reserving to himself only some inconsiderable presents, in honour of the deceased.

OF THE IMPOSTURE

CHAP. VII.

AND DETECTION OF A SPURIOUS ALEXANDER; THE BANISHMENT OF ARCHELAUS, AND THE DEATH OF

GLAPHYRA.

IN the mean time there was a man, who was by birth a Jew, but brought up at Sidon, with one of the Roman freedmen, who falsely pretended, on account of the resemblance of their countenances, that he was that Alexander who was slain by Herod. This man came to Rome, in hopes of not being detected. He had one who was his assistant, of his own nation, and who knew all the affairs of the kingdom; and instructed him to say how those that were sent to kill him and Aristobulus had pity upon them, and stole them away, by putting bodies that were like theirs in their places. This man deceived the Jews that were at Crete, and got a great deal of money from them for travelling in splendour, and thence sailed to Melos; where he was thought so certainly genuine, that he got a great deal more money, and prevailed with those that had treated him to sail along with him to Rome. So he landed at *Dicearchia, and got very large presents from the Jews who dwelt there; and was conducted by his father's friends as if he were a king. Nay, the resemblance in his countenance procured him so much credit, that those who had seen Alexander, and had known him very well, would take their oaths that he was the very same person. Accordingly, the whole body of the Jews, that were at Rome, ran out in crowds to see him; and an innumerable multitude stood in the narrow places, through which he was carried. For those of Melos were so far distracted, that they carried him in a sedan, and maintained a royal attendance for him at their own proper charges.

But Cæsar, who knew perfectly well the lineaments of Alexander's face, because he had been accused by Herod before

* Puteoli.

him, discerned the fallacy in his countenance, even before he saw the man.* However, he suffered the agreeable fame that went of him to have some weight with him; and sent Celadus, one who well knew Alexander, and ordered him to bring the young man to him. But when Cæsar saw him, he immediately discerned a difference in his countenance: and when he had discovered that his whole body was of a more robust texture, and like that of a slave, he understood the whole was a contrivance. But the impudence of what he said greatly provoked him to be angry at him. For when he was asked about Aristobulus, he said, that he was also preserved alive, and was left on purpose in Cyprus, for fear of treachery: because it would be harder for plotters to get them both into their power while they were separate. Then did Cæsar take him by himself privately, and said to him, "I will give thee thy life, if thou wilt discover who it was that persuaded thee to forge such stories." So he said that he would discover him; and followed Cæsar, and pointed to the Jew who abused the resemblance of his face to get money for that he had received more presents in every city than ever Alexander did while he was alive. Cæsar laughed at the contrivance; and put this spurious Alexander among his rowers, on account of the strength of his body: but ordered him that persuaded him to be put to death. But for the people of Melos, they had been sufficiently punished for their folly by the expenses they had been at on his account.

Now Archelaus took possession of his fethnarchy; and used not the Jews only, but the Samaritans also barbarously and

*Such is the inconceivable variety of the human countenance, that but few instances of such similarity as confound the distinction of two different persons bave ever occurred. It may, indeed, be justly questioned whether an exact comparison would not, in all instances, discover some diversity. B.

+ Father Harduin pretends, that this Archelaus, the son of Herod the Great, was by Augustus made at first not barely an ethnarch, but a king: contrary to the testimony of Josephus, both here, and Antiq. XVIII. 1. without any proper evidence for that contradiction. On the other side there is a coin still extant, with HEROD in one place, and ETHNARCH in another: which Spanheim once conjectured to be this very Herod Archelaus. Unless Herod the Great be himself there called ethnarch; as the same Spanheim afterward supposed. However, I prefer Spanheim's first conjecture, as best agreeing with Josephus. See the Latin note.

this out of resentment of their old quarrels with him. Whereupon they both of them sent ambassadors against him to Cæsar; and in the ninth year of his government he was banished to Vienna, a city of Gaul: and his effects were put into Cæsar's treasury. But the report goes, that before he was sent for by Cæsar, he seemed to see nine *ears of corn, full and large; but devoured by oxen. When, therefore, he had sent for the diviners, and some of the Chaldeans, and inquired of them, what they thought it portended; and when one of them had one interpretation, and another had another, Simon, one of the sect of the Essenes, said, that he thought the ears of corn denoted years; and the oxen denoted a mutation of things; because by their ploughing they made an alteration of the country. That, therefore, he should reign as many years as there were ears of corn and after he had passed through various alterations of fortune, should die. Now five days after Archelaus had heard this interpretation, he was called to his trial.

I cannot also but think it worthy to be recorded, what dream Glaphyra, the daughter of Archelaus, king of Cappadocia had, who had at first been a wife to Alexander, who was the brother of Archelaus, concerning whom we have been discoursing. This Alexander was the son of Herod, the king, by whom he was put to death, as we have already related. This Glaphyra was married, after his death, to Juba, king of Libya: and after his death, was returned home, and lived a widow with her father. Then it was that Archelaus, the ethnarch, saw her, and fell so deeply in love with her, that he divorced Mariamue, who was then his wife, and married her. When, therefore, she was come into Judea, and had been there for a little while, she thought she saw Alexander stand by her: and that he said to her, "Thy marriage with the king of Libya might have been sufficient for thee: but thou wast not contented with him, but art returned again to my family, to a third husband: and him, thou impudent woman! hast thou chosen for thine husband, who is my brother. look the injury thou hast offered again, whether thou wilt or no." vived the narration of this dream of hers two days.

However, I shall not overme. I shall soon have thee Now Glaphyra hardly sur

*Gen. xii. 1-7,

CHAP. VIII.

OF THE REDUCTION OF ARCHELAUS's ETHNARCHY INTO A ROMAN PROVINCE; THE SEDITION OF JUDAS OF GALILEE; AND OF THE THREE SECTS OF THE JEWS.

NOW Archelaus's part of Judea was reduced into a province; and Coponius, one of the equestrian order among the Romans, was sent as a procurator, having the power of life and death put into his hands by Cæsar. Under his administration it was, that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt; and said they were cowards, if they would endure to pay a tax to the Romans; and would, after God, submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own; and was not at all like the rest of those their leaders.

For there are three *philosophical sects among the Jews.The followers of the first of which are Pharisees; of the second the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth; and seem to have a greater affection for one another than the other sects have. These Essenes reject pleasures, as an evil:

*Take Dean Aldrich's note here entire. "What is said of the Essenes in this chapter, Porphyry has transcribed De Abst. IV. 11, 12, 13. and Eusebius out of Porphyry, in his Preparation, IX. 2. Concerning them Josephus writes elsewhere, Antiq. XIII. 5, XV. 10, and XVIII. 1. Besides these Philo has written about the Essenes, in his book, "That every good man is free," page 600. Eusebius produces an elegant place out of his apology for the Jews, not now extant, in his Preparation, VII. 10. Lastly, Pliny treats of the Essenes in Nat. Hist. V. 17. Whatsoever we meet with that is authentic in other authors, is derived from these fountains. Let young men, therefore, read these original authors; and not suffer themselves to be perplexed with other accounts." The same learned person adds presently, "The rules of the Essenes do generally agree with those of the Pythagoreans. For it is well known that the Daci, who were instructed by Zamolxis, the Pythagorean, as well as Pythagoras himself, borrowed the greatest part of their institutions from the Jews. It were easy to compare the doctrines and practices of both sects together: but we need not take that trouble while every body is acquainted with the Pythagorean institutions.”

but esteem continence, and the conquest over our passions to be virtuous. They neglect wedlock; but choose out other persons' children, while they are pliable, and fit for learning; and esteem them to be of their kindred, and form them according to their own manners. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued. But they guard against the lascivious behaviour of women; and are persuaded that none of them preserve their fidelity to one man.

and so very communicaNor is there any one to

These men are despisers of riches tive, as to excite general admiration. be found among them who has more than another. For it is a law among them, that those who come to them must let what they have be common to the whole order: insomuch that among them all there is no appearance of poverty, or excess of riches; but every one's possessions are intermingled with every other's possessions; and so there is, as it were, one patrimony among all the brethren. They think that oil is a defilement: and if any one of them be anointed, without his own approbation, it is wiped off his body. For they think it is a good thing to be in a state of perspiration, as also to be always clothed in white garments. They also have stewards appointed, to take care of their common affairs: who every one of them have no separate business for any, but what is for the uses of them all.

They have no certain eity: but many of them dwell in every city and if any of their sect come from other places, what they have lies open for them, just as if it were their own: and they go in to such as they never knew before, as if they had been never so long acquainted with them. For which reason they carry nothing with them when they travel into remote parts: though still they take their weapons for fear of thieves. Accordingly there is, in every city where they live, one appointed particularly to take care of strangers : and to provide garments and other necessaries for them. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces, or worn out by time. Nor do they either buy or sell any thing to one another: