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ther brake through all restraints with regard to each other, and every one associated with those of his own opinion, and began already to stand in opposition one to another; so that seditions arose every where, while those that were for innovations, and were desirous of war, by their youth and boldness were too hard for the aged and the prudent men. And, in the first place, all the people of every place betook themselves to rapine; after which they got together in bodies, in order to rob the people of the country; insomuch that for barbarity and iniquity those of the same nation did no way differ from the Romans; nay, it seemed to be a much lighter thing to be ruined by the Romans than by themselves.

3. Now the Roman garrisons, which guarded the cities, partly out of their uneasiness to take such trouble upon them, and partly out of the hatred they bare to the Jewish nation, did little or nothing towards relieving the miserable, till the captains of the troops of robbers, being satiated with rapines in the country, got all together from all parts, and became a band of wickedness, and all together crept into Jerusalem, which was now become a city without a governor, and, as the ancient custom was, received without distinction all that belonged to their nation; and these they then received, because all men supposed that those who came so fast into the city, came out of kindness, and for their assistance, although these very men, besides the seditions they raised, were otherwise the direct cause of the city's destruction also; for as they were an unprofitable and a useless multitude, they spent those provisions beforehand, which might otherwise have been sufficient for the fighting men. Moreover, besides the bringing on of the war, they were the occasions of sedition and famine therein.

4. There were, besides these, other robbers that came out of the country, and came into the city, and joining to them those that were worse than themselves, omitted no kind of barbarity; for they did not measure their courage by their rapines and plunderings only, but proceeded as far as murdering men; and this not in the nighttime or privately, or with regard to ordinary men, but did it openly in the daytime, and began with the most eminent persons in the city; for the first man they meddled with was Antipas, one of royal lineage, and the most potent man in the whole city, insomuch that the public treasures were committed to his care him they took and confined, as they did in the next place to Levias, a person of great note, with Sophas, the son of Raguel, both which were of royal lineage also. And besides these, they did the same to the principal men of the country. This caused a terrible consternation among the people, and every

one contented himself with taking care of his own safety, as they would do if the city had been taken in war.

5. But these were not satisfied with the bonds into which they had put the men forementioned; nor did they think it safe for them to keep them thus in custody long, since they were men very powerful, and had numerous families of their own that were able to avenge them. Nay, they thought the very people would perhaps be so moved at these unjust proceedings as to rise in a body against them: it was therefore resolved to have them slain. Accordingly they sent one John, who was the most bloody minded of them all, to do that execution: this man was also called the son of Dorcas*, in the language of our country. Ten more men went along with him into the prison, with their swords drawn, and so they cut the throats of those that were in custody there. The grand lying pretence these men made for so flagrant an enormity was this; that these men had had conferences with the Romans, for a surrender of Jerusalem to them; and so they said they had slain only such as were traitors to their common liberty. Upon the whole, they grew the more insolent upon this bold prank of theirs, as though they had been the benefactors and saviours of the city.

6. Now the people were come to that degree of meanness and fear, and these robbers to that degree of madness, that these last took upon them to appoint high-priests†. So when they had disannulled the succession, according to those families out of which the high-priests used to be made, they ordained certain unknown and ignoble persons for that office, that they might have their assistance in their wicked undertakings; for such as obtained this highest of all honours without any desert, were forced to comply with those that bestowed it on them. They also set the principal men at variance one with another, by several sorts of contrivance and tricks, and gained the opportunity of doing what they pleased,

* This name Dorcas in Greek, was Tabitha in Hebrew or Syriac, as Acts ix. 36. Accordingly some of the manuscripts set it down here Tabetha or Tabeta. Nor can the context in Josephus be made out but by supposing the reading to have been this, the son of Tabitha, which in the language of our country denotes Dorcas [or a doe].

+ Here we may discover the utter disgrace and ruin of the high-priesthood among the Jews, when undeserving, ignoble, and vile persons, were advanced to that noble office by the seditious; which sort of high-priests, as Josephus well remarks here, were thereupon obliged to comply with, and assist those that advanced them in their impious practices. The names of these highpriests, or rather ridiculous and profane persons, were Jesus the son of Damneus, Jesus the son of Gamaliel, Matthias the son of Theophilus, and that prodigious ignoramus Phannias, the son of Samuel; all which we shall meet with in Josephus's future history of this war; nor do we meet with any other so much as pretended high-priests after Phannias, till Jerusalem was taken and destroyed.

by the mutual quarrels of those who might have obstructed their measures; till at length, when they were satiated with the unjust actions they had done towards men, they transferred their contumelious behaviour to God himself, and came into the sanctuary with polluted feet.

7. And now the multitude were going to rise against them already; for Ananus, the ancientest of the high-priests, persuaded them to it. He was a very prudent man, and had perhaps saved the city if he could but have escaped the hands of those that plotted against him. Those men made the temple of God a strong hold for them, and a place whither they might resort in order to avoid the troubles they feared from the people; the sanctuary was now become a refuge and a shop of tyranny. They also mixed jesting among the miseries they introduced, which was more intolerable than what they did; for in order to try what surprise the people would be under, and how far their own power extended, they undertook to dispose of the priesthood by casting lots for it; whereas, as we have said already, it was to descend by succession in a family. The pretence they made for this strange attempt was an ancient practice, while they said that of old it was determined by lot; but in truth it was no better than the dissolution of an undeniable law, and a cunning contrivance to seize upon the government, derived from those that presumed to appoint governors as they themselves pleased.

8. Hereupon they sent for one of the pontifical tribes, which is called Eniachim*, and cast lots which of it should be the high-priest. By fortune the lot so fell as to demonstrate their iniquity after the plainest manner; for it fell upon one whose name was Phannias, the son of Samuel, of the village Aphtha. He was a man not only unworthy of the high-priesthood, but that did not well know what the highpriesthood was, such a mere rustic was he; yet did they hale this man, without his own consent, out of the country, as if they were acting a play upon the stage, and adorned him with a counterfeit face; they also put upon him the sacred garments, and upon every occasion instructed him what he was to do. This horrid piece of wickedness was sport and pastime with them, but occasioned the other priests, who at a distance saw their law made a jest of, to shed tears, and sorely to lament the dissolution of such a sacred dignity.

9. And now the people could no longer bear the insolence

This tribe or course of the high-priests, or priests, here called Eniakim, seems to the learned Mr. Lowth, one well versed in Josephus, to be that 1 Chron. xxiv. 12, the course of Jakim, where some copies have the course of Eliakim; and I think this to be by no means an improbable conjecture.

of this procedure, but did altogether run zealously, in order to overthrow that tyranny; and indeed they were Gorion the son of Josephus, and Symeon* the son of Gamaliel, who encouraged them, by going up and down when they were assembled together in crowds, and as they saw them alone, to bear no longer, but to inflict punishment upon these pests and plagues of their freedom, and to purge the temple of these bloody polluters of it. The best esteemed also of the high-priests, Jesus the son of Gamalas, and Ananus the son of Ananus, when they were at their assemblies, bitterly reproached the people for their sloth, and excited them against the zealots; for that was the name they went by, as if they were zealous in good undertakings, and were not rather zealous in the worst actions, and extravagant in them beyond the example of others.

10. And now when the multitude were gotten together to an assembly, and every one was in indignation at these men's seizing upon the sanctuary, at their rapine and murders, but had not yet begun their attacks upon them (the reason of which was this, that they imagined it to be a difficult thing to suppress these zealots, as indeed the case was), Ananus stood in the midst of them, and casting his eyes frequently at the temple, and having a flood of tears in his eyes, he said, "Certainly it had been good for me to die before I had seen the house of God full of so many abominations, or these sacred places, that ought not to be trodden upon at random, filled with the feet of these blood-shedding villains; yet do I, who am clothed with the vestments of the high-priesthood and am called by that most venerable name [of high-priest] still live, and am but too fond of living, and cannot endure to undergo a death which would be the glory of my old age; and if I were the only person concerned, and as it were in a desert, I would give up my life, and that alone for God's sake; for to what purpose is it to live among a people insensible of their calamities, and where there is no notion remaining of any remedy for the miseries that are upon them? For when you are seized upon you bear it, and when you are beaten you are silent, and when people are murdered nobody dares so much as send out a groan openly. O bitter tyranny that we are under! But why do I complain of the tyrants? Was it not you, and your sufferance of them that have nourished

This Symeon, the son of Gamaliel, is mentioned as the president of the Jewish Sanhedrim, and one that perished in the destruction of Jerusalem, by the Jewish rabbins, as Reland observes on this place. He also tells us that those rabbins mention one Jesus, the son of Gamala, as once a high-priest, but this long before the destruction of Jerusalem; so that if he were the same person with this Jesus, the son of Gamala, in Josephus, he must have lived to be very old, or they have been very bad chronologers.

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them? Was it not you that overlooked those that first of all got together, for they were then but a few, and by your silence made them grow to be many; and by conniving at them when they took arms, in effect armed them against yourselves? You ought to have then prevented their first attempts, when they fell a reproaching your relations; but by neglecting that care in time, you have encouraged these wretches to plunder men. When houses were pillaged, nobody said a word, which was the occasion why they carried off the owners of those houses; and when they were drawn through the midst of the city, nobody came to their assistance. They then proceeded to put those whom you had betrayed into their hands, into bonds; I do not say how many, and of what characters those men were whom they thus served, but certainly they were such as were accused by none, and condemned by none; and since nobody succoured them when they were put into bonds, the consequence was, that you saw the same persons slain. have seen this also; so that still the best of the herd of brute animals, as it were, have been still led to be sacrificed, when yet nobody said one word, or moved his right hand for their preservation. Will you bear, therefore, will you bear to see your sanctuary trampled on? and will you lay steps for these profane wretches, upon which they may mount to higher degrees of insolence? Will not you pluck them down from their exaltation? For even by this time they had proceeded to higher enormities, if they had been able to overthrow any thing greater than the sanctuary. They have seized upon the strongest place of the whole city; you may call it the temple, if you please, though it be like a citadel or fortress. Now while you have tyranny in so great a degree walled in, and see your enemies over your heads, to what purpose is it to take counsel? And what have you to support your minds withal? Perhaps you wait for the Romans, that they may protect our holy places. Are our matters then brought to that pass? and are we come to that degree of misery, that our enemies themselves are expected to pity us? O wretched creatures! will not you rise up and turn upon those that strike you? which you may observe in wild beasts themselves, that they will avenge themselves on those that strike them. Will not you call to mind every one of you the calamities you yourselves have suffered? nor lay before your eyes what afflictions you yourselves have undergone? And will not such things sharpen your souls to revenge? Is therefore that most honourable and most natural of our passions utterly lost? I mean the desire of liberty. Truly we are in love with slavery, and in love with those that lord it over us, as if we had received that principle of subjection from our ancestors;

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