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 built 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 the nation being of one mind and united, upon any attempt for innovation, might prove troublesome to kings; as it had formerly proved to the kings of Assyria. Hereupon Alexander gave the desired permission to Sanballat; 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 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. God however warned him in a dream, which came upon him after he had of fered 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. When Jaddua rose from his sleep, he greatly rejoiced; and declared to all the warning he had received from God: and having acted entirely according to his dream, he awaited the coming of the king.

When he understood that Alexander 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 Chal

Cutheans.

†The time of the year when Alexander came to Jerusalem, seems rightly determined by the Rabbins in Megillath Taanith; when they keep the 21st of Casleu, a festival in memory of their superiority over the Samaritans at this time: as Reland here informs us. See the same discourse, page 56. Reland informs

dees that followed him, thought they should have liberty to plunder the city, and torment the highpriest to death; which the king's displeasure fairly promised them, the very reverse happened. For when the multitude appeared 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 engraven; Alexander approached by himself, and adored that name, and first saluted the highpriest. The Jews also did altogether salute Alexander, and encompass him about. Hereupon 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 honoured him with his high-priesthood. For I saw this 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."

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 highpriest, and the priests. And when the book of Daniel was shown to him, 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 bade them ask what favours they pleased of him. Accordus farther that the same book says, the principal Jews were in white garments; with other circumstances agreeing with Josephus.

The passages shown to the king upon this occasion might be Dan. vii. 6. viii. 3-8, 20, 21, 22. xi. 3, some or all of them very plain predictions of Alexander's conquests and successes.

CHAP. I.

OF THE TREACHEROUS SEIZURE OF JERUSALEM AND JUDEA BY PTOL EMY, THE SON OF LAGUS; WHO CARRIED MANY OF THE JEWS

THENCE, AND PLANTED THEM IN EGYPT.

WHEN Alexander king of Macedon, had put an end to the dominion of the Persians, and had settled the affairs in Judea after the aforementioned 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; Cassander possessed Macedonia; and Ptolemy the son of Lagus seized upon Egypt. And while these princes ambitiously strove one against another, every one for his own principality, it came to pass that there were continually wars; and the cities were sufferers, and lost a great many of the 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 Saviour 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 sacrifice, 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

* The great number of these Jews and Samaritans that were formerly carried into Egypt by Alexander, and now by Ptolemy the son of Lagus, appeared 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 seventytwo interpreters; in the many garrisons and other soldiers of that nation in Egypt in the famous settlement of the Jews, and the number of those synagogues at Alexandria, long afterward, and in the vehement contention between the Jews and the Samaritans under Philometor, about the place appointed for public worship in the law of Moses; whether at the Jewish temple of

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." 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 and settled them there. And as he knew that the people of Jerusalem were †most faithful in the observance of oaths and covenants; and this from the answer they made Alexander, when he sent an ambassage 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,

Jerusalem, or at the Samaritan temple at 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.

† Of the sacredness of oaths among the Jews in the Old Tes tament, see Scripture Politics, page 54-65.

See Book XI. chap. 8.

See this fully proved, Book XIV. chap. 10.

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 Geriz

zim.

CHAP. II.

OF THE TRANSLATION OF THE LAWS OF THE JEWS INTO THE GREEK TONGUE, BY ORDER OF PTOLEMY PHILADELPHUS; WHO SET MANY CAPTIVES FREE; AND DEDICATED MANY GIFTS TO GOD.

WHEN Alexander had reigned *twelve years, and after him Ptolemy Soter forty years, Philadelphus took the kingdom of Egypt, and held it forty years within one. He procured the flaw to be interpreted and liberated 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, librarykeeper to the king, was now endeavouring, if it were possible, to gather together all the books that were in the habitable earth; and buying whatsoever was anywhere 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 thousands of books he had collected, he replied, that he had already about two hundred thousand; but that, in a little time, he should have five hundred 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, would cause no small difficulty in getting them translated into the Greek tongue: that the character in which they were written seemed like to that of the Syrians; and that its sound, when pronounced,

These numbers; 12 years for Alexander; 40 for Ptolemy the son of Lagus; and 39 for Ptolemy Philadelphus, are very nearly the same which Ptolemy's canon ascribes to them respectively.

† Of the translation of the other parts of the Old Testament by seventy Egyptian Jews, in the joint reigns of Ptolemy the son of Lagus, and Philadelphus ; as also of the translation of the

appeared to be peculiar to themselves. Wherefore he said, that nothing hindered why they might not get those books to be translated also. "For," said he," while nothing is wanting that is necessary for that purpose, we may have their books also in this library." So the king thought Demetrius was very zealous to procure him abundance of books, and that he suggested what was exceeding proper for him to do: and accordingly, he wrote to the Jewish high-priest, that he should act accordingly.

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 had frequently resolved to petition the king, that he would set all the captive Jews in this kingdom free. And he thought this to be a convenient opportunity for 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 beforementioned; 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 the 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 Znva, or Life, because he breathes life into all men. Wherefore do thou restore these men to their own country; and give them permission to live in it; and this do to the honour of God; because these men pay a peculiar excellent worship to him. And know this farther, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favours to be done them: since all

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 the Literal Accom. plishment of the Prophecies at large, page 117-152, which has hitherto received no confutation.

+ Of Jupiter.

When Aristeus was saying thus, the king looked upon him with a cheerful countenance, and said, "How many 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 a hundred thousand." The king made answer, " And is this a small gift that thou askest, Aristeus?" But Sosibius, and the rest that stood by, said, 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 drachmæ 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 his 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 those that were in my kingdom before them; and if there be any that have lately been brought thither, be made free by those who possess them; and let them accept of a hundred and twenty drachmæ 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 re

* Although this number, 120 drachmæ of Alexandria, or 60 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 has no more than 20 drachmæ, or 10 Jewish shekels; and since the sum of the talents, to be set down presently, which is little above 460, for somewhat more than 100,000

a great profit by them. Out of regard therefore to justice, and out of pity to those who have been tyrannized over, contrary to equity, I enjoin those that have such Jews in their service to set them at liberty; upon receipt of the beforementioned 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. 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, that 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 made 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 brought to a conclusion in 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 drachmæ 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 aforementioned sum for every slave.

When this had been done after so magnificent a manner according to the king's inclination, 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 artificer's 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 excelslaves, and is nearly the same in Josephus and Aristeus, does better agree to 20 than 120 drachmæ; and since the value of a slave of old was, at the utmost, but 30 shekels, or 60 drachmæ, see Ex. xxi. 32, while in the present circumstances of these Jewish slaves, and those so very numerous, Philadelphus would rather redeem them at a cheaper than a dearer rate; there is great reason to prefer Aristeus's copies before Josephus's.