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thousands of the people got together ana made a clamour against him, and insisted that he should leave off that design. Some of them also used reproaches, and abused the man, as crowds of such people usually do. So he habited a great number of his soldiers in their habit, who carried daggers under their garments, and sent them to a place where they might surround them. So he bade the Jews himself go away; but they boldly casting reproaches upon him, he gave the soldiers that signal which had been beforehand agreed on; who laid upon them with much greater blows than Pilate had commanded them, and equally punished those that were tumultuous, and those that were not; nor did they spare them in the Jeast: and since the people were unarmed, and were caught by men prepared for what they were about, there were a great number of them slain hy this means, and others of them ran away wouuded. And thus an end was put to this sedition.

3. Now, there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned bim to the cross,* those that loved him at the first did not forsake him ; for he appeared to them alive again the third day ;t as the divine prophets had foretold these and ten thousand other wonderful things concern. ing him. And the tribe of Christians, so named fronı him, are not extinct at this day.

4. About the same time, also, another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs. There was at Rome a woman whose name was Paulina; one who, on account of the dignity of her ancestors, and by the regular conduct of a virtuous life, had a great reputation; she was also very rich, and although she were of a beautiful countenance, and in that flower of her aye wherein women are the most gay, yet did she lead a life of great modesty. She was married to Saturninus, one that was every way answerable to her in an excellent character. Decius Mundus fell in love with this woman, who was a man very high in the equestrian order; and as she was of too great dignity to be caught by presents, and had already rejected them, though they had been sent in great abundance, he was still more inflamed with love to her, insomuch that he promised to give her two hundred thousand Attic drachmæ for one night's lodging; and when this would not prevail upon her, and he was not able to bear this misfortune in his amours, he thought it the best way to famish himself to death for want of food, on account of Paulina's sad refusal; and he determined with himself to die after such a manner, and he went on with his purpose accordingly. Now, Mundus had a freed-woman, who had been made free by his father, whose name was Ide, one skilful in all sorts of mischief. This woman was very much grieved at the young man's resolution to kill himself, (for he did not conceal his intentions to destroy himself from others,) and came to him, and encouraged him by her discourse; and made him to bope, by some promises she gave him, that he might obtain a night s

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judging with Paulina; and when he joyfully hearkened to her entreaty, she said she wanted no more than fifty thousand drachmæ for the entrapping of the woman. So when she had encouraged the young man, and gotten as much money as she required, she did not take the same methods as had been taken before, because she perceived that the woman was by no means to be tempted by money; but as she knew that she was very much given to the worship of the goddess Isis, she devised the fol. lowing stratagem: She went to some of Isis' priests, and upon the strongest assurances [of concealment.) she persuaded them by words, but chiefly by the offer of money, of 25,000 drachmæ in hand, and as much more when the thing had taken effect, and told them the passion of the young mal, and persuaded them to use all means possible to beguile the woman. So they were drawn in to promise so to do, by that large sum of gold they to have. Accordingly the oldest of them went immediately to Paulina, and upon his admittance, he desired to speak with her by herself. When that was granted him, he told her that “ he was sent by the god Anubis, who was fallen in love with her, and enjoined her to come to him." Upon this she took the message very kindly, and valued herself greatly upon this condescension of Anubis, and told her husband, that she had a message sent her, and was to sup and lie with Anubis ; so he agreed to acceptance of the offer, as fully satisfied with the chastity of his wife. Accord. ingly, she went to the temple, and after she had supped there, and it was the hour to go to sleep, the priest shut the doors of the temple, when, in the holy part of it, the lights were also put out. Then did Mundus leap out, (for he was hidden therein,) and did not fail of enjoying her, who was at his service all the night long, as supposing he was the god; and when he was gone away, which was before the priests who knew nothing of this stratagem were stirring, Paulina came early to her husband, and told him how the god Anubis bad appeared to her. Among her friends, also, she declared how great a value she put upon this favour, who partly disbelieved the thing, when they reflected on its nature, and partly were amazed at it, as having no pretence for not believing it, when they considered the modesty and the dignity of the person, But now, on the third day after what had been done, Mundus met Paulina, and said, “ Nay, Paulina, thou hast saved me two hundred thousand drachmæ, which sum thou mightest have added to thy own family ; yet hast thou not failed to be at my service, in the manner i invited thee. As for the reproaches thou hast laid upon Mundus, I value not the business of names ; but I rejoice in the pleasure I reaped by what I did, while I took to myself the name of Anubis.” When he said this, he went his way. But now she began to come to the sense of the grossness of what she had done, and rent her garments, and told her husband of the horrid nature of this wicked contrivance, and prayed him not to neglect to assist her in this case. So he discovered the fact to the emperor; whereupon Tiberius inquired into the matter thoroughly, by examining the priests about it, and ordered them to be crucified, as well as Ide, who was the occasion of their perdition, and who had contrived the whole matter, which was so injurious to the woman. He also demolished the temple of Isis, and gave order that her statue should be thrown into the river Tiber; while he only banished Mundus, but did no more to him, because he supposed that what crime he had committed was done out of the passion of love. And these were the circumstances which concerned the temple of Isis, and the injuries occasioned by her priests. I now return to the rela

tion of what happened about this tiine to the Jews at Rome, as I formerly told you I would.

5. There was a man who was a Jew, but had been driven away from his own country by an accusation laid against hin for transgressing their laws, and by the fear he was under of punishment for the same ; but in all respects a wicked man. He, then living at Rome, professed to instruct men in the wisdom of the law of Moses. He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple of Jerusalem, and, when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her. Whereupon Tiberius, who had been informed of the thing by Saturninus, the husband of Fulvia, who desired inquiry might be made about it, ordered all the Jews to be banished out of Rome; at which time the consuls Jisted 4,000 men out of them, and sent them to the island of Sardinia ;* but punished a great number of them, who were unwilling to become soldiers, on account of keeping the laws of their fore. fathers Thus were these Jews banished out of the city by the wickedness of four men.

CHAP. IV. How the Samaritans made a Tumult, and Pilate destroyed many of them :

how Pilate was accused, and what things were done by Vitellius relating to the Jews and the Parthians.

l. But the nation of the Samaritans did not escape without tumults. The man who excited them to it, was one who thought lying a thing of little consequence, and who contrived every thing so that the multitude might be pleased : so he bade them to get together upon Mount Gerizzim, which is by them looked upon as the most holy of all mountains, and assured them, that when they were come thither, he would show them those sacred vessels which were laid under that place, because Mosest put them there. So they came thither armed, and thought the discourse of the man probable; and as they abode at a certain village, which was called Tirathaba, they got the rest together to them, and desired to go up the

. Of the banishment of these 4,000 Jews into Sardinia by Tiberius, see Suetonius in Tiber. 636. But as for Mr. Reland's note here, which supposes that Jews could not, consistently with their laws, be soldiers, it is contradicted by one branch of the history before us, and contrary to innumerable instances of their fighting, and proving excellent soldiers in war; and indeed many of the best of them, and even under heathen kings themselves, did so ; those, I mean, who allowed them their rest on the Sabbath-day, and other solemn festivals, and let them live according to their own laws, as Alexander the Great and the Prolemies of Egypt did. It is true, they could not always obtain those privileges, and then they could not always obtain those privileges, and then they got excused as well as they could, or sometimes absolutely refused to fight, which seems to have been the case here, as to the major part of the Jews now banished, but nothing more. See several of the Roman decrees in their favour as to such matters, b. xiv. chap. x.

† Since Moses never came himself beyond Jordan, nor particularly to Mount Gerizzim, and since these Samaritars have a tradition among them, related here by Dr. Hudson, from Reland, who was very skilful in Jewish and Samaritan learning, that in the days of Uzzi or Ozzi the high priest, 1 Chron. vi. 6. the ark and other sacred vessels were, by God's command, laid up or hidden in Mount Gerizzim, it is highly probable that this was the foolish foundation the present Samaritans went upon, in the sedition here de. scribed, and that we should read here Oseos instead of Mouseos, in the text of Josephus.

mountain in a great multitude together : bot Pilate prevented their going up, by seizing upon the roads with a great band of horsemen and footmen, who fell upon those that were gotten together in the village; and when it came to an action, some of them they slew, and others of them they put to flight, and took a great many alive, the principal of whom, and also the most potent of those that fled away, Pilate ordered to be slain.

2. But when this tumult was appeased, the Samaritan senate sent an embassy to Vitellius, a man that had been consul, and who was now president of Syria, and accused Pilate of the murder of those that were killed, for that they did not go to Tirathaba in order to revolt from the Romans, but to escape the violence of Pilate. So Vitellius sent Marcellus, a friend of his, to take care of the affairs of Judea, and ordered Pilate to go to Rome, to answer before the emperor to the accusations of the Jews. So Pilate, when he had tarried ten rears in Judea, made haste to Rome, and this in obedience to the orders of Vitellius, which he durst not contradict; but before he could get to Rome, Tiberius was dead.

3. But Vitellius came into Judea, and went up to Jerusalem : it was at the time of that festival which is called the passover. Vitellius was there magnificently received, and released the inhabitants of Jerusalem from all the taxes upon the fruits that were bought and sold, and gave them leave to have the care of the high priest's vestments, with all their ornaments, and to have them under the custody of the priests in the temple, which power they used to have formerly, although at this time they were laid up in the tower of Antonia, the citadel so called, and that on the occasion fol. lowing: There was one of the shigh] priests, named Hyrcanus, and as there many of that name, he was the first of them; this man built a tower near the temple, and when he had so done, he generally dwelt in it, and had these vestments with him ; because it was lawful for him alone to put them on, and he had them there reposited when he went down into the city, and took his ordinary garments; the same things were continued to be done by his sons, and by their sons after them. But when Herod came to be king, he rebuilt this tower, which was very conveniently situated, in a magnificent manner: aud because he was a friend to Antonius, he called it by the name of Antonia. And as he found these vestments lving there, ne retained them in the same place, as believing that while he had them in his custody, the people would make no innovations against him. The like to what Herod did was done by his son Archelaus, who was made king after him; after whom the Romans, when they entered on the government, took possession of these vestments of the high priest, and had them re. posited in a stone chamber, under seal of the priests, and of the keepers of the temple, the captain of the guard lighting a lamp there every day; and seven days before a festival they were delivered to them by the captain of the guard,* when the high priest having purified them, and made use of them, laid them up again in the same chamber where they had been laid up before, and this the very next day after the feast was over. This was the practice at the three yearly festivals, and on the fast day; but Vitellius

• This mention of the high priest's sacred garments received seven days before a festival, and purified in those days against a festival, as having been polluted by being in the custody of heathens, in Josephus, agrees well with the traditions of the Talınudists, as Reland here observes. Nor is there any question but the three feasts here mentioned, were the Passover, Pentecost, and Feast of Tabernacles; and the Fast, so called by way of distinction, as Acts xxvii. 9. was the great day of expiation.

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