on account of the opinion men had that he was beloved of God, he built a * tower at Ecbatana in Media. It was a most elegant building, and wonderfully made, and it is still remaining, and pres served to this day. And to such as see it, it appears to have been lately built, and to have been no older than that very day when any one looks upon it: it is so fresh and beautiful, and no way grown old in so long a time. For buildings suffer the same as men do, they grow old, as well as they, and by numbers of years their strength is dissolved, and their beauty withered. Now they bury the kings of Media, of Persia, and Parthia in this tower, to this day, and he who was intrusted with the care of it, was a Jewish priest; which thing is also observed till this day. But it is proper to give an account of what this man did; for he was so happy, as to have strange revelations made to him, and those as to one of the greatest of the prophet; insomuch that while he was alive, he had the esteem and applause both of kings and of the multitude; and now he is dead he retains a remembrance that will never fail. For the several books that he wrote and left behind him, are still read by us, till this time; and from them we believe that he conversed with God: for he not only prophesied of future events, as did the other prophets; but he also determined the time of their accomplishment. And while prophets used to foretel misfortunes, and on that account were disagreeable both to the kings and to the multitude; Daniel was to them a prophet of good things, and this to such a degree; that, by the agreeable nature of his predictions, he procured the good will of all men ; and by the accomplishment of them, he procured the belief of their truth, and the opinion of a sort of divinity for himself among the multitude. He also wrote and left behind him what evinced the accuracy and undeniable veracity of his predictions. For he saith, that when he was in Susa, the metropolis of Persia, and went out into the field with his companions, there was, on the sudden, a motion and concussion of the earth; and that he was left alone by himself, his friends fleeing away from him; that he was disturbed, and fell on his face, and on his two hands, and that a certain person touched him, and at the same time bid him rise, and see what would befal his countrymen after many generations. He also related, that when he stood up, he was shewn a

* Of this Baris or tower, built by Daniel, whether it were at Ecbatana in Media, as Josephus's present copies have it; or at Susa in Persia, as Jerom quotes it from his copies of Josephus, is hard to determine. Dean Prideaux thinks Jerom's to be the true reading: and that this tower was at Susa. Connex. part I. at the year 534.

+ What Josephus here says, that the stones of the sepulchres of the kings of Persia at this Baris, or those perhaps of the same sort that are now commonly called the ruins of Persepolis, continued so entire and unaltered in VOL. I.-NO. XX.

:

great ram with many horns growing out of his head; and that the last was higher than the rest; that after this he looked to the west, and saw a he goat carried through the air from that quarter; that he rushed upon the ram with violence, and smote him twice with his horns, and overthrew him to the ground, and trampled upon him; that afteward he saw a very great horn growing out of the forehead of the he-goat; and that when it was broken off, four horn's grew up that were exposed to each of the four winds and he wrote that out of them arose another lesser horn, which, as he said, waxed great; and that God shewed to him, that it should fight against his nation, and take their city by force, and bring the temple worship to confusion, and forbid the sacrifices to be offered, for one thousand two hundred and ninety-six days. Daniel wrote that he saw these visions in the plain of Susa, and he hath informed us that God interpreted the appearance of this vision after the following manner:-He said, that the ram signified the kingdom of the Medes and Persians, and the horns those kings that were to reign in them and that the last horn signified the last king; and that he should exceed all the kings in riches and glory; that the he-goat signified, that one should come and reign from the Greeks, who should twice fight with the Persians, and overcome him in battle, and should receive his entire dominion; that by the great horn, which sprang out of the forehead of the he-goat was meant the first king; and that the springing up of four horns upon its falling off, and the conversion of every one of them to the four quarters of the earth, signified the successors that should arise after the death of the first king; and the partition of the kingdom among them; and that they should be neither his children, nor of his kindred that should reign over the habitable earth for many years; and that from among them there should arise a certain king that should overcome our nation and laws, and should take away the political government, and should spoil the temple, and forbid the sacrifices to be offered, for three years time. Accordingly it happened that our nation suffered these things under Antiochus Epiphanes, according to Daniel's vision; and what he wrote many years before they came to pass. In the same manner Daniel wrote concerning the Roman go. vernment, and that our country should be made de

his days, as if they were lately put there, "I," says Reland, "here can shew to be true, as to those stones of the Persian king's mausoleum which Corn. Brunius brake off and gave me." He ascribed this to the hardness of the stones; which scarcely yields to iron tools; and proves frequently too hard for cutting by the chisel, but oftentimes breaks the chisel to pieces. See the like as to the Armenian buildings of Semiramis, in Moses Chorenensis, page 46.

See Daniel viii. 1-14. 4 B

solate

solate by them. All these things did this man leave in writing, as God had shewed them to him. Insomuch that such as read his prophecies, and see how they have been fulfilled, may justly wonder at the honor wherewith God honored Daniel : and may thence discover how the Epicureans are in an error, who cast providence out of human life; and do not believe that God takes care of the affairs of the world: nor that the universe is governed and continued in being by that blessed and immortal nature: but say that the world is carried along of its own accord, without a ruler and a curator, which, were it destitute of a guide to conduct it, as they imagine, it would be like ships without pilots, which we see destroyed by the winds; or like chariots without

drivers, which are overturned: so would the world be dashed to pieces by being carried without a providence, and so perish and come to nought. So that by the aforementioned predictions of Daniel those men seem to err from the truth, who deter mine that God exercises no providence over human affairs. For if that were the case, that the world went on by mechanical necessity, we should not see that all things would come to pass according to his prophecy. Now as to myself I have so described these matters as I have found them and read them, but if any one be inclined to another opinion about them, let him enjoy his sentiments without any blame from me.

CHAP. I.

Of the Permission granted to the Jews by Cyrus, *King of Persia, to return to their own Country, and to rebuild their Temple.

IN the first + year of the reign of Cyrus; which

was the seventieth from the day that the Jews were removed out of their own land into Babylon; God commiserated the captivity and calamity of these poor people; according as he had foretold by Jeremiah the prophet, ‡ before the destruction of the city; that after they had served Nebuchadnezzar, and his posterity, and after they had undergone that servitude seventy years he would restore them again

*N. B. Josephus never makes use of our Hebrew book of Ezra, which probably he never saw; but only of the first book of Esdras; by us called apocryphal : and which he read in Hebrew; but which Hebrew copy has been long lost; our book being now only extant in the Septua gint, and vulgar Latin versions.

+2 Chron. xxxvi. 22.—Ezra i. 1.

to the land of their fathers, and they should rebuild their temple,and enjoy their ancient prosperity. And these things God did afford them. For he stirred up the mind of Cyrus, and made him write thus throughout all Asia: "Thus, saith Cyrus the king, "Since God Almighty hath appointed me to be king of the habitable earth, I believe that he is that God whom the nation of the Israelites worship: for indeed he foretold my name by the prophets; and that I should build him a house at Jerusalem, in the country of Judea."

This was known to Cyrus by his reading the book which Isaiah left behind him of his prophecies. For this prophet said, that God had spoken thus to him in a secret vision:-" My will is, that Cyrus, whom I have appointed to be king over many

and great nations, send back my people to their own land, and build my temple," This was foretold by Isaiah one hundred and forty years before the temple was demolished. Accordingly when Cyrus read this, and admired the divine power, an earnest detire seized upon him, to fulfil what was so written. So he called for the most eminent Jews that were in Babylon, and said that he gave them leave to go back to their own country, and to re-build + their city Jerusalem and the temple of God, for that he would be their assistant; and that he would write to the rulers and governors that were in the neighborhood of Judea, that they should contribute gold and silver, for the building of the temple, and besides that, beasts for their sacrifices.

When Cyrus had said this to the Israelites, the rulers of the two tribes of Judah and Benjamin, with the Levites and priests, went in haste to Jerusalem. Yet did many of them stay at Babylon, as not willing to leave their possessions. And when they were come thither, all the king's friends assisted them, and brought in, for the building of the temple, some gold, and some silver, and some a great many cattle and horses. So they performed their vows to God: and offered the sacrifices that had been accustomed of old time; I mean this upon the rebuilding of their city, and the revival of the anci ent practices relating to their worship. Cyrus also sent back the vessels of God which King Nebuchadnezzar had pillaged out of the temple, and had carried to Babylon. So he committed those things to Mithridates the treasurer, to be sent away; with an order to give them to Sanabasser, that he might keep them till the temple was built; and when it was finished, he might deliver them to the priests and rulers of the multitude, in order to their being restored to the temple, Cyrus also sent the following epistle to the governors, that were in Syria.

KING CYRUS TO SISINNES AND SATHRABUZANES SENDETH GREETING.

+ This permission to build Jerusalem, and this epistle of Cyrus to Sisinnes and Sathrabuzanes, to the same purpose, are, most unfortunately, omitted in all our other copies, but this best and completest copy of Josephus; and by such omission the famous prophecy of Isaiah, xliv. 28. where we are informed, that God said of, or to CyrusHe is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, thou shalt be built; and to the temple, thy foundation shall be laid: could not hitherto

ple, and may build it sixty cubits high, and of the same latitude: making three edifices of polished stones, and one of the wood of the country; and the same order extends to the altar whereon they offer sacrifices to God. I require also that the expences for these things be given out of my revenues. I have also sent the vessels which King Nebuchadnezzar pillaged out of the temple, and have given them to Mithridates the treasurer; and to Zorobabel the governor of the Jews; that they may have them carried to Jerusalem, aud may restore them to the temple of God. Now their number is as follows; fifty chargers of gold, and five hundred of silver; forty Thericlean cups of gold and five hundred of silver; fifty basons of gold and five hundred of silver; thirty vessels for pouring the drink offerings, and three hundred of silver; thirty vials of gold, and two thousand four hundred of silver; with a thousand other vessels. I permit them to have the same honor which they were used to have from their forefathers, as also for their small cattle, and for wine, and oil, two hundred and five thousand and five hundred drachmæ ; and for wheat flour, twenty thousand and five hundred artabæ. And I give order that these expences shall be given them out of the tributes due from Samaria. The priests shall also offer these sacrifices according to the laws of Moses, in Jerusalem; and when they offer them, they shall pray to God for the prescrvation of the king, and of his family; that the kingdom of Persia my continue. But my will is, that those who disobey these injunc tions, and make them void, shall be hung upon a cross and their substance brought into the king's treasury. And such was the import of this epistle. Now the number of those that caine out of captivity to Jerusalem, were forty-two thousand, four hundred and sixty-two.

especially the Cutheans, whom Shalmanezer, king of Assyria, had brought out of Persia and Media, and had planted in Samaria, when he carried the people of Israel captive; besought the governors, and those that had the care of such affairs, that they would interrupt the Jews, both in the rebuilding of their city and in the building their temple. Now as these men were corrupted with money, they sold the Cutheans their interest for rendertng this building a slow and careless work. For Cyrus, who was busy about other wars, knew nothing of all this; and it so happened that when he had led his ariny against the Massagetæ, he ended his life. But when Cambyses, the son of Cyrus, had taken the kingdom, the governors in Syria, and Phoenicia, and in the countries of Ammon and Moab, and Samaria wrote an epistle to Cambyses, whose contents were as follow:

*

"To our lord Cambyses; we thy servants, Rathumus the historiographer, and Semellius the scribe, and the rest that are thy judges in Syria and Phoenicia, greeting. It is fit, O king! that thou shouldest know, that those Jews who were carried to Babylon, are come into our country; and are building that rebellious and wicked city, and its market places, and setting up its walls, and raising up the temple. Kuow therefore, that when these things are finished, they will not be willing to pay tribute, nor will they submit to thy commands; but will resist kings, and will chuse rather to rule over others, than be ruled over themselves. We therefore thought it proper to write to thee, O king, while the works about the temple are going on so fast, and not to overlook this matter; that thou mayest search into the books of thy fathers; for thou wilt find in them, that the Jews have been rebels, and enemies to kings as hath their city been also: which, for that reason, hath been till now laid waste. We thought proper also to inform thee of this matter, because thou mayest otherwise perhaps he ignorant that if this city be once inhabited, and entirely encompassed with walls, thou wilt be excluded from thy passage to Coelesyria and Phoenicia."

When Cambyses had read the epistle, being na

Josephus here follows Herodotus, and those that related how Cyrus made war with the Scythians, and Massagetes, near the Caspian Sea, and perished in it. Of whom Strabo speaks, XI. page 307, to whom yet he gives little credit. While Xenophon's account, which appears never to have beeu seen by Josephus, that Cyrus died in place in his own country of Persia, corroborated by the writers of the affairs of Ålexander the Great; when they agree, that he found Cyrus's sepulchre of Pasargada, near Persepolis. This account of Xenophou's is also strongly confirmed by the circumstances of Cambyses, upon his succession to Cyrus: who instead of a war to avenge his father's death upon the Scythians and Massa

7

turally wicked, he was irritated at what they told him; and wrote back to them as follows:

"Cambyses the king, to Rathumus the historiographer, to Beeltethmus, to Semellius the scribe,! and the rest that are in commission, and dwelling in Samaria and Phoenicia, after this manner. I have read the epistle that was sent from you; and I gave order that the books of my forefathers should be searched into. And it is there found, that this city hath always been an enemy to kings; and its inhabitants have raised seditions and wars. We also are sensible that their kings have been powerful, and tyrannical, and have exacted tribute of Colesyria and Phoenicia. Wherefore I give order, that the Jews shall not be permitted to build that city; lest such mischief as they used to bring upon kings, be greatly augmented." When this epistle was read, Rathumus, and Semellius the scribe, and their associater got suddenly on horseback, and made haste to Jerusalem; they also brought a great company with them, and forbade the Jews to build the city, and the temple. Accordingly these works were hindered from going on till the second year of the reign of Darius; for nine more years. For Cambyses reigned seven years; and within that time. overthrew Egypt; and when he was come back, he died at Damascus.

CHAP. III.

Of the Elevation of Darius to the Throne of Persia, the superionty of Zorobabel in the Solution of Problems; and the permission which he obtuned for the building of the Temple:

AFTER the slaughter of the Magi,+ who, upon

the death of Cambyses, retained the government of the Persians for a year, those families which were called the seven families of the Persians appointed Darius, the son of Hystaspes, to be their king. Now he, while he was a private man, had made a vow to God, that if he came to be king, he would send all the vessels of God that were in

getes, and to prevent those nations from overrunning his northern provinces; which would have been the natural consequence of his father's ill success and death there; went immediately to an Egyptian war, long ago begun by Cyrus, according to Xenophon, page 644, and conquered that kingdom. Nor is there, that I ever heard of, the least mention in the reign of this Cambyses of any war against the Scythians or Massagetes that he was ever engaged in. Nor, by the way, is this Cambyses any other than that Artashashta, which our canonical Ezra names in this place, iv. 5, &c.

† Au. 522.

Babylon