sisting the seditious; and took away the highpriesthood from him, and put Eleazer 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 Archelaus. Moreover he transgressed the law of our fathers, and married Glaphyra, the daughter of Archelaus; who had been wife of his brother Alexander; which Alexander had children by her while it was a thing detestable among the Jews to marry the brother's wife. Nor did this Eleazer abide long in the high-priesthood; Jesus, the son of Sie, being put in his room, while he was still living. 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, accused him before Cæsar; and that especially because they knew he had broken those commands which obliged him to behave himself with moderation. Hereupon Cæsar was very angry; and called for Archelaus's steward, who took care of his affairs at Rome; and thinking it beneath him to write to Archelaus, he bade him sail away as soon as possible, and bring him to Rome. So the man made haste in his voyage; and when he came to Judea, be found Archelaus feasting with his friends. So he told him his errand, and hastened him away. And when he was come to Rome, Cæsar, 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. Now, before Archelaus was gone up to Rome upon this message, he related this dream to his friends that he saw ten ears of corn full of wheat, perfectly ripe which ears, as it seemed to him, were devoured by oxen. And * Spanheim seasonably observes here, that it was forbidden the Jews to marry their brother's wife, when she when he was wake and gotten up, because the vision appeared to be of 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 Essenes, desired leave to speak his mind freely, and said, that the vision denoted a change in the affairs of Archelaus, and then not for the better: that oxen, because that animal takes uneasy pains in his labors, denoted afflictions: and indeed denoted farther 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, his steward arrived to summon him before Cæsar. 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 happened that Alexander was slain by his father, she married Juba, the king of Libya; and when he was dead, and she lived in widowhood in Cappadocia with her father, Archelaus divorced his former wife Mariamine, and married her; so great was his affection for this Glaphyra; 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 he complained of 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 was a virgin? and had we not children between us? Yet hast thou forgotten my affection out of a desire of a second husband. Nor hast thou been satisfied with had children by her first husband: and that Zonaras cites or interprets the clause before us accordingly. † A. D. 7. 1 that injury thou didst me, but thou hast been otherwise also on account of the advantage Now I did not think these histories improper for the present discourse: both because my discourse now is concerning kings; and BOOK XVIII. Containing an Interval of Thirty-two Years. FROM THE BANISHMENT OF ARCHELAUS, TO THE DEPARTURE OF THE JEWS FROM 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 farther opposition to it, by the persuasion of Joazar, who was the son of Boethus, and high-priest. So being over-persuaded by Joazar's words, they gave an account of their estates, without any dispute. Yet was there one * Judas a Gaulonite, of the city Gamala; together. For Judas and Saddouk, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults, and laid the foundations of future miseries, by this system of philosophy, which we before were unacquainted with. 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. who taking with him * Saddouk, a Pharisee, || these men occasioned by their thus conspiring 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 counsels as might be successful The Jews had, for a great while, three and for their own advantage: and this espe- sects of philosophy peculiar to themselves. cially if they would set about great exploits; The sect of the Essenes, the sect of the Sadand not grow weary in executing the same. ducees, and that of the Pharisees. Of which So men received what they said with plea-sects, although I have already spoken in the sure: and this bold attempt proceeded to a second book of the Jewish War, yet will I a great height. All sorts of misfortunes also little touch upon them now. sprang from these men; and the nation was Now the Pharisees live meanly, and deinfected with this doctrine to an incredible spise delicacies in diet; and they follow the degree. One violent war came upon us after conduct of reason; and what that prescribes another; and we lost our friends, who used to to them as good for them to do. They also alleviate our pains: there were also very great pay a respect to such as are in years; nor are robberies and murders of our principal men. they so bold as to contradict them in any This was done, in pretence, indeed, for the thing which they have introduced. And when public welfare; but, in reality, from the hopes they determine that all things are done by of gain to themselves. Hence arose seditions, † fate, they do not take away the freedom and from them murders of men, which some- from men of acting as they think fit: since times fell on those of their own people: (by their notion is, that it hath pleased God to the madness of these men towards one an- make a temperament; whereby what he wills other; while their desire was, that none of is done; but so that the will of man can act the adverse party might be left :) and some- virtuously or viciously. They also believe times on their enemies. A famine also com- that souls have an immortal vigor in them; ing upon us reduced us to the last degree of and that under the earth there will be rewards. despair; as did also the taking and demolish- or punishments, according as they have lived ing of cities. Nay, the sedition at last in-virtuously or viciously in this life: and the creased so high, that the very temple of God || latter are to be detained in an everlasting priwas burnt down by the enemies' fire. Such son; but that the former shall have power to were the consequences of this, that the cus-revive and live again. On account of which toms of our fathers were altered, and such change was made, as added a mighty weight toward bringing all to destruction: which Dean Aldrich observes, On the War, II. 8. Nor can one well imagine why he should here call him a Gaulonite, when he afterwards 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. doctrines they are able to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they 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 XIII. 10, 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 be † Or, Providence. * It seems not very improbable to me, that this Sad-fore this time. douk, the Pharisee, was the man of whom the Rabbins perform according to their direction. Insomuch, that the cities gave great attestations to them, on account of their virtuous conduct, both in the actions of their lives, and their dis courses. common; so that a rich man enjoys no more of his own wealth than he who has nothing. 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 a 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 Essenes in their But the doctrine of the Sadducees is, that souls die with the bodies. Nor do they regard the observances 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 unwill-way of living: but do the most resemble those ingly and by force sometimes obliged to be, Dace, who are called Polista, or dwellers in they addict themselves to the notions of the cities. Pharisees, because the multitude would not otherwise bear them. The doctrine of the Essenes 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 unto the temple, they do not offer sacrifices; 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 has never appeared among other men, either Greeks or Barbarians, even for a little time; it has 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 *This important doctrine never was or could be positively asserted, but ander the sanction of revelation. All doubt and uncertainty respecting it is now removed, because life and immortality are brought to light by the Gospel. B. + It seems, by what Josephus says here, and Philo himself elsewhere, Op. p. 676. that these Essenes did not use to go up 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 Constitu . 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 kind 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 immoveable resolution is well known to a great many, I shall speak no farther 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 shew when they undergo pain. And it was in Gessius Florus's time that the nation began to go 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. tions they are mentioned as those that observed the customs of their forefathers, VI. 6. and that without any such ill character as is there laid upon the other sects among that people. Who these Пora in Josephus, or Krisa in Strabo, among the Pythagoric Daca were, it is not easy to determine. Scaliger offers no improbable conjecture, that some of these Dacæ 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. CHAP. CHAP. II. had formerly done. A little after this accident Coponius returned to Rome, and Marous Ambivius came to be his successor in that go OF THE ERECTION OF SEVERAL CITIES IN HONOR OF CESAR;vernment. Under whom Salome, the sister of king Herod, died, and left to Julia (Cæsar's wife) Jamnia, all its toparchy, and Phaselis HEN Cyrenius had disposed of Arche- in the plain, and Archelais: where is a great laus's money; and when the taxings plantation of palm-trees; and their fruit is exwere come to a conclusion, which were made cellent in its kind. After him came Annius in * the thirty-seventh of Cæsar's victory over Rufus. Under whom died Cæsar, the second Antony at Actium; he deprived Joazar of the emperor of the Romans: the duration of whose high-priesthood, which dignity had been con- reign was fifty-seven years, † six months, and ferred on him by the multitude; and appointed two days, of which time Antonius ruled togeAnanus, the son of Seth, to be high-priest. ther with him fourteen years: but the duration Herod and Philip, in the mean time, had each of his life was seventy-seven years. Upon of them received their own tetrarchy, and set- his death Tiberius Nero, his wife Julia's son, tled the affairs thereof. Herod also built a succeeded. He was now the third emperor : wall about Sepphoris, which is the security of and he sent Valerius Gratus to be procurator of all Galilee, and made it the metropolis of the Judea, and to succeed Annius Rufus. This country. He also built a wall round Bethar-man deprived Ananus of the high-priesthood; amphtha, which was itself a city also; and and appointed Ismael, the son of Phabi, to be called it Julias, from the name of the empe-high-priest. He also deprived him in a little ror's wife. When Philip also had built Paneas, time, and ordained Eleazar, the son of Ananus, a city at the fountains of Jordan, he named it who had been high-priest before. But when Cæsarea. He also advanced the village Beth- he had held the sacerdotal office for a year, saida, situate at the lake of Gennesareth, unto Gratus deprived him of it, and gave it to Sithe dignity of a city, both by the number of mon, the son of Camithus. And when he had inhabitants it contained, and its other gran- possessed that dignity no longer than a year, deur and called it by the name of Julias, in Joseph Caiaphas was made his successor. honor of Cæsar's daughter. When Gratus had done these things he went back to Rome, after he had tarried in Judea eleven years: when Pontius Pilate came as his successor. Now as Coponius, who 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 bones 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 And now Herod the tetrach, 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 Harduin finds fault with Josephus for saying the tax-add 36 years to the beginning of September, A. D. 6. In ation under Cyrenius fell out in the 37th year after the Actiac victory, but without any just occasion in the world. That battle is known to have been fought between Augustus and Mark Antony in the beginning of September, in the 31st year before the Christian era. To which the next year to which naturally falls the banishment of Archelaus, and the taxation under Cyrenius, to the 37th year of the Actiac victory, A. D. 7. See Authentic Records, Pt. II. pag. 1103, 1104. These fifty-seven years are from Julius Cæsar's death. |