansoleum, which Com. Brunius brake off and gave me." He ascribed this
to the hardness of the stones, which scarcely yields to iron tools, and
proves frequently too hard for cutting by the chisel, but oftentimes
breaks it to pieces.



BOOK 11 FOOTNOTES


[1] This Cyrus is called God's shepherd by Xenophon, as well as by
Isaiah, Isaiah 44:28; as also it is said of him by the same prophet,
that "I will make a man more precious than fine gold, even a man
than the golden wedge of Ophir," Isaiah 13:12, which character makes
Xenophon's most excellent history of him very credible.

[2] This leave to build Jerusalem, sect. 3, and this epistle of Cyrus to
Sisinnes and Sathrabuzanes, to the same purpose, are most unfortunately
omitted in all our copies but this best and completest copy of Josephus;
and by such omission the famous prophecy of Isaiah, Isaiah 44:28, where
we are informed that God said of or to Cyrus, "He is my shepherd, and
shall perform all my pleasure; even saying to Jerusalem, Thou shalt
be built, and to the temple, Thy foundation shall be laid," could not
hitherto be demonstrated from the sacred history to have been completely
fulfilled, I mean as to that part of it which concerned his giving leave
or commission for rebuilding the city Jerusalem as distinct from the
temple, whose rebuilding is alone permitted or directed in the decree of
Cyrus in all our copies.

[3] Of the true number of golden and silver vessels here and elsewhere
belonging to the temple of Solomon, see the description of the temples,
chap. 13.

[4] Josephus here follows Herodotus, and those that related how Cyrus
made war with the Scythians and Massagets, near the Caspian Sea, and
perished in it; while Xenophon's account, which appears never to have
been seen by Josephus, that Cyrus died in peace in his own country of
Persia, is attested to by the writers of the affairs of Alexander the
Great, when they agree that he found Cyrus's sepulcher at Pasargadae,
near Persepolis. This account of Xenophon is also confirmed by the
circumstances of Cambyses, upon his succession to Cyrus, who, instead of
a war to avenge his father's death upon the Scythians and Massagets, and
to prevent those nations from overrunning his northern provinces, which
would have been the natural consequence of his father's ill success
and death there, went immediately to an Egyptian war, long ago begun by
Cyrus, according to Xenophon, p. 644, and conquered that kingdom; nor is
there, that I ever heard of, the least mention in the reign of Cambyses
of any war against the Scythians and Massagets that he was ever engaged
in all his life.

[5] The reader is to note, that although the speeches or papers of
these three of the king's guard are much the same, in our Third Book
of Esdras, ch. 3. and 4., as they are here in Josephus, yet that the
introduction of them is entirely different, while in our Esdras the
whole is related as the contrivance of the three of the king's guards
themselves; and even the mighty rewards are spoken of as proposed by
themselves, and the speeches are related to have been delivered by
themselves to the king in writing, while all is contrary in Josephus. I
need not say whose account is the most probable, the matters speak for
themselves; and there can be no doubt but Josephus's history is here to
be very much preferred before the other. Nor indeed does it seem to me
at all unlikely that the whole was a contrivance of king Darius's own,
in order to be decently and inoffensively put in mind by Zorobabel of
fulfilling his old vow for the rebuilding of Jerusalem and the temple,
and the restoration of the worship of the "one true God" there. Nor
does the full meaning of Zorobabel, when he cries out, 3 Esd. 4. 41],
"Blessed be the God of truth;" and here, "God is true and righteous;" or
even of all the people, 3 Esd. 4. 41, "Great is truth, and mighty above
all things;" seem to me much different from this, "There is but one true
God, the God of Israel." To which doctrine, such as Cyrus and Darius;
etc., the Jews' great patrons, seem not to have been very averse, though
the entire idolatry of their kingdoms made them generally conceal it.

[6] This strange reading in Josephus's present copies of four millions
instead of forty thousand, is one of the grossest errors that is
in them, and ought to be corrected from Ezra 2:61; 1 Esd. 5:40; and
Nehemiah 7:66, who all agree the general sum was but about forty-two
thousand three hundred and sixty. It is also very plain that Josephus
thought, that when Esdras afterwards brought up another company out of
Babylon and Persia, in the days of Xerxes, they were also, as well as
these, out of the two tribes, and out of them only, and were in all no
more than "a seed" and "a remnant," while an "immense number" of the
ten tribes never returned, but, as he believed, continued then beyond
Euphrates, ch. 5. sect. 2, 3; of which multitude, the Jews beyond
Euphrates, he speaks frequently elsewhere, though, by the way, he never
takes them to be idolaters, but looks on them still as observers of the
laws of Moses. The "certain part" of the people that now came up from
Babylon, at the end of this chapter, imply the same smaller number of
Jews that now came up, and will no way agree with the four millions.

[7] The history contained in this section is entirely wanting in all our
other copies, both of Ezra and Esdras.

[8] Dr. Hudson takes notice here, that this kind of brass or copper, or
rather mixture of gold and brass or copper, was called aurichalcum, and
that this was of old esteemed the most precious of all metals.

[9] This procedure of Esdras, and of the best part of the Jewish nation,
after their return from the Babylonish captivity, of reducing the Jewish
marriages, once for all, to the strictness of the law of Moses, without
any regard to the greatness of those who had broken it, and without
regard to that natural affection or compassion for their heathen wives,
and their children by them, which made it so hard for Esdras to correct
it, deserves greatly to be observed and imitated in all attempts for
reformation among Christians, the contrary conduct having ever been the
bane of true religion, both among Jews and Christians, while political
views, or human passions, or prudential motives, are suffered to
take place instead of the Divine laws, and so the blessing of God is
forfeited, and the church still suffered to continue corrupt from one
generation to another. See ch. 8. sect. 2.

[10] This Jewish feast of tabernacles was imitated in several heathen
solemnities, as Spanheim here observes and proves. He also further
observes presently, what great regard many heathens had to the monuments
of their forefathers, as Nehemiah had here, sect. 6.

[11] This rule of Esdras, not to fast on a festival day, is quoted in
the Apostolical Constitutions, B. V., as obtaining among Christians
also.

[12] This miserable condition of the Jews, and their capital, must
have been after the death of Esdras, their former governor, and before
Nehemiah came with his commission to build the walls of Jerusalem. Nor
is that at all disagreeable to these histories in Josephus, since Esdras
came on the seventh, and Nehemiah not till the twenty-fifth of Xerxes,
at the interval of eighteen years.

[13] This showing king Xerxes's epistles to God, or laying them open
before God in the temple, is very like the laying open the epistles of
Sennacherib before him also by Hezekiah, 2 Kings 19:14; Isaiah 37:14,
although this last was for a memorial, to put him in mind of the
enemies, in order to move the Divine compassion, and the present as
a token of gratitude for mercies already received, as Hayercamp well
observes on this place.

[14] It may not be very improper to remark here, with what an unusual
accuracy Josephus determines these years of Xerxes, in which the walls
of Jerusalem were built, viz. that Nehemiah came with his commission
in the twenty-fifth of Xerxes, that the walls were two years and four
months in building, and that they were finished on the twenty-eighth
of Xerxes, sect. 7, 8. It may also be remarked further, that Josephus
hardly ever mentions more than one infallible astronomical character, I
mean an eclipse of the moon, and this a little before the death of
Herod the Great, Antiq. B. XVII. ch. 6. sect. 4. Now on these two
chronological characters in great measure depend some of the most
important points belonging to Christianity, viz. the explication of
Daniel's seventy weeks, and the duration of our Savior's ministry, and
the time of his death, in correspondence to those seventy weeks. See the
Supplement to the Lit. Accorap. of Proph. p. 72.

[15] Since some skeptical persons are willing to discard this Book of
Esther as no true history; and even our learned and judicious Dr. Wall,
in his late posthumous Critical Notes upon all the other Hebrew books
of the Old Testament, gives none upon the Canticles, or upon Esther,
and seems thereby to give up this book, as well as he gives up the
Canticles, as indefensible; I shall venture to say, that almost all
the objections against this Book of Esther are gone at once, if, as we
certainly ought to do, and as Dean Prideaux has justly done, we place
this history under Artsxerxes Longimanus, as do both the Septuagint
interpretation and Josephus. The learned Dr. Lee, in his posthumous
Dissertation on the Second Book of Esdras, p. 25, also says, that "the
truth of this history is demonstrated by the feast of Purlin, kept
up from that time to this very day. And this surprising providential
revolution in favor of a captive people, thereby constantly
commemorated, standeth even upon a firmer basis than that there ever was
such a man as king Alexander [the Great] in the world, of whose reign
there is no such abiding monument at this day to be found any where. Nor
will they, I dare say, who quarrel at this or any other of the sacred
histories, find it a very easy matter to reconcile the different
accounts which were given by historians of the affairs of this king, or
to confirm any one fact of his whatever with the same evidence which is
here given for the principal fact in this sacred book, or even so much
as to prove the existence of such a person, of whom so great things are
related, but upon granting this Book of Esther, or sixth of Esdras, [as
it is placed in some of the most ancient copies of the Vulgate,] to be a
most true and certain history," etc.

[16] If the Chaldee paraphrast be in the right, that Artaxerxes intended
to show Vashti to his guests naked, it is no wonder at all that she
would not submit to such an indignity; but still if it were not so gross
as that, yet it might, in the king's cups, be done in a way so indecent,
as the Persian laws would not then bear, no more than the common laws
of modesty. And that the king had some such design seems not improbable,
for otherwise the principal of these royal guests could be no strangers
to the queen, nor unapprized of her beauty, so far as decency admitted.
However, since Providence was now paving the way for the introduction of
a Jewess into the king's affections, in order to bring about one of the
most wonderful deliverances which the Jewish or any other nation ever
had, we need not be further solicitous about the motives by which the
king was induced to divorce Vashti, and marry Esther.

[17] Herodotus says that this law [against any one's coming uncalled to
the kings of Persia when they were sitting on their thrones] was first
enacted by Deioces [i.e. by him who first withdrew the Medes from the
dominion of the Assyrians, and himself first reigned over them]. Thus
also, lays Spanheim, stood guards, with their axes, about the throne
of Tenus, or Tenudus, that the offender might by them be punished
immediately.

[18] Whether this adoration required of Mordecai to Haman were by him
deemed too like the adoration due only to God, as Josephus seems here to
think, as well as the Septuagint interpreters also, by their translation
of Esther 13:12-14, or whether he thought he ought to pay no sort of
adoration to an Amalekite, which nation had been such great sinners as
to have been universally devoted to destruction by God himself, Exodus
17:14-16; 1 Samuel 15:18, or whether both causes concurred, cannot now,
I doubt, be certainly determined.

[19] The true reason why king Artaxerxes did not here properly revoke
his former barbarous decree for the universal slaughter of the Jews, but
only empowered and encouraged the Jews to fight for their lives, and to
kill their enemies, if they attempted their destruction, seems to have
been that old law of the Medes and Persians, not yet laid aside, that
whatever decree was signed both by the king and his lords could not
be changed, but remained unalterable, Daniel 6:7-9, 12, 15, 17; Esther
1:19; 8:8. And Haman having engrossed the royal favor might perhaps
have himself signed this decree for the Jews' slaughter instead of the
ancient lords, and so might have rendered it by their rules irrevocable.

[21] These words give an intimation as if Artaxerxes suspected a deeper
design in Haman than openly appeared, viz. that knowing the Jews would
be faithful to him, and that he could never transfer the crown to his
own family, who was an Agagite, Esther 3:1, 10, or of the posterity of
Agag, the old king of the Amalekites, 1 Samuel 15:8, 32, 33, while they
were alive, and spread over all his dominions, he therefore endeavored
to destroy them. Nor is it to me improbable that those seventy-five
thousand eight hundred of the Jews' enemies which were soon destroyed
by the Jews, on the permission of the king, which must be on some great
occasion, were Amalekites, their old and hereditary enemies, Exodus
17:14, 15; and that thereby was fulfilled Balaam's prophecy, "Amalek was
the first of the nations, but his latter end shall be, that he perish
for ever" Numbers 24:20.

[21] Take here part of Reland's note on this disputed passage: "In
Josephus's copies these Hebrew words, 'days of Purim,' or ' lots,' as in
the Greek copies of Esther, ch. 9:26, 28-32, is read 'days of Phurim,'
or 'days of protection,' but ought to be read' days of Parira,' as in
the Hebrew; than which creation," says he, "nothing is more certain."
And had we any assurance that Josephus's copy mentioned the "casting
of lots," as our other copies do, Esther 3:7, I should fully agree with
Reland; but, as it now stands, it seems to me by no means certain. As
to this whole Book of Esther in the present Hebrew copy, it is so very
imperfect, in a case where the providence of God was so very remarkable,
and the Septuagint and Josephus have so much of religion, that it has
not so much as the name of God once in it; and it is hard to say who
made that epitome which the Masorites have given us for the genuine
book itself; no religious Jews could well be the authors of it, whose
education obliged them to have a constant regard to God, and whatsoever
related to his worship; nor do we know that there ever was so imperfect
a copy of it in the world till after the days of Barchochab, in the
second century.

[22] Concerning this other Artaxerxes, called Muemon, and the Persian
affliction and captivity of the Jews under him, occasioned by the murder
of the high priest's brother in the holy house itself, see Authent. Rec.
at large, p. 49. And if any wonder why Josephus wholly omits the rest of
the kings of Persia after Artaxerxes Mnemon, till he came to their last
king Darius, who was conquered by Alexander the Great, I shall give them
Vossius's and Dr. Hudson's answer, though in my own words, viz. that
Josephus did not do ill in admitting those kings of Persia with whom the
Jews had no concern, because he was giving the history of the Jews, and
not of the Persians [which is a sufficient reason also why he entirely
omits the history and the Book of Job, as not particularly relating to
that nation]. He justly therefore returns to the Jewish affairs after
the death of Longimanus, without any intention of Darius II. before
Artaxerxes Mnemon, or of Ochus or Arogus, as the Canon of Ptolemy names
them, after him. Nor had he probably mentioned this other Artaxerxes,
unless Bagoses, one of the governors and commanders under him,
had occasioned the pollution of the Jewish temple, and had greatly
distressed the Jews upon that pollution.

[23] The place showed Alexander might be Daniel 7:6; 8:3-8, 20--22;
11:3; some or all of them very plain predictions of Alexander's
conquests and successors.



BOOK 12 FOOTNOTES


[1] Here Josephus uses the very word koinopltagia, "eating things
common," for "eating things unclean;" as does our New Testament, Acts
10:14, 15, 28; 11:8, 9; Romans 14:14.

[2] The great number of these Jews and Samaritans that were formerly
carried into Egypt by Alexander, and now by Ptolemy the son of Lagus,
appear afterwards in the vast multitude who as we shall see presently,
were soon ransomed by Philadelphus, and by him made free, before he
sent for the seventy-two interpreters; in the many garrisons and other
soldiers of that nation in Egypt; in the famous settlement of Jews, and
the number of their synagogues at Alexandria, long afterward; and in the
vehement contention between the Jews and Samatitans under Philometer,
about the place appointed for public worship in the law of Moses,
whether at the Jewish temple of Jerusalem, or at the Samaritan temple
of Gerizzim; of all which our author treats hereafter. And as to the
Samaritans carried into Egypt under the same princes, Scaliger supposes
that those who have a great synagogue at Cairo, as also those whom the
Arabic geographer speaks of as having seized on an island in the Red
Sea, are remains of them at this very day, as the notes here inform us.

[3] Of the translation of the other parts of the Old Testament by
seventy Egyptian Jews, in the reigns of Ptolemy the son of Lagus,
and Philadelphus; as also of the translation of the Pentateuch by
seventy-two Jerusalem Jews, in the seventh year of Philadelphus at
Alexandria, as given us an account of by Aristeus, and thence by Philo
and Josephus, with a vindication of Aristeus's history; see the Appendix
to Lit. Accorap. of Proph. at large, p. 117--152.

[4] Although this number one hundred and twenty drachmee [of Alexandria,
or sixty Jewish shekels] be here three times repeated, and that in
all Josephus's copies, Greek and Latin; yet since all the copies of
Aristeus, whence Josephus took his relation, have this sum several
times, and still as no more than twenty drachmae, or ten Jewish shekels;
and since the sum of the talents, to be set down presently, which is
little above four hundred and sixty, for somewhat more than one hundred
thousand slaves, and is nearly the same in Josephus and Aristeus, does
better agree to twenty than to one hundred and twenty drachmae; and
since the value of a slave of old was at the utmost but thirty shekels,
or sixty drachmae; see Exodus 21:32; while in the present circumstances
of these Jewish slaves, and those so very numerous, Philadelphus would
rather redeem them at a cheaper than at a dearer rate;--there is great
reason to prefer here Aristeus's copies before Josephus's.

[5] We have a very great encomium of this Simon the Just, the son of
Onias, in the fiftieth chapter of the Ecclesiasticus, through the whole
chapter. Nor is it improper to consult that chapter itself upon this
occasion.

[6] When we have here and presently mention made of Philadelphus's queen
and sister Arsinoe, we are to remember, with Spanheim, that Arsinoe was
both his sister and his wife, according to the old custom of Persia, and
of Egypt at this very time; nay, of the Assyrians long afterwards.
See Antiq. B. XX. ch. 2. sect. 1. Whence we have, upon the coins of
Philadelphus, this known inscription, "The divine brother and sister."

[7] The Talmudists say, that it is not lawful to write the law in
letters of gold, contrary to this certain and very ancient example. See
Hudson's and Reland's notes here.

[8] This is the most ancient example I have met with of a grace, or
short prayer, or thanksgiving before meat; which, as it is used to be
said by a heathen priest, was now said by Eleazar, a Jewish priest, who
was one of these seventy-two interpreters. The next example I have met
with, is that of the Essenes, [Of the War, B. II. ch. 8. sect. 5,] both
before and after it; those of our Savior before it, Mark 8:6; John 6:11,
23; and St. Paul, Acts 27:35; and a form of such a grace or prayer
for Christians, at the end of the fifth book of the Apostolical
Constitutions, which seems to have been intended for both times, both
before and after meat.

[9] They were rather political questions and answers, tending to the
good and religious government of mankind.

[10] This purification of the interpreters, by washing in the sea,
before they prayed to God every morning, and before they set about
translating, may be compared with the like practice of Peter the
apostle, in the Recognitions of Clement, B. IV. ch. 3., and B. V. ch.
36., and with the places of the Proseuchre, or of prayer, which were
sometimes built near the sea or rivers also; of which matter see Antiq.
B. XIV. ch. 10. sect. 9,3; Acts 16:13. 16.

[11] The use of oil was much greater, and the donatives of it much more
valuable, in Judea, and the neighboring countries, than it is amongst
us. It was also, in the days of Josephus, thought unlawful for Jews to
make use of any oil that was prepared by heathens, perhaps on account
of some superstitions intermixed with its preparation by those heathens.
When therefore the heathens were to make them a donative of oil,: they
paid them money instead of it. See Of the War, B. II. ch. 21. sect. 2;
the Life of Josephus, sect. 13; and Hudson's note on the place before
us.

[12] This, and the like great and just characters, of the justice, and
equity, and generosity of the old Romans, both to the Jews and other
conquered nations, affords us a very good reason why Almighty God,
upon the rejection of the Jews for their wickedness, chose them for
his people, and first established Christianity in that empire; of which
matter see Josephus here, sect. 2; as also Antiq. B. XIV. ch. 10. sect.
22, 23; B. XVI. ch. 2. sect. 4.

[13] The name of this place, Phicol, is the very same with that of
the chief captain of Abimelech's host, in the days of Abraham, Genesis
21:22, and might possibly be the place of that Phicol's nativity or
abode, for it seems to have been in the south part of Palestine, as that
was.

[14] Whence it comes that these Lacedemonians declare themselves here
to be of kin to the Jews, as derived from the same ancestor, Abraham, I
cannot tell, unless, as Grotius supposes, they were derived from Dores,
that came of the Pelasgi. These are by Herodotus called Barbarians, and
perhaps were derived from the Syrians and Arabians, the posterity of
Abraham by Keturah. See Antiq. B. XIV. ch. 10. sect. 22; and Of the War,
B. I. ch. 26. sect. l; and Grot. on 1 Macc. 12:7. We may further observe
from the Recognitions of Clement, that Eliezer, of Damascus, the servant
of Abraham, Genesis 15:2; 24., was of old by some taken for his son.
So that if the Lacedemonians were sprung from him, they might think
themselves to be of the posterity of Abraham, as well as the Jews, who
were sprung from Isaac. And perhaps this Eliezer of Damascus is that
very Damascus whom Trogus Pompeius, as abridged by Justin, makes the
founder of the Jewish nation itself, though he afterwards blunders, and
makes Azelus, Adores, Abraham, and Israel kings of Judea, and successors
to this Damascus. It may not be improper to observe further, that Moses
Chorenensis, in his history of the Armenians, informs us, that the
nation of the Parthians was also derived from Abraham by Keturah and her
children.

[15] This word" Gymnasium" properly denotes a place where the exercises
were performed naked, which because it would naturally distinguish
circumcised Jews from uncircumcised Gentiles, these Jewish apostates
endeavored to appear uncircumcised, by means of a surgical operation,
hinted at by St. Paul, 1 Corinthians 7:18, and described by Celsus, B.
VII. ch. 25., as Dr. Hudson here informs us.

[16] Hereabout Josephus begins to follow the First Book of the
Maccabees, a most excellent and most authentic history; and accordingly
it is here, with great fidelity and exactness, abridged by him; between
whose present copies there seem to be fewer variations than in any other
sacred Hebrew book of the Old Testament whatsoever, [for this book also
was originally written in Hebrew,] which is very natural, because it was
written so much nearer to the times of Josephus than the rest were.

[17] This citadel, of which we have such frequent mention in the
following history, both in the Maccabees and Josephus, seems to have
been a castle built on a hill, lower than Mount Zion, though upon its
skirts, and higher than Mount Moriah, but between them both; which hill
the enemies of the Jews now got possession of, and built on it this
citadel, and fortified it, till a good while afterwards the Jews
regained it, demolished it, and leveled the hill itself with the common
ground, that their enemies might no more recover it, and might thence
overlook the temple itself, and do them such mischief as they had long
undergone from it, Antiq. B. XIII. ch. 6. sect. 6.

[18] This allegation of the Samaritans is remarkable, that though they
were not Jews, yet did they, from ancient times, observe the Sabbath
day, and, as they elsewhere pretend, the Sabbatic year also, Antiq. B.
XI. ch. 8. sect. 6.

[19] That this appellation of Maccabee was not first of all given to
Judas Maccabeus, nor was derived from any initial letters of the Hebrew
words on his banner, "Mi Kamoka Be Elire, Jehovah?" ["Who is like unto
thee among the gods, O Jehovah?"] Exodus 15:11 as the modern Rabbins
vainly pretend, see Authent. Rec. Part I. p. 205, 206. Only we may
note, by the way, that the original name of these Maccabees, and
their posterity, was Asamoneans; which was derived from Asamoneus, the
great-grandfather of Mattathias, as Josephus here informs us.

[20] The reason why Bethshah was called Scythopolis is well known from
Herodotus, B. I. p. 105, and Syncellus, p. 214, that the Scythians, when
they overran Asia, in the days of Josiah, seized on this city, and kept
it as long as they continued in Asia, from which time it retained the
name of Scythopolis, or the City of the Scythians.

[21] This most providential preservation of all the religious Jews in
this expedition, which was according to the will of God, is observable
often among God's people, the Jews; and somewhat very like it in the
changes of the four monarchies, which were also providential. See
Prideaux at the years 331, 333, and 334.

[22] Here is another great instance of Providence, that when, even at
the very time that Simon, and Judas, and Jonathan were so miraculously
preserved and blessed, in the just defense of their laws and religion,
these other generals of the Jews, who went to fight for honor in a
vain-glorious way, and without any commission from God, or the family he
had raised up to deliver them, were miserably disappointed and defeated.
See 1 Macc. 5:61, 62. [23] Since St. Paul, a Pharisee, confesses that he
had not known concupiscence, or desires, to be sinful, had not the tenth
commandment said, "Thou shalt not covet," Romans 7:7, the case seems
to have been much the same with our Josephus, who was of the same sect,
that he had not a deep sense of the greatness of any sins that proceeded
no further than the intention. However, since Josephus speaks here
properly of the punishment of death, which is not intended by any law,
either of God or man, for the bare intention, his words need not to be
strained to mean, that sins intended, but not executed, were no sins at
all.

[24] No wonder that Josephus here describes Antiochus Eupator as young,
and wanting tuition, when he came to the crown, since Appian informs us
[Syriac. p. 177] that he was then but nine years old.

[25] It is no way probable that Josephus would call Bacchidoa, that
bitter and bloody enemy of the Jews, as our present copies have it,
a man good, or kind, and gentle, What the author of the First Book of
Maccabees, whom Josephus here follows, instead of that character, says
of him, is, that he was a great man in the kingdom, and faithful to his
king; which was very probably Josephus's meaning also.

[26] Josephus's copies must have been corrupted when they here give
victory to Nicanor, contrary to the words following, which imply that he
who was beaten fled into the citadel, which for certain belonged to the
city of David, or to Mount Zion, and was in the possession of Nicanor's
garrison, and not of Judas's. As also it is contrary to the express
words of Josephus's original author, 1 Macc. 7:32, who says that Nicanor
lost about five thousand men, and fled to the city of David.

[27] This account of the miserable death of Alcimus, or Jac-mus, the
wicked high priest, [the first that was not of the family of the high
priests, and made by a vile heathen, Lysias,] before the death of Judas,
and of Judas's succession to him as high priest, both here, and at the
conclusion of this book, directly contradicts 1 Macc. 9:54-57, which
places his death after the death of Judas, and says not a syllable of
the high priesthood of Judas. How well the Roman histories agree to this
account of the conquests and powerful condition of the Romans at this
time, see the notes in Havercamp's edition; only that the number of the
senators of Rome was then just three hundred and twenty, is, I think,
only known from 1 Macc. 8:15.

[28] This subscription is wanting 1 Macc. 8:17, 29, and must be the
words of Josephus, who by mistake thought, as we have just now seen,
that Judas was at this time high priest, and accordingly then reckoned
his brother Jonathan to be the general of the army, which yet he seems
not to have been till after the death of Judas.

[29] That this copy of Josephus, as he wrote it, had here not one
thousand, but three thousand, with 1 Macc 9:5, is very plain, because
though the main part ran away at first, even in Josephus, as well as
in 1 Macc. 9:6, yet, as there, so here, eight hundred are said to have
remained with Judas, which would be absurd, if the whole number had been
no more than one thousand.



BOOK 13 FOOTNOTES


[1] This Alexander Bala, who certainly pretended to be the son of
Antiochus Epiphanes, and was owned for such by the Jews and Romans,
and many others, and yet is by several historians deemed to be a
counterfeit, and of no family at all, is, however, by Josephus believed
to have been the real son of that Antiochus, and by him always spoken
of accordingly. And truly, since the original contemporary and authentic
author of the First Book of Maccabees [10:1] calls him by his father's
name, Epiphanes, and says he was the son of Antiochus, I suppose the
other writers, who are all much later, are not to be followed against
such evidence, though perhaps Epiphanes might have him by a woman of no
family. The king of Egypt also, Philometor, soon gave him his daughter
in marriage, which he would hardly have done, had he believed him to
be a counterfeit, and of so very mean a birth as the later historians
pretend.

[2] Since Jonathan plainly did not put on the pontifical robes till
seven or eight years after the death of his brother Judas, or not till
the feast of tabernacles, in the 160th of the Seleucidm, 1 Macc. 10;21,
Petitus's emendation seems here to deserve consideration, who, instead
of "after four years since the death of his brother Judas," would have
us read, "and therefore after eight years since the death of his brother
Judas." This would tolerably well agree with the date of the Maccabees,
and with Josephus's own exact chronology at the end of the twentieth
book of these Antiquities, which the present text cannot be made to do.

[3] Take Grotius's note here: "The Jews," says he, "were wont to present
crowns to the kings [of Syria]; afterwards that gold which was paid
instead of those crowns, or which was expended in making them, was
called the crown gold and crown tax." On 1 Macc. 10:29.

[4] Since the rest of the historians now extant give this Demetrius
thirteen years, and Josephus only eleven years, Dean Prideaux does not
amiss in ascribing to him the mean number twelve.

[5] It seems to me contrary to the opinion of Josephus, and of the
moderns, both Jews and Christians, that this prophecy of Isaiah, 19:19,
etc., "In that day there shall be an altar to the Lord in the midst of
the land of Egypt," etc., directly foretold the building of this temple
of Onias in Egypt, and was a sufficient warrant to the Jews for building
it, and for worshipping the true God, the God of Israel, therein. See
Authent. Rec. 11. p. 755. That God seems to have soon better accepted of
the sacrifices and prayers here offered him than those at Jerusalem, see
the note on ch. 10. sect. 7. And truly the marks of Jewish corruption
or interpolation in this text, in order to discourage their people
from approving of the Worship of God here, are very strong, and highly
deserve our consideration and correction. The foregoing verse in Isaiah
runs thus in our common copies, "In that day shall five cities in the
land of Egypt speak the language of Canaan," [the Hebrew language; shall
be full of Jews, whose sacred books were in Hebrew,] "and swear to
the Lord of hosts; one" [or the first] "shall be called, The City of
Destruction," Isaiah 19:18. A strange-name, "City of Destruction," upon
so joyful occasion, and a name never heard of in the land of Egypt, or
perhaps in any other nation. The old reading was evidently the City of
the Sun, or Heliopolis; and Unkelos, in effect, and Symmachus, with
the Arabic version, entirely confess that to be the true reading. The
Septuagint also, though they have the text disguised in the common
copies, and call it Asedek, the City of Righteousness; yet in two or
three other copies the Hebrew word itself for the Sun, Achares, or
Thares, is preserved. And since Onias insists with the king and queen,
that Isaiah's prophecy contained many other predictions relating to this
place besides the words by him recited, it is highly probable that these
were especially meant by him; and that one main reason why he applied
this prediction to himself, and to his prefecture of Heliopolis, which
Dean Prideaux well proves was in that part of Egypt, and why he chose
to build in that prefecture of Heliopolis, though otherwise an improper
place, was this, that the same authority that he had for building
this temple in Egypt, the very same he had for building it in his own
prefecture of Heliopolis also, which he desired to do, and which he did
accordingly. Dean Prideaux has much ado to avoid seeing this corruption
of the Hebrew; but it being in support of his own opinion about this
temple, he durst not see it; and indeed he reasons here in the most
injudicious manner possible. See him at the year 149.

[6] A very unfair disputation this! while the Jewish disputant, knowing
that he could not properly prove out of the Pentateuch, that "the place
which the Lord their God shall choose to place his name there," so often
referred to in the Book of Deuteronomy, was Jerusalem any more than
Gerizzim, that being not determined till the days of David, Antiq. B.
VII. ch. 13. sect. 4, proves only, what the Samaritans did not deny,
that the temple at Jerusalem was much more ancient, and much more
celebrated and honored, than that at Gerizzim, which was nothing to the
present purpose. The whole evidence, by the very oaths of both parties,
being, we see, obliged to be confined to the law of Moses, or to the
Pentateuch alone. However, worldly policy and interest and the multitude
prevailing, the court gave sentence, as usual, on the stronger side, and
poor Sabbeus and Theodosius, the Samaritan disputants, were martyred,
and this, so far as appears, without any direct hearing at all, which
is like the usual practice of such political courts about matters of
religion. Our copies say that the body of the Jews were in a great
concern about those men [in the plural] who were to dispute for their
temple at Jerusalem, whereas it seems here they had but one disputant,
Andronicus by name. Perhaps more were prepared to speak on the Jews'
side; but the firstraying answered to his name, and overcome the
Samaritans, there was necessity for any other defender of the Jerusalem
temple.

[7] Of the several Apollonius about these ages, see Dean Prideaux at
the year 148. This Apollonius Daus was, by his account, the son of that
Apollonius who had been made governor of Celesyria and Phoenicia by
Seleueus Philopater, and was himself a confidant of his son Demetrius
the father, and restored to his father's government by him, but
afterwards revolted from him to Alexander; but not to Demetrius the son,
as he supposes.

[8] Dr. Hudson here observes, that the Phoenicians and Romans used to
reward such as had deserved well of them, by presenting to them a golden
button. See ch. 5. sect. 4.

[9] This name, Demetrius Nicator, or Demetrius the conqueror, is so
written on his coins still extant, as Hudson and Spanheim inform us; the
latter of whom gives us here the entire inscription, "King Demetrius the
God, Philadelphus, Nicator."

[10] This clause is otherwise rendered in the First Book of Maccabees,
12:9, "For that we have the holy books of Scripture in our hands to
comfort us." The Hebrew original being lost, we cannot certainly judge
which was the truest version only the coherence favors Josephus. But if
this were the Jews' meaning, that they were satisfied out of their Bible
that the Jews and Lacedemonians were of kin, that part of their Bible is
now lost, for we find no such assertion in our present copies.

[11] Those that suppose Josephus to contradict himself in his three
several accounts of the notions of the Pharisees, this here, and that
earlier one, which is the largest, Of the War B. II. ch. 8. sect. 14,
and that later, Antiq. B. XVIII. ch. 1. sect. 3, as if he sometimes said
they introduced an absolute fatality, and denied all freedom of human
actions, is almost wholly groundless if he ever, as the very learned
Casaubon here truly observes, asserting, that the Pharisees were between
the Essens and Sadducees, and did so far ascribe all to fate or Divine
Providence as was consistent with the freedom of human actions. However,
their perplexed way of talking about fate, or Providence, as overruling
all things, made it commonly thought they were willing to excuse their
sins by ascribing them to fate, as in the Apostolical Constitutions,
B. VI. ch. 6. Perhaps under the same general name some difference of
opinions in this point might be propagated, as is very common in all
parties, especially in points of metaphysical subtilty. However, our
Josephus, who in his heart was a great admirer of the piety of the
Essens, was yet in practice a Pharisee, as he himself informs us, in his
own Life, sect. 2. And his account of this doctrine of the Pharisees is
for certain agreeable to his own opinion, who ever both fully allowed
the freedom of human actions, and yet strongly believed the powerful
interposition of Divine Providence. See concerning this matter a
remarkable clause, Antiq. B. XVI. ch. 11. sect. 7.

[12] This king, who was of the famous race of Arsaces, is bethused to
call them; but by the elder author of the First Maccahere, and 1 Macc.
14:2, called by the family name Arsaces; was, the king of the Persians
and Medes, according to the land but Appion says his proper name was
Phraates. He is language of the Eastern nations. See Authent. Rec. Part
II. also called by Josephus the king of the Parthians, as the Greeks p.
1108.

[13] There is some error in the copies here, when no more than four
years are ascribed to the high priesthood of Jonathan. We know by
Josephus's last Jewish chronology, Antiq. B. XX. ch. 10., that there was
an interval of seven years between the death of Alcimus, or Jacimus, the
last high priest, and the real high priesthood of Jonathan, to whom yet
those seven years seem here to be ascribed, as a part of them were to
Judas before, Antiq. B. XII. ch. 10. sect. 6. Now since, besides these
seven years interregnum in the pontificate, we are told, Antiq. B. XX.
ch. 10., that Jonathan's real high priesthood lasted seven years more,
these two seven years will make up fourteen years, which I suppose was
Josephus's own number in this place, instead of the four in our present
copies.

[14] These one hundred and seventy years of the Assyrians mean no more,
as Josephus explains himself here, than from the sara of Seleucus, which
as it is known to have began on the 312th year before the Christian
sara, from its spring in the First Book of Maccabees, and from its
autumn in the Second Book of Maccabees, so did it not begin at Babylon
till the next spring, on the 311th year. See Prid. at the year 312. And
it is truly observed by Dr. Hudson on this place, that the Syrians and
Assyrians are sometimes confounded in ancient authors, according to the
words of Justin, the epitomiser of Trogus-pompeius, who says that "the
Assyrians were afterward called Syrian." B. I. ch. 11. See Of the War,
B. V. ch. 9. sect. 4, where the Philistines themselves, at the very
south limit of Syria, in its utmost extent, are called Assyrians by
Josephus as Spanheim observes.

[15] It must here be diligently noted, that Josephus's copy of the First
Book of Maccabees, which he had so carefully followed, and faithfully
abridged, as far as the fiftieth verse of the thirteenth chapter, seems
there to have ended. What few things there are afterward common to both,
might probably be learned by him from some other more imperfect records.
However, we must exactly observe here, what the remaining part of that
book of the Maccabees informs us of, and what Josephus would never have
omitted, had his copy contained so much, that this Simon the Great,
the Maccabee, made a league with Antiochus Soter, the son of Demetrius
Soter, and brother of the other Demetrius, who was now a captive in
Parthis: that upon his coming to the crown, about the 140th year before
the Christian sets, he granted great privileges to the Jewish nation,
and to Simon their high priest and ethnarch; which privileges Simon
seems to have taken of his own accord about three years before. In
particular, he gave him leave to coin money for his country with his own
stamp; and as concerning Jerusalem and the sanctuary, that they should
be free, or, as the vulgar Latin hath it, "holy and free," 1 Macc. 15:6,
7, which I take to be the truer reading, as being the very words of his
father's concession offered to Jonathan several years before, ch. 10:31;
and Antiq. B, XIII. ch. 2. sect. 3. Now what makes this date and these
grants greatly remarkable, is the state of the remaining genuine shekels
of the Jews with Samaritan characters, which seem to have been [most
of them at least] coined in the first four years of this Simon the
Asamonean, and having upon them these words on one side, "Jerusalem the
Holy;" and on the reverse, "In the Year of Freedom," 1, or 2, or 3, or
4; which shekels therefore are original monuments of these times, and
undeniable marks of the truth of the history in these chapters, though
it be in great measure omitted by Josephus. See Essay on the Old Test.
p. 157, 158. The reason why I rather suppose that his copy of the
Maccabees wanted these chapters, than that his own copies are here
imperfect, is this, that all their contents are not here omitted, though
much the greatest part be.

[16] How Trypho killed this Antiochus the epitome of Livy informs us,
ch. 53, viz. that he corrupted his physicians or surgeons, who falsely
pretending to the people that he was perishing with the stone, as they
cut him for it, killed him, which exactly agrees with Josephus.

[17] That this Antiochus, the son of Alexander Balas, was called "The
God," is evident from his coins, which Spanheim assures us bear this
inscription, "King Antiochus the God, Epiphanes the Victorious."

[18] Here Josephus begins to follow and to abridge the next sacred
Hebrew book, styled in the end of the First Book of Maccabees, "The
Chronicle of John [Hyrcanus's] high priesthood;" but in some of the
Greek copies," The Fourth Book of Maccabees." A Greek version of this
chronicle was extant not very long ago in the days of Sautes Pagninus,
and Sixtus Senensis, at Lyons, though it seems to have been there burnt,
and to be utterly lost. See Sixtus Senensis's account of it, of its many
Hebraisms, and its great agreement with Josephus's abridgement, in the
Authent. Rec. Part I. p. 206, 207, 208.

[19] Hence we learn, that in the days of this excellent high priest,
John Hyrcanus, the observation of the Sabbatic year, as Josephus
supposed, required a rest from war, as did that of the weekly sabbath
from work; I mean this, unless in the case of necessity, when the Jews
were attacked by their enemies, in which case indeed, and in which
alone, they then allowed defensive fighting to be lawful, even on the
sabbath day, as we see in several places of Josephus, Antlq. B. XII. ch.
6. sect. 2; B. XIII. ch. 1. sect. 2; Of the War, B. I. ch. 7. sect. 3.
But then it must be noted, that this rest from war no way appears in the
First Book of Maccabees, ch. 16., but the direct contrary; though indeed
the Jews, in the days of Antiochus Epiphanes, did not venture upon
fighting on the Sabbath day, even in the defense of their own lives,
till the Asamoneans or Maccabees decreed so to do, 1 Macc. 2:32-41;
Antiq. B. XII. ch. 6. sect. 2.

[20] Josephus's copies, both Greek and Latin, have here a gross mistake,
when they say that this first year of John Hyrcanus, which we have
just now seen to have been a Sabbatic year, was in the 162nd olympiad,
whereas it was for certain the second year of the 161st. See the like
before, B. XII. ch. 7. sect. 6.

[21] This heliacal setting of the Pleiades, or seven stars, was, in the
days of Hyrcanus and Josephus, early in the spring, about February, the
time of the latter rain in Judea; and this, so far as I remember, is the
only astronomical character of time, besides one eclipse of the moon in
the reign of Herod, that we meet with in all Josephus; the Jews being
little accustomed to astronomical observations, any further than for the
uses of their calendar, and utterly forbidden those astrological uses
which the heathens commonly made of them.

[22] Dr. Hudson tells us here, that this custom of gilding the horns of
those oxen that were to be sacrificed is a known thing both in the poets
and orators.

[23] This account in Josephus, that the present Antiochus was persuaded,
though in vain, not to make peace with the Jews, but to cut them off
utterly, is fully confirmed by Diodorus Siculus, in Photiua's extracts
out of his 34th Book.

[24] The Jews were not to march or journey on the sabbath, or on such
a great festival as was equivalent to the sabbath, any farther than a
sabbath day's journey, or two thousand cubits, see the note on Antiq. B.
XX. ch. 8. sect. 6.

[25] This account of the Idumeans admitting circumcision, and the entire
Jewish law, from this time, or from the days of Hyrcanus, is confirmed
by their entire history afterward. See Antiq. B. XIV. ch. 8. sect. 1;
B. XV. ch. 7. sect. 9. Of the War, B. II. ch. 3. sect. 1; B. IV. ch.
4. sect. 5. This, in the opinion of Josephus, made them proselytes of
justice, or entire Jews, as here and elsewhere, Antiq. B. XIV. ch.
8. sect. 1. However, Antigonus, the enemy of Herod, though Herod were
derived from such a proselyte of justice for several generations, will
allow him to be no more than a half Jew, B. XV. ch. 15. sect. 2.
But still, take out of Dean Prideaux, at the year 129, the words of
Ammouius, a grammarian, which fully confirm this account of the Idumeans
in Josephus: "The Jews," says he, are such by nature, and from the
beginning, whilst the Idumeans were not Jews from the beginning, but
Phoenicians and Syrians; but being afterward subdued by the Jews,
and compelled to be circumcised, and to unite into one nation, and be
subject to the same laws, they were called Jews." Dio also says, as the
Dean there quotes him, from Book XXXVI. p. 37, "That country is called
Judea, and the people Jews; and this name is given also to as many
others as embrace their religion, though of other nations." But then
upon what foundation so good a governor as Hyrcanus took upon him to
compel those Idumeans either to become Jews, or to leave the country,
deserves great consideration. I suppose it was because they had long ago
been driven out of the land of Edom, and had seized on and possessed the
tribe of Simeon, and all the southern parts of the tribe of Judah, which
was the peculiar inheritance of the worshippers of the true God without
idolatry, as the reader may learn from Reland, Palestine, Part I. p.
154, 305; and from Prideaux, at the years 140 and 165.

[26] In this decree of the Roman senate, it seems that these ambassadors
were sent from the "people of the Jews," as well as from their prince or
high priest, John Hyrcanus.

[27] Dean Prideaux takes notice at the year 130, that Justin, in
agreement with Josephus, says, "The power of the Jews was now grown so
great, that after this Antiochus they would not bear any Macedonian king
over them; and that they set up a government of their own, and infested
Syria with great wars."

[28] The original of the Sadducees, as a considerable party among the
Jews, being contained in this and the two following sections, take Dean
Prideaux's note upon this their first public appearance, which I
suppose to be true: "Hyrcanus," says be, "went over to the party of the
Sadducees; that is, by embracing their doctrine against the traditions
of the eiders, added to the written law, and made of equal authority
with it, but not their doctrine against the resurrection and a future
state; for this cannot be supposed of so good and righteous a man as
John Hyrcanus is said to be. It is most probable, that at this time the
Sadducees had gone no further in the doctrines of that sect than to deny
all their unwritten traditions, which the Pharisees were so fond of; for
Josephus mentions no other difference at this time between them; neither
doth he say that Hyrcanna went over to the Sadducees in any other
particular than in the abolishing of all the traditionary constitutions
of the Pharisees, which our Savior condemned as well as they." [At the
year.]

[29] This slander, that arose from a Pharisee, has been preserved by
their successors the Rabbins to these later ages; for Dr. Hudson assures
us that David Gantz, in his Chronology, S. Pr. p. 77, in Vorstius's
version, relates that Hyrcanus's mother was taken captive in Mount
Modinth. See ch. 13. sect. 5.

[30] Here ends the high priesthood, and the life of this excellent
person John Hyrcanus, and together with him the holy theocracy, or
Divine government of the Jewish nation, and its concomitant oracle by
Urim. Now follows the profane and tyrannical Jewish monarchy, first of
the Asamoneans or Maccabees, and then of Herod the Great, the Idumean,
till the coming of the Messiah. See the note on Antiq. B. III. ch. 8.
sect. 9. Hear Strabo's testimony on this occasion, B. XVI. p. 761,
762: "Those," says he, "that succeeded Moses continued for some time in
earnest, both in righteous actions and in piety; but after a while
there were others that took upon them the high priesthood, at first
superstitious and afterward tyrannical persons. Such a prophet was Moses
and those that succeeded him, beginning in a way not to be blamed, but
changing for the worse. And when it openly appeared that the government
was become tyrannical, Alexander was the first that set up himself for
a king instead of a priest; and his sons were Hyrcanus and Aristobulus."
All in agreement with Josephus, excepting this, that Strabo omits the
first king, Aristobulus, who reigning but a single year, seems hardly
to have come to his knowledge. Nor indeed does Aristobulus, the son of
Alexander, pretend that the name of king was taken before his father
Alexander took it himself, Antiq. B. XIV. ch. 3. sect. 2. See also ch.
12. sect. l, which favor Strabo also. And indeed, if we may judge from
the very different characters of the Egyptian Jews under high priests,
and of the Palestine Jews under kings, in the two next centuries, we may
well suppose that the Divine Shechinah was removed into Egypt, and that
the worshippers at the temple of Onias were better men than those at the
temple of Jerusalem.

[31] Hence we learn that the Essens pretended to have ruled whereby
men might foretell things to come, and that this Judas the Essen taught
those rules to his scholars; but whether their pretense were of an
astrological or magical nature, which yet in such religious Jews, who
were utterly forbidden such arts, is no way probable, or to any Bath
Col, spoken of by the later Rabbins, or otherwise, I cannot tell. See Of
the War, B. II. ch. 8. sect. 12.

[32] The reason why Hyrcanus suffered not this son of his whom he
did not love to come into Judea, but ordered him to be brought up in
Galilee, is suggested by Dr. Hudson, that Galilee was not esteemed so
happy and well cultivated a country as Judea, Matthew 26:73; John 7:52;
Acts 2:7, although another obvious reason occurs also, that he was out
of his sight in Galilee than he would have been in Judea.

[33] From these, and other occasional expressions, dropped by Josephus,
we may learn, that where the sacred hooks of the Jews were deficient,
he had several other histories then extant, [but now most of them lost,]
which he faithfully followed in his own history; nor indeed have we any
other records of those times, relating to Judea, that can be compared
to these accounts of Josephus, though when we do meet with authentic
fragments of such original records, they almost always confirm his
history.

[34] This city, or island, Cos, is not that remote island in the Aegean
Sea, famous for the birth of the great Hippocrates, but a city or island
of the same name adjoining to Egypt, mentioned both by Stephanus and
Ptolemy, as Dr. Mizon informs us. Of which Cos, and the treasures there
laid up by Cleopatra and the Jews, see Antiq. B. XIV. ch. 7, sect. 2.

[35] This account of the death of Antiochus Grypus is confirmed by
Appion, Syriac. p. 132, here cited by Spanheim.

[36] Porphyry says that this Antiochus Grypus reigned but twenty-six
years, as Dr. Hudson observes. The copies of Josephus, both Greek and
Latin, have here so grossly false a reading, Antiochus and Antoninus,
or Antonius Plus, for Antiochus Pius, that the editors are forced to
correct the text from the other historians, who all agree that this
king's name was nothing more than Antiochus Plus.

[37] These two brothers, Antiochus and Philippus are called twins by
Porphyry; the fourth brother was king of Damascus: both which are the
observations of Spanheim.

[38] This Laodicea was a city of Gilead beyond Jordan. However, Porphyry
says that this Antiochus Pius did not die in this battle; but, running
away, was drowned in the river Orontes. Appian says that he, was
deprived of the kingdom of Syria by Tigranes; but Porphyry makes this
Laodice queen of the Calamans;-all which is noted by Spanheim. In such
confusion of the later historians, we have no reason to prefer any
of them before Josephus, who had more original ones before him. This
reproach upon Alexander, that he was sprung from a captive, seems only
the repetition of the old Pharisaical calumny upon his father, ch. 10.
sect. 5.

[39] This Theodorus was the son of Zeno, and was in possession of
Areathus, as we learn from sect. 3 foregoing.

[40] This name Thracida, which the Jews gave Alexander, must, by the
coherence, denote as barbarous as a Thracian, or somewhat like it; but
what it properly signifies is not known.

[41] Spanheim takes notice that this Antiochus Dionysus [the brother of
Philip, and of Demetrius Eucerus, and of two others] was the fifth son
of Antiochus Grypus; and that he is styled on the coins, "Antiochus,
Epiphanes, Dionysus."

[42] This Aretas was the first king of the Arabians who took Damascus,
and reigned there; which name became afterwards common to such Arabian
kings, both at Petra and at Damascus, as we learn from Josephus in many
places; and from St. Paul, 2 Corinthians 11:32. See the note on Antiq.
B. XVI. ch. 9. sect. 4.

[43] We may here and elsewhere take notice, that whatever countries or
cities the Asamoneans conquered from any of the neighboring nations, or
whatever countries or cities they gained from them that had not
belonged to them before, they, after the days of Hyrcanus, compelled the
inhabitants to leave their idolatry, and entirely to receive the law of
Moses, as proselytes of justice, or else banished them into other lands.
That excellent prince, John Hyrcanus, did it to the Idumeans, as I have
noted on ch. 9. sect. 1, already, who lived then in the Promised Land,
and this I suppose justly; but by what right the rest did it, even to
the countries or cities that were no part of that land, I do not at all
know. This looks too like unjust persecution for religion.

[44] It seems, by this dying advice of Alexander Janneus to his wife,
that he had himself pursued the measures of his father Hyrcanus and
taken part with the Sadducees, who kept close to the written law,
against the Pharisees, who had introduced their own traditions, ch. 16.
sect. 2; and that he now saw a political necessity of submitting to the
Pharisees and their traditions hereafter, if his widow and family
minded to retain their monarchical government or tyranny over the Jewish
nation; which sect yet, thus supported, were at last in a great measure
the ruin of the religion, government, and nation of the Jews, and
brought them into so wicked a state, that the vengeance of God came upon
them to their utter excision. Just thus did Caiaphas politically advise
the Jewish sanhedrim, John 11:50, "That it was expedient for them that
one man should die for the people, and that the whole nation perish
not;" and this in consequence of their own political supposal, ver.
48, that, "If they let Jesus alone," with his miracles, "all men would
believe on him, and the Romans would come and take away both their place
and nation." Which political crucifixion of Jesus of Nazareth brought
down the vengeance of God upon them, and occasioned those very Romans,
of whom they seemed so much afraid, that to prevent it they put him
to death, actually to "come and take away both their place and nation"
within thirty-eight years afterwards. I heartily wish the politicians
of Christendom would consider these and the like examples, and no
longer sacrifice all virtue and religion to their pernicious schemes of
government, to the bringing down the judgments of God upon themselves,
and the several nations intrusted to their care. But this is a
digression. I wish it were an unseasonable one also. Josephus himself
several times makes such digressions, and I here venture to follow him.
See one of them at the conclusion of the very next chapter.

[45] The number of five hundred thousand or even three hundred thousand,
as one Greek copy, with the Latin copies, have it, for Tigranes's army,
that came out of Armenia into Syria and Judea, seems much too large. We
have had already several such extravagant numbers in Josephus's present
copies, which are not to be at all ascribed to him. Accordingly, I
incline to Dr. Hudson's emendation here, which supposes them but forty
thousand.

[46] This fortress, castle, citadel, or tower, whither the wife and
children of Aristobulus were new sent, and which overlooked the temple,
could be no other than what Hyrcanus I. built, [Antiq. B. XVIII ch.
4. sect. 3,] and Herod the Great rebuilt, and called the "Tower of
Antonia," Aatiq. B. XV. ch. 11. sect. 5.


BOOK 14 FOOTNOTES


[1] Reland takes notice here, very justly, how Josephus's declaration,
that it was his great concern not only to write "an agreeable, an
accurate," and "a true" history, but also distinctly not to omit any
thing [of consequence], either through "ignorance or laziness," implies
that he could not, consistently with that resolution, omit the mention
of [so famous a person as] "Jesus Christ."

[2] That the famous Antipater's or Antipas's father was also Antipater
or Antipas [which two may justly be esteemed one and the same frame,
the former with a Greek or Gentile, the latter with a Hebrew or Jewish
termination] Josephus here assures us, though Eusebias indeed says it
was Herod.

[3] This "golden vine," or "garden," seen by Strabo at Rome, has its
inscription here as if it were the gift of Alexander, the father of
Aristobulus, and not of Aristobulus himself, to whom yet Josephus
ascribes it; and in order to prove the truth of that part of his
history, introduces this testimony of Strabo; so that the ordinary
copies seem to be here either erroneous or defective, and the original
reading seems to have been either Aristobulus, instead of Alexander,
with one Greek copy, or else "Aristobulus the son of Alexander," with
the Latin copies; which last seems to me the most probable. For as to
Archbishop Usher's conjectures, that Alexander made it, and dedicated it
to God in the temple, and that thence Aristobulus took it, and sent
it to Pompey, they are both very improbable, and no way agreeable
to Josephus, who would hardly have avoided the recording both these
uncommon points of history, had he known any thing of them; nor would
either the Jewish nation, or even Pompey himself, then have relished
such a flagrant instance of sacrilege.

[4] These express testimonies of Josephus here, and Antiq. B. VIII. ch.
6. sect. 6, and B. XV. ch. 4. sect. 2, that the only balsam gardens,
and the best palm trees, were, at least in his days, near Jericho
and Kugaddi, about the north part of the Dead Sea, [whereabout also
Alexander the Great saw the balsam drop,] show the mistake of those that
understand Eusebius and Jerom as if one of those gardens were at the
south part of that sea, at Zoar or Segor, whereas they must either mean
another Zoar or Segor, which was between Jericho and Kugaddi, agreeably
to Josephus: which yet they do not appear to do, or else they directly
contradict Josephus, and were therein greatly mistaken: I mean this,
unless that balsam, and the best palm trees, grew much more southward
in Judea in the days of Eusebius and Jerom than they did in the days of
Josephus.

[5] The particular depth and breadth of this ditch, whence the stones
for the wall about the temple were probably taken, are omitted in our
copies of Josephus, but set down by Strabo, B. XVI. p. 763; from whom
we learn that this ditch was sixty feet deep, and two hundred and fifty
feet broad. However, its depth is, in the next section, said by Josephus
to be immense, which exactly agrees to Strabo's description, and which
numbers in Strabo are a strong confirmation of the truth of Josephus's
description also.

[6] That is, on the 23rd of Sivan, the annual fast for the defection and
idolatry of Jeroboam, "who made Israel to sin;" or possibly some other
fast might fall into that month, before and in the days of Josephus.

[7] It deserves here to be noted, that this Pharisaical, superstitious
notion, that offensive fighting was unlawful to Jews, even under the
utmost necessity, on the Sabbath day, of which we hear nothing before
the times of the Maccabees, was the proper occasion of Jerusalem's being
taken by Pompey, by Sosius, and by Titus, as appears from the places
already quoted in the note on Antiq. B. XIII. ch. 8. sect. 1; which
scrupulous superstition, as to the observation of such a rigorous rest
upon the Sabbath day, our Savior always opposed, when the Pharisaical
Jews insisted on it, as is evident in many places in the New Testament,
though he still intimated how pernicious that superstition might prove
to them in their flight from the Romans, Matthew 25:20.

[8] This is fully confirmed by the testimony of Cicero, who: says, in
his oration for Flaecus, that "Cneius Pompeius, when he was conqueror,
and had taken Jerusalem, did not touch any thing belonging to that
temple."

[9] Of this destruction of Gadara here presupposed, and its restoration
by Pompey, see the note on the War, B. I. ch. 7. sect. 7.

[10] Dean Prideaux well observes, "That notwithstanding the clamor
against Gabinius at Rome, Josephus gives him a able character, as if
he had acquitted himself with honor in the charge committed to him" [in
Judea]. See at the year 55.

[11] This history is best illustrated by Dr. Hudson out of Livy, who
says that "A. Gabinius, the proconsul, restored Ptolemy of Pompey and
Gabinius against the Jews, while neither of them say any thing new which
is not in the other to his kingdom of Egypt, and ejected Archelaus, whom
they had set up for king," &c. See Prid. at the years 61 and 65.

[12] Dr. Hudson observes, that the name of this wife of Antipater in
Josephus was Cypros, as a Hebrew termination, but not Cypris, the Greek
name for Venus, as some critics were ready to correct it.

[13] Take Dr. Hudson's note upon this place, which I suppose to be the
truth: "Here is some mistake in Josephus; for when he had promised us
a decree for the restoration of Jerusalem he brings in a decree of far
greater antiquity, and that a league of friendship and union only.
One may easily believe that Josephus gave order for one thing, and his
amanuensis performed another, by transposing decrees that concerned the
Hyrcani, and as deluded by the sameness of their names; for that belongs
to the first high priest of this name, [John Hyrcanus,] which Josephus
here ascribes to one that lived later [Hyrcanus, the son of Alexander
Janneus]. However, the decree which he proposes to set down follows a
little lower, in the collection of Raman decrees that concerned the Jews
and is that dated when Caesar was consul the fifth time." See ch. 10.
sect. 5.

[14] Those who will carefully observe the several occasional numbers and
chronological characters in the life and death of this Herod, and of
his children, hereafter noted, will see that twenty-five years, and not
fifteen, must for certain have been here Josephus's own number for the
age of Herod, when he was made governor of Galilee. See ch. 23. sect.
5, and ch. 24. sect. 7; and particularly Antiq. B. XVII. ch. 8. sect. 1,
where about forty-four years afterwards Herod dies an old man at about
seventy.

[15] It is here worth our while to remark, that none could be put to
death in Judea but by the approbation of the Jewish Sanhedrim, there
being an excellent provision in the law of Moses, that even in criminal
causes, and particularly where life was concerned, an appeal should lie
from the lesser councils of seven in the other cities to the supreme
council of seventy-one at Jerusalem; and that is exactly according to
our Savior's words, when he says, "It could not be that a prophet should
perish out of Jerusalem," Luke 13:33.

[16] This account, as Reland observes, is confirmed by the Talmudists,
who call this Sameas, "Simeon, the son of Shetach."

[17] That Hyreanus was himself in Egypt, along with Antipater, at this
time, to whom accordingly the bold and prudent actions of his deputy
Antipater are here ascribed, as this decree of Julius Caesar supposes,
we are further assured by the testimony of Strabo, already produced by
Josephus, ch. 8. sect. 3.

[18] Dr. Hudson justly supposes that the Roman imperators, or generals
of armies, meant both here and sect. 2, who gave testimony to Hyrcanus's
and the Jews' faithfulness and goodwill to the Romans before the senate
and people of Rome, were principally Pompey, Scaurus, and Gabinius; of
all whom Josephus had already given us the history, so far as the Jews
were concerned with them.

[19] We have here a most remarkable and authentic attestation of the
citizens of Pergamus, that Abraham was the father of all the Hebrews;
that their own ancestors were, in the oldest times, the friends of those
Hebrews; and that the public arts of their city, then extant, confirmed
the same; which evidence is too strong to be evaded by our present
ignorance of the particular occasion of such ancient friendship and
alliance between those people. See the like full evidence of the kindred
of the Lacedemonians and the Jews; and that became they were both of the
posterity of Abraham, by a public epistle of those people to the Jews,
preserved in the First Book of the Maccabees, 12:19-23; and thence by
Josephus, Antiq. B. XII. ch. 4 sect. 10; both which authentic records
are highly valuable. It is also well worthy of observation, what Moses
Chorenensis, the principal Armenian historian, informs us of, p. 83,
that Arsaces, who raised the Parthian empire, was of the seed of Abraham
by Chetura; and that thereby was accomplished that prediction which
said, "Kings of nations shall proceed from thee," Genesis 17:6.

[20] If we compare Josephus's promise in sect. 1, to produce all the
public decrees of the Romans in favor of the Jews, with his excuse
here for omitting many of them, we may observe, that when he came
to transcribe all those decrees he had collected, he found them so
numerous, that he thought he should too much tire his readers if he had
attempted it, which he thought a sufficient apology for his omitting
the rest of them; yet do those by him produced afford such a strong
confirmation to his history, and give such great light to even the Roman
antiquities themselves, that I believe the curious are not a little
sorry for such his omissions.

[21] For Marcus, this president of Syria, sent as successor to Sextus
Caesar, the Roman historians require us to read "Marcus" in Josephus,
and this perpetually, both in these Antiquities, and in his History of
the Wars, as the learned generally agree.

[22] In this and the following chapters the reader will easily remark,
how truly Gronovius observes, in his notes on the Roman decrees in favor
of the Jews, that their rights and privileges were commonly purchased of
the Romans with money. Many examples of this sort, both as to the
Romans and others in authority, will occur in our Josephus, both now
and hereafter, and need not be taken particular notice of on the several
occasions in these notes. Accordingly, the chief captain confesses
to St. Paul that "with a great sum he had obtained his freedom," Acts
22:28; as had St. Paul's ancestors, very probably, purchased the like
freedom for their family by money, as the same author justly concludes
also.

[23] This clause plainly alludes to that well-known but unusual and very
long darkness of the sun which happened upon the murder of Julius Cesar
by Brutus and Cassius, which is greatly taken notice of by Virgil,
Pliny, and other Roman authors. See Virgil's Georgics, B. I., just
before the end; and Pliny's Nat. Hist. B. IL ch. 33.

[24] We may here take notice that espousals alone were of old esteemed
a sufficient foundation for affinity, Hyrcanus being here called
father-in-law to Herod because his granddaughter Mariarune was betrothed
to him, although the marriage was not completed till four years
afterwards. See Matthew 1:16.

[25] This law of Moses, that the priests were to be "without blemish,"
as to all the parts of their bodies, is in Leviticus 21:17-24

[26] Concerning the chronology of Herod, and the time when he was first
made king at Rome, and concerning the time when he began his second
reign, without a rival, upon the conquest and slaughter of Antigonus,
both principally derived from this and the two next chapters in
Josephus, see the note on sect. 6, and ch. 15. sect. 10.

[27] This grievous want of water at Masada, till the place had like to
have been taken by the Parthians, [mentioned both here, and Of the War,
B. I. ch. 15. sect. 1,] is an indication that it was now summer time.

[28] This affirmation of Antigonus, spoken in the days of Herod, and in
a manner to his face, that he was an Idumean, i.e. a half Jew, seems
to me of much greater authority than that pretense of his favorite and
flatterer Nicolaus of Damascus, that he derived his pedigree from Jews
as far backward as the Babylonish captivity, ch. 1. sect. 3. Accordingly
Josephus always esteems him an Idumean, though he says his father
Antipater was of the same people with the Jews, ch. viii. sect. 1.
and by birth a Jew, Antiq. B. XX. ch. 8. sect. 7; as indeed all such
proselytes of justice, as the Idumeans, were in time esteemed the very
same people with the Jews.

[29] It may be worth our observation here, that these soldiers of Herod
could not have gotten upon the tops of these houses which were full of
enemies, in order to pull up the upper floors, and destroy them beneath,
but by ladders from the out side; which illustrates some texts in the
New Testament, by which it appears that men used to ascend thither
by ladders on the outsides. See Matthew 24:17; Mark 13:15; Luke 5:19;
17:31.

[30] Note here, that Josephus fully and frequently assures us that there
passed above three years between Herod's first obtaining the kingdom at
Rome, and his second obtaining it upon the taking of Jerusalem and death
of Antigonus. The present history of this interval twice mentions the
army going into winter quarters, which perhaps belonged to two several
winters, ch. 15. sect. 3, 4; and though Josephus says nothing how long
they lay in those quarters, yet does he give such an account of the long
and studied delays of Ventidius, Silo, and Macheras, who were to see
Herod settled in his new kingdom, but seem not to have had sufficient
forces for that purpose, and were for certain all corrupted by Antigonus
to make the longest delays possible, and gives us such particular
accounts of the many great actions of Herod during the same interval, as
fairly imply that interval, before Herod went to Samosata, to have
been very considerable. However, what is wanting in Josephus, is fully
supplied by Moses Chorenensis, the Armenian historian, in his history
of that interval, B. II ch. 18., where he directly assures us that
Tigranes, then king of Armenia, and the principal manager of this
Parthian war, reigned two years after Herod was made king at Rome, and
yet Antony did not hear of his death, in that very neighborhood, at
Samosata, till he was come thither to besiege it; after which Herod
brought him an army, which was three hundred and forty miles' march, and
through a difficult country, full of enemies also, and joined with him
in the siege of Samosata till that city was taken; then Herod and Sosins
marched back with their large armies the same number of three hundred
and forty miles; and when, in a little time, they sat down to besiege
Jerusalem, they were not able to take it but by a siege of five months.
All which put together, fully supplies what is wanting in Josephus, and
secures the entire chronology of these times beyond contradiction.



BOOK 15 FOOTNOTES


[1] The city here called "Babylon" by Josephus, seems to be one which
was built by some of the Seleucidae upon the Tigris, which long after
the utter desolation of old Babylon was commonly so called, and I
suppose not far from Seleueia; just as the latter adjoining city Bagdat
has been and is often called by the same old name of Babylon till this
very day.

[2] Here we have an eminent example of Herod's worldly and profane
politics, when by the abuse of his unlawful and usurped power, to make
whom he pleased high priest, in the person of Ananelus, he occasioned
such disturbances in his kingdom, and in his own family, as suffered him
to enjoy no lasting peace or tranquillity ever afterward; and such
is frequently the effect of profane court politics about matters of
religion in other ages and nations. The Old Testament is full of the
miseries of the people of the Jews derived from such court politics,
especially in and after the days of Jeroboam the son of Nebat, "who made
Israel to sin;" who gave the most pernicious example of it; who brought
on the grossest corruption of religion by it; and the punishment of
whose family for it was most remarkable. The case is too well known to
stand in need of particular citations.

[3] Of this wicked Dellius, see the note on the War, B. I. ch. 15. sect.
3.

[4] When Josephus says here that this Ananelus, the new high priest, was
"of the stock of the high priests," and since he had been just telling
us that he was a priest of an obscure family or character, ch. 2. sect.
4, it is not at all probable that he could so soon say that he was
"of the stock of the high priests." However, Josephus here makes a
remarkable observation, that this Ananelus was the third that was ever
unjustly and wickedly turned out of the high priesthood by the civil
power, no king or governor having ventured to do so, that Josephus knew
of, but that heathen tyrant and persecutor Antiochus Epiphanes; that
barbarous parricide Aristobulus, the first that took royal authority
among the Maccabees; and this tyrant king Herod the Great, although
afterward that infamous practice became frequent, till the very
destruction of Jerusalem, when the office of high priesthood was at an
end.

[5] This entirely confutes the Talmudists, who pretend that no one under
twenty years of age could officiate as high priest among the Jews.

[6] A Hebrew chronicle, cited by Reland, says this drowning was at
Jordan, not at Jericho, and this even when he quote Josephus. I suspect
the transcriber of the Hebrew chronicle mistook the name, and wrote
Jordan for Jericho.

[7] The reading of one of Josephus's Greek MSS. seems here to be right,
that Aristobulus was "not eighteen years old" when he was drowned, for
he was not seventeen when he was made high priest, ch. 2. sect. 6, ch.
3. sect. 3, and he continued in that office but one year, as in the
place before us.

[8] The reader is here to take notice, that this seventh year of the
reign of Herod, and all the other years of his reign, in Josephus, are
dated from the death of Antigonus, or at the soonest from the conclusion
of Antigonus, and the taking of Jerusalem a few months before, and never
from his first obtaining the kingdom at Rome, above three years before,
as some have very weakly and injudiciously done.

[9] Herod says here, that as ambassadors were sacred when they carried
messages to others, so did the laws of the Jews derive a sacred
authority by being delivered from God by angels, [or Divine
ambassadors,] which is St. Paul's expression about the same laws,
Galatians 3:19; Hebrews 2;2.

[10] This piece of religion, the supplicating God with sacrifices, by
Herod, before he went to this fight with the Arabians, taken notice of
also in the first book of the War, ch. 19. sect. 5, is worth remarking,
because it is the only example of this nature, so far as I remember,
that Josephus ever mentions in all his large and particular accounts
of this Herod; and it was when he had been in mighty distress, and
discouraged by a great defeat of his former army, and by a very great
earthquake in Judea, such times of affliction making men most religious;
nor was he disappointed of his hopes here, but immediately gained a most
signal victory over the Arabians, while they who just before had been so
great victors, and so much elevated upon the earthquake in Judea as
to venture to slay the Jewish ambassadors, were now under a strange
consternation, and hardly able to fight at all.

[11] Whereas Mariamne is here represented as reproaching: Herod with the
murder of her father [Alexander], as well as her brother [Aristobulus],
while it was her grandfather Hyrcanus, and not her father Alexander,
whom he caused to be slain, [as Josephus himself informs us, ch.
6. sect. 2,] we must either take Zonaras's reading, which is here
grandfather, rightly, or else we must, as before, ch. 1. sect. 1, allow
a slip of Josephus's pen or memory in the place before us.

[12] Here is a plain example of a Jewish lady giving a bill of divorce
to her husband, though in the days of Josephus it was not esteemed
lawful for a woman so to do. See the like among the Parthians, Antiq.
B. XVIII. ch. 9. sect. 6. However, the Christian law, when it allowed
divorce for adultery, Matthew 5:32, allowed the innocent wife to divorce
her guilty husband, as well as the innocent husband to divorce his
guilty wife, as we learn from the shepherd of Hermas, Mand. B. IV.,
and from: the second apology of Justin Martyr, where a persecution was
brought upon the Christians upon such a divorce; and I think the Roman
laws permitted it at that time, as well as the laws of Christianity. Now
this Babas, who was one of the race of the Asamoneans or Maccabees, as
the latter end of this section informs us, is related by the Jews, as
Dr. Hudson here remarks, to have been so eminently religious in the
Jewish way, that, except the day following the tenth of Tisri, the great
day of atonement, when he seems to have supposed all his sins entirely
forgiven, he used every day of the whole year to offer a sacrifice for
his sins of ignorance, or such as he supposed he had been guilty of, but
did not distinctly remember. See somewhat like it of Agrippa the Great,
Antiq. B. XIX. ch. 3. sect. 3, and Job 1:4, 5.

[13] These grand plays, and shows, and Thymelici, or music meetings, and
chariot races, when the chariots were drawn by two, three, or four pair
of horses, etc., instituted by Herod in his theatres, were still, as we
see here, looked on by the sober Jews as heathenish sports, and tending
to corrupt the manners of the Jewish nation, and to bring them in
love with paganish idolatry, and paganish conduct of life, but to the
dissolution of the law of Moses, and accordingly were greatly and justly
condemned by them, as appears here and every where else in Josephus.
Nor is the case of our modern masquerades, plays, operas, and the like
"pomps and vanities of this wicked world," of any better tendency under
Christianity.

[14] Here we have an eminent example of the language of Josephus in his
writing to Gentiles, different from that when he wrote to Jews; in his
writing to whom he still derives all such judgments from the anger
of God; but because he knew many of the Gentiles thought they might
naturally come in certain periods, he complies with them in the
following sentence. See the note on the War. B. I. ch. 33. sect. 2.

[15] This famine for two years that affected Judea and Syria, the
thirteenth mid fourteenth years of Herod, which are the twenty-third and
twenty-fourth years before the Christian era, seems to have been more
terrible during this time than was that in the days of Jacob, Genesis
41., 42. And what makes the comparison the more remarkable is this, that
now, as well as then, the relief they had was from Egypt also; then from
Joseph the governor of Egypt, under Pharaoh king of Egypt; and now from
Petronius the prefect of Egypt, under Augustus the Roman emperor. See
almost the like case, Antiq. B. XX. ch. 2. sect. 6. It is also well
worth our observation here, that these two years were a Sabbatic year,
and a year of jubilee, for which Providence, during the theocracy, used
to provide a triple crop beforehand; but became now, when the Jews had
forfeited that blessing, the greatest years of famine to them ever since
the days of Ahab, 1 Kings 17., 18.

[16] This Aelius Gallus seems to be no other than that Aelius Lagus whom
Dio speaks of as conducting an expedition that was about this time made
into Arabia Felix, according to Betarius, who is here cited by Spanheim.
See a full account of this expedition in Prideaux, at the years 23 and
24.

[17] One may here take notice, that how tyrannical and extravagant
soever Herod were in himself, and in his Grecian cities, as to those
plays, and shows, and temples for idolatry, mentioned above, ch. 8.
sect. 1, and here also; yet durst even he introduce very few of them
into the cities of the Jews, who, as Josephus here notes, would not even
then have borne them, so zealous were they still for many of the laws
of Moses, even under so tyrannical a government as this was of Herod
the Great; which tyrannical government puts me naturally in mind of
Dean Prideaux's honest reflection upon the like ambition after such
tyrannical power in Pompey and Caesar: "One of these [says he, at the
year 60] could not bear an equal, nor the other a superior; and through
this ambitions humor and thirst after more power in these two men, the
whole Roman empire being divided into two opposite factions, there was
produced hereby the most destructive war that ever afflicted it; and the
like folly too much reigns in all other places. Could about thirty men
be persuaded to live at home in peace, without enterprising upon
the rights of each other, for the vain glory of conquest, and the
enlargement of power, the whole world might be at quiet; but their
ambition, their follies, and their humor, leading them constantly to
encroach upon and quarrel with each other, they involve all that are
under them in the mischiefs thereof; and many thousands are they which
yearly perish by it; so that it may almost raise a doubt, whether the
benefit which the world receives from government be sufficient to make
amends for the calamities which it suffers from the follies, mistakes,
and real-administrations of those that manage it."

[18] Cesarea being here said to be rebuilt and adorned in twelve years,
and soon afterwards in ten years, Antiq. B. XVI. ch. 5. sect. 1, there
must be a mistake in one of the places as to the true number, but in
which of them it is hard positively to determine.

[19] This Pollio, with whom Herod's sons lived at Rome, was not Pollio
the Pharisee, already mentioned by Josephus, ch. 1. sect. 1, and again
presently after this, ch. 10. sect. 4; but Asinine Pollo, the Roman, as
Spanheim here observes.

[20] The character of this Zenodorus is so like that of a famous robber
of the same name in Strabo, and that about this very country, and about
this very time also, that I think Dr. Hudson hardly needed to have put a
overlaps to his determination that they were the same.

[21] A tetrarchy properly and originally denoted the fourth part of an
entire kingdom or country, and a tetrarch one that was ruler of such a
fourth part, which always implies somewhat less extent of dominion and
power than belong to a kingdom and to a king.

[22] We may here observe, that the fancy of the modern Jews, in calling
this temple, which was really the third of their temples, the second
temple, followed so long by later Christians, seems to be without any
solid foundation. The reason why the Christians here followed the Jews
is, because of the prophecy of Haggai, 2:6-9, which they expound of
the Messiah's coning to the second or Zorobabel's temple, of which
they suppose this of Herod to be only a continuation; which is meant,
I think, of his coming to the fourth and last temple, of that future,
largest, and most glorious one, described by Ezekiel; whence I take
the former notion, how general soever, to be a great mistake. See Lit.
Accorap. of Proph. p. 2.

[23] Some of our modern students in architecture have made a strange
blunder here, when they imagine that Josephus affirms the entire
foundations of the temple or holy house sunk down into the rocky
mountain on which it stood no less than twenty cubits, whereas he is
clear that they were the foundations of the additional twenty cubits
only above the hundred [made perhaps weak on purpose, and only for show
and grandeur] that sunk or fell down, as Dr. Hudson rightly understands
him; nor is the thing itself possible in the other sense. Agrippa's
preparation for building the inner parts of the temple twenty
cubits higher [History of the War, B. V. ch. 1. sect. 5] must in all
probability refer to this matter, since Josephus says here, that this
which had fallen down was designed to be raised up again under Nero,
under whom Agrippa made that preparation. But what Josephus says
presently, that Solomon was the first king of the Jews, appears by the
parallel place, Antiq. B. XX. ch. 9. sect. 7, and other places, to be
meant only the first of David's posterity, and the first builder of the
temple.

[24] "Into none Of these three did king Herod enter," i.e. 1. Not into
the court of the priests; 2. Nor into the holy house itself; 3. Nor into
the separate place belonging to the altar, as the words following imply;
for none but priests, or their attendants the Levites, might come into
any of them. See Antiq. B. XVI. ch. 4. sect. 6, when Herod goes into the
temple, and makes a speech in it to the people, but that could only be
into the court of Israel, whither the people could come to hear him.

[25] This tradition which Josephus here mentions, as delivered down from
fathers to their children, of this particular remarkable circumstance
relating to the building of Herod's temple, is a demonstration that such
its building was a known thing in Judea at this time. He was born about
forty-six years after it is related to have been finished, and might
himself have seen and spoken with some of the builders themselves,
and with a great number of those that had seen it building. The doubt
therefore about the truth of this history of the pulling down and
rebuilding this temple by Herod, which some weak people have indulged,
was not then much greater than it soon may be, whether or not our St.
Paul's church in London was burnt down in the fire of London, A.D. 1666,
and rebuilt by Sir Christopher Wren a little afterward.



BOOK 16 FOOTNOTES


[1] We may here observe the ancient practice of the Jews, of dedicating
the sabbath day, not to idleness, but to the learning their sacred rites
and religious customs, and to the meditation on the law of Moses; the
like to which we meet with elsewhere in Josephus also against Apion, B.
I. sect. 22.

[2] This interval of ten years for the duration of Marcus Agrippa's
government in Asia seems to be true, and agreeable to the Roman history.
See Usher's Annals at A.M. 3392.

[3] Although Herod met Augustus at Aquilei, yet was this accusation of
his sons deferred till they came to Rome, as sect. 3 assures us, and as
we are particularly informed in the History of the War, B. I. ch. 23.
sect. 3; though what he here says belonged distinctly to Alexander, the
elder brother, I mean his being brought to Rome, is here justly extended
to both the brothers, and that not only in our copies, but in that of
Zonaras also; nor is there reason to doubt but they were both at this
solemn hearing by Augustus, although the defense was made by Alexander
alone, who was the eldest brother, and one that could speak very well.

[4] Since some prejudiced men have indulged a wild suspicion, as we have
supposed already, Antiq. B. XV. ch. 11. sect. 7, that Josephus's history
of Herod's rebuilding the temple is no better than a fable, it may
not be amiss to take notice of this occasional clause in the speech of
Alexander before his father Herod, in his and his brother's vindication,
which mentions the temple as known by every body to have been built by
Herod.

[5] See John 2:20. See also another speech of Herod's own to the young
men that pulled down his golden eagle from the front of the temple,
where he takes notice how the building of the temple cost him a vast
sum; and that the Asamoneans, in those one hundred and twenty-five years
they held the government, were not able to perform so great a work, to
the honor of God, as this was, Antiq. B. XVII. ch. 6. sect. 3.

[6] Dr. Hudson here gives us the words of Suetonius concerning this
Nicopolis, when Augustus rebuilt it: "And that the memory of the victory
at Actium might be celebrated the more afterward, he built Nicopolis
at Actium, and appointed public shows to be there exhibited every fifth
year." In August, sect. 18.

[7] Augustus here calls Julius Caesar his father, though by birth he was
only his uncle, on account of his adoption by him. See the same Antiq.
B. XIV. ch. 14. sect. 4.

[8] This is authentic evidence that the Jews, in the days of Augustus,
began to prepare for the celebration of the sabbath at the ninth hour
on Friday, as the tradition of the elders did, it seems, then require of
them.

[9] The remaining part of this chapter is remarkable, as justly
distinguishing natural justice, religion, and morality, from positive
institutions in all countries, and evidently preferring the former
before the latter, as did the true prophets of God always under the Old
Testament, and Christ and his New; whence Josephus seems to have been at
this time nearer Christianity than were the Scribes and Pharisees of
his age; who, as we know from the New Testament, were entirely of a
different opinion and practice.

[10] It is here worth our observation, how careful Josephus was as to
the discovery of truth in Herod's history, since he would not follow
Nicolaus of Damascus himself, so great an historian, where there was
great reason to suspect that he flattered Herod; which impartiality in
history Josephus here solemnly pro fesses, and of which impartiality he
has given more demonstrations than almost any historian whomsoever; but
as to Herod's taking great wealth out of David's sepulcher, though I
cannot prove it, yet do I strongly suspect it from this very history.

[11] These joint presidents of Syria, Saturninus and Volumnius, were not
perhaps of equal authority, but the latter like a procurator under the
former, as the very learned Noris and Pagi, and with them Dr. Hudson,
determine.

[12] This Aretas was now become so established a name for the kings
of Arabia, [at Petra and Damascus,] that when the crown came to
this Aeneas, he changed his name to Aretas, as Havercamp here justly
observes. See Antiq. B. XIII. ch. 15. sect, 2.

[13] This oath, by the fortune of Caesar, was put to Polycarp, a bishop
of Smyrna, by the Roman governor, to try whether he were a Christian,
as they were then esteemed who refused to swear that oath. Martyr.
Polycarp, sect. 9.

[14] What Josephus relates Augustus to have here said, that Berytus was
a city belonging to the Romans, is confirmed by Spanheim's notes here:
"It was," says he, "a colony placed there by Augustus. Whence Ulpian,
De Gens. bel. L. T. XV. The colony of Berytus was rendered famous by the
benefits of Caesar; and thence it is that, among the coins of Augustus,
we meet with some having this inscription: The happy colony of Augustus
at Berytua."

[15] The reader is here to note, that this eighth section is entirely
wanting in the old Latin version, as Spanheim truly observes; nor is
there any other reason for it, I suppose, than the great difficulty of
an exact translation.



BOOK 17 FOOTNOTES


[1] Those who have a mind to know all the family and descendants of
Antipater the Idumean, and of Herod the Great, his son, and have a
memory to preserve them all distinctly, may consult Josephus, Antiq.
B. XVIII. ch. 5. sect. 4; and Of the War, B. I. ch. 28. sect. 4; in
Havercamp's edition, p. 336; and Spanheim, lb. p. 402--405; and Reland,
Paleslin. Part I. p. 178, 176.

[2] This is now wanting.

[3] Pheroras's wife, and her mother and sister, and Doris, Antipater's
mother.

[4]His wife, her mother, and sister.

[5] It seems to me, by this whole story put together, that Pheroras
was not himself poisoned, as is commonly supposed; for Antipater had
persuaded him to poison Herod, ch. v. sect. 1, which would fall to the
ground if he wore himself poisoned; nor could the poisoning of Pheroras
serve any design that appears now going forward; it was only the
supposal of two of his freed-men, that this love-potion, or poison,
which they knew was brought to Pheroras's wife, was made use of for
poisoning him; whereas it appears to have been brought for her husband
to poison Herod withal, as the future examinations demonstrate.

[6] That the making of images, without an intention to worship them, was
not unlawful to the Jews, see the note on Antiq. B VIII. ch. 7. sect. 5.
[7] This fact, that one Joseph was made high priest for a single day,
on occasion of the action here specified, that befell Matthias, the real
high priest, in his sleep, the night before the great day of expiation,
is attested to both in the Mishna and Talmud, as Dr. Hudson here informs
us. And indeed, from this fact, thus fully attested, we may confute
that pretended rule in the Talmud here mentioned, and endeavored to be
excused lay Reland, that the high priest was not suffered to sleep the
night before that great day of expiation; which watching would surely
rather unfit him for the many important duties he was to perform on
that solemn day, than dispose him duly to perform them. Nor do such
Talmudical rules, when unsupported by better evidence, much less when
contradicted there by, seem to me of weight enough to deserve that
so great a man as Reland should spend his time in endeavors at their
vindication.

[8] This eclipse of the moon [which is the only eclipse of either of the
luminaries mentioned by our Josephus in any of his writings] is of the
greatest consequence for the determination of the time for the death of
Herod and Antipater, and for the birth and entire chronology of Jesus
Christ. It happened March 13th, in the year of the Julian period 4710,
and the 4th year before the Christian era. See its calculation by the
rules of astronomy, at the end of the Astronomical Lectures, edit. Lat.
p. 451, 452.

[9] A place for the horse-races.

[10] When it is here said that Philip the tetrarch, and Archelaus the
king, or ethnarch, were own brother, or genuine brothers, if those words
mean own brothers, or born of the same father and mother, there must be
here some mistake; because they had indeed the same father, Herod, but
different mothers; the former Cleopatra, and Archclaus Malthace. They
were indeed brought up together privately at Rome like when he went to
have his kingdom confirmed to him at Rome, ch. 9. sect. 5; and Of the
War, B. II. ch. 2. sect. 1; which intimacy is perhaps all that Josephus
intended by the words before us.

[11] These numbers of years for Herod's reign, 34 and 37, are the very
same with those, Of the War, B. I. ch. 33. sect. 8, and are among the
principal chronological characters belonging to the reign or death of
Herod. See Harm. p. 150--155.

[12] At eight stadia or furlongs a-day, as here, Herod's funeral,
conducted to Herodium, which lay at the distance from Jericho, where he
died, of 200 stadia or furlongs, Of the War, B. 1. ch. 33. sect. 9, must
have taken up no less than twenty-five days.

[13] This passover, when the sedition here mentioned was moved against
Archelaus, was not one, but thirteen months after the eclipse of the
moon already mentioned.

[14] See Antiq. B. XIV. ch. 13. sect. 10; and Of the War; B. II. ch. 12.
sect. 9.

[15] These great devastations made about the temple here, and Of the
War, B. II. ch. 3. sect. 3, seem not to have been full re-edified in
the days of Nero; till whose time there were eighteen thousand workmen
continually employed in rebuilding and repairing that temple, as
Josephus informs us, Antiq. B. XX. ch. 9. sect. 7. See the note on that
place.

[16] Unless this Judas, the son of Ezekias, be the same with that
Theudas, mentioned Acts 5:36, Josephus must have omitted him; for
that other Thoualas, whom he afterward mentions, under Fadus the Roman
governor, B. XX. ch. 5. sect. 1, is much too late to correspond to him
that is mentioned in the Acts. The names Theudas, Thaddeus, and Judas
differ but little. See Archbishop Usher's Annals at A.M. 4001. However,
since Josephus does not pretend to reckon up the heads of all those ten
thousand disorders in Judea, which he tells us were then abroad, see
sect. 4 and 8, the Theudas of the Acts might be at the head of one of
those seditions, though not particularly named by him. Thus he informs
us here, sect. 6, and Of the War, B. II. ch. 4. Sect. 2, that certain
of the seditious came and burnt the royal palace at Amsthus, or
Betharamphta, upon the river Jordan. Perhaps their leader, who is not
named by Josephus, might be this Theudas.

[17] See Of the War, B. II. ch. 2. sect. 3.

[18] See the note, Of the War, B. II. ch. 6. sect. 1.

[19] He was tetrarch afterward.

[20] If any one compare that Divine prediction concerning the tyrannical
power which Jewish kings would exercise over them, if they would be so
foolish as to prefer it before their ancient theocracy or aristocracy,
1 Samuel 8:1-22; Antiq. B. VI. ch. 4. sect. 4, he will soon find that it
was superabundantly fulfilled in the days of Herod, and that to such a
degree, that the nation now at last seem sorely to repent of such their
ancient choice, in opposition to God's better choice for them, and
had much rather be subject to even a pagan Roman government, and their
deputies, than to be any longer under the oppression of the family of
Herod; which request of theirs Augustus did not now grant them, but did
it for the one half of that nation in a few years afterward, upon fresh
complaints made by the Jews against Archelaus, who, under the more
humble name of an ethnarch, which Augustus only would now allow him,
soon took upon him the insolence and tyranny of his father king Herod,
as the remaining part of this book will inform us, and particularly ch.
13. sect. 2.

[21] This is not true. See Antiq. B. XIV. ch. 9. sect. 3, 4; and ch. 12.
sect. 2; and ch. 13. sect. 1, 2. Antiq. B. XV. ch. 3. sect. 5; and
ch. 10. sect. 2, 3. Antiq. B. XVI. ch. 9. sect. 3. Since Josephus here
informs us that Archelaus had one half of the kingdom of Herod, and
presently informs us further that Archelaus's annual income, after
an abatement of one quarter for the present, was 600 talents, we may
therefore ga ther pretty nearly what was Herod the Great's yearly
income, I mean about 1600 talents, which, at the known value of 3000
shekels to a talent, and about 2s. 10d. to a shekel, in the days of
Josephus, see the note on Antiq. B. III. ch. 8. sect. 2, amounts to
680,000 sterling per annum; which income, though great in itself,
bearing no proportion to his vast expenses every where visible in
Josephus, and to the vast sums he left behind him in his will, ch. 8.
sect. 1, and ch. 12. sect. 1, the rest must have arisen either from his
confiscation of those great men's estates whom he put to death, or made
to pay fine for the saving of their lives, or from some other heavy
methods of oppression which such savage tyrants usually exercise upon
their miserable subjects; or rather from these several methods not
together, all which yet seem very much too small for his expenses, being
drawn from no larger a nation than that of the Jews, which was very
populous, but without the advantage of trade to bring them riches; so
that I cannot but strongly suspect that no small part of this his wealth
arose from another source; I mean from some vast sums he took out of
David's sepulcher, but concealed from the people. See the note on Antiq.
B. VII. ch. 15. sect. 3.

[22] Take here a very useful note of Grotias, on Luke 3:1, here quoted
by Dr. Hudson: "When Josephus says that some part of the house [or
possession] of Zenodorus [i.e. Abilene] was allotted to Philip, he
thereby declares that the larger part of it belonged to another.
This other was Lysanias, whom Luke mentions, of the posterity of that
Lysanias who was possessed of the same country called Abilene, from the
city Abila, and by others Chalcidene, from the city Chaleis, when the
government of the East was under Antonius, and this after Ptolemy, the
son of Menneus; from which Lysanias this country came to be commonly
called the Country of Lysanias; and as, after the death of the former
Lyanias, it was called the tetrarchy of Zenodorus, so, after the death
of Zenodorus, or when the time for which he hired it was ended when
another Lysanias, of the same name with the former, was possessed of the
same country, it began to be called the Tetrarchy of Lysanias."
However, since Josephus elsewhere [Antiq. B. XX. ch. 7. sect. 1] clearly
distinguishes Abilene from Cilalcidcue, Groius must be here so far
mistaken.

[23] Spanheim seasonably observes here, that it was forbidden the
Jews to marry their brother's wife when she had children by her first
husband, and that Zonaras [cites, or] interprets the clause before us
accordingly.



BOOK 18 FOOTNOTES


[1] Since St. Luke once, Acts 5:37, and Josephus four several times,
once here, sect. 6; and B. XX. ch. 5. sect. 2; Of the War, B. II. ch.
8. sect. 1; and ch. 17. sect. 8, calls this Judas, who was the pestilent
author of that seditious doctrine and temper which brought the Jewish
nation to utter destruction, a Galilean; but here [sect. 1] Josephus
calls him a Gaulonite, of the city of Gamala; it is a great question
where this Judas was born, whether in Galilee on the west side, or in
Gaulonitis on the east side, of the river Jordan; while, in the place
just now cited out of the Antiquities, B. XX. ch. 5. sect. 2, he is
not only called a Galilean, but it is added to his story, "as I have
signified in the books that go before these," as if he had still
called him a Galilean in those Antiquities before, as well as in that
particular place, as Dean Aldrich observes, Of the War, B. II. ch.
8. sect. 1. Nor can one well imagine why he should here call him a
Gaulonite, when in the 6th sect. following here, as well as twice Of the
War, he still calls him a Galilean. As for the city of Gamala, whence
this Judas was derived, it determines nothing, since there were two of
that name, the one in Gaulonitis, the other in Galilee. See Reland on
the city or town of that name.

[2] It seems not very improbable to me that this Sadduc, the Pharisee,
was the very same man of whom the Rabbins speak, as the unhappy, but
undesigning, occasion of the impiety or infidelity of the Sadducees; nor
perhaps had the men this name of Sadducees till this very time, though
they were a distinct sect long before. See the note on B. XIII. ch. 10.
sect 5; and Dean Prideaux, as there quoted. Nor do we, that I know
of, find the least footsteps of such impiety or infidelity of these
Sadducees before this time, the Recognitions assuring us that they began
about the days of John the Baptist; B. 1. ch. 54. See note above.

[3] It seems by what Josephus says here, and Philo himself elsewhere,
Op. p. 679, that these Essens did not use to go to the Jewish festivals
at Jerusalem, or to offer sacrifices there, which may be one great
occasion why they are never mentioned in the ordinary books of the New
Testament; though, in the Apostolical Constitutions, they are mentioned
as those that observed the customs of their forefathers, and that
without any such ill character laid upon them as is there laid upon the
other sects among that people.

[4] Who these Polistae in Josephus, or in Strabo, among the Pythagoric
Dacae, were, it is not easy to determine. Scaliger offers no improbable
conjecture, that some of these Dacae lived alone, like monks, in tents
or caves; but that others of them lived together in built cities, and
thence were called by such names as implied the same.

[5] We may here take notice, as well as in the parallel parts of the
books Of the War, B. II. ch. 9. sect. 1, that after the death of Herod
the Great, and the succession of Archclaus, Josephus is very brief in
his accounts of Judea, till near his own time. I suppose the reason is,
that after the large history of Nicolaus of Damascus, including the life
of Herod, and probably the succession and first actions of his sons, he
had but few good histories of those times before him.

[6] Numbers 19:11-14.

[7] This citation is now wanting.

[8] These Jews, as they are here called, whose blood Pilate shed on this
occasion, may very well be those very Galilean Jews, "whose blood Pilate
had mingled with their sacrifices," Luke 13:1, 2; these tumults being
usually excited at some of the Jews' great festivals, when they slew
abundance of sacrifices, and the Galileans being commonly much more busy
in such tumults than those of Judea and Jerusalem, as we learn from the
history of Archelaus, Antiq. B. XVII. ch. 9. sect. 3 and ch. 10. sect.
2, 9; though, indeed, Josephus's present copies say not one word of
"those eighteen upon whom the tower in Siloam fell, and slew them,"
which the 4th verse of the same 13th chapter of St. Luke informs us of.
But since our gospel teaches us, Luke 23:6, 7, that "when Pilate heard
of Galilee, he asked whether Jesus were a Galilean. And as soon as he
knew that he belonged to Herod's jurisdiction, he sent him to Herod;"
and ver. 12, "The same day Pilate and Herod were made friends together
for before they had been at enmity between themselves;" take the very
probable key of this matter in the words of the learned Noldius, de
Herod. No. 219: "The cause of the enmity between Herod and Pilate [says
he] seems to have been this, that Pilate had intermeddled with the
tetrarch's jurisdiction, and had slain some of his Galilean subjects,
Luke 13:1; and, as he was willing to correct that error, he sent Christ
to Herod at this time."

[9] A.D. 33, April 3.

[10] April 5.

[11] Of the banishment of these four thousand Jews into Sardinia by
Tiberius, see Suetonlus in Tiber. sect. 36. But as for Mr. Reland's note
here, which supposes that Jews could not, consistently with their laws,
be soldiers, it is contradicted by one branch of the history before us,
and contrary to innumerable instances of their fighting, and proving
excellent soldiers in war; and indeed many of the best of them, and even
under heathen kings themselves, did so; those, I mean, who allowed them
their rest on the sabbath day, and other solemn festivals, and let
them live according to their own laws, as Alexander the Great and the
Ptolemies of Egypt did. It is true, they could not always obtain
those privileges, and then they got executed as well as they could, or
sometimes absolutely refused to fight, which seems to have been the case
here, as to the major part of the Jews now banished, but nothing more.
See several of the Roman decrees in their favor as to such matters, B.
XIV. ch. 10.

[12] Since Moses never came himself beyond Jordan, nor particularly to
Mount Gerizzim, and since these Samaritans have a tradition among them,
related here by Dr. Hudson, from Reland, who was very skillful in
Jewish and Samaritan learning, that in the days of Uzzi or Ozis the
high priest, 1 Chronicles 6:6; the ark and other sacred vessels were,
by God's command, laid up or hidden in Mount Gerizzim, it is highly
probable that this was the foolish foundation the present Samaritans
went upon, in the sedition here described.

[13] This mention of the high priest's sacred garments received seven
days before a festival, and purified in those days against a festival,
as having been polluted by being in the custody of heathens, in
Josephus, agrees well with the traditions of the Talmudists, as Reland
here observes. Nor is there any question but the three feasts here
mentioned were the passover, pentecost, and feast of tabernacles; and
the fast so called by way of distinction, as Acts 27:9, was the great
day of expiation.

[14] This calculation, from all Josephus's Greek copies, is exactly
right; for since Herod died about September, in the fourth year before
the Christian era, and Tiberius began, as is well known, Aug. 19, A.D.
14, it is evident that the thirty-seventh year of Philip, reckoned from
his father's death, was the twentieth of Tiberius, or near the end of
A.D. 33, [the very year of our Savior's death also,] or, however, in the
beginning of the next year, A.D. 34. This Philip the tetrarch seems to
have been the best of all the posterity of Herod, for his love of peace,
and his love of justice. An excellent example this.

[15] This Herod seems to have had the additional name of Philip, as
Antipus was named Herod-Antipas: and as Antipus and Antipater seem to be
in a manner the very same name, yet were the names of two sons of Herod
the Great; so might Philip the tetrarch and this Herod-Philip be two
different sons of the same father, all which Grotias observes on
Matthew 14:3. Nor was it, as I with Grotias and others of the Philip
the tetrarch, but this Herod-Philip, whose wife Herod the tetrarch had
married, and that in her first husband's lifetime, and when her first
husband had issue by her-; for which adulterous and incestuous marriage
John the Baptist justly reproved Herod the tetrarch, and for which
reproof Salome, the daughter of Herodias by her first husband
Herod-Philip, who was still alive, occasioned him to be unjustly
beheaded.

[16] Whether this sudden extinction of almost the entire lineage of
Herod the Great, which was very numerous, as we are both here and in
the next section informed, was not in part as a punishment for the gross
incests they were frequently guilty of, in marrying their own nephews
and nieces, well deserves to be considered. See Leviticus 18:6, 7;
21:10; and Noldius, De Herod, No. 269, 270.

[17] There are coins still extant of this Eraess, as Spanheim informs
us. Spanheim also informs us of a coin still extant of this Jotape,
daughter of the king of Commageus.

[18] Spanheim observes, that we have here an instance of the Attic
quantity of use-money, which was the eighth part of the original sum, or
12 per cent., for such is the proportion of 2500 to 20,000.

[19] The governor of the Jews there.

[20] Tiberius, junior of Germanicus.

[21] This high commendation of Antonia for marrying but once, given
here, and supported elsewhere; Antiq. B. XVII. ch. 13. sect. 4, and
this, notwithstanding the strongest temptations, shows how honorable
single marriages were both among the Jews and Romans, in the days of
Josephus and of the apostles, and takes away much of that surprise which
the modern Protestants have at those laws of the apostles, where no
widows, but those who had been the wives of one husband only, are taken
into the church list; and no bishops, priests, or deacons are allowed to
marry more than once, without leaving off to officiate as clergymen any
longer. See Luke 2:36; 1 Timothy 5:11, 12; 3:2, 12; Titus 1:10; Constit.
Apost. B. II. sect. 1, 2; B. VI. sect. 17; Can. B. XVII,; Grot. in
Luc. ii. 36; and Resports. ad Consult. Cassand. p. 44; and Cotelet.
in Constit. B. VI. sect. 17. And note, that Tertullian owns this law
against second marriages of the clergy had been once at least executed
in his time; and heavily complains elsewhere, that the breach thereof
had not been always punished by the catholics, as it ought to have been.
Jerome, speaking of the ill reputation of marrying twice, says, that no
such person could be chosen into the clergy in his days; which Augustine
testifies also; and for Epiphanius, rather earlier, he is clear and full
to the same purpose, and says that law obtained over the whole catholic
church in his days,--as the places in the forecited authors inform us.

[22] Dr. Hudson here takes notice, out of Seneca, Epistle V. that this
was the custom of Tiberius, to couple the prisoner and the soldier that
guarded him together in the same chain.

[23] Tiberius his own grandson, and Caius his brother Drusus's grandson.

[24] So I correct Josephus's copy, which calls Germanicus his brother,
who was his brother's son.

[25] This is a known thing among the Roman historians and poets, that
Tiberius was greatly given to astrology and divination.

[26] This name of a lion is often given to tyrants, especially by
the such Agrippa, and probably his freed-man Marsyas, in effect were,
Ezekiel 19:1, 9; Esther 4:9 2 Timothy 4:17. They are also sometimes
compared to or represented by wild beasts, of which the lion is the
principal, Daniel 7:3, 8; Apoc. 13:1, 2.

[27] Although Caius now promised to give Agrippa the tetrarchy of
Lysanias, yet was it not actually conferred upon him till the reign of
Claudius, as we learn, Antiq. B. XIX, ch. 5. sect. 1.

[28] Regarding instances of the interpositions of Providence, as have
been always very rare among the other idolatrous nations, but of old
very many among the posterity of Abraham, the worshippers of the true
God; nor do these seem much inferior to those in the Old Testament,
which are the more remarkable, because, among all their other
follies and vices, the Jews were not at this time idolaters; and the
deliverances here mentioned were done in order to prevent their relapse
into that idolatry.

[29] Josephus here assures us that the ambassadors from Alexandria to
Caius were on each part no more than three in number, for the Jews, and
for the Gentiles, which are but six in all; whereas Philo, who was the
principal ambassador from the Jews, as Josephus here confesses, [as was
Apion for the Gentiles,] says, the Jews' ambassadors were themselves
no fewer than live, towards the end of his legation to Caius; which, if
there be no mistake in the copies, must be supposed the truth; nor, in
that case, would Josephus have contradicted so authentic a witness, had
he seen that account of Philo's; which that he ever did does not appear.

[30] This Alexander, the alabarch, or governor of the Jews, at
Alexandria, and brother to Philo, is supposed by Bishop Pearson, in Act.
Apost. p. 41,42, to be the same with that Alexander who is mentioned by
St. Luke, as of the kindred of the high priests, Acts 4:6.

[31] What Josephus here, and sect. 6, relates as done by the Jews seed
time, is in Philo, "not far off the time when the corn was ripe," who,
as Le Clerc notes, differ here one from the other. This is another
indication that Josephus, when he wrote this account, had not seen
Philo's Legat. ad Caiurn, otherwise he would hardly trove herein
differed from him.

[32] This. Publius Petronius was after this still president of Syria,
under Cladius, and, at the desire of Agrippa, published a severe decree
against the inhabitants of Dora, who, in a sort of intitiation of Caius,
had set op a statue of Claudius in a Jewish synagogue there. This decree
is extant, B. XIX. ch. 6. sect. 3, and greatly confirms the present
accounts of Josephus, as do the other decrees of Claudius, relating to
the like Jewish affairs, B. XIX. ch. 5. sect. 2, 3, to which I refer the
inquisitive reader.

[33] Josephus here uses the solemn New Testament words, the presence and
appearance of God, for the extraordinary manifestation of his power
and providence to Petronius, by sending rain in a time of distress,
immediately upon the resolution he had taken to preserve the temple
unpolluted, at the hazard of his own life, without any other miraculous
appearance at all in that case; which well deserves to be taken notice
of here, and greatly illustrates several texts, both in the Old and New
Testament.

[34] This behavior of Caius to Agrippa is very like that of Herod
Antipas, his uncle, to Herodias, Agrippa's sister, about it John the
Baptist, Matthew 14:6--11.

[35] The joining of the right hands was esteemed among the Peoians [and
Parthians] in particular a most inviolable obligation to fidelity, as
Dr. Hudson here observes, and refers to the commentary on Justin, B. XI.
ch. 15., for its confirmation. We often meet with the like use of it in
Josephus.

[36] This custom of the Mesopotamians to carry their household gods
along with them wherever they traveled is as old as the days of Jacob,
when Rachel his wife did the same, Genesis 31:19, 30-35; nor is it to
pass here unobserved, what great miseries came on these Jews, because
they suffered one of their leaders to marry an idolatrous wife, contrary
to the law of Moses. Of which matter see the note on B. XIX. ch. 5.
sect. 3.

[37] This custom, in Syria and Mesopotamia, of setting men upon an ass,
by way of disgrace, is still kept up at Damascus in Syria; where, in
order to show their despite against the Christians, the Turks will not
suffer them to hire horses, but asses only, when they go abroad to see
the country, as Mr. Maundrell assures us, p. 128.


BOOK 19 FOOTNOTES


[1] In this and the three next chapters we have, I think, a larger and
more distinct account of the slaughter of Caius, and the succession of
Claudius, than we have of any such ancient facts whatsoever elsewhere.
Some of the occasions of which probably were, Josephus's bitter hatred
against tyranny, and the pleasure he took in giving the history of the
slaughter of such a barbarous tyrant as was this Caius Caligula, as also
the deliverance his own nation had by that slaughter, of which he speaks
sect. 2, together with the great intimacy he had with Agrippa, junior,
whose father was deeply concerned in the advancement of Claudius, upon
the death of Caius; from which Agrippa, junior, Josephus might be fully
informed Of his history.

[2] Called Caligula by the Romans.

[3] Just such a voice as this is related to be came, and from an unknown
original also, to the famous Polycarp, as he was going to martyrdom,
bidding him "play the man;" as the church of Smyrna assures us in their
account of that his martyrdom, sect. 9.

[4] Here Josephus supposes that it was Augustus, and not Julius Caesar,
who first changed the Roman commonwealth into a monarchy; for these
shows were in honor of Augustus, as we shall learn in the next section.

[5] Suetonius says Caius was slain about the seventh hour of the day,
the ninth. The series of the narration favors Josephus.

[6] The rewards proposed by the Roman laws to informers was sometimes an
eighth part as Spanheim assures us, from the criminal's goods, as here,
and sometimes a fourth part.

[7] These consuls are named in the War of the Jews, B. II. ch. 11. sect;
1, Sentius Saturninus and Pomponius Secundus, as Spanheim notes here.
The speech of the former of them is set down in the next chapter, sect.
2.

[8] In this oration of Sentius Saturninus, we may see the great value
virtuous men put upon public liberty, and the sad misery they underwent,
while they were tyrannized over by such emperors as Caius. See
Josephus's own short but pithy reflection at the end of the chapter:
"So difficult," says he, "it is for those to obtain the virtue that is
necessary to a wise man, who have the absolute power to do what they
please without control."

[9] Hence we learn that, in the opinion of Saturninus, the sovereign
authority of the consuls and senate had been taken away just a hundred
years before the death of Caius, A.D. 41, or in the sixtieth year before
the Christian saga, when the first triumvirate began under Caesar,
Pompey, and Crassus.

[10] Spanheim here notes from Suetonius, that the name of Caius's sister
with whom he was guilty of incest, was Drusilla and that Suetonius adds,
he was guilty of the same crime with all his sisters also. He notes
further, that Suetonius omits the mention of the haven for ships, which
our author esteems the only public work for the good of the present
and future ages which Caius left behind him, though in an imperfect
condition.

[11] This Caius was the son of that excellent person Germanicus, who was
the son of Drusus, the brother of Tiberius the emperor.

[11] The first place Claudius came to was inhabited, and called
Herincure, as Spanheim here informs us from Suetonius, in Claud. ch. 10.
[12] How Claudius, another son of Drusus, which Drusus was the father of
Germanicus, could be here himself called Germanicus, Suetonius informs
us, when he assures us that, by a decree of the senate, the surname of
Germanicus was bestowed upon Drusus, and his posterity also.--In Claud.
ch. 1.

[13] This number of drachmae to be distributed to each private soldier,
five thousand drachmae, equal to twenty thousand sesterces, or one
hundred and sixty-one pounds sterling, seems much too large, and
directly contradicts Suetonius, ch. 10., who makes them in all but
fifteen sesterces, or two shillings and four pence. Yet might Josephus
have this number from Agrippa, junior, though I doubt the thousands, or
at least the hundreds, have been added by the transcribers, of which we
have had several examples already in Josephus.

[14] This piercing cold here complained of by Lupus agrees well to the
time of the year when Claudius began his reign; it being for certain
about the months of November, December, or January, and most probably
a few days after January the twenty-fourth, and a few days before the
Roman Parentalia.

[15] It is both here and elsewhere very remarkable, that the murders of
the vilest tyrants, who yet highly deserved to die, when those murderers
were under oaths, or other the like obligations of fidelity to them,
were usually revenged, and the murderers were cut off themselves, and
that after a remarkable manner; and this sometimes, as in the present
case, by those very persons who were not sorry for such murders, but
got kingdoms by them. The examples are very numerous, both in sacred and
profane histories, and seem generally indications of Divine vengeance
on such murderers. Nor is it unworthy of remark, that such murderers of
tyrants do it usually on such ill principles, in such a cruel manner,
and as ready to involve the innocent with the guilty, which was the case
here, ch. 1. sect. 14, and ch. 2. sect. 4, as justly deserved the Divine
vengeance upon them. Which seems to have been the case of Jehu also,
when, besides the house of Ahab, for whose slaughter he had a commission
from God, without any such commission, any justice or commiseration, he
killed Ahab's great men, and acquaintance, and priests, and forty-two of
the kindred of Ahaziah, 2 Kings 10:11-14. See Hosea 1:4. I do not
mean here to condemn Ehud or Judith, or the like executioners of God's
vengeance on those wicked tyrants who had unjustly oppressed God's own
people under their theocracy; who, as they appear still to have had no
selfish designs nor intentions to slay the innocent, so had they still
a Divine commission, or a Divine impulse, which was their commission for
what they did, Judges 3:15, 19, 20; Judith 9:2; Test. Levi. sect. 5, in
Authent. Rec. p. 312. See also page 432.

[16] Here St. Luke is in some measure confirmed, when he reforms us,
ch. 3:1, that Lysanias was some time before tetrarch of Abilene, whose
capital was Abila; as he is further confirmed by Ptolemy, the great
geographer, which Spanheim here observes, when he calls that city Abila
of Lysanias. See the note on B. XVII. ch. 11. sect. 4; and Prid. at the
years 36 and 22. I esteem this principality to have belonged to the
land of Canaan originally, to have been the burying-place of Abel, and
referred to as such, Matthew 23:35; Luke 11:51. See Authent. Rec. Part.
II. p. 883--885.

[17] This form was so known and frequent among the Romans, as Dr. Hudson
here tells us from the great Selden, that it used to be thus represented
at the bottom of their edicts by the initial letters only, U. D. P. R.
L. P, Unde De Plano Recte Lege Possit; "Whence it may be plainly read
from the ground."

[18] Josephus shows, both here and ch. 7. sect. 3, that he had a much
greater opinion of king Agrippa I. than Simon the learned Rabbi, than
the people of Cesarea and Sebaste, ch. 7. sect. 4; and ch. 9. sect. 1;
and indeed than his double-dealing between the senate and Claudius, ch.
4. sect. 2, than his slaughter of James the brother of John, and his
imprisonment of Peter, or his vain-glorious behavior before he died,
both in Acts 12:13; and here, ch. 4. sect. 1, will justify or allow.
Josephus's character was probably taken from his son Agrippa, junior.

[19] This treasury-chamber seems to have been the very same in which our
Savior taught, and where the people offered their charity money for the
repairs or other uses of the temple, Mark 12:41, etc.; Luke 22:1; John
8:20.

[20] A strange number of condemned criminals to be under the sentence of
death at once; no fewer, it seems, than one thousand four hundred!

[21] We have a mighty cry made here by some critics, as the great
Eusebius had on purpose falsified this account of Josephus, so as to
make it agree with the parallel account in the Acts of the Apostles,
because the present copies of his citation of it, Hist. Eceles. B. II.
ch. 10., omit the words an owl--on a certain rope, which Josephus's
present copies retain, and only have the explicatory word or angel; as
if he meant that angel of the Lord which St. Luke mentions as smiting
Herod, Acts 12:23, and not that owl which Josephus called an angel
or messenger, formerly of good, but now of bad news, to Agrippa. This
accusation is a somewhat strange one in the case of the great Eusebius,
who is known to have so accurately and faithfully produced a vast number
of other ancient records, and particularly not a few out of our Josephus
also, without any suspicion of prevarication. Now, not to allege how
uncertain we are whether Josephus's and Eusebius's copies of the fourth
century were just like the present in this clause, which we have no
distinct evidence of, the following words, preserved still in Eusebius,
will not admit of any such exposition: "This [bird] [says Eusebius]
Agrippa presently perceived to be the cause of ill fortune, as it was
once of good fortune, to him;" which can only belong to that bird,
the owl, which as it had formerly foreboded his happy deliverance from
imprisonment, Antiq. B. XVIII. ch. 6. sect. 7, so was it then foretold
to prove afterward the unhappy forerunner of his death in five days'
time. If the improper words signifying cause, be changed for Josephus's
proper word angel or messenger, and the foregoing words, be inserted,
Esuebius's text will truly represent that in Josephus. Had this
imperfection been in some heathen author that was in good esteem with
our modern critics, they would have readily corrected these as barely
errors in the copies; but being in an ancient Christian writer, not
so well relished by many of those critics, nothing will serve but the
ill-grounded supposal of willful corruption and prevarication.

[22] This sum of twelve millions of drachmae, which is equal to three
millions of shekels, i.e. at 2s. 10d. a shekel, equal to four hundred
and twenty-five thousand pounds sterling, was Agrippa the Great's yearly
income, or about three quarters of his grandfather Herod's income; he
having abated the tax upon houses at Jerusalem, ch. 6. sect. 3, and was
not so tyrannical as Herod had been to the Jews. See the note on
Antiq. B. XVII. ch. 11. sect. 4. A large sum this! but not, it seems,
sufficient for his extravagant expenses.

[23] Reland takes notice here, not improperly, that Josephus omits the
reconciliation of this Herod Agrippa to the Tyrians and Sidoninus, by
the means of Blastus the king's chamberlain, mentioned Acts 12:20. Nor
is there any history in the world so complete, as to omit nothing that
other historians take notice of, unless the one be taken out of the
other, and accommodated to it.

[24] Photius, who made an extract out of this section, says they were
not the statues or images, but the ladies themselves, who were thus
basely abused by the soldiers.



BOOK 20 FOOTNOTES


[1] Here is some error in the copies, or mistake in Josephus; for the
power of appointing high priests, alter Herod king of Chalcis was dead,
and Agrippa, junior, was made king of Chalcis in his room, belonged to
him; and he exercised the same all along till Jerusalem was destroyed,
as Josephus elsewhere informs us, ch. 8. sect., 11; ch. 9. sect. 1, 4,
6, 7.

[2] Josephus here uses the word monogene, an only begotten son, for no
other than one best beloved, as does both the Old and New Testament,
I mean where there were one or more sons besides, Genesis 22:2; Hebrew
11:17. See the note on B. I. ch. 13. sect. 1.

[3] It is here very remarkable, that the remains of Noah's ark were
believed to be still in being in the days of Josephus. See the note on
B. I. ch. 3. sect. 5.

[4] Josephus is very full and express in these three chapters, 3., 4.,
and 5., in observing how carefully Divine Providence preserved this
Izates, king of Adiabene, and his sons, while he did what he thought was
his bounden duty, notwithstanding the strongest political motives to the
contrary.

[5] This further account of the benefactions of Izates and Helena to
the Jerusalem Jews which Josephus here promises is, I think, no where
performed by him in his present works. But of this terrible famine
itself in Judea, take Dr. Hudson's note here:--"This [ says he ] is that
famine foretold by Agabus, Acts 11:28, which happened when Claudius was
consul the fourth time; and not that other which happened when Claudius
was consul the second time, and Cesina was his colleague, as Scaliger
says upon Eusebius, p. 174." Now when Josephus had said a little
afterward, ch. 5. sect. 2, that "Tiberius Alexander succeeded Cuspius
Fadus as procurator," he immediately subjoins, that" under these
procurators there happened a great famine in Judea." Whence it is plain
that this famine continued for many years, on account of its duration
under these two procurators. Now Fadus was not sent into Judea till
after the death of king Agrippa, i.e. towards the latter end of the 4th
year of Claudius; so that this famine foretold by Agabus happened upon
the 5th, 6th, and 7th years of Claudius, as says Valesius on Euseb. II.
12. Of this famine also, and queen Helena's supplies, and her monument,
see Moses Churenensis, p. 144, 145, where it is observed in the notes
that Pausanias mentions that her monument also.

[6] This privilege of wearing the tiara upright, or with the tip of the
cone erect, is known to have been of old peculiar to great kings, from
Xenophon and others, as Dr. Hudson observes here.

[7] This conduct of Izates is a sign that he was become either a Jew,
or an Ebionite Christian, who indeed differed not much from proper Jews.
See ch. 6. sect. 1. However, his supplications were heard, and he was
providentially delivered from that imminent danger he was in.

[8] These pyramids or pillars, erected by Helena, queen of Adiabene,
near Jerusalem, three in number, are mentioned by Eusebius, in
his Eccles. Hist. B. II. ch. 12, for which Dr. Hudson refers us to
Valesius's notes upon that place.--They are also mentioned by Pausanias,
as hath been already noted, ch. 2. sect. 6. Reland guesses that that now
called Absalom's Pillar may be one of them.

[9] This Theudas, who arose under Fadus the procurator, about A.D. 45 or
46, could not be that Thendas who arose in the days of the taxing, under
Cyrenius, or about A.D. 7, Acts v. 36, 37. Who that earlier Theudas was,
see the note on B. XVII. ch. 10. sect. 5.

[10] This and many more tumults and seditions which arose at the Jewish
festivals, in Josephus, illustrate the cautious procedure of the Jewish
governors, when they said, Matthew 26:5, "Let us not take Jesus on the
feast-day, lest there be an up roar among the people;" as Reland well
observes on tins place. Josephus also takes notice of the same thing, Of
the War, B. I. ch. 4. sect. 3.

[11] This constant passage of the Galileans through the country of
Samaria, as they went to Judea and Jerusalem, illustrates several
passages in the Gospels to the same purpose, as Dr. Hudson rightly
observes. See Luke 17:11; John 4:4. See also Josephus in his own Life,
sect. 52, where that journey is determined to three days.

[12] Our Savior had foretold that the Jews' rejection of his gospel
would bring upon them, among other miseries, these three, which they
themselves here show they expected would be the consequences of their
present tumults and seditions: the utter subversion of their country,
the conflagration of their temple, and the slavery of themselves, their
wives, and children See Luke 21:6-24.

[13] This Simon, a friend of Felix, a Jew, born in Cyprus, though he
pretended to be a magician, and seems to have been wicked enough, could
hardly be that famous Simon the magician, in the Acts of the Apostles,
8:9, etc., as some are ready to suppose. This Simon mentioned in the
Acts was not properly a Jew, but a Samaritan, of the town of Gittae,
in the country of Samaria, as the Apostolical Constitutions, VI. 7, the
Recognitions of Clement, II. 6, and Justin Martyr, himself born in the
country of Samaria, Apology, I. 34, inform us. He was also the author,
not of any ancient Jewish, but of the first Gentile heresies, as the
forementioned authors assure us. So I suppose him a different person
from the other. I mean this only upon the hypothesis that Josephus was
not misinformed as to his being a Cypriot Jew; for otherwise the time,
the name, the profession, and the wickedness of them both would strongly
incline one to believe them the very same. As to that Drusilla, the
sister of Agrippa, junior, as Josephus informs us here, and a Jewess, as
St. Luke informs us, Acts 24:24, whom this Simon mentioned by Josephus
persuaded to leave her former husband, Azizus, king of Emesa, a
proselyte of justice, and to marry Felix, the heathen procurator of
Judea, Tacitus, Hist. V. 9, supposes her to be a heathen; and the
grand-daughter of Antonius and Cleopatra, contrary both to St. Luke and
Josephus. Now Tacitus lived somewhat too remote, both as to time and
place, to be compared with either of those Jewish writers, in a matter
concerning the Jews in Judea in their own days, and concerning a sister
of Agrippa, junior, with which Agrippa Josephus was himself so well
acquainted. It is probable that Tacitus may say true, when he informs us
that this Felix [who had in all three wives, or queens, as Suetonius
in Claudius, sect. 28, assures us] did once marry such a grandchild of
Antonius and Cleopatra; and finding the name of one of them to have
been Drusilla, he mistook her for that other wife, whose name he did not
know.

[14] This eruption of Vesuvius was one of the greatest we have in
history. See Bianchini's curious and important observations on this
Vesuvius, and its seven several great eruptions, with their remains
vitrified, and still existing, in so many different strata under
ground, till the diggers came to the antediluvian waters, with their
proportionable interstices, implying the deluge to have been above two
thousand five hundred years before the Christian era, according to our
exactest chronology.

[15] This is now wanting.

[16] This also is now wanting.

[17] This duration of the reign of Claudius agrees with Dio, as Dr.
Hudson here remarks; as he also remarks that Nero's name, which was at
first L. Domitius Aenobarbus, after Claudius had adopted him was Nero
Claudius Caesar Drusus Germanicus. This Soleus as [own Life, sect. 11,
as also] by Dio Cassius and Taeims, as Dr. Hudson informs us.

[18] This agrees with Josephus's frequent accounts elsewhere in his own
Life, that Tibetans, and Taricheae, and Gamala were under this Agrippa,
junior, till Justus, the son of Pistus, seized for the Jews, upon the
breaking out of the war.

[19] This treacherous and barbarous murder of the good high priest
Jonathan, by the contrivance of this wicked procurator, Felix, was the
immediate occasion of the ensuing murders by the Sicarii or ruffians,
and one great cause of the following horrid cruelties and miseries of
the Jewish nation, as Josephus here supposes; whose excellent reflection
on the gross wickedness of that nation, as the direct cause of their
terrible destruction, is well worthy the attention of every Jewish and
of every Christian reader. And since we are soon coming to the catalogue
of the Jewish high priests, it may not be amiss, with Reland, to insert
this Jonathan among them, and to transcribe his particular catalogue
of the last twenty-eight high priests, taken out of Josephus, and begin
with Ananelus, who was made by Herod the Great. See Antiq. B. XV. ch. 2.
sect. 4, and the note there. 1. Ananelus. 2. Aristobulus. 3. Jesus,
the son of Fabus. 4. Simon, the son of Boethus. 5. Marthias, the son
of Theophiltu. 6. Joazar, the son of Boethus. 7. Eleazar, the son of
Boethus. 8. Jesus, the son of Sic. 9. [Annas, or] Ananus, the son of
Seth. 10. Ismael, the son of Fabus. 11. Eleazar, the son of Ananus. 12.
Simon, the son of Camithus. 13. Josephus Caiaphas, the son-in-law to
Ananus. 14. Jonathan, the son of Ananus. 15. Theophilus, his brother,
and son of Ananus. 16. Simon, the son of Boethus. 17. Matthias, the
brother of Jonathan, and son of Ananus. 18. Aljoneus. 19. Josephus,
the son of Camydus. 20. Ananias, the son of Nebedeus. 21. Jonathas. 22.
Ismael, the son of Fabi. 23. Joseph Cabi, the son of Simon. 24. Ananus,
the son of Artanus. 25. Jesus, the son of Damnetas. 26. Jesus, the son
of Gamaliel. 27. Matthias, the son of Theophilus. 28. Phannias, the son
of Samuel. As for Ananus and Joseph Caiaphas, here mentioned about
the middle of this catalogue, they are no other than those Annas and
Caiaphas so often mentioned in the four Gospels; and that Ananias, the
son of Nebedeus, was that high priest before whom St. Paul pleaded his
own cause, Acts 24.

[20] Of these Jewish impostors and false prophets, with many other
circumstances and miseries of the Jews, till their utter destruction,
foretold by our Savior, see Lit. Accompl. of Proph. p. 58-75. Of this
Egyptian impostor, and the number of his followers, in Josephus, see
Acts 21:38.

[21] The wickedness here was very peculiar and extraordinary, that the
high priests should so oppress their brethren the priests, as to starve
the poorest of them to death. See the like presently, ch. 9. sect. 2.
Such fatal crimes are covetousness and tyranny in the clergy, as well as
in the laity, in all ages.

[22] We have here one eminent example of Nero's mildness and goodness
in his government towards the Jews, during the first five years of his
reign, so famous in antiquity; we have perhaps another in Josephus's own
Life, sect. 3; and a third, though of a very different nature here, in
sect. 9, just before. However, both the generous acts of kindness were
obtained of Nero by his queen Poppea, who was a religious lady, and
perhaps privately a Jewish proselyte, and so were not owing entirely to
Nero's own goodness.

[23] It hence evidently appears that Sadducees might be high priests in
the days of Josephus, and that these Sadducees were usually very severe
and inexorable judges, while the Pharisees were much milder, and more
merciful, as appears by Reland's instances in his note on this
place, and on Josephus's Life, sect. 31, and those taken from the New
Testament, from Josephus himself, and from the Rabbins; nor do we meet
with any Sadducees later than this high priest in all Josephus.

[24] Of this condemnation of James the Just, and its causes, as also
that he did not die till long afterwards, see Prim. Christ. Revived,
vol. III. ch. 43-46. The sanhedrim condemned our Savior, but could not
put him to death without the approbation of the Roman procurator; nor
could therefore Ananias and his sanhedrim do more here, since they never
had Albinus's approbation for the putting this James to death.

[25] This Ananias was not the son of Nebedeus, as I take it, but he who
was called Annas or Ananus the elder, the ninth in the catalogue,
and who had been esteemed high priest for a long time; and, besides
Caiaphas, his son-in-law, had five of his own sons high priests after
him, which were those of numbers 11, 14, 15, 17, 24, in the foregoing
catalogue. Nor ought we to pass slightly over what Josephus here says
of Annas, or Ananias, that he was high priest a long time before his
children were so; he was the son of Seth, and is set down first for
high priest in the foregoing catalogue, under number 9. He was made
by Quirinus, and continued till Ismael, the 10th in number, for about
twenty-three years, which long duration of his high priesthood, joined
to the successions of his son-in-law, and five children of his own, made
him a sort of perpetual high priest, and was perhaps the occasion that
former high priests kept their titles ever afterwards; for I believe it
is hardly met with be fore him.

[26] This insolent petition of some of the Levites, to wear the
sacerdotal garments when they sung hymns to God in the temple, was very
probably owing to the great depression and contempt the haughty high
priests had now brought their brethren the priests into; of which see
ch. 8. sect. 8, and ch. 9, sect. 2.

[27] Of these cloisters of Solomon, see the description of the temple,
ch. 13. They seem, by Josephus's words, to have been built from the
bottom of the valley.

[28] See the Life at the beginning of the volume.

[29] What Josephus here declares his intention to do, if God permitted,
to give the public again an abridgement of the Jewish War hear of it
elsewhere, whether he performed what he now intended or not. Some of the
reasons of this design of his might possibly be, his observation of the
many errors he had been guilty of in the two first of those seven books
of the War, which were written when he was comparatively young, and less
acquainted with the Jewish antiquities than he now was, and in which
abridgement we might have hoped to find those many passages which
himself, as well as those several passages which others refer to, as
written by him, but which are not extant in his present works. However,
since many of his own references to what he had written elsewhere, as
well as most of his own errors, belong to such early times as could not
well come into this abridgement of the Jewish War; and since none of
those that quote things not now extant in his works, including himself
as well as others, ever cite any such abridgement; I am forced rather
to suppose that he never did publish any such work at all; I mean, as
distinct from his own Life, written by himself, for an appendix to these
Antiquities, and this at least seven years after these Antiquities were
finished. Nor indeed does it appear to me that Josephus ever published
that other work here mentioned, as intended by him for the public also:
I mean the three or four books concerning God and his essence, and
concerning the Jewish laws; why, according to them, some things were
permitted the Jews, and others prohibited; which last seems to be the
same work which Josephus had also promised, if God permitted, at the
conclusion of his preface to these Antiquities; nor do I suppose that
he ever published any of them. The death of all his friends at court,
Vespasian, Titus, and Domitian, and the coming of those he had no
acquaintance with to the crown, I mean Nerva and Trajan, together with
his removal from Rome to Judea, with what followed it, might easily
interrupt such his intentions, and prevent his publication of those
works.





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