acclamation was made by the whole company: and when that was over, they fell to eating their supper, and to the enjoyment of what was set before them. And at a little interval afterward, when the king thought a sufficient time had elapsed, he began to talk philosophically to them, and he asked every one of them a philosophical question;* and such a one as might give light in those inquiries. And when they had explained all the problems that had been proposed by the king, about every point, he was pleased with their answers. This took up the twelve days in which they were treated. And he that pleases may learn the particular questions in that book of Aristeus's, which he wrote on this very occasion. And while not the king only, but the philosopher Menedemus also, admired them, and said, that "All things were governed by Providence; and that it was probable, that thence it was that such force and beauty was discovered in these men's words," they then left off asking any more such questions. But the king said, he had gained very great advantages by their coming; for that he had received this profit from them, that he had learned how he ought to rule his subjects. And he gave order that they should have every one three talents given them; and that those that were to conduct them to their lodging should do it. Accordingly, when three days were over, Demetrius took them, and went over the causeway seven furlongs long. It was a bank in the sea, to an island. And when they had gone over the bridge, he proceeded to the northern parts, and shewed them where they should meet, which was in a house that was built near the shore; and was a quiet place, and fit for their discoursing together about their work. When he had brought them thither, he intreated them, now they had all things about them which they wanted for the interpretation of their law, that they would suffer nothing to interrupt them in their work. Accordingly they made an accurate interpretation, with great zeal, and great pains. And this they They were rather political questions and answers; tending to the good and religious government of mankind. †This purification of the interpreters, by washing in the sea, before they prayed to God, every morning, and before they set about translating, may be compared with VOL. I.-NO. 12. continued to do till the ninth hour of the day. After which time they relaxed and took care of their body; while their food was provided for them in great plenty; besides which, Dorotheus, at the king's command, brought them a great deal of what was provided for the king himself. But in the morning they came to the court, and saluted Ptolemy; and then went away to their former place: where, when they had washed their hands, and purified themselves, they betook themselves to the interpretation of the laws. Now when the law was transcribed, and the labour of interpretation was over, which came to its conclusion in seventy-two days; Demetrius gathered all the Jews together to the place where the laws were translated, and where the interpreters were; and read them over. The multitude did also approve of those elders that were the interpreters of the law. They also commended Demetrius, for his proposal, as the inventor of what was greatly for their happiness; and desired that he would give leave to their rulers also to read the law. Moreover, they all, both the priests, and the most ancient of the elders, and the principal men of their common-weal, made it their request, that since the interpretation was happily finished, it might continue in the state it now was, and might not be altered. And when they all commended that determination of theirs, they enjoined, that if any one observed either any thing superfluous, or any thing omitted, that he would take a view of it again, and have it laid before them, and corrected; which was a wise action of them, that when the thing was judged to have been well done, it might continue for ever. So the king rejoiced, when he saw that his design was brought to perfection, to so great advantage. And he was chiefly delighted with hearing the laws read to him; and was astonished at the deep meaning and wisdom of the legislator. And he began to ask of Demetrius, how it came to pass, that when this legislation was so wonderful, no one either of the poets, or of the historians had made menthe like practice of Peter the apostle, in the recognitions of Clement IV. 3. V. 36. VIII. 1. and with the places of the Proseuchæ, or of prayer, which were sometimes built near the sea or rivers also. Of which matter, see XIV. 10. and Acts xvi. 13, 16. 4 A them. But by them he sent to Eleazar, the high-priest, ten beds, with feet of silver, and the furniture to them belonging; and a cup of the value of thirty talents. And besides these, ten garments, and purple, and a very beautiful crown, and a hundred pieces of the finest wove linen: as also vials, and dishes, and vessels for pouring, and two golden cisterns to be dedicated to God. He also desired him, by an epistle, that he would give these interpreters leave, if any of them were desirous of coming to him; because he highly valued a conversation with men of such learning, and would be very willing to lay out his wealth upon such men. And this was what came to the Jews, and was much to their glory and honour, from Ptolemy Philadelphus. tion of it? Demetrius replied, that no one durst be so bold as to touch upon the description of these laws, because they were divine and venerable; and because some that had attempted it were afflicted by God. He also told him, that Theopompus was desirous of writing somewhat about them; but was thereupon disturbed in his mind, for above thirty days' time. And upon some intermission of his distemper, he appeased God by prayer: as suspecting that his madness proceeded from that cause. Nay, indeed, he farther saw in a dream, that his distemper befell him, while he indulged too great a curiosity about divine matters; and was desirous of publishing them among common men. But when he left off that attempt, he recovered his understanding again. Moreover he informed him of Theodectes, the tragic poet; concerning whom it was reported, that when in a certain dramatic representation, he was desirous to make mention of things that were contained the kings of Asia, when they became in these sacred books, he was afflicted with a darkness in his eyes. And that upon his being conscious of the occasion of his distemper, and appeasing God by prayer, he was free from that affliction. When the king had received these books from Demetrius, as we have said already, he adored them: and gave order that great care should be taken of them, that they might remain uncorrupted. He also desired that the interpreters would come often to him out of Judea, and that both on account of the respect that he would pay them, and on account of the presents he would make them. For he said, it was now but just to send them away: although if, of their own accord, they would come to him hereafter, they should obtain all that their own wisdom might justly require, and what his generosity was able to give them. So he then dismissed them: and gave to every one of them three garments of the best sort, two talents of gold, a cup of the value of one talent, and the furniture of the room wherein they were feasted. And these were the things he presented to *The use of oil was much greater, and the donatives of it, much more valuable in Judea, and the neighbouring countries than it is amongst us. It was also, in the days of Josephus, thought unlawful for Jews to make use of any oil that was prepared by heathens: perhaps on account of some superstitions intermixed with its prepara CHAP. III. OF THE HONOURS AND PRIVILEGES BESTOWED UPON THE HE Jews also obtained honours from TH their auxiliaries. For Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis, Antioch, and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants; insomuch that these privileges continue to this very day. An argument for which you have in this, that whereas the Jews do not make use *of oil prepared by foreigners, they receive a certain sum of money from the proper officers belonging to their exercises, as the value of that oil; which money, when the people of Antioch would have deprived them of, in the last war, Mucianus, who was then president of Syria, preserved it to them. And when the people of Alexandria and of Antioch did after that, at the time that Vespasian and Titus his son governed the habitable earth, pray that these privileges of citizens might be taken away, they did not obtain their request. In which behaviour any one may discern the equity and generosity of the Romans;† especially of Vespa tion by those heathens. When therefore the heathens were to make them a donative of oil, they paid them money instead of it. See Of the War, II. 19. and Hudson's note on the place before us. This, and the like great and just characters of the justice, equity, and generosity, of the old Romans, both sian and Titus: who although they had been at a great deal of pains in the war against the Jews, and were exasperated against them because they did not deliver up their weapons, but continued the war to the very last; yet did they not take away any of the privileges belonging to them as citizens; but restrained their anger, and overcame the prayers of the Alexandrians and Antiochians, who were a very powerful people: insomuch that they did not yield to them, neither out of their favour to these people, nor out of their old grudge at those whose wicked opposition they had subdued in the war. Nor would they alter any of the ancient favours granted to the Jews: but said, that those who had borne arms against them, and fought them, had suffered punishment already; and that it was not just to deprive those that had not offended of the privileges they enjoyed. We also know, that Marcus Agrippa was of the like disposition towards the Jews. For the people of Ionia were very angry at them, and besought Agrippa, that they, and they only, might have those privileges of citizens, which Antiochus, the grandson of Seleucus, who by the Greeks was called* "the God," had bestowed on them; and desired that if the Jews were to be joint partakers with them, they might be obliged to worship the gods they themselves worshipped; but when these matters were brought to the trial, the Jews prevailed, and obtained leave to make use of their own customs, and this under the patronage of Nicolaus of Damascus. For Agrippa gave sentence, that he could not innovate. And if any one hath a mind to know this matter accurately, let him peruse the hundred and twenty-third, and hundred and twenty-fourth books of the history of this Nicolaus. Now as to this determination of Agrippa, it is not to be admired; for that time our nation had not made war against the Romans. But one may well be astonished at the generosity of Vespasian and Titus; to the Jews and other conquered nations, afford us a very good reason why Almighty God, upon the rejection of the Jews for their wickedness, chose them for his people; and first established Christianity in that empire. Of which matter, see Constitut. Apost. V. 90. and Euseb. ap. Prim. Christ. Revived, III. page 456, 457. and Josephus XIV. 10. XVI. 11. That this Antiochus was called Avriox Eos, or Antiochus the god, by the Milesians, see Appian Syriac. that after so great wars and contests which they had with us, they should use such moderation. But I will now return to that part of my history, whence I made the present digression. It happened in the reign of† Antiochus the Great, who ruled over all Asia, that the Jews, as well as the inhabitants of Colesyria, suffered greatly; and their land was sorely harassed. For while he was at war with Ptolemy Eupator, and with his son, who was called Epiphanes, it fell out, that these nations were equally sufferers, both when he was beaten and when he defeated the others. So that they were like a ship in a storm, which is tossed by the waves on both sides: and just thus as they were in their situation in the middle between Antiochus's prosperity, and its change to adversity. But at length when Antiochus had beaten Ptolemy, he seized upon Judea. And when Philopator was dead, his son sent a great army under Scopas, the general of his forces, against the inhabitants of Colesyria: who took many of their cities, and in particular our nation; which when he fell upon them, went over to him. Yet was it not long afterward when Antiochus overcame Scopas, in a battle fought at the fountains of Jordan; and destroyed a great part of his army. But afterward, when Antiochus subdued those cities of Colesyria which Scopas had gotten into his possession, and Samaria with them; the Jews, of their own accord, went over to him, and received him into Jerusalem: and gave plentiful provision to all his army, and to his elephants: and readily assisted him when he besieged the garrison which was in the citadel of Jerusalem. Wherefore Antiochus thought it but just to requite the Jews' diligence and zeal in his service. So he wrote to the generals of his armies, and to his friends; and gave testimony to the good behaviour of the Jews towards him; and informed them what rewards he had resolved to bestow on them ought to be rebuilt. And for the materials of wood, let them be brought out of Judea, and out of the other countries, and out of Libanus, tax free: and the same I would have observed as to those other materials which will for that behaviour. I will set down presently || cloisters; and if there be any thing else that the epistles themselves, which he wrote to his generals concerning them: but will first produce the testimony of Polybius of MegaTopolis: for thus does he speak, in the sixteenth book of his history, "Now Scopas, the general of Ptolemy's army, went in haste to the superior parts of the country, and in the winter time overthrew the nation of the Jews." He also saith in the same book, "When Scopas was conquered by Antiochus, Antiochus received Batanea, Samaria, Abila, and Gadara: and that, some time afterwards, there came in to him those Jews that inhabited near that temple which was called Jerusalem: concerning which although I have more to say, and particularly concerning the presence of God about that temple, yet do I put off that history till another opportunity." This it is which Polybius relates. But we will return to the series of the history: when we have first produced the epistles of king Antiochus. KING ANTIOCHUS, TO PTOLEMY, SENDETH GREET- "Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us; and when we came to their city (Jerusalem) received us in a splendid manner; and came to meet us with their senate; and gave abundance of provisions to our soldiers, and to the elephants; and joined with us in ejecting the garrison of the Egyptians, that were in the citadel; we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals, that are fit for sacrifice; for wine, and oil, and frankincense, the value of twenty thousand pieces of silver: and six sacred artabæ of fine flour: with one thousand four hundred and sixty medimni of wheat; and three hundred and seventy-five medimni of salt. And these payments I would have fully paid them as I have sent orders to you. I would also have the work about the temple finished, and the be necessary in order to render the temple more glorious. And let all of that nation live according to the laws of their own country: and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money, and the crown-tax; and other taxes also. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants; and to such as shall come to it until the month Hyperbereteus. We also discharge them for the future from a third part of their taxes: that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom; and give order that their substance be restored to them." Antiochus also published a decree, through all his kingdom, in honour of the temple: which contained what follows: Nor "It shall be lawful for no foreigner to come within the limits of the temple round about: which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves. Nor let any flesh of horses, or of mules, or of asses, be brought into the city, whether they be wild or tame: nor that of leopards or foxes, or hares and in general, that of any animal which is forbidden for the Jews to eat. let their skins be brought into it: nor let any such animal be bred up in the city. Let them only be permitted to use the sacrifices derived from their forefathers: with which they have been obliged to make acceptable atonements to God. And he that transgresseth any of these orders, let him pay to the priests three thousand drachmæ of silver." Moreover this Antiochus bare testimony to our piety and fidelity, in an epistle of his, when he was informed of a sedition in Phrygia and Lydia, at which time he was in the superior provinces; wherein he commanded Zeuxis, the general of his forces, and his most intimate friend, to send some of our na 'IF thou be in good health, it is well: for I am also in health. Having been informed that a sedition is arisen in Lydia and Phrygia, I thought that matter required great care. And upon advising with my friends what was fit to be done, it hath been thought proper to remove two thousand families of Jews, with their effects, out of Mesopotamia and Babylon, unto the castles and places that lie most convenient. For I am persuaded that they will be well disposed guardians of our possessions; because of their piety towards God; and because I know that my predecessors have borne witness to them, that they are faithful, and with alacrity perform what they are desired. I will therefore, though it be a laborious work, that thou remove these Jews: under a promise that they shall be permitted to use their own laws. And when thou shalt have brought them to the aforementioned places, thou shalt give every one of their families a place for building their houses, and a portion of land for their husbandry, and for the plantation of their vines: and thou shalt discharge them from paying taxes of the fruits of the earth, for ten years. And let them have a proper quantity of wheat for the maintenance of their servants, until they receive bread-corn out of the earth. And let a sufficient share be given to such as minister to them in the necessaries of life: that by enjoying the effects of our humanity, they may shew themselves the more willing and ready about our affairs. Take care also of that nation, as far as thou art able; that they may not have any disturbance given them by any one." Now these testimonials which I have produced, are sufficient to declare the friendship that Antiochus the Great bare to the Jews. * Spanheim notes here, that this marriage of Ptolemy with Cleopatra is related by Appian, in his Syriaca, p. 88. † Chap. III. CHAP. IV. OF A LEAGUE BETWEEN ANTIOCHUS AND PTOLEMY; THE OFFENCE GIVEN TO PTOLEMY EUERGETES BY ONIAS; THE PRUDENT CONDUCT OF JOSEPH; AND THE AFFAIRS OF HIS SON HYRCANUS. FTER this, Antiochus made a friendship and a league with Ptolemy; and gave him his daughter Cleopatra to wife,* and yielded up to him Coelesyria, Samaria, Judea, and Phoenicia, by way of dowry. And upon the division of the taxes between the two kings, all the principal men farmed the taxes of their several countries; and, collecting the sum that was settled for them, paid the same to the two kings. Now at this time the Samaritans were in a flourishing condition, and much distressed the Jews: cutting off part of their land, and carrying off slaves. This happened when Onias was high-priest. For after Eleazar's death, his uncle Manasseh took the priesthood: and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called the Just; which Simon was the brother of Eleazar, as I †said before. This Onias was one of a little soul, and a great lover of money: and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these kings, out of their own estates, he provoked king Ptolemy Euergetes to anger; who was the father of Philopator. This Euergetes sent an ambassador to Jerusalem, and complained that Onias did not pay his taxes; and threatened that if he did not receive them, he would seize upon their land, and send soldiers to live upon it. When the Jews heard this message of the king's, they were confounded. But so sordidly covetous was Onias, that nothing of this nature made him ashamed. There was now one Joseph,‡ young in age but of great reputation among the people of Jerusalem, for gravity, prudence, and justice. His father's name was Tobias, and his mother was the sister of Onias, the high-priest: who informed him of the coming of the ambassador: for he was then sojourning at a village named Phicol, where he was born. About an. 226. The name of this place, Phicol, is the very same with that of the chief captain of Abimelech's host in the |