the willing suffrages of a great many." This she said in order to try those that were invited, and to discover their sentiments. Upon the hearing of which, they first of all paid their homage to their queen, as their custom was; and then said, that they confirmed the king's determination, and would submit to it; and they rejoiced that Izates's father had preferied him before the rest of his brethren, as being agreeable to all their wishes. But that they were desirous first of all to slay his brethren and kinsmen, that so the government might come sccurely to Izates: because if they were once destroyed, all that fear would be over, which might arise from their hatred and envy to him. Helena replied, that she returned them thanks for their kindness to herself and to Izates; but desired that they would defer the execution of this slaughter of Izates's brethren till he should be there himself, and give his approbation to it. So since these men had not prevailed with her, when they advised her to slay them, they exhorted her at least to keep them in bonds till he should come, and that for their own security. They also gave her counsel to set up some one whom she could put the greatest trust in, as a governor of the kingdom in the mean time. So queen Helena complied with this counsel, and set up Monobazus, the eldest son, to be king; and put the diadem upon his head, and gave him his father's ring, with its signet; as also the ornament which they call Sampser; and exhorted him to administer the affairs of the kingdom till his brother should come: who came suddenly, upon his hearing that his father was dead; and succeeded his brother Monobazus, who resigned the government to him.

Now during the time that Izates abode at Charax Spasini, a certain Jewish merchant, whose name was Ananias, got among the women that belonged to the king, and taught them to worship God according to the Jewish religion. He also, by their means, became known to Izates, and persuaded him in like. manner to embrace that religion; and at the earnest intreaty of Izates, he accompanied him, when he was sent for by hisfather to come to Adiabene. It It also happened, that Helena, about the same time, was instructed by another Jew, and went over to them. But when Izates had taken the kingdom, and was come to Adiabene, and there saw his brethren, and other kinsmen in bonds, he was displeased at it. And as he thought it an instance of impiety either to slay or to imprison them; but still thought it a hazardous thing for to let them have their liberty, with the remembrance of the injuries that had been offered them: he sent some of them and their children for hostages to Rome, to Claudius Cæsar; and he sent the others to Artabanus, king of Parthia, with the like intentions.

* See 1 Cor. vii. 19. Gal. vi. 15.

VOL. II,-NO. XXXIX.

And when he perceived that his mother was highly pleased with the Jewish customs, he resolved to embrace them entirely and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. But when his mother understood his design, she endeavored to prevent it, and said, that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be governed by a Jew. This for the present persuaded him to forbear. And when he related what she had said to Ananias, he confirmed what his mother had said: and when he had also threatened to leave him, unless he complied with them, he went away from him, and said, that he was afraid lest such an action being once become public, he should himself be in danger of punishment, for having been the occasion of it, and having been the king's instructor in actions that were of ill reputation; and he said, that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely; which worship of God was of a * superior nature to circumcision. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Ananias: but afterwards a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skilful in the learning of his country, persuaded him to do the thing. For as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, "Thou dost not consider, O king, that thou unjustly breakest the principal of those laws, and art injurious to God himself, by omitting to be circumcised: for thou oughtest not only to read them, but chiefly to practise what they enjoin. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and does not know how great impiety thou art guilty of by neglecting it, read it now." When the king had heard what he said, he delayed the thing no longer; but retired to another room, and sent for a surgeon, and did as he was com manded. He then sent for his mother, and Ananias his tutor, and informed them that he had done the thing. Upon which they were presently stricken with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazaid the loss of his kingdom; while his subjects would not bear to be governed by a man who was so zealous in another religion; and lest they should themselves run some

hazard, because they would be supposed the occasion of his so doing. But it was * God himself who hindered what they feared from taking effect: for he preserved both Izates himself and his sons, when they fell into many dangers, and procured their deliverance when it seemed to be impossible; and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter.

But as to Helena, the king's mother, when she saw that the affairs of Izates's kingdom were in peace, and that her son was a happy man, and admired among all men, and even among foreigners, by the means of God's providence over him; she had a mind to go to the city Jerusalem, in order to worship at that temple which was so famous among all men, and to offer her thank.offerings there. So she desired her son to give her leave to go thither. Upon which he gave his consent to what she desired, and made great preparation for her dismission, and gave her a great deal of money; and she went down to the city Jerusalem, her son conducting her on her journey a great way. Now her coming was of very great advantage to the people of Jerusalem: for whereas a famine did oppress them at that time, and many people died for want of what was necessary to procure food withal, queen Helena sent some of her servants to Alexandria, with money to buy a great quantity of corn, and others of them to Cyprus, to bring a cargo of dried figs. And as soon as they were come back, and had brought those provisions, which was done very quickly, she distributed food to those that were in want of it; and left a most excellent memorial behind her of this benefaction, which she bestowed on our whole nation. And when her son Izates, was informed of this famine, he sent great sums of money to the principal men in Jerusalem. However, what favors this queen and king conferred upon our city Jerusalem, shall be + farther related hereafter.

*Josephus is very full and express in these three chapters, 3, 4, and 5. in observing how carefully divine providence preserved this Izates, king of Adiabene, and his sons, while he did what he thought was his bounden duty, potwithstanding the strongest political motives to the con

trary.

This farther account of the benefactions of Izates and Helena to the Jerusalem Jews, which Josephus here promises, is, I think, no where performed by him in his present works. But of this terrible famine in Judea, take Dr. Hudson's note here: "This," says he, "is that famine foretold by Agabus, Acts xi. 28. which happened when Claudius was consul the fourth time, A. D. 47. and not that other which happened when Claudius was consul the second time, and Casina was his colleague, A. D. 42, as Scaliger says upon Eusebius, pag. 174." Now when

CHAP. III.

Of the assistance rendered by Izates to Artabanus king of Parthia.

NOW

OW Artabanus, king of the Parthians, perceiving that the governors of the provinces had framed a plot against him, did not think it safe to continue among them; but resolved to go to Izates, in hopes of finding some way of preservation by his means, and if possible, for his return to his own dominions. So he came to Izates, and brought about a thousand of his kindred and servants with him; and met him upon the road; while he well knew Izates, but Izates did not know him. When Artabanus stood near him, and in the first place worshipped him, according to the custom, he said to him, with tears in his eyes, and with a dejected countenance, "O king, do not overlook me thy servant, nor proudly reject the suit I make thee: for as I am reduced to a low estate by the change of fortune, and of a king am become a private man, I stand in need of thy assistance. Have regard therefore to the uncertainty of fortune, and esteem the care thou shalt take of me to be taken of thyself also. For if I be neglected, and my subjects go unpunished, many other subjects will become the more insolent toward other kings also." Now as soon as Izates heard Artabanus's name, and saw him stand as a suppliant before him, he leaped down from his horse, and said to him, "Take courage, O king; nor be disturbed at thy present calamity, as if it were incurable; for the change of thy sad condition shall be sudden: for thou shalt find me to be more thy friend and thy assistant than thy hopes can promise thee. I will either re-establish thee in the kingdom of Parthia, or lose my own.

When he had said this, he set Artabanus upon his horse, and followed him on foot, in honor of a king whom he owned as greater than himself.

Josephus had said a little afterward, chap. 5. that Tiberius Alexander succeeded Cuspius Fadus as procurator, he immediately subjoins, that "under these procurators there happened a great famine in Judea." Whence it is plain, that this famine continued for many years, on account of its duration under those two procurators. Now Fadus was not sent into Judea till after the death of king Agrippa; i, e towards the latter end of the fourth year of Claudius (the end of A. D. 44, or beginning of 45): so that this famine feretold by Agabus, happened upon the 5th, 6th, and 7th years of Claudius (A. D. 45, 46, and 47,) as says Valesius on Euseb. II. 12. Of this famine also, and queen Helena's supplies. and her monument, see Moses Chore nensis, pag. 144, 145, where it is observed in the notes, that Pausanias mentions her monument also.

Which

Which when Artabanus saw, he was very uneasy at it; and sware by his present fortune and honor, that he would get down from his horse, unless Izates would get upon his again, and go before him. So he complied with his desire, and leaped upon his horse; and when he had brought him to his royal palace, he shewed him all sorts of respect when they sat together; and he gave him the upper place at festivals also; as regarding not his present fortune, but his former dignity; and that upon this consideration, that the changes of fortune are common to all men. He also wrote to the Parthians, to persuade them to receive Artabanus again; and gave them his right hand, and his faith, that he should forget what was past and done; and that he would undertake for this, as a mediator between them. Now the Parthians did not themselves refuse to receive him again; but pleaded, that it was not now in their power so to do, because they had committed the government to another person, who had accepted of it, and whose name was Cinnamus; and that they were afraid lest a civil war should arise on this account. When Cinnamus understood their intentions, he wrote to Artabanus himself; for he had been brought up by him, and was of a good and gentle nature; and desired him to put confidence in him, and to come and take his own dominions again. Accordingly Artabanus trusted him, and returned home; when Cinnamus met him, and saluted him as king;

and took the diadem off his own head, and put it upon the head of Artabanus.

Thus was Artabanus restored to his kingdom again by the means of Izates, when he had lost it by the grandees of the kingdom. Nor was he unmindful of the benefits he had conferred upon him, but rewarded him with such honors as were of greatest esteem among them. For he gave him leave to wear his* tiara upright, and to sleep upon a golden bed; which are privileges and marks of honor peculiar to the kings of Parthia. He also cut off a large and fruitful country from the king of Armenia, and bestowed it upon him. The name of the country is Nisibis; wherein the Macedonians had formerly built that city which they called Antioch of Mygdonia. And these were the honors that were paid Izates by the king of the Parthians.

But in no long time Artabanus died, and left his kingdom to his son Bardanes. Now this Bardanes came to Izates, and would have persuaded him to join him with his army, and to assist him in the war he was preparing to make with the Romans; but he could not prevail with him. For Izates well knew the strength and good fortune of the Romans: and

This privilege of wearing the tiara upright, or with the tip of the cone erect, is known to have been of old peculiar to great kings, from Xenophon and otothers, as Dr. Hudson observes here.

having besides sent his five sons, and they but young also, to learn accurately the language of our nation, together with our learning; as well as he had sent his mother to worship at our temple, as I have said already; was the more backward to a compliance; and restrained Bardanes, telling him perpetually of the great armies and famous actions of the Romans; and thought thereby to terrify and hinder him from that expedition. But the Parthian king was provoked at this behavior, and denounced war immediately against Izates. Yet did he gain no advantage by this war, because God cut off all his hopes therein for the Parthians, perceiving Bardanes' intentions, and how he had determined to make war with the Romans, slew him, and gave his kingdom to his brother + Gotarzes. He also, in no long time, perished by a plot made against him; and Vologases his brother succeeded him. He committed two of his provinces to two of his brothers by the same father; that of the Medes to the elder Pacorus, and Armenia to the younger Tiridates.

CHAP. IV.

Izates is betrayed by his own subjects, and fought against by the Arabians; but by the providence of God, is delivered out of their hands. WHEN the king's brother Monobazus, and his

But

God, was become greatly esteemed by all men, they also had a desire to leave the religion of their count try, and to embrace the customs of the Jews. that act of theirs was discovered by Izates's subjects. Whereupon the grandees were much displeased, and could not contain their anger at them: but had an intention, when they should find a proper opportu nity, to inflict a punishment upon them. Accordingly they wrote to Abia, king of the Arabians, and promised him great sums of money, if he would makė an expedition against their king: promising, that, on the first onset, they would desert him; because they were desirous to punish him, by reason of the hatred he had to their religious worship. Then they obliged themselves by oaths to be faithful to each other; and desired that he would make haste in this design. Accordingly the king of Arabia complied with their desires; and brought a great army into the field, and marched against Izates. And in the beginning of the first onset, and before they came to a close fight; those grandees, as if they had a panic terror upon them, all deserted Izates, as they had agreed to do; and turning their backs upon their enemies, ran away.

These names Gotarzes and Vologases, as kings of Parthia, are no strangers to Tacitus, or the coins: as Dr. Hudson hére informs us.

Yet