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 these 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 free from that affliction. 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 respect 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 dismissed them: and gave to every one of them three garments of the best sort, two talents of gold, 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. By them he sent to Eleazar, the highpriest, 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 wove 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 would 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 honour, from Ptolemy Philadelphus. * The use of oil was much greater, and the donatives of it much more valuable, in Judea and the neighbouring 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, II. 19, and Hudson's note on the place before us. CHAP. III. OF THE HONOURS AND PRIVILEGES BESTOWED UPON THE NATION OF THE JEWS, BY THE KINGS OF ASIA. THE Jews also obtained honours 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, 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, 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 behaviour any one may discern the equity and generosity of the Romans ;† 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, but continued the war to the very last; yet did they not take away any of the 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 favour 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 favours 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. We also know, that Marcus Agrippa was of the †This, and the like great and just characters of the justice, equity, and generosity, of the old Romans, both to the Jews and other conquered nations, afford 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 Constitut. Apost. V. 90, and Euseb. ap. Prim. Christ. Revived, III. page 456, 457, and Josephus XIV. 10, XVI. 11. like disposition towards the Jews. For 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 to be admired; for 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 with us, they should use such moderation. But I will now return to that part of my history, whence I made the present digression. It happened in the reign oft Antiochus the Great, who ruled over all Asia, that the Jews, as well as the inhabitants of Cole-Syria, suffered greatly, and their land was sorely harassed. For while he was at war with Ptolemy‡ Eupator, 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 defeated the others. So that they were like a ship in a storm, which is tossed by the waves on both sides: and just thus as they were 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 Philopator was dead, his son sent a great army under Scopas, the general of his forces, against the inhabitants of Cole-Syria: 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 Cole-Syria which Scopas had gotten into possession, and Samaria with them; the Jews, his * That this Antiochus was called Avrix oss, or Antiochus the god, by the Milesians, see Appian Syriac. p. 210, quoted in the notes on this place. Of this Antiochus the Great, and his wars with Ptolemy Philopator, and Ptolemy Epiphanes, Spanheim and Hudson bid of their own accord, went over to him, and received him into 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 behaviour of the Jews towards him; and informed them what rewards he had resolved to bestow on them for that behaviour. I will set down presently the epistles themselves, which he wrote to his 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, "When Scopas was conquered by Antiochus, Antiochus received Batanea, Samaria, Abila, and Gadara: and that, some time 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 frankin KING ANTIOCHUS, TO ZEUXIS HIS FATHER, SENDETH GREETING. cense, the value of twenty thousand pieces of sil- || to send some of our nation out of Babylon into ver: and six sacred artabæ of fine flour: with Phrygia. The epistle was this: 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 them be brought out of Judea, 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 Hyperbereteus. 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 re-earth, for ten years. And let them have a proper stored to them." Antiochus also published a decree, through all his kingdom, in honour 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, be 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 drachmæ of silver." Moreover this Antiochus bare testimony to our piety and fidelity, in an epistle of his, when he was informed of a sedition in Phrygia and Lydia, at which time he was in the superior provinces; wherein he commanded Zeuxis, the general of his forces, and his most intimate friend, "IF thou be in good health, it is well: for I am also 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 perform what they are desired. 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 aforementioned places, thou shalt give every one of their families a place for building their houses, and a portion of land for their husbandry, and for the plantation of their vines: and thou shalt discharge them from paying taxes of the fruits of the quantity of wheat for the maintenance of their servants, until they receive bread-corn out of the earth. And 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 also 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. CHAP. IV. OF A LEAGUE BETWEEN ANTIOCHUS AND PTOLEMY; THE OFFENCE AFTER this, Antiochus made a friendship and a league with Ptolemy; and gave him his daughter Cleopatra to wife, and yielded up to him CœleSyria, Samaria, Judea, and Phoenicia, by way of dowry. And upon the division of the taxes between the two kings, all the principal men farmed Spanheim notes here, that this marriage of Ptolemy with Cleopatra is related by Appian, in his Syriaca, p. 88. 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 part 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 kings, out of their own estates, he provoked king Ptolemy Euergetes to anger; who was the father of Philopator. This 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's, they were confounded. But so sordidly covetous was Onias, that nothing of this nature made him ashamed. up into the temple, and called the multitude to|| gether to a congregation; and exhorted them not to be disturbed, nor affrighted, 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, 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 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. and got ready what was necessary for his journey; garments, and cups, and beasts for burden, which amounted to about twenty thousand drachmæ ; and went to Alexandria. Now it happened, that at this time all the principal men and rulers went up When Ptolemy's ambassador was come into Egypt, he told the king of the thoughtless temper There was now one Joseph,† young in age, but of Onias; and informed him of the goodness of of great reputation among the people of Jerusa- the disposition of Joseph; and that he was comlem, for gravity, prudence, and justice. His father's ing to him, to excuse the multitude, as not having name was Tobias, and his mother was the sister done him any harm; for that he was their patron. of Onias, the high-priest: who informed him of In short, he was so very warm in his encomiums the coming of the ambassador; for he was then upon the young man, that he disposed both the sojourning at a village named Phicol, where he king and his wife Cleopatra to have a kindness was born. Hereupon he came to Jerusalem, and for him, before he came. So Joseph sent to his reproved Onias for not taking care of the preser-friends at Samaria, and borrowed money of them; vation 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 highpriest. But that, in case he was so great a lover of money, as to endure to see his country in dan-out of the cities of Syria and Phoenicia, to bid for ger on that account, and his countrymen suffer the greatest damages, he advised him to go to the king, and to petition him to remit either the whole, or a part of the sum demanded. Onias replied, that he did not care for his authority; and that he was ready, if the thing was 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. Hereupon Joseph went Chap. III. * † About An. 226. The name of this place, Phicol, is the very same with that of the chief captain of Abimelech's host, in the days of Abra 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 his 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 his friend Athenion; who was the very person who had been ambassador at Jerusalem, and been entertained by Joseph. As soon, therefore, as Athenion saw him, he presently made known to the ham, Genesis xxi. 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. was at Ascalon, and demanded the taxes of the people, they refused to pay any thing, and affronted him also: but 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, how good and how generous a young man he was. So Ptolemy saluted him, and desired him to come up in 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 unac-king; and informed him what he had done. Ptolequainted 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 humour and pleasantry of the young man, the king was so delighted, that he began already, as though he 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. 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 Cole-Syria 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 then he asked whether he had any sureties that would be bound for the payment of the money? He answered very pleasantly, "I will give securities, and those of persons good and responsible; and which you shall have no reason to distrust. And when he bade 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. But Joseph took with him two thousand footsoldiers 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 hastened into Syria. When he my admired at 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 Ascalon, 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. This good fortune he enjoyed for twenty-two years; and was become the father of seven sons, by one wife; as he had one other 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 a foreigner,) to conceal his offence, and to be kind and subservient to him, and to give him the 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 he did 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; |