CONTAINING THE INTERVAL OF
A HUNDRED AND SEVENTY YEARS.
FROM THE DEATH OF ALEXANDER
THE GREAT TO THE DEATH OF JUDAS MACCABEUS.
CHAPTER 1.
HOW PTOLEMY THE SON OF
LAGUS TOOK JERUSALEM AND JUDEA BY DECEIT AND TREACHERY, AND CARRIED MANY
THENCE, AND PLANTED THEM IN EGYPT.
1. NOW when Alexander, king
of Macedon, had put an end to the dominion of the Persians, and had settled
the affairs in Judea after the forementioned manner, he ended his life.
And as his government fell among many, Antigonus obtained Asia, Seleucus
Babylon; and of the other nations which were there, Lysimachus governed
the Hellespont, and Cassander possessed Macedonia; as did Ptolemy the
son of Lagus seize upon Egypt. And while these princes ambitiously strove
one against another, every one for his own principality, it came to pass
that there were continual wars, and those lasting wars too; and the cities
were sufferers, and lost a great many of their inhabitants in these times
of distress, insomuch that all Syria, by the means of Ptolemy the son
of Lagus, underwent the reverse of that denomination of Savior, which
he then had. He also seized upon Jerusalem, and for that end made use
of deceit and treachery; for as he came into the city on a sabbath day,
as if he would offer sacrifices (1) he, without any trouble, gained the
city, while the Jews did not oppose him, for they did not suspect him
to be their enemy; and he gained it thus, because they were free from
suspicion of him, and because on that day they were at rest and quietness;
and when he had gained it, he ruled over it in a cruel manner. Nay, Agatharchides
of Cnidus, who wrote the acts of Alexander's successors, reproaches us
with superstition, as if we, by it, had lost our liberty; where he says
thus: "There is a nation called the nation of the Jews, who inhabit a
city strong and great, named Jerusalem. These men took no care, but let
it come into the hands of Ptolemy, as not willing to take arms, and thereby
they submitted to be under a hard master, by reason of their unseasonable
superstition." This is what Agatharchides relates of our nation. But when
Ptolemy had taken a great many captives, both from the mountainous parts
of Judea, and from the places about Jerusalem and Samaria, and the places
near Mount Gerizzim, he led them all into Egypt, (2) and settled them
there. And as he knew that the people of Jerusalem were most faithful
in the observation of oaths and covenants; and this from the answer they
made to Alexander, when he sent an embassage to them, after he had beaten
Darius in battle; so he distributed many of them into garrisons, and at
Alexandria gave them equal privileges of citizens with the Macedonians
themselves; and required of them to take their oaths, that they would
keep their fidelity to the posterity of those who committed these places
to their care. Nay, there were not a few other Jews who, of their own
accord, went into Egypt, as invited by the goodness of the soil, and by
the liberality of Ptolemy. However, there were disoders among their posterity,
with relation to the Samaritans, on account of their resolution to preserve
that conduct of life which was delivered to them by their forefathers,
and they thereupon contended one with another, while those of Jerusalem
said that their temple was holy, and resolved to send their sacrifices
thither; but the Samaritans were resolved that they should be sent to
Mount Gerizzim.
CHAPTER 2.
HOW PTOLEMY PHILADELPHUS PROCURED
THE LAWS OF THE JEWS TO BE TRANSLATED INTO THE GREEK TONGUE AND SET MANY
CAPTIVES FREE, AND DEDICATED MANY GIFTS TO GOD.
1. WHEN Alexander had reigned
twelve years, and after him Ptolemy Soter forty years, Philadelphus then
took the kingdom of Egypt, and held it forty years within one. He procured
the law to be interpreted, and set free those that were come from Jerusalem
into Egypt, and were in slavery there, who were a hundred and twenty thousand.
The occasion was this: Demetrius Phalerius, who was library keeper to
the king, was now endeavoring, if it were possible, to gather together
all the books that were in the habitable earth, and buying whatsoever
was any where valuable, or agreeable to the king's inclination, (who was
very earnestly set upon collecting of books,) to which inclination of
his Demetrius was zealously subservient. And when once Ptolemy asked him
how many ten thousands of books he had collected, he replied, that he
had already about twenty times ten thousand; but that, in a little time,
he should have fifty times ten thousand. But be said he had been informed
that there were many books of laws among the Jews worthy of inquiring
after, and worthy of the king's library, but which, being written in characters
and in a dialect of their own, will cause no small pains in getting them
translated into the Greek tongue; (3) that the character in which they
are written seems to be like to that which is the proper character of
the Syrians, and that its sound, when pronounced, is like theirs also;
and that this sound appears to be peculiar to themselves. Wherefore he
said that nothing hindered why they might not get those books to be translated
also; for while nothing is wanting that is necessary for that purpose,
we may have their books also in this library. So the king thought that
Demetrius was very zealous to procure him abundance of books, and that
he suggested what was exceeding proper for him to do; and therefore he
wrote to the Jewish high priest, that he should act accordingly.
2. Now there was one Aristeus,
who was among the king's most intimate friends, and on account of his
modesty very acceptable to him. This Aristeus resolved frequently, and
that before now, to petition the king that he would set all the captive
Jews in his kingdom free; and he thought this to be a convenient opportunity
for the making that petition. So he discoursed, in the first place, with
the captains of the king's guards, Sosibius of Tarentum, and Andreas,
and persuaded them to assist him in what he was going to intercede with
the king for. Accordingly Aristeus embraced the same opinion with those
that have been before mentioned, and went to the king, and made the following
speech to him: "It is not fit for us, O king, to overlook things hastily,
or to deceive ourselves, but to lay the truth open. For since we have
determined not only to get the laws of the Jews transcribed, but interpreted
also, for thy satisfaction, by what means can we do this, while so many
of the Jews are now slaves in thy kingdom? Do thou then what will be agreeable
to thy magnanimity, and to thy good nature: free them from the miserable
condition they are in, because that God, who supporteth thy kingdom, was
the author of their laws as I have learned by particular inquiry; for
both these people, and we also, worship the same God the framer of all
things. We call him, and that truly, by the name of GREEK, [or life, or
Jupiter,] because he breathes life into all men. Wherefore do thou restore
these men to their own country, and this do to the honor of God, because
these men pay a peculiarly excellent worship to him. And know this further,
that though I be not of kin to them by birth, nor one of the same country
with them, yet do I desire these favors to be done them, since all men
are the workmanship of God; and I am sensible that he is well-pleased
with those that do good. I do therefore put up this petition to thee,
to do good to them."
3. When Aristeus was saying
thus, the king looked upon him with a cheerful and joyful countenance,
and said, "How many ten thousands dost thou suppose there are of such
as want to be made free?" To which Andreas replied, as he stood by, and
said," A few more than ten times ten thousand." The king made answer,
"And is this a small gift that thou askest, Aristeus?" But Sosibius, and
the rest that stood by, said that he ought to offer such a thank-offering
as was worthy of his greatness of soul, to that God who had given him
his kingdom. With this answer he was much pleased; and gave order, that
when they paid the soldiers their wages, they should lay down [a hundred
and] twenty drachmas (4) for every one of the slaves? And he promised
to publish a magnificent decree, about what they requested, which should
confirm what Aristeus had proposed, and especially what God willed should
be done; whereby he said he would not only set those free who had been
led away captive by his father and his army, but those who were in this
kingdom before, and those also, if any such there were, who had been brought
away since. And when they said that their redemption money would amount
to above four hundred talents, he granted it. A copy of which decree I
have determined to preserve, that the magnanimity of this king may be
made known. Its contents were as follows: "Let ail those who were soldiers
under our father, and who, when they overran Syria and Phoenicia, and
laid waste Judea, took the Jews captives, and made them slaves, and brought
them into our cities, and into this country, and then sold them; as also
all those that were in my kingdom before them, and if there be any that
have been lately brought thither, — be made free by those that possess
them; and let them accept of [a hundred and] twenty drachmas for every
slave. And let the soldiers receive this redemption money with their pay,
but the rest out of the king's treasury: for I suppose that they were
made captives without our father's consent, and against equity; and that
their country was harassed by the insolence of the soldiers, and that,
by removing them into Egypt, the soldiers have made a great profit by
them. Out of regard therefore to justice, and out of pity to those that
have been tyrannized over, contrary to equity, I enjoin those that have
such Jews in their service to set them at liberty, upon the receipt of
the before-mentioned sum; and that no one use any deceit about them, but
obey what is here commanded. And I will that they give in their names
within three days after the publication of this edict, to such as are
appointed to execute the same, and to produce the slaves before them also,
for I think it will be for the advantage of my affairs. And let every
one that will inform against those that do not obey this decree, and I
will that their estates be confiscated into the king's treasury." When
this decree was read to the king, it at first contained the rest that
is here inserted, and omitted only those Jews that had formerly been brought,
and those brought afterwards, which had not been distinctly mentioned;
so he added these clauses out of his humanity, and with great generosity.
He also gave order that the payment, which was likely to be done in a
hurry, should be divided among the king's ministers, and among the officers
of his treasury. When this was over, what the king had decreed was quickly
brought to a conclusion; and this in no more than seven days' time, the
number of the talents paid for the captives being above four hundred and
sixty, and this, because their masters required the [hundred and] twenty
drachmas for the children also, the king having, in effect, commanded
that these should be paid for, when he said in his decree, that they should
receive the forementioned sum for every slave.
4. Now when this had been done
after so magnificent a manner, according to the king's inclinations, he
gave order to Demetrius to give him in writing his sentiments concerning
the transcribing of the Jewish books; for no part of the administration
is done rashly by these kings, but all things are managed with great circumspection.
On which account I have subjoined a copy of these epistles, and set down
the multitude of the vessels sent as gifts [to Jerusalem], and the construction
of every one, that the exactness of the artificers' workmanship, as it
appeared to those that saw them, and which workman made every vessel,
may be made manifest, and. this on account of the excellency of the vessels
themselves. Now the copy of the epistle was to this purpose: "Demetrius
to the great king. When thou, O king, gavest me a charge concerning the
collection of books that were wanting to fill your library, and concerning
the care that ought to be taken about such as are imperfect, I have used
the utmost diligence about those matters. And I let you know, that we
want the books of the Jewish legislation, with some others; for they are
written in the Hebrew characters, and being in the language of that nation,
are to us unknown. It hath also happened to them, that they have been
transcribed more carelessly than they ought to have been, because they
have not had hitherto royal care taken about them. Now it is necessary
that thou shouldst have accurate copies of them. And indeed this legislation
is full of hidden wisdom, and entirely blameless, as being the legislation
of God; for which cause it is, as Hecateus of Abdera says, that the poets
and historians make no mention of it, nor of those men who lead their
lives according to it, since it is a holy law, and ought not to be published
by profane mouths. If then it please thee, O king, thou mayst write to
the high priest of the Jews, to send six of the elders out of every tribe,
and those such as are most skillful of the laws, that by their means we
may learn the clear and agreeing sense of these books, and may obtain
an accurate interpretation of their contents, and so may have such a collection
of these as may be suitable to thy desire."
5. When this epistle was sent
to the king, he commanded that an epistle should be drawn up for Eleazar,
the Jewish high priest, concerning these matters; and that they should
inform him of the release of the Jews that had been in slavery among them.
He also sent fifty talents of gold for the making of large basons, and
vials, and cups, and an immense quantity of precious stones. He also gave
order to those who had the custody of the chest that contained those stones,
to give the artificers leave to choose out what sorts of them they pleased.
He withal appointed, that a hundred talents in money should be sent to
the temple for sacrifices, and for other uses. Now I will give a description
of these vessels, and the manner of their construction, but not till after
I have set down a copy of the epistle which was written to Eleazar the
high priest, who had obtained that dignity on the occasion following:
When Onias the high priest was dead, his son Simon became his successor.
He was called Simon the Just (5) because of both his piety towards God,
and his kind disposition to those of his own nation. When he was dead,
and had left a young son, who was called Onias, Simon's brother Eleazar,
of whom we are speaking, took the high priesthood; and he it was to whom
Ptolemy wrote, and that in the manner following: "King Ptolemy to Eleazar
the high priest, sendeth greeting. There are many Jews who now dwell in
my kingdom, whom the Persians, when they were in power, carried captives.
These were honored by my father; some of them he placed in the army, and
gave them greater pay than ordinary; to others of them, when they came
with him into Egypt, he committed his garrisons, and the guarding of them,
that they might be a terror to the Egyptians. And when I had taken the
government, I treated all men with humanity, and especially those that
are thy fellow citizens, of whom I have set free above a hundred thousand
that were slaves, and paid the price of their redemption to their masters
out of my own revenues; and those that are of a fit age, I have admitted
into them number of my soldiers. And for such as are capable of being
faithful to me, and proper for my court, I have put them in such a post,
as thinking this [kindness done to them] to be a very great and an acceptable
gift, which I devote to God for his providence over me. And as I am desirous
to do what will be grateful to these, and to all the other Jews in the
habitable earth, I have determined to procure an interpretation of your
law, and to have it translated out of Hebrew into Greek, and to be deposited
in my library. Thou wilt therefore do well to choose out and send to me
men of a good character, who are now elders in age, and six in number
out of every tribe. These, by their age, must be skillful in the laws,
and of abilities to make an accurate interpretation of them; and when
this shall be finished, I shall think that I have done a work glorious
to myself. And I have sent to thee Andreas, the captain of my guard, and
Aristeus, men whom I have in very great esteem; by whom I have sent those
first-fruits which I have dedicated to the temple, and to the sacrifices,
and to other uses, to the value of a hundred talents. And if thou wilt
send to us, to let us know what thou wouldst have further, thou wilt do
a thing acceptable to me."
6. When this epistle of the
king was brought to Eleazar, he wrote an answer to it with all the respect
possible: "Eleazar the high priest to king Ptolemy, sendeth greeting.
If thou and thy queen Arsinoe, (6) and thy children, be well, we are entirely
satisfied. When we received thy epistle, we greatly rejoiced at thy intentions;
and when the multitude were gathered together, we read it to them, and
thereby made them sensible of the piety thou hast towards God. We also
showed them the twenty vials of gold, and thirty of silver, and the five
large basons, and the table for the shew-bread; as also the hundred talents
for the sacrifices, and for the making what shall be needful at the temple;
which things Andreas and Aristeus, those most honored friends of thine,
have brought us; and truly they are persons of an excellent character,
and of great learning, and worthy of thy virtue. Know then that we will
gratify thee in what is for thy advantage, though we do what we used not
to do before; for we ought to make a return for the numerous acts of kindness
which thou hast done to our countrymen. We immediately, therefore, offered
sacrifices for thee and thy sister, with thy children and friends; and
the multitude made prayers, that thy affairs may be to thy mind, and that
thy kingdom may be preserved in peace, and that the translation of our
law may come to the conclusion thou desirest, and be for thy advantage.
We have also chosen six elders out of every tribe, whom we have sent,
and the law with them. It will be thy part, out of thy piety and justice,
to send back the law, when it hath been translated, and to return those
to us that bring it in safety. Farewell."
7. This was the reply which
the high priest made. But it does not seem to me to be necessary to set
down the names of the seventy [two] elders who were sent by Eleazar, and
carried the law, which yet were subjoined at the end of the epistle. However,
I thought it not improper to give an account of those very valuable and
artificially contrived vessels which the king sent to God, that all may
see how great a regard the king had for God; for the king allowed a vast
deal of expenses for these vessels, and came often to the workmen, and
viewed their works, and suffered nothing of carelessness or negligence
to be any damage to their operations. And I will relate how rich they
were as well as I am able, although perhaps the nature of this history
may not require such a description; but I imagine I shall thereby recommend
the elegant taste and magnanimity of this king to those that read this
history.
8. And first I will describe
what belongs to the table. It was indeed in the king's mind to make this
table vastly large in its dimensions; but then he gave orders that they
should learn what was the magnitude of the table which was already at
Jerusalem, and how large it was, and whether there was a possibility of
making one larger than it. And when he was informed how large that was
which was already there, and that nothing hindered but a larger might
be made, he said that he was willing to have one made that should be five
times as large as the present table; but his fear was, that it might be
then useless in their sacred ministrations by its too great largeness;
for he desired that the gifts he presented them should not only be there
for show, but should be useful also in their sacred ministrations. According
to which reasoning, that the former table was made of so moderate a size
for use, and not for want of gold, he resolved that he would not exceed
the former table in largeness; but would make it exceed it in the variety
and elegancy of its materials. And as he was sagacious in observing the
nature of all things, and in having a just notion of what was new and
surprising, and where there was no sculptures, he would invent such as
were proper by his own skill, and would show them to the workmen, he commanded
that such sculptures should now be made, and that those which were delineated
should be most accurately formed by a constant regard to their delineation.
9. When therefore the workmen
had undertaken to make the table, they framed it in length two cubits
[and a half], in breadth one cubit, and in height one cubit and a half;
and the entire structure of the work was of gold. They withal made a crown
of a hand-breadth round it, with wave-work wreathed about it, and with
an engraving which imitated a cord, and was admirably turned on its three
parts; for as they were of a triangular figure, every angle had the same
disposition of its sculptures, that when you turned them about, the very
same form of them was turned about without any variation. Now that part
of the crown-work that was enclosed under the table had its sculptures
very beautiful; but that part which went round on the outside was more
elaborately adorned with most beautiful ornaments, because it was exposed
to sight, and to the view of the spectators; for which reason it was that
both those sides which were extant above the rest were acute, and none
of the angles, which we before told you were three, appeared less than
another, when the table was turned about. Now into the cordwork thus turned
were precious stones inserted, in rows parallel one to the other, enclosed
in golden buttons, which had ouches in them; but the parts which were
on the side of the crown, and were exposed to the sight, were adorned
with a row of oval figures obliquely placed, of the most excellent sort
of precious stones, which imitated rods laid close, and encompassed the
table round about. But under these oval figures, thus engraven, the workmen
had put a crown all round it, where the nature of all sorts of fruit was
represented, insomuch that the bunches of grapes hung up. And when they
had made the stones to represent all the kinds of fruit before mentioned,
and that each in its proper color, they made them fast with gold round
the whole table. The like disposition of the oval figures, and of the
engraved rods, was framed under the crown, that the table might on each
side show the same appearance of variety and elegancy of its ornaments;
so that neither the position of the wave-work nor of the crown might be
different, although the table were turned on the other side, but that
the prospect of the same artificial contrivances might be extended as
far as the feet; for there was made a plate of gold four fingers broad,
through the entire breadth of the table, into which they inserted the
feet, and then fastened them to the table by buttons and button-holes,
at the place where the crown was situate, that so on what side soever
of the table one should stand, it might exhibit the very same view of
the exquisite workmanship, and of the vast expeses bestowed upon it: but
upon the table itself they engraved a meander, inserting into it very
valuable stones in the middle like stars, of various colors; the carbuncle
and the emerald, each of which sent out agreeable rays of light to the
spectators; with such stones of other sorts also as were most curious
and best esteemed, as being most precious in their kind. Hard by this
meander a texture of net-work ran round it, the middle of which appeared
like a rhombus, into which were inserted rock-crystal and amber, which,
by the great resemblance of the appearance they made, gave wonderful delight
to those that saw them. The chapiters of the feet imitated the first buddings
of lilies, while their leaves were bent and laid under the table, but
so that the chives were seen standing upright within them. Their bases
were made of a carbuncle; and the place at the bottom, which rested on
that carbuncle, was one palm deep, and eight fingers in breadth. Now they
had engraven upon it with a very fine tool, and with a great deal of pains,
a branch of ivy and tendrils of the vine, sending forth clusters of grapes,
that you would guess they were nowise different from real tendrils; for
they were so very thin, and so very far extended at their extremities,
that they were moved with the wind, and made one believe that they were
the product of nature, and not the representation of art. They also made
the entire workmanship of the table appear to be threefold, while the
joints of the several parts were so united together as to be invisible,
and the places where they joined could not be distinguished. Now the thickness
of the table was not less than half a cubit. So that this gift, by the
king's great generosity, by the great value of the materials, and the
variety of its exquisite structure, and the artificer's skill in imitating
nature with graying tools, was at length brought to perfection, while
the king was very desirous, that though in largeness it were not to be
different from that which was already dedicated to God, yet that in exquisite
workmanship, and the novelty of the contrivances, and in the splendor
of its construction, it should far exceed it, and be more illustrious
than that was.
10. Now of the cisterns of
gold there were two, whose sculpture was of scale-work, from its basis
to its belt-like circle, with various sorts of stones enchased in the
spiral circles. Next to which there was upon it a meander of a cubit in
height; it was composed of stones of all sorts of colors. And next to
this was the rod-work engraven; and next to that was a rhombus in a texture
of net-work, drawn out to the brim of the basin, while small shields,
made of stones, beautiful in their kind, and of four fingers' depth, filled
up the middle parts. About the top of the basin were wreathed the leaves
of lilies, and of the convolvulus, and the tendrils of vines in a circular
manner. And this was the construction of the two cisterns of gold, each
containing two firkins. But those which were of silver were much more
bright and splendid than looking-glasses, and you might in them see the
images that fell upon them more plainly than in the other. The king also
ordered thirty vials; those of which the parts that were of gold, and
filled up with precious stones, were shadowed over with the leaves of
ivy and of vines, artificially engraven. And these were the vessels that
were after an extraordinary manner brought to this perfection, partly
by the skill of the workmen, who were admirable in such fine work, but
much more by the diligence and generosity of the king, who not only supplied
the artificers abundantly, and with great generosity, with what they wanted,
but he forbade public audiences for the time, and came and stood by the
workmen, and saw the whole operation. And this was the cause why the workmen
were so accurate in their performance, because they had regard to the
king, and to his great concern about the vessels, and so the more indefatigably
kept close to the work.
11. And these were what gifts
were sent by Ptolemy to Jerusalem, and dedicated to God there. But when
Eleazar the high priest had devoted them to God, and had paid due respect
to those that brought them, and had given them presents to be carried
to the king, he dismissed them. And when they were come to Alexandria,
and Ptolemy heard that they were come,and that the seventy elders were
come also, he presently sent for Andreas and Aristens, his ambassadors,
who came to him, and delivered him the epistle which they brought him
from the high priest, and made answer to all the questions he put to them
by word of mouth. He then made haste to meet the elders that came from
Jerusalem for the interpretation of the laws; and he gave command, that
every body who came on other occasions should be sent away, which was
a thing surprising, and what he did not use to do; for those that were
drawn thither upon such occasions used to come to him on the fifth day,
but ambassadors at the month's end. But when he had sent those away, he
waited for these that were sent by Eleazar; but as the old men came in
with the presents, which the high priest had given them to bring to the
king, and with the membranes, upon which they had their laws written in
golden letters (7) he put questions to them concerning those books; and
when they had taken off the covers wherein they were wrapt up, they showed
him the membranes. So the king stood admiring the thinness of those membranes,
and the exactness of the junctures, which could not be perceived; (so
exactly were they connected one with another;) and this he did for a considerable
time. He then said that he returned them thanks for coming to him, and
still greater thanks to him that sent them; and, above all, to that God
whose laws they appeared to be. Then did the elders, and those that were
present with them, cry out with one voice, and wished all happiness to
the king. Upon which he fell into tears by the violence of the pleasure
he had, it being natural to men to afford the same indications in great
joy that they do under sorrows. And when he had bid them deliver the books
to those that were appointed to receive them, he saluted the men, and
said that it was but just to discourse, in the first place, of the errand
they were sent about, and then to address himself to themselves. He promised,
however, that he would make this day on which they came to him remarkable
and eminent every year through the whole course of his life; for their
coming to him, and the victory which he gained over Antigonus by sea,
proved to be on the very same day. He also gave orders that they should
sup with him; and gave it in charge that they should have excellent lodgings
provided for them in the upper part of the city.
12. Now he that was appointed
to take care of the reception of strangers, Nicanor by name, called for
Dorotheus, whose duty it was to make provision for them, and bid him prepare
for every one of them what should be requisite for their diet and way
of living; which thing was ordered by the king after this manner: he took
care that those that belonged to every city, which did not use the same
way of living, that all things should be prepared for them according to
the custom of those that came to him, that, being feasted according to
the usual method of their own way of living, they might be the better
pleased, and might not be uneasy at any thing done to them from which
they were naturally averse. And this was now done in the case of these
men by Dorotheus, who was put into this office because of his great skill
in such matters belonging to common life; for he took care of all such
matters as concerned the reception of strangers, and appointed them double
seats for them to sit on, according as the king had commanded him to do;
for he had commanded that half of their seats should be set at his right
hand, and the other half behind his table, and took care that no respect
should be omitted that could be shown them. And when they were thus set
down, he bid Dorotheus to minister to all those that were come to him
from Judea, after the manner they used to be ministered to; for which
cause he sent away their sacred heralds, and those that slew the sacrifices,
and the rest that used to say grace; but called to one of those that were
come to him, whose name was Eleazar, who w a priest, and desired him to
say grace; (8) who then stood in the midst of them, and prayed, that all
prosperity might attend the king, and those that were his subjects. Upon
which an acclamation was made by the whole company, with joy and a great
noise; 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 been interposed,
he began to talk philosophically to them, and he asked every one of them
a philosophical question (9) 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 well-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,
which he wrote on this very occasion.
13. 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 or beauty was discovered in these men's
words, they then left off asking any more such questions. But the king
said that 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 showed 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 entreated 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 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,
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, (10) and purified themselves, they betook
themselves to the interpretation of the laws. Now when the law was transcribed,
and the labor 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 withal commended Demetrius for his proposal,
as the inventor of what was greatly for their happiness; and they desired
that he would give leave to their rulers also to read the law. Moreover,
they all, both the priest and the ancientest of the elders, and the principal
men of their commonwealth, 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 theirs,
that when the thing was judged to have been well done, it might continue
for ever.
14. So the king rejoiced when
he saw that his design of this nature 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 discourse with 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 mention of it." Demetrius made answer, "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 further 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 in the 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 freed from that
affliction.
15. And 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 respects 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 sent them away, and gave to every one of them three garments
of the best sort, and two talents of gold, and 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 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
woven 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 should 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
honor, from Ptolemy Philadelphus.
CHAPTER 3.
HOW THE KINGS OF ASIA HONORED
THE NATION OF THE JEWS AND MADE THEM CITIZENS OF THOSE CITIES WHICH THEY
BUILT.
1. THE Jews also obtained honors
from the kings of Asia when they became 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 itself, 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, (11) 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 behavior any one may discern the
equity and generosity of the Romans, (12) especially of Vespasian 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 to them, but continued the war to the very
last, yet did not they take away any of their forementioned 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
favor 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 favors 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.
2. We also know that Marcus
Agrippa was of the like disposition towards the Jews: for when 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 so much to be admired, for at that time our nation
had not made war against the Romans. :But one may well be astonished at
the generosity of Vespasian and Titus, that after so great wars and contests
which they had from us, they should use such moderation. But I will now
return to that part of my history whence I made the present digression.
3. Now it happened
that in the reign of Antiochus the Great, who ruled over all Asia, that
the Jews, as well as the inhabitants of Celesyria, suffered greatly, and
their land was sorely harassed; for while he was at war with Ptolemy Philopater,
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 beat the
others: so that they were very like to a ship in a storm, which is tossed
by the waves on both sides; and just thus were they 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 Philopater was dead, his son sent out a great army under Scopas,
the general of his forces, against the inhabitants of Celesyria, 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 Celesyria 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 the city [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 behavior of the Jews towards him, and informed them
what rewards he had resolved to bestow on them for that their behavior.
I will set down presently the epistles themselves which he wrote to the
generals concerning them, but will first produce the testimony of Polybius
of Megalopolis; 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, that "when Seopas was conquered
by Antiochus, Antiochus received Batanea, and Samaria, and Abila, and
Gadara; and that, a while 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 GREETING.
"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 artabrae 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 cloisters, and if there be
any thing else that ought to be rebuilt. And for the materials of wood,
let it be brought them out of Judea itself 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 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 Hyperheretus. 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."
4. And these were the contents
of this epistle. He also published a decree through all his kingdom in
honor of the temple, which contained what follows: "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, he 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. Nor 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 drachmae of silver." Moreover, this Antiochus bare testimony
to our piety and fidelity, in an epistle of his, written when he was informed
of a sedition in Phrygia and Lydia, at which time he was in the superior
provinces, wherein he commanded Zenxis, the general of his forces, and
his most intimate friend, to send some of our nation out of Babylon into
Phrygia. The epistle was this:
KING ANTIOCHUS TO ZEUXIS HIS
FATHER, SENDETH GREETING.
"If you are in health, it is
well. I also am 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 do what they are desired to do. 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 places forementioned, thou shalt give everyone
of their families a place for building their houses, and a portion of
the 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; also
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 show themselves
the more willing and ready about our affairs. Take care likewise 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.
CHAPTER 4.
HOW ANTIOCHUS MADE A LEAGUE
WITH PTOLEMY AND HOW ONIAS PROVOKED PTOLEMY EUERGETES TO ANGER; AND HOW
JOSEPH BROUGHT ALL THINGS RIGHT AGAIN, AND ENTERED INTO FRIENDSHIP WITH
HIM; AND WHAT OTHER THINGS WERE DONE BY JOSEPH, AND HIS SON HYRCANUS.
1. AFTER this Antiochus made
a friendship and league with Ptolemy, and gave him his daughter Cleopatra
to wife, and yielded up to him Celesyria, and Samaria, and Judea, and
Phoenicia, by way of dowry. And upon the division of the taxes between
the two kings, all the principal men framed 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 parts 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 things out of their
own estates, he provoked king Ptolemy Euergetes to anger, who was the
father of Philopater. 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, they were confounded; but
so sordidly covetous was Onias, that nothing of things nature made him
ashamed.
2. 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, (13) where he was born. Hereupon he came to the city [Jerusalem],
and reproved Onias for not taking care of the preservation of his countrymen,
but bringing the nation into dangers, by not paying this money. For which
preservation of them, he told him he had received the authority over them,
and had been made high priest; but that, in case he was so great a lover
of money, as to endure to see his country in danger on that account, and
his countrymen suffer the greatest damages, he advised him to go to the
king, and petition him to remit either the whole or a part of the sum
demanded. Onias's answer was this: That he did not care for his authority,
and that he was ready, if the thing were practicable, to lay down his
high priesthood; and that he would not go to the king, because he troubled
not himself at all about such matters. Joseph then asked him if he would
not give him leave to go ambassador on behalf of the nation. He replied,
that he would give him leave. Upon which Joseph went up into the temple,
and called the multitude together to a congregation, and exhorted them
not to be disturbed nor aftrighted, because of his uncle Onias's carelessness,
but desired them to be at rest, and not terrify themselves with fear about
it; for he promised them that he would be their ambassador to the king,
and persuade him that they had done him no wrong. And when the multitude
heard this, they returned thanks to Joseph. So he went down from the temple,
and treated Ptolemy's ambassador in a hospitable manner. He also presented
him with rich gifts, and feasted him magnificently for many days, and
then sent him to the king before him, and told him that he would soon
follow him; for he was now more willing to go to the king, by the encouragement
of the ambassador, who earnestly persuaded him to come into Egypt, and
promised him that he would take care that he should obtain every thing
that he desired of Ptolemy; for he was highly pleased with his frank and
liberal temper, and with the gravity of his deportment.
3. When Ptolemy's ambassador
was come into Egypt, he told the king of the thoughtless temper of Onias;
and informed him of the goodness of the disposition of Joseph; and that
he was coming to him to excuse the multitude, as not having done him any
harm, for that he was their patron. In short, he was so very large in
his encomiums upon the young man, that he disposed both the king and his
wife Cleopatra to have a kindness for him before he came. So Joseph sent
to his friends at Samaria, and borrowed money of them, and got ready what
was necessary for his journey, garments and cups, and beasts for burden,
which amounted to about twenty thousand drachmae, and went to Alexandria.
Now it happened that at this time all the principal men and rulers went
up out of the cities of Syria and Phoenicia, to bid for their taxes; for
every year the king sold them to the men of the greatest power in every
city. So these men saw Joseph journeying on the way, and laughed at him
for his poverty and meanness. But when he came to Alexandria, and heard
that king Ptolemy was at Memphis, be went up thither to meet with him;
which happened as the king was sitting in his chariot, with his wife,
and with his friend Athenion, who was the very person who had been ambassador
at Jerusalem, and had been entertained by Joseph. As soon therefore as
Athenion saw him, he presently made him known to the king, how good and
generous a young man he was. So Ptolemy saluted him first, and desired
him to come up into his chariot; and as Joseph sat there, he began to
complain of the management of Onias: to which he answered, "Forgive him,
on account of his age; for thou canst not certainly be unacquainted with
this, that old men and infants have their minds exactly alike; but thou
shalt have from us, who are young men, every thing thou desirest, and
shalt have no cause to complain." With this good humor and pleasantry
of the young man, the king was so delighted, that he began already, as
though he had had long experience of him, to have a still greater affection
for him, insomuch that he bade him take his diet in the king's palace,
and be a guest at his own table every day. But when the king was come
to Alexandria, the principal men of Syria saw him sitting with the king,
and were much offended at it.
4. And when the day came on
which the king was to let the taxes of the cities to farm, and those that
were the principal men of dignity in their several countries were to bid
for them, the sum of the taxes together, of Celesyria, and Phoenicia,
and Judea, with Samaria, [as they were bidden for,] came to eight thousand
talents. Hereupon Joseph accused the bidders, as having agreed together
to estimate the value of the taxes at too low a rate; and he promised
that he would himself give twice as much for them: but for those who did
not pay, he would send the king home their whole substance; for this privilege
was sold together with the taxes themselves. The king was pleased to hear
that offer; and because it augmented his revenues, he said he would confirm
the sale of the taxes to him. But when he asked him this question, Whether
he had any sureties that would be bound for the payment of the money?
he answered very pleasantly, "I will give such security, and those of
persons good and responsible, and which you shall have no reason to distrust."
And when he bid him name them who they were, he replied, "I give thee
no other persons, O king, for my sureties, than thyself, and this thy
wife; and you shall be security for both parties." So Ptolemy laughed
at the proposal, and granted him the farming of the taxes without any
sureties. This procedure was a sore grief to those that came from the
cities into Egypt, who were utterly disappointed; and they returned every
one to their own country with shame.
5. But Joseph took with him
two thousand foot soldiers from the king, for he desired he might have
some assistance, in order to force such as were refractory in the cities
to pay. And borrowing of the king's friends at Alexandria five hundred
talents, he made haste back into Syria. And when he was at Askelon, and
demanded the taxes of the people of Askelon, they refused to pay any thing,
and affronted him also; upon which he seized upon about twenty of the
principal men, and slew them, and gathered what they had together, and
sent it all to the king, and informed him what he had done. Ptolemy admired
the prudent conduct of the man, and commended him for what he had done,
and gave him leave to do as he pleased. When the Syrians heard of this,
they were astonished; and having before them a sad example in the men
of Askelon that were slain, they opened their gates, and willingly admitted
Joseph, and paid their taxes. And when the inhabitants of Scythopolis
attempted to affront him, and would not pay him those taxes which they
formerly used to pay, without disputing about them, he slew also the principal
men of that city, and sent their effects to the king. By this means he
gathered great wealth together, and made vast gains by this farming of
the taxes; and he made use of what estate he had thus gotten, in order
to support his authority, as thinking it a piece of prudence to keep what
had been the occasion and foundation of his present good fortune; and
this he did by the assistance of what he was already possessed of, for
he privately sent many presents to the king, and to Cleopatra, and to
their friends, and to all that were powerful about the court, and thereby
purchased their good-will to himself.
6. This good fortune he enjoyed
for twenty-two years, and was become the father of seven sons by one wife;
he had also another son, whose name was Hyrcanus, by his brother Solymius's
daughter, whom he married on the following occasion. He once came to Alexandria
with his brother, who had along with him a daughter already marriageable,
in order to give her in wedlock to some of the Jews of chief dignity there.
He then supped with the king, and falling in love with an actress that
was of great beauty, and came into the room where they feasted, he told
his brother of it, and entreated him, because a Jew is forbidden by their
law to come near to a foreigner, to conceal his offense; and to be kind
and subservient to him, and to give him an opportunity of fulfilling his
desires. Upon which his brother willingly entertained the proposal of
serving him, and adorned his own daughter, and brought her to him by night,
and put her into his bed. And Joseph, being disordered with drink, knew
not who she was, and so lay with his brother's daughter; and this did
he many times, and loved her exceedingly; and said to his brother, that
he loved this actress so well, that he should run the hazard of his life
[if he must part with her], and yet probably the king would not give him
leave [to take her with him]. But his brother bid him be in no concern
about that matter, and told him he might enjoy her whom he loved without
any danger, and might have her for his wife; and opened the truth of the
matter to him, and assured him that he chose rather to have his own daughter
abused, than to overlook him, and se him come to [public] disgrace. So
Joseph commended him for this his brotherly love, and married his daughter;
and by her begat a son, whose name was Hyrcanus, as we said before. And
when this his youngest son showed, at thirteen years old, a mind that
was both courageous and wise, and was greatly envied by his brethren,
as being of a genius much above them, and such a one as they might well
envy, Joseph had once a mind to know which of his sons had the best disposition
to virtue; and when he sent them severally to those that had then the
best reputation for instructing youth, the rest of his children, by reason
of their sloth and unwillingness to take pains, returned to him foolish
and unlearned. After them he sent out the youngest, Hyrcanus, and gave
him three hundred yoke of oxen, and bid him go two days' journey into
the wilderness, and sow the land there, and yet kept back privately the
yokes of the oxen that coupled them together. When Hyrcanus came to the
place, and found he had no yokes with him, he contenmed the drivers of
the oxen, who advised him to send some to his father, to bring them some
yokes; but he thinking that he ought not to lose his time while they should
be sent to bring him the yokes, he invented a kind of stratagem, and what
suited an age older than his own; for he slew ten yoke of the oxen, and
distributed their flesh among the laborers, and cut their hides into several
pieces, and made him yokes, and yoked the oxen together with them; by
which means he sowed as much land as his father had appointed him to sow,
and returned to him. And when he was come back, his father was mightily
pleased with his sagacity, and commended the sharpness of his understanding,
and his boldness in what he did. And he still loved him the more, as if
he were his only genuine son, while his brethren were much troubled at
it.
7. But when one told him that
Ptolemy had a son just born, and that all the principal men of Syria,
and the other countries subject to him, were to keep a festival, on account
of the child's birthday, and went away in haste with great retinues to
Alexandria, he was himself indeed hindered from going by old age; but
he made trial of his sons, whether any of them would be willing to go
to the king. And when the elder sons excused themselves from going, and
said they were not courtiers good enough for such conversation, and advised
him to send their brother Hyrcanus, he gladly hearkened to that advice,
and called Hyrcanus, and asked him whether he would go to the king, and
whether it was agreeable to him to go or not. And upon his promise that
he would go, and his saying that he should not want much money for his
journey, because he would live moderately, and that ten thousand drachmas
would be sufficient, he was pleased with his son's prudence. After a little
while, the son advised his father not to send his presents to the king
from thence, but to give him a letter to his steward at Alexandria, that
he might furnish him with money, for purchasing what should be most excellent
and most precious. So he thinking that the expense of ten talents would
be enough for presents to be made the king, and commending his son, as
giving him good advice, wrote to Arion his steward, that managed all his
money matters at Alexandria; which money was not less than three thousand
talents on his account, for Joseph sent the money he received in Syria
to Alexandria. And when the day appointed for the payment of the taxes
to the king came, he wrote to Arion to pay them. So when the son had asked
his father for a letter to the steward, and had received it, he made haste
to Alexandria. And when he was gone, his brethren wrote to all the king's
friends, that they should destroy him.
8. But when he was come to
Alexaudria, he delivered his letter to Arion, who asked him how many talents
he would have (hoping he would ask for no more than ten, or a little more);
he said he wanted a thousand talents. At which the steward was angry,
and rebuked him, as one that intended to live extravagantly; and he let
him know how his father had gathered together his estate by painstaking,
and resisting his inclinations, and wished him to imitate the example
of his father: he assured him withal, that he would give him but ten talents,
and that for a present to the king also. The son was irritated at this,
and threw Arion into prison. But when Arion's wife had informed Cleopatra
of this, with her entreaty, that she would rebuke the child for what he
had done, (for Arion was in great esteem with her,) Cleopatra informed
the king of it. And Ptolemy sent for Hyrcanus, and told him that he wondered,
when he was sent to him by his father, that he had not yet come into his
presence, but had laid the steward in prison. And he gave order, therefore,
that he should come to him, and give an account of the reason of what
he had done. And they report that the answer he made to the king's messenger
was this: That “there was a law of his that forbade a child that was born
to taste of the sacrifice, before he had been at the temple and sacrificed
to God. According to which way of reasoning he did not himself come to
him in expectation of the present he was to make to him, as to one who
had been his father's benefactor; and that he had punished the slave for
disobeying his commands, for that it mattered not Whether a master was
little or great: so that unless we punish such as these, thou thyself
mayst also expect to be despised by thy subjects." Upon hearing this his
answer he fell a laughing, and wondered at the great soul of the child.
9. When Arion was apprized
that this was the king's disposition, and that he had no way to help himself,
he gave the child a thousand talents, and was let out of prison. So after
three days were over, Hyrcanus came and saluted the king and queen. They
saw him with pleasure, and feasted him in an obliging manner, out of the
respect they bare to his father. So he came to the merchants privately,
and bought a hundred boys, that had learning, and were in the flower of
their ages, each at a talent apiece; as also he bought a hundred maidens,
each at the same price as the other. And when he was invited to feast
with the king among the principal men in the country, he sat down the
lowest of them all, because he was little regarded, as a child in age
still; and this by those who placed every one according to their dignity.
Now when all those that sat with him had laid the bones Of the several
parts on a heap before Hyrcanus, (for they had themselves taken away the
flesh belonging to them,) till the table where he sat was filled full
with them, Trypho, who was the king's jester, and was appointed for jokes
and laughter at festivals, was now asked by the guests that sat at the
table [to expose him to laughter]. So he stood by the king, and said,
"Dost thou not see, my lord, the bones that lie by Hyrcanus? by this similitude
thou mayst conjecture that his father made all Syria as bare as he hath
made these bones." And the king laughing at what Trypho said, and asking
of Hyrcanus, How he came to have so many bones before him? he replied,"
Very rightfully, my lord; for they are dogs that eat the flesh and the
bones together, as these thy guests have done, (looking in the mean time
at those guests,) for there is nothing before them; but they are men that
eat the flesh, and cast away the hones, as I, who am also a man, have
now done." Upon which the king admired at his answer, which was so wisely
made; and bid them all make an acclamation, as a mark of their approbation
of his jest, which was truly a facetious one. On the next day Hyrcanus
went to every one of the king's friends, and of the men powerful at court,
and saluted them; but still inquired of the servants what present they
would make the king on his son's birthday; and when some said that they
would give twelve talents, and that others of greater dignity would every
one give according to the quantity of their riches, he pretended to every
one of them to be grieved that he was not able to bring so large a present;
for that he had no more than five talents. And when the servants heard
what he said, they told their masters; and they rejoiced in the prospect
that Joseph would be disapproved, and would make the king angry, by the
smallness of his present. When the day came, the others, even those that
brought the most, offered the king not above twenty talents; but Hyrcanus
gave to every one of the hundred boys and hundred maidens that he had
bought a talent apiece, for them to carry, and introduced them, the boys
to the king, and the maidens to Cleopatra; every body wondering at the
unexpected richness of the presents, even the king and queen themselves.
He also presented those that attended about the king with gifts to the
value of a great number of talents, that he might escape the danger he
was in from them; for to these it was that Hyrcanus's brethren had written
to destroy him. Now Ptolemy admired at the young man's magnanimity, and
commanded him to ask what gift he pleased. But he desired nothing else
to be done for him by the king than to write to his father and brethren
about him. So when the king had paid him very great respects, and had
given him very large gifts, and had written to his father and his brethren,
and all his commanders and officers, about him, he sent him away. But
when his brethren heard that Hyrcanus had received such favors from the
king, and was returning home with great honor, they went out to meet him,
and to destroy him, and that with the privity of their father; for he
was angry at him for the [large] sum of money that he bestowed for presents,
and so had no concern for his preservation. However, Joseph concealed
the anger he had at his son, out of fear of the king. And when Hyrcanus's
brethren came to fight him, he slew many others of those that were with
them, as also two of his brethren themselves; but the rest of them escaped
to Jerusalem to their father. But when Hyrcanus came to the city, where
nobody would receive him, he was afraid for himself, and retired beyond
the river Jordan, and there abode, but obliging the barbarians to pay
their taxes.
10. At this time Seleucus,
who was called Soter, reigned over Asia, being the son of Antiochus the
Great. And [now] Hyrcanus's father, Joseph, died. He was a good man, and
of great magnanimity; and brought the Jews out of a state of poverty and
meanness, to one that was more splendid. He retained the farm of the taxes
of Syria, and Phoenicia, and Samaria twenty-two years. His uncle also,
Onias, died [about this time], and left the high priesthood to his son
Simeon. And when he was dead, Onias his son succeeded him in that dignity.
To him it was that Areus, king of the Lacedemonians, sent an embassage,
with an epistle; the copy whereof here follows:
“AREUS, KING OF THE LACEDEMONIANS,
TO ONIAS, SENDETH GREETING.
"We have met with a certain
writing, whereby we have discovered that both the Jews and the Lacedemonians
are of one stock, and are derived from the kindred of Abraham (14) It
is but just therefore that you, who are our brethren, should send to us
about any of your concerns as you please. We will also do the same thing,
and esteem your concerns as our own, and will look upon our concerns as
in common with yours. Demoteles, who brings you this letter, will bring
your answer back to us. This letter is four-square; and the seal is an
eagle, with a dragon in his claws."
11. And these
were the contents of the epistle which was sent from the king of the Lacedemonians.
But, upon the death of Joseph, the people grew seditious, on account of
his sons. For whereas the elders made war against Hyrcanus, who was the
youngest of Joseph's sons, the multitude was divided, but the greater
part joined with the elders in this war; as did Simon the high priest,
by reason he was of kin to them. However, Hyrcanus determined not to return
to Jerusalem any more, but seated himself beyond Jordan, and was at perpetual
war with the Arabians, and slew many of them, and took many of them captives.
He also erected a strong castle, and built it entirely of white stone
to the very roof, and had animals of a prodigious magnitude engraven upon
it. He also drew round it a great and deep canal of water. He also made
caves of many furlongs in length, by hollowing a rock that was over against
him; and then he made large rooms in it, some for feasting, and some for
sleeping and living in. He introduced also a vast quantity of waters which
ran along it, and which were very delightful and ornamental in the court.
But still he made the entrances at the mouth of the caves so narrow, that
no more than one person could enter by them at once. And the reason why
he built them after that manner was a good one; it was for his own preservation,
lest he should be besieged by his brethren, and run the hazard of being
caught by them. Moreover, he built courts of greater magnitude than ordinary,
which he adorned with vastly large gardens. And when he had brought the
place to this state, he named it Tyre. This place is between Arabia and
Judea, beyond Jordan, not far from the country of Heshbon. And he ruled
over those parts for seven years, even all the time that Seleucus was
king of Syria. But when he was dead, his brother Antiochus, who was called
Epiphanes, took the kingdom. Ptolemy also, the king of Egypt, died, who
was besides called Epiphanes. He left two sons, and both young in age;
the elder of which was called Philometer, and the youngest Physcon. As
for Hyrcanus, when he saw that Antiochus had a great army, and feared
lest he should be caught by him, and brought to punishment for what he
had done to the Arabians, he ended his life, and slew himself with his
own hand; while Antiochus seized upon all his substance.
CHAPTER 5.
HOW, UPON THE QUARRELS ONE
AGAINST ANOTHER ABOUT THE HIGH PRIESTHOOD ANTIOCHUS MADE AN EXPEDITION
AGAINST JERUSALEM, TOOK THE CITY AND PILLAGED THE TEMPLES. AND DISTRESSED
THE JEWS' AS ALSO HOW MANY OF THE JEWS FORSOOK THE LAWS OF THEIR COUNTRY;
AND HOW THE SAMARITANS FOLLOWED THE CUSTOMS OF THE GREEKS AND NAMED THEIR
TEMPLE AT MOUNT GERIZZIM THE TEMPLE OF JUPITER HELLENIUS.
1. ABOUT this time, upon the
death of Onias the high priest, they gave the high priesthood to Jesus
his brother; for that son which Onias left [or Onias IV.] was yet but
an infant; and, in its proper place, we will inform the reader of all
the circumstances that befell this child. But this Jesus, who was the
brother of Onias, was deprived of the high priesthood by the king, who
was angry with him, and gave it to his younger brother, whose name also
was Onias; for Simon had these three sons, to each of which the priesthood
came, as we have already informed the reader. This Jesus changed his name
to Jason, but Onias was called Menelaus. Now as the former high priest,
Jesus, raised a sedition against Menelaus, who was ordained after him,
the multitude were divided between them both. And the sons of Tobias took
the part of Menelaus, but the greater part of the people assisted Jason;
and by that means Menelaus and the sons of Tobias were distressed, and
retired to Antiochus, and informed him that they were desirous to leave
the laws of their country, and the Jewish way of living according to them,
and to follow the king's laws, and the Grecian way of living. Wherefore
they desired his permission to build them a Gymnasium at Jerusalem. (15)
And when he had given them leave, they also hid the circumcision of their
genitals, that even when they were naked they might appear to be Greeks.
Accordingly, they left off all the customs that belonged to their own
country, and imitated the practices of the other nations.
2. Now Antiochus, upon the
agreeable situation of the affairs of his kingdom, resolved to make an
expedition against Egypt, both because he had a desire to gain it, and
because he contemned the son of Ptolemy, as now weak, and not yet of abilities
to manage affairs of such consequence; so he came with great forces to
Pelusium, and circumvented Ptolemy Philometor by treachery, and seized
upon Egypt. He then came to the places about Memphis; and when he had
taken them, he made haste to Alexandria, in hopes of taking it by siege,
and of subduing Ptolemy, who reigned there. But he was driven not only
from Alexandria, but out of all Egypt, by the declaration of the Romans,
who charged him to let that country alone; according as I have elsewhere
formerly declared. I will now give a particular account of what concerns
this king, how he subdued Judea and the temple; for in my former work
I mentioned those things very briefly, and have therefore now thought
it necessary to go over that history again, and that with great accuracy.
3. King Antiochus returning
out of Egypt (16) for fear of the Romans, made an expedition against the
city Jerusalem; and when he was there, in the hundred and forty-third
year of the kingdom of the Seleucidse, he took the city without fighting,
those of his own party opening the gates to him. And when he had gotten
possession of Jerusalem, he slew many of the opposite party; and when
he had plundered it of a great deal of money, he returned to Antioch.
4. Now it came to pass, after
two years, in the hundred forty and fifth year, on the twenty-fifth day
of that month which is by us called Chasleu, and by the Macedonians Apelleus,
in the hundred and fifty-third olympiad, that the king came up to Jerusalem,
and, pretending peace, he got possession of the city by treachery; at
which time he spared not so much as those that admitted him into it, on
account of the riches that lay in the temple; but, led by his covetous
inclination, (for he saw there was in it a great deal of gold, and many
ornaments that had been dedicated to it of very great value,) and in order
to plunder its wealth, he ventured to break the league he had made. So
he left the temple bare, and took away the golden candlesticks, and the
golden altar [of incense], and table [of shew-bread], and the altar [of
burnt-offering]; and did not abstain from even the veils, which were made
of fine linen and scarlet. He also emptied it of its secret treasures,
and left nothing at all remaining; and by this means cast the Jews into
great lamentation, for he forbade them to offer those daily sacrifices
which they used to offer to God, according to the law. And when he had
pillaged the whole city, some of the inhabitants he slew, and some he
carried captive, together with their wives and children, so that the multitude
of those captives that were taken alive amounted to about ten thousand.
He also burnt down the finest buildings; and when he had overthrown the
city walls, he built a citadel in the lower part of the city, (17) for
the place was high, and overlooked the temple; on which account he fortified
it with high walls and towers, and put into it a garrison of Macedonians.
However, in that citadel dwelt the impious and wicked part of the [Jewish]
multitude, from whom it proved that the citizens suffered many and sore
calamities. And when the king had built an idol altar upon God's altar,
he slew swine upon it, and so offered a sacrifice neither according to
the law, nor the Jewish religious worship in that country. He also compelled
them to forsake the worship which they paid their own God, and to adore
those whom he took to be gods; and made them build temples, and raise
idol altars in every city and village, and offer swine upon them every
day. He also commanded them not to circumcise their sons, and threatened
to punish any that should be found to have transgressed his injunction.
He also appointed overseers, who should compel them to do what he commanded.
And indeed many Jews there were who complied with the king's commands,
either voluntarily, or out of fear of the penalty that was denounced.
But the best men, and those of the noblest souls, did not regard him,
but did pay a greater respect to the customs of their country than concern
as to the punishment which he threatened to the disobedient; on which
account they every day underwent great miseries and bitter torments; for
they were whipped with rods, and their bodies were torn to pieces, and
were crucified, while they were still alive, and breathed. They also strangled
those women and their sons whom they had circumcised, as the king had
appointed, hanging their sons about their necks as they were upon the
crosses. And if there were any sacred book of the law found, it was destroyed,
and those with whom they were found miserably perished also.
5. When the Samaritans saw
the Jews under these sufferings, they no longer confessed that they were
of their kindred, nor that the temple on Mount Gerizzim belonged to Almighty
God. This was according to their nature, as we have already shown. And
they now said that they were a colony of Medes and Persians; and indeed
they were a colony of theirs. So they sent ambassadors to Antiochus, and
an epistle, whose contents are these: "To king Antiochus the god, Epiphanes,
a memorial from the Sidonians, who live at Shechem. Our forefathers, upon
certain frequent plagues, and as following a certain ancient superstition,
had a custom of observing that day which by the Jews is called the Sabbath.
(18) And when they had erected a temple at the mountain called Gerrizzim,
though without a name, they offered upon it the proper sacrifices. Now,
upon the just treatment of these wicked Jews, those that manage their
affairs, supposing that we were of kin to them, and practiced as they
do, make us liable to the same accusations, although we be originally
Sidonians, as is evident from the public records. We therefore beseech
thee, our benefactor and Savior, to give order to Apollonius, the governor
of this part of the country, and to Nicanor, the procurator of thy affairs,
to give us no disturbance, nor to lay to our charge what the Jews are
accused for, since we are aliens from their nation, and from their customs;
but let our temple, which at present hath no name at all be named the
Temple of Jupiter Hellenius. If this were once done, we should be no longer
disturbed, but should be more intent on our own occupation with quietness,
and so bring in a greater revenue to thee." When the Samaritans had petitioned
for this, the king sent them back the following answer, in an epistle:
"King Antiochus to Nicanor. The Sidonians, who live at Shechem, have sent
me the memorial enclosed. When therefore we were advising with our friends
about it, the messengers sent by them represented to us that they are
no way concerned with accusations which belong to the Jews, but choose
to live after the customs of the Greeks. Accordingly, we declare them
free from such accusations, and order that, agreeable to their petition,
their temple be named the Temple of Jupiter Hellenius." He also sent the
like epistle to Apollonius, the governor of that part of the country,
in the forty-sixth year, and the eighteenth day of the month Hecatorabeom
CHAPTER 6.
HOW, UPON ANTIOCHUS’S PROHIBITION
TO THE JEWS TO MAKE USE OF THE LAWS OF THEIR COUNTRY MATTATHIAS, THE SON
OF ASAMONEUS, ALONE DESPISED THE KING, AND OVERCAME THE GENERALS OF ANTIOCHUS’S
ARMY; AS ALSO CONCERNING THE DEATH OF MATTATHIAS, AND THE SUCCESSION OF
JUDAS.
1. NOW at this time there was
one whose name was Mattathias, who dwelt at Modin, the son of John, the
son of Simeon, the son of Asamoneus, a priest of the order of Joarib,
and a citizen of Jerusalem. He had five sons; John, who was called Gaddis,
and Simon, who was called Matthes, and Judas, who was called Maccabeus,
(19) and Eleazar, who was called Auran, and Jonathan, who was called Apphus.
Now this Mattathias lamented to his children the sad state of their affairs,
and the ravage made in the city, and the plundering of the temple, and
the calamities the multitude were under; and he told them that it was
better for them to die for the laws of their country, than to live so
ingloriously as they then did.
2. But when those that were
appointed by the king were come to Modin, that they might compel the Jews
to do what they were commanded, and to enjoin those that were there to
offer sacrifice, as the king had commanded, they desired that Mattathias,
a person of the greatest character among them, both on other accounts,
and particularly on account of such a numerous and so deserving a family
of children, would begin the sacrifice, because his fellow citizens would
follow his example, and because such a procedure would make him honored
by the king. But Mattathias said he would not do it; and that if all the
other nations would obey the commands of Antiochus, either out of fear,
or to please him, yet would not he nor his sons leave the religious worship
of their country. But as soon as he had ended his speech, there came one
of the Jews into the midst of them, and sacrificed, as Antiochus had commanded.
At which Mattathias had great indignation, and ran upon him violently,
with his sons, who had swords with them, and slew both the man himself
that sacrificed, and Apelles the king’s general, who compelled them to
sacrifice, with a few of his soldiers. He also overthrew the idol altar,
and cried out, "If," said he," any one be zealous for the laws of his
country, and for the worship of God, let him follow me." And when he had
said this, he made haste into the desert with his sons, and left all his
substance in the village. Many others did the same also, and fled with
their children and wives into the desert, and dwelt in caves. But when
the king's generals heard this, they took all the forces they then had
in the citadel at Jerusalem, and pursued the Jews into the desert; and
when they had overtaken them, they in the first place endeavored to persuade
them to repent, and to choose what was most for their advantage, and not
put them to the necessity of using them according to the law of war. But
when they would not comply with their persuasions, but continued to be
of a different mind, they fought against them on the sabbath day, and
they burnt them as they were in the caves, without resistance, and without
so much as stopping up the entrances of the caves. And they avoided to
defend themselves on that day, because they were not willing to break
in upon the honor they owed the sabbath, even in such distresses; for
our law requires that we rest upon that day. There were about a thousand,
with their wives and children, who were smothered and died in these caves;
but many of those that escaped joined themselves to Mattathias, and appointed
him to be their ruler, who taught them to fight, even on the sabbath day;
and told them that unless they would do so, they would become their own
enemies, by observing the law [so rigorously], while their adversaries
would still assault them on this day, and they would not then defend themselves,
and that nothing could then hinder but they must all perish without fighting.
This speech persuaded them. And this rule continues among us to this day,
that if there be a necessity, we may fight on sabbath days. So Mattathias
got a great army about him, and overthrew their idol altars, and slew
those that broke the laws, even all that he could get under his power;
for many of them were dispersed among the nations round about them for
fear of him. He also commanded that those boys which were not yet circumcised
should be circumcised now; and he drove those away that were appointed
to hinder such their circumcision.
3. But when he had ruled one
year, and was fallen into a distemper, he called for his sons, and set
them round about him, and said, "O my sons, I am going the way of all
the earth; and I recommend to you my resolution, and beseech you not to
be negligent in keeping it, but to be mindful of the desires of him who
begat you, and brought you up, and to preserve the customs of your country,
and to recover your ancient form of government, which is in danger of
being overturned, and not to be carried away with those that, either by
their own inclination, or out of necessity, betray it, but to become such
sons as are worthy of me; to be above all force and necessity, and so
to dispose your souls, as to be ready, when it shall be necessary, to
die for your laws; as sensible of this, by just reasoning, that if God
see that you are so disposed he will not overlook you, but will have a
great value for your virtue, and will restore to you again what you have
lost, and will return to you that freedom in which you shall live quietly,
and enjoy your own customs. Your bodies are mortal, and subject to fate;
but they receive a sort of immortality, by the remembrance of what actions
they have done. And I would have you so in love with this immortality,
that you may pursue after glory, and that, when you have undergone the
greatest difficulties, you may not scruple, for such things, to lose your
lives. I exhort you, especially, to agree one with another; and in what
excellency any one of you exceeds another, to yield to him so far, and
by that means to reap the advantage of every one's own virtues. Do you
then esteem Simon as your father, because he is a man of extraordinary
prudence, and be governed by him in what counsels be gives you. Take Maccabeus
for the general of your army, because of his courage and strength, for
he will avenge your nation, and will bring vengeance on your enemies.
Admit among you the righteous and religious, and augment their power."
4. When Mattathias had thus
discoursed to his sons, and had prayed to God to be their assistant, and
to recover to the people their former constitution, he died a little afterward,
and was buried at Modin; all the people making great lamentation for him.
Whereupon his son Judas took upon him the administration of public affairs,
in the hundred fbrty and sixth year; and thus, by the ready assistance
of his brethren, and of others, Judas cast their enemies out of the country,
and put those of their own country to death who had transgressed its laws,
and purified the land of all the pollutions that were in it.
CHAPTER 7.
HOW JUDAS OVERTHREW THE FORCES
OF APOLLONIUS AND SERON AND KILLED THE GENERALS OF THEIR ARMIES THEMSELVES;
AND HOW WHEN, A LITTLE WHILE AFTERWARDS LYSIAS AND GORGIAS WERE BEATEN
HE WENT UP TO JERUSALEM AND PURIFIED THE TEMPLE.
1. WHEN Apollonius, the general
of the Samaritan forces, heard this, he took his army, and made haste
to go against Judas, who met him, and joined battle with him, and beat
him, and slew many of his men, and among them Apollonius himself, their
general, whose sword being that which he happened then to wear, he seized
upon, and kept for himself; but he wounded more than he slew, and took
a great deal of prey from the enemy's camp, and went his way. But when
Seron, who was general of the army of Celesyria, heard that many had joined
themselves to Judas, and that he had about him an army sufficient for
fighting, and for making war, he determined to make an expedition against
him, as thinking it became him to endeavor to punish those that transgressed
the king's injunctions. He then got together an army, as large as he was
able, and joined to it the runagate and wicked Jews, and came against
Judas. He came as far as Bethhoron, a village of Judea, and there pitched
his camp; upon which Judas met him; and when he intended to give him battle,
he saw that his soldiers were backward to fight, because their number
was small, and because they wanted food, for they were fasting, he encouraged
them, and said to them, that victory and conquest of enemies are not derived
from the multitude in armies, but in the exercise of piety towards God;
and that they had the plainest instances in their forefathers, who, by
their righteousness, exerting themselves on behalf of their own laws,
and their own children, had frequently conquered many ten thousands, —
for innocence is the strongest army. By this speech he induced his men
to contenm the multitude of the enemy, and to fall upon Seron. And upon
joining battle with him, he beat the Syrians; and when their general fell
among the rest, they all ran away with speed, as thinking that to be their
best way of escaping. So he pursued them unto the plain, and slew about
eight hundred of the enemy; but the rest escaped to the region which lay
near to the sea.
2. When king Antiochus heard
of these things, he was very angry at what had happened; so he got together
all his own army, with many mercenaries, whom he had hired from the islands,
and took them with him, and prepared to break into Judea about the beginning
of the spring. But when, upon his mustering his soldiers, he perceived
that his treasures were deficient, and there was a want of money in them,
for all the taxes were not paid, by reason of the seditions there had
been among the nations he having been so magnanimous and so liberal, that
what he had was not sufficient for him, he therefore resolved first to
go into Persia, and collect the taxes of that country. Hereupon he left
one whose name was Lysias, who was in great repute with him governor of
the kingdom, as far as the bounds of Egypt, and of the Lower Asia, and
reaching from the river Euphrates, and committed to him a certain part
of his forces, and of his elephants, and charged him to bring up his son
Antiochus with all possible care, until he came back; and that he should
conquer Judea, and take its inhabitants for slaves, and utterly destroy
Jerusalem, and abolish the whole nation. And when king Antiochus had given
these things in charge to Lysias, he went into Persia; and in the hundred
and forty-seventh year he passed over Euphrates, and went to the superior
provinces.
3. Upon this Lysias chose Ptolemy,
the son of Dorymenes, and Nicanor, and Gorgias, very potent men among
the king's friends, and delivered to them forty thousand foot soldiers,
and seven thousand horsemen, and sent them against Judea, who came as
far as the city Emmaus, and pitched their camp in the plain country. There
came also to them auxiliaries out of Syria, and the country round about;
as also many of the runagate Jews. And besides these came some merchants
to buy those that should be carried captives, (having bonds with them
to bind those that should be made prisoners,) with that silver and gold
which they were to pay for their price. And when Judas saw their camp,
and how numerous their enemies were, he persuaded his own soldiers to
be of good courage, and exhorted them to place their hopes of victory
in God, and to make supplication to him, according to the custom of their
country, clothed in sackcloth; and to show what was their usual habit
of supplication in the greatest dangers, and thereby to prevail with God
to grant you the victory over your enemies. So he set them in their ancient
order of battle used by their forefathers, under their captains of thousands,
and other officers, and dismissed such as were newly married, as well
as those that had newly gained possessions, that they might not fight
in a cowardly manner, out of an inordinate love of life, in order to enjoy
those blessings. When he had thus disposed his soldiers, he encouraged
them to fight by the following speech, which he made to them: “O my fellow
soldiers, no other time remains more opportune than the present for courage
and contempt of dangers; for if you now fight manfully, you may recover
your liberty, which, as it is a thing of itself agreeable to all men,
so it proves to be to us much more desirable, by its affording us the
liberty of worshipping God. Since therefore you are in such circumstances
at present, you must either recover that liberty, and so regain a happy
and blessed way of living, which is that according to our laws, and the
customs of our country, or to submit to the most opprobrious sufferings;
nor will any seed of your nation remain if you be beat in this battle.
Fight therefore manfully; and suppose that you must die, though you do
not fight; but believe, that besides such glorious rewards as those of
the liberty of your country, of your laws, of your religion, you shall
then obtain everlasting glory. Prepare yourselves, therefore, and put
yourselves into such an agreeable posture, that you may be ready to fight
with the enemy as soon as it is day tomorrow morning."
4. And this was the speech
which Judas made to encourage them. But when the enemy sent Gorgias, with
five thousand foot and one thousand horse, that he might fall upon Judas
by night, and had for that purpose certain of the runagate Jews as guides,
the son of Mattathias perceived it, and resolved to fall upon those enemies
that were in their camp, now their forces were divided. When they had
therefore supped in good time, and had left many fires in their camp,
he marched all night to those enemies that were at Emmaus. So that when
Gorgias found no enemy in their camp, but suspected that they were retired,
and had hidden themselves among the mountains, he resolved to go and seek
them wheresoever they were. But about break of day Judas appeared to those
enemies that were at Emmaus, with only three thousand men, and those ill
armed, by reason of their poverty; and when he saw the enemy very well
and skillfully fortified in their camp, he encouraged the Jews, and told
them that they ought to fight, though it were with their naked bodies,
for that God had sometimes of old given such men strength, and that against
such as were more in number, and were armed also, out of regard to their
great courage. So he commanded the trumpeters to sound for the battle;
and by thus falling upon the enemies when they did not expect it, and
thereby astonishing and disturbing their minds, he slew many of those
that resisted him, and went on pursuing the rest as far as Gadara, and
the plains of Idumea, and Ashdod, and Jamnia; and of these there fell
about three thousand. Yet did Judas exhort his soldiers not to be too
desirous of the spoils, for that still they must have a contest and battle
with Gorgias, and the forces that were with him; but that when they had
once overcome them, then they might securely plunder the camp, because
they were the only enemies remaining, and they expected no others. And
just as he was speaking to his soldiers, Gorgias's men looked down into
that army which they left in their camp, and saw that it was overthrown,
and the camp burnt; for the smoke that arose from it showed them, even
when they were a great way off, what had happened. When therefore those
that were with Gorgias understood that things were in this posture, and
perceived that those that were with Judas were ready to fight them, they
also were affrighted, and put to flight; but then Judas, as though he
had already beaten Gorgias's soldiers without fighting, returned and seized
on the spoils. He took a great quantity of gold, and silver, and purple,
and blue, and then returned home with joy, and singing hymns to God for
their good success; for this victory greatly contributed to the recovery
of their liberty.
5. Hereupon Lysias was confounded
at the defeat of the army which he had sent, and the next year he got
together sixty thousand chosen men. He also took five thousand horsemen,
and fell upon Judea; and he went up to the hill country of Bethsur, a
village of Judea, and pitched his camp there, where Judas met him with
ten thousand men; and when he saw the great number of his enemies, he
prayed to God that he would assist him, and joined battle with the first
of the enemy that appeared, and beat them, and slew about five thousand
of them, and thereby became terrible to the rest of them. Nay, indeed,
Lysias observing the great spirit of the Jews, how they were prepared
to die rather than lose their liberty, and being afraid of their desperate
way of fighting, as if it were real strength, he took the rest of the
army back with him, and returned to Antioch, where he listed foreigners
into the service, and prepared to fall upon Judea with a greater army.
6. When therefore the generals
of Antiochus's armies had been beaten so often, Judas assembled the people
together, and told them, that after these many victories which God had
given them, they ought to go up to Jerusalem, and purify the temple, and
offer the appointed sacrifices. But as soon as he, with the whole multitude,
was come to Jerusalem, and found the temple deserted, and its gates burnt
down, and plants growing in the temple of their own accord, on account
of its desertion, he and those that were with him began to lament, and
were quite confounded at the sight of the temple; so he chose out some
of his soldiers, and gave them order to fight against those guards that
were in the citadel, until he should have purified the temple. When therefore
he had carefully purged it, and had brought in new vessels, the candlestick,
the table [of shew-bread], and the altar [of incense], which were made
of gold, he hung up the veils at the gates, and added doors to them. He
also took down the altar [of burnt-offering], and built a new one of stones
that he gathered together, and not of such as were hewn with iron tools.
So on the five and twentieth day of the month Casleu, which the Macedonians
call Apeliens, they lighted the lamps that were on the candlestick, and
offered incense upon the altar [of incense], and laid the loaves upon
the table [of shew-bread], and offered burnt-offerings upon the new altar
[of burnt-offering]. Now it so fell out, that these things were done on
the very same day on which their Divine worship had fallen off, and was
reduced to a profane and common use, after three years' time; for so it
was, that the temple was made desolate by Antiochus, and so continued
for three years. This desolation happened to the temple in the hundred
forty and fifth year, on the twenty-fifth day of the month Apeliens, and
on the hundred fifty and third olympiad: but it was dedicated anew, on
the same day, the twenty-fifth of the month Apeliens, on the hundred and
forty-eighth year, and on the hundred and fifty-fourth olympiad. And this
desolation came to pass according to the prophecy of Daniel, which was
given four hundred and eight years before; for he declared that the Macedonians
would dissolve that worship [for some time].
7. Now Judas celebrated the
festival of the restoration of the sacrifices of the temple for eight
days, and omitted no sort of pleasures thereon; but he feasted them upon
very rich and splendid sacrifices; and he honored God, and delighted them
by hymns and psalms. Nay, they were so very glad at the revival of their
customs, when, after a long time of intermission, they unexpectedly had
regained the freedom of their worship, that they made it a law for their
posterity, that they should keep a festival, on account of the restoration
of their temple worship, for eight days. And from that time to this we
celebrate this festival, and call it Lights. I suppose the reason was,
because this liberty beyond our hopes appeared to us; and that thence
was the name given to that festival. Judas also rebuilt the walls round
about the city, and reared towers of great height against the incursions
of enemies, and set guards therein. He also fortified the city Bethsura,
that it might serve as a citadel against any distresses that might come
from our enemies.
CHAPTER 8.
HOW JUDAS SUBDUED THE NATIONS
ROUND ABOUT; AND HOW SIMON BEAT THE PEOPLE OF TYRE AND PTOLEMAIS; AND
HOW JUDAS OVERCAME TIMOTHEUS, AND FORCED HIM TO FLY AWAY, AND DID MANY
OTHER THINGS AFTER JOSEPH AND AZARIAS HAD BEEN BEATEN
1. WHEN these things were over,
the nations round about the Jews were very uneasy at the revival of their
power, and rose up together, and destroyed many of them, as gaining advantage
over them by laying snares for them, and making secret conspiracies against
them. Judas made perpetual expeditions against these men, and endeavored
to restrain them from those incursions, and to prevent the mischiefs they
did to the Jews. So he fell upon the Idumeans, the posterity of Esau,
at Acrabattene, and slew a great many of them, and took their spoils.
He also shut up the sons of Bean, that laid wait for the Jews; and he
sat down about them, and besieged them, and burnt their towers, and destroyed
the men [that were in them]. After this he went thence in haste against
the Ammonites, who had a great and a numerous army, of which Timotheus
was the commander. And when he had subdued them, he seized on the city
Jazer, and took their wives and their children captives, and burnt the
city, and then returned into Judea. But when the neighboring nations understood
that he was returned, they got together in great numbers in the land of
Gilead, and came against those Jews that were at their borders, who then
fled to the garrison of Dathema; and sent to Judas, to inform him that
Timotheus was endeavoring to take the place whither they were fled. And
as these epistles were reading, there came other messengers out of Galilee,
who informed him that the inhabitants of Ptolemais, and of Tyre and Sidon,
and strangers of Galilee, were gotten together.
2. Accordingly Judas, upon
considering what was fit to be done, with relation to the necessity both
these cases required, gave order that Simon his brother should take three
thousand chosen men, and go to the assistance of the Jews in Galilee,
while he and another of his brothers, Jonathan, made haste into the land
of Gilead, with eight thousand soldiers. And he left Joseph, the son of
Zacharias, and Azarias, to be over the rest of the forces; and charged
them to keep Judea very carefully, and to fight no battles with any persons
whomsoever until his return. Accordingly, Simon-went into Galilee, and
fought the enemy, and put them to flight, and pursued them to the very
gates of Ptolemais, and slew about three thousand of them, and took the
spoils of those that were slain, and those Jews whom they had made captives,
with their baggage, and then returned home.
3. Now as for Judas Maccabeus,
and his brother Jonathan, they passed over the river Jordan; and when
they had gone three days journey, they lighted upon the Nabateans, who
came to meet them peaceably, and who told them how the affairs of those
in the land of Gilead stood; and how many of them were in distress, and
driven into garrisons, and into the cities of Galilee; and exhorted him
to make haste to go against the foreigners, and to endeavor to save his
own countrymen out of their hands. To this exhortation Judas hearkened,
and returned to the wilderness; and in the first place fell upon the inhabitants
of Bosor, and took the city, and beat the inhabitants, and destroyed all
the males, and all that were able to fight, and burnt the city. Nor did
he stop even when night came on, but he journeyed in it to the garrison
where the Jews happened to be then shut up, and where Timotheus lay round
the place with his army. And Judas came upon the city in the morning;
and when he found that the enemy were making an assault upon the walls,
and that some of them brought ladders, on which they might get upon those
walls, and that others brought engines [to batter them], he bid the trumpeter
to sound his trumpet, and he encouraged his soldiers cheerfully to undergo
dangers for the sake of their brethren and kindred; he also parted his
army into three bodies, and fell upon the backs of their enemies. But
when Timotheus's men perceived that it was Maccabeus that was upon them,
of both whose courage and good success in war they had formerly had sufficient
experience, they were put to flight; but Judas followed them with his
army, and slew about eight thousand of them. He then turned aside to a
city of the foreigners called Malle, and took it, and slew all the males,
and burnt the city itself. He then removed from thence, and overthrew
Casphom and Bosor, and many other cities of the land of Gilead.
4. But not long after this,
Timotheus prepared a great army, and took many others as auxiliaries;
and induced some of the Arabians, by the promise of rewards, to go with
him in this expedition, and came with his army beyond the brook, over
against the city Raphon; and he encouraged his soldiers, if it came to
a battle with the Jews, to fight courageously, and to hinder their passing
over the brook; for he said to them beforehand, that "if they come over
it, we shall be beaten." And when Judas heard that Timotheus prepared
himself to fight, he took all his own army, and went in haste against
Timotheus his enemy; and when he had passed over the brook, he fell upon
his enemies, and some of them met him, whom he slew, and others of them
he so terrified, that he compelled them to throw down their arms and fly;
and some of them escaped, but some of them fled to what was called the
Temple of Camaim, and hoped thereby to preserve themselves; but Judas
took the city, and slew them, and burnt the temple, and so used several
ways of destroying his enemies.
5. When he had done this, he
gathered the Jews together, with their children and wives, and the substance
that belonged to them, and was going to bring them back into Judea; but
as soon as he was come to a certain city, whose name was Ephron, that
lay upon the road, (and it was not possible for him to go any other way,
so he was not willing to go back again,) he then sent to the inhabitants,
and desired that they would open their gates, and permit them to go on
their way through the city; for they had stopped up the gates with stones,
and cut off their passage through it. And when the inhabitants of Ephron
would not agree to this proposal, he encouraged those that were with him,
and encompassed the city round, and besieged it, and, lying round it by
day and night, took the city, and slew every male in it, and burnt it
all down, and so obtained a way through it; and the multitude of those
that were slain was so great, that they went over the dead bodies. So
they came over Jordan, and arrived at the great plain, over against which
is situate the city Bethshah, which is called by the Greeks Scythopolis.
(20) And going away hastily from thence, they came into Judea, singing
psalms and hymns as they went, and indulging such tokens of mirth as are
usual in triumphs upon victory. They also offered thank-offerings, both
for their good success, and for the preservation of their army, for not
one of the Jews was slain in these battles.(21)
6. But as to Joseph, the son
of Zacharias, and Azarias, whom Judas left generals [of the rest of his
forces] at the same time when Simon was in Galilee, fighting against the
people of Ptolemais, and Judas himself, and his brother Jonathan, were
in the land of Gilead, did these men also affect the glory of being courageous
generals in war, in order whereto they took the army that was under their
command, and came to Jamnia. There Gorgias, the general of the forces
of Jamnia, met them; and upon joining battle with him, they lost two thousand
of their army, (22) and fled away, and were pursued to the very borders
of Judea. And this misfortune befell them by their disobedience to what
injunctions Judas had given them, not to fight with any one before his
return. For besides the rest of Judas's sagacious counsels, one may well
wonder at this concerning the misfortune that befell the forces commanded
by Joseph and Azarias, which he understood would happen, if they broke
any of the injunctions he had given them. But Judas and his brethren did
not leave off fighting with the Idumeans, but pressed upon them on all
sides, and took from them the city of Hebron, and demolished all its fortifications,
and set all its towers on fire, and burnt the country of the foreigners,
and the city Marissa. They came also to Ashdod, and took it, and laid
it waste, and took away a great deal of the spoils and prey that were
in it, and returned to Judea.
CHAPTER 9.
CONCERNING THE DEATH OF ANTIOCHUS
EPIPHANE. HOW ANTIOCHUS EUPATOR FOUGHT AGAINST JUDA AND BESIEGED HIM IN
THE TEMPLE AND AFTERWARDS MADE PEACE WITH HIM AND DEPARTED; OF ALCIMUS
AND ONIAS.
1. ABOUT this time it was that
king Antiochus, as he was going over the upper countries, heard that there
was a very rich city in Persia, called Elymais; and therein a very rich
temple of Diana, and that it was full of all sorts of donations dedicated
to it; as also weapons and breastplates, which, upon inquiry, he found
had been left there by Alexander, the son of Philip, king of Macedonia.
And being incited by these motives, he went in haste to Elymais, and assaulted
it, and besieged it. But as those that were in it were not terrified at
his assault, nor at his siege, but opposed him very courageously, he was
beaten off his hopes; for they drove him away from the city, and went
out and pursued after him, insomuch that he fled away as far as Babylon,
and lost a great many of his army. And when he was grieving for this disappointment,
some persons told him of the defeat of his commanders whom he had left
behind him to fight against Judea, and what strength the Jews had already
gotten. When this concern about these affairs was added to the former,
he was confounded, and by the anxiety he was in fell into a distemper,
which, as it lasted a great while, and as his pains increased upon him,
so he at length perceived he should die in a little time; so he called
his friends to him, and told them that his distemper was severe upon him;
and confessed withal, that this calamity was sent upon him for the miseries
he had brought upon the Jewish nation, while he plundered their temple,
and contemned their God; and when he had said this, he gave up the ghost.
Whence one may wonder at Polybius of Megalopolis, who, though otherwise
a good man, yet saith that "Antiochus died because he had a purpose to
plunder the temple of Diana in Persia;" for the purposing to do a thing,
(23) but not actually doing it, is not worthy of punishment. But if Polybius
could think that Antiochus thus lost his life on that account, it is much
more probable that this king died on account of his sacrilegious plundering
of the temple at Jerusalem. But we will not contend about this matter
with those who may think that the cause assigned by this Polybius of Megalopolis
is nearer the truth than that assigned by us.
2. However, Antiochus, before
he died, called for Philip, who was one of his companions, and made him
the guardian of his kingdom; and gave him his diadem, and his garment,
and his ring, and charged him to carry them, and deliver them to his son
Antiochus; and desired him to take care of his education, and to preserve
the kingdom for him. (24) This Antiochus died in the hundred forty and
ninth year; but it was Lysias that declared his death to the multitude,
and appointed his son Antiochus to be king, (of whom at present he had
the care,) and called him Eupator.
3. At this time it was that
the garrison in the citadel of Jerusalem, with the Jewish runagates, did
a great deal of harm to the Jews; for the soldiers that were in that garrison
rushed out upon the sudden, and destroyed such as were going up to the
temple in order to offer their sacrifices, for this citadel adjoined to
and overlooked the temple. When these misfortunes had often happened to
them, Judas resolved to destroy that garrison; whereupon he got all the
people together, and vigorously besieged those that were in the citadel.
This was in the hundred and fiftieth year of the dominion of the Seleucidse.
So he made engines of war, and erected bulwarks, and very zealously pressed
on to take the citadel. But there were not a few of the runagates who
were in the place that went out by night into the country, and got together
some other wicked men like themselves, and went to Antiochus the king,
and desired of him that he would not suffer them to be neglected, under
the great hardships that lay upon them from those of their own nation;
and this because their sufferings were occasioned on his father's account,
while they left the religious worship of their fathers, and preferred
that which he had commanded them to follow: that there was danger lest
the citadel, and those appointed to garrison it by the king, should be
taken by Judas, and those that were with him, unless he would send them
succors. When Antiochus, who was but a child, heard this, he was angry,
and sent for his captains and his friends, and gave order that they should
get an army of mercenaries together, with such men also of his own kingdom
as were of an age fit for war. Accordingly, an army was collected of about
a hundred thousand footmen, and twenty thousand horsemen, and thirty-two
elephants.
4. So the king took this army,
and marched hastily out of Antioch, with Lysias, who had the command of
the whole, and came to Idumea, and thence went up to the city Bethsnra,
a city that was strong, and not to be taken without great difficulty.
He set about this city, and besieged it. And while the inhabitants of
Bethsura courageously opposed him, and sallied out upon him, and burnt
his engines of war, a great deal of time was spent in the siege. But when
Judas heard of the king's coming, he raised the siege of the citadel,
and met the king, and pitched his camp in certain straits, at a place
called Bethzachriah, at the distance of seventy furlongs from the enemy;
but the king soon drew his forces from Bethsura, and brought them to those
straits. And as soon as it was day, he put his men in battle-array, and
made his elephants follow one another through the narrow passes, because
they could not be set sideways by one another. Now round about every elephant
there were a thousand footmen, and five hundred horsemen. The elephants
also had high towers [upon their backs], and archers [in them]. And he
also made the rest of his army to go up the mountains, and put his friends
before the rest; and gave orders for the army to shout aloud, and so he
attacked the enemy. He also exposed to sight their golden and brazen shields,
so that a glorious splendor was sent from them; and when they shouted
the mountains echoed again. When Judas saw this, he was not terrified,
but received the enemy with great courage, and slew about six hundred
of the first ranks. But when his brother Eleazar, whom they called Auran,
saw the tallest of all the elephants armed with royal breastplates, and
supposed that the king was upon him, he attacked him with great quickness
and bravery. He also slew many of those that were about the elephant,
and scattered the rest, and then went under the belly of the elephant,
and smote him, and slew him; so the elephant fell upon Eleazar, and by
his weight crushed him to death. And thus did this man come to his end,
when he had first courageously destroyed manyof his enemies.
5. But Judas, seeing the strength
of the enemy, retired to Jerusalem, and prepared to endure a siege. As
for Antiochus, he sent part of his army to Bethsura, to besiege it, and
with the rest of his army he came against Jerusalem; but the inhabitants
of Bethsura were terrified at his strength; and seeing that their provisions
grew scarce,. they delivered themselves up on the security of oaths that
they should suffer no hard treatment from the king. And when Antiochus
had thus taken the city, he did them no other harm than sending them out
naked. He also placed a garrison of his own in the city. But as for the
temple of Jerusalem, he lay at its siege a long time, while they within
bravely defended it; for what engines soever the king set against them,
they set other engines again to oppose them. But then their provisions
failed them; what fruits of the ground they had laid up were spent and
the land being not ploughed that year, continued unsowed, because it was
the seventh year, on which, by our laws, we are obliged to let it lay
uncultivated. And withal, so many of the besieged ran away for want of
necessaries, that but a few only were left in the temple.
6. And these happened to be
the circumstances of such as were besieged in the temple. But then, because
Lysias, the general of the army, and Antiochus the king, were informed
that Philip was coming upon them out of Persia, and was endeavoring to
get the management of public affairs to himself, they came into these
sentiments, to leave the siege, and to make haste to go against Philip;
yet did they resolve not to let this be known to the soldiers or to the
officers: but the king commanded Lysias to speak openly to the soldiers
and the officers, without saying a word about the business of Philip;
and to intimate to them that the siege would be very long; that the place
was very strong; that they were already in want of provisions; that many
affairs of the kingdom wanted regulation; and that it was much better
to make a league with the besieged, and to become friends to their whole
nation, by permitting them to observe the laws of their fathers, while
they broke out into this war only because they were deprived of them,
and so to depart home. When Lysias had discoursed thus to them, both the
army and the officers were pleased with this resolution.
7. Accordingly the king sent
to Judas, and to those that were besieged with them, and promised to give
them peace, and to permit them to make use of, and live according to,
the laws of their fathers; and they gladly received his proposals; and
when they had gained security upon oath for their performance, they went
out of the temple. But when Antiochus came into it, and saw how strong
the place was, he broke his oaths, and ordered his army that was there
to pluck down the walls to the ground; and when he had so done, he returned
to Antioch. He also carried with him Onias the high priest, who was also
called Menelaus; for Lysias advised the king to slay Menelaus, if he would
have the Jews be quiet, and cause him no further disturbance, for that
this man was the origin of all the mischief the Jews had done them, by
persuading his father to compel the Jews to leave the religion of their
fathers. So the king sent Menelaus to Berea, a city of Syria, and there
had him put to death, when he had been high priest ten years. He had been
a wicked and an impious man; and, in order to get the government to himself,
had compelled his nation to transgress their own laws. After the death
of Menelaus, Alcimus, who was also called Jacimus, was made high priest.
But when king Antiochus found that Philip had already possessed himself
of the government, he made war against him, and subdued him, and took
him, and slew him. Now as to Onias, the son of the high priest, who, as
we before informed you, was left a child when his father died, when he
saw that the king had slain his uncle Menelaus, and given the high priesthood
to Alcimus, who was not of the high priest stock, but was induced by Lysias
to translate that dignity from his family to another house, he fled to
Ptolemy, king of Egypt; and when he found he was in great esteem with
him, and with his wife Cleopatra, he desired and obtained a place in the
Nomus of Heliopolis, wherein he built a temple like to that at Jerusalem;
of which therefore we shall hereafter give an account, in a place more
proper for it.
CHAPTER 10.
HOW BACCHIDES, THE GENERAL
OF DEMETRIUS'S ARMY, MADE AN EXPEDITION AGAINST JUDEA, AND RETURNED WITHOUT
SUCCESS; AND HOW NICANOR WAS SENT A LITTLE AFTERWARD AGAINST JUDAS AND
PERISHED, TOGETHER WITH HIS ARMY; AS ALSO CONCERNING THE DEATH OF ALCIMUS
AND THE SUCCESSION OF JUDAS.
1. ABOUT the same time Demetrius,
the son of Seleucus, fled away from Rome, and took Tripoli, a city of
Syria, and set the diadem on his own head. He also gathered certain mercenary
soldiers together, and entered into his kingdom, and was joyfully received
by all, who delivered themselves up to him. And when they had taken Autiochus
the king, and Lysias, they brought them to him alive; both which were
immediately put to death by the command of Demetrius, when Antiochus had
reigned two years, as we have already elsewhere related. But there were
now many of the wicked Jewish runagates that came together to him, and
with them Alcimus the high priest, who accused the whole nation, and particularly
Judas and his brethren; and said that they had slain all his friends,
and that those in his kingdom that were of his party, and waited for his
return, were by them put to death; that these men had ejected them out
of their own country, and caused them to be sojourners in a foreign land;
and they desired that he would send some one of his own friends, and know
from him what mischief Judas's party had done.
2. At this Demetrius was very
angry, and sent Bacchides, a friend of Antiochus Epiphanes, (25) a good
man, and one that had been intrusted with all Mesopotamia, and gave him
an army, and committed Alcimus the high priest to his care; and gave him
charge to slay Judas, and those that were with him. So Bacchides made
haste, and went out of Antioch with his army; and when he was come into
Judea, he sent to Judas and his brethren, to discourse with them about
a league of friendship and peace, for he had a mind to take him by treachery.
But Judas did not give credit to him, for he saw that he came with so
great an army as men do not bring when they come to make peace, but to
make war. However, some of the people acquiesced in what Bacchides caused
to be proclaimed; and supposing they should undergo no considerable harm
from Alcimus, who was their countryman, they went over to them; and when
they had received oaths from both of them, that neither they themselves,
nor those of the same sentiments, should come to any harm, they intrusted
themselves with them. But Bacchides troubled not himself about the oaths
he had taken, but slew threescore of them, although, by not keeping his
faith with those that first went over, he deterred all the rest, who had
intentions to go over to him, from doing it. But as he was gone out of
Jerusalem, and was at the village called Bethzetho, he sent out, and caught
many of the deserters, and some of the people also, and slew them all;
and enjoined all that lived in the country to submit to Alcimus. So he
left him there, with some part of the army, that he might have wherewith
to keep the country in obedience and returned to Antioch to king Demetrius.
3. But Alcimus was desirous
to have the dominion more firmly assured to him; and understanding that,
if he could bring it about that the multitude should be his friends, he
should govern with greater security, he spake kind words to them all,
and discoursed to each of them after an agreeable and pleasant manner;
by which means he quickly had a great body of men and an army about him,
although the greater part of them were of the wicked, and the deserters.
With these, whom he used as his servants and soldiers, he went all over
the country, and slew all that he could find of Judas's party. But when
Judas saw that Alcimus was already become great, and had destroyed many
of the good and holy men of the country, he also went all over the country,
and destroyed those that were of the other party. But when Alcimus saw
that he was not able to oppose Judas, nor was equal to him in strength,
he resolved to apply himself to king Demetrius for his assistance; so
he came to Antioch, and irritated him against Judas, and accused him,
alleging that he had undergone a great many miseries by his means, and
that he would do more mischief unless he were prevented, and brought to
punishment, which must be done by sending a powerful force against him.
4. So Demetrius, being already
of opinion that it would be a thing pernicious to his own affairs to overlook
Judas, now he was becoming so great, sent against him Nicanor, the most
kind and most faithful of all his friends; for he it was who fled away
with him from the city of Rome. He also gave him as many forces as he
thought sufficient for him to conquer Judas withal, and bid him not to
spare the nation at all. When Nicanor was come to Jerusalem, he did not
resolve to fight Judas immediately, but judged it better to get him into
his power by treachery; so he sent him a message of peace, and said there
was no manner of necessity for them to fight and hazard themselves; and
that he would give him his oath that he would do him no harm, for that
he only came with some friends, in order to let him know what king Demetrius's
intentions were, and what opinion he had of their nation. When Nicanor
had delivered this message, Judas and his brethren complied with him,
and suspecting no deceit, they gave him assurances of friendship, and
received Nicanor and his army; but while he was saluting Judas, and they
were talking together, he gave a certain signal to his own soldiers, upon
which they were to seize upon Judas; but he perceived the treachery, and
ran back to his own soldiers, and fled away with them. So upon this discovery
of his purpose, and of the snares laid for Judas, Nicanor determined to
make open war with him, and gathered his army together, and prepared for
fighting him; and upon joining battle with him at a certain village called
Capharsalama, he beat Judas, (26) and forced him to fly to that citadel
which was at Jerusalem.
5. And when Nicanor came down
from the citadel unto the temple, some of the priests and elders met him,
and saluted him; and showed him the sacrifices which they offered to God
for the king: upon which he blasphemed, and threatened them, that unless
the people would deliver up Judas to him, upon his return he would pull
clown their temple. And when he had thus threatened them, he departed
from Jerusalem. But the priests fell into tears out of grief at what he
had said, and besought God to deliver them from their enemies But now
for Nicanor, when he was gone out of Jerusalem, and was at a certain village
called Bethoron, he there pitched his camp, another army out of Syria
having joined him. And Judas pitched his camp at Adasa, another village,
which was thirty furlongs distant from Bethoron, having no more than one
thousand soldiers. And when he had encouraged them not to be dismayed
at the multitude of their enemies, nor to regard how many they were against
whom they were going to fight, but to consider who they themselves were,
and for what great rewards they hazarded themselves, and to attack the
enemy courageously, he led them out to fight, and joining battle with
Nicanor, which proved to be a severe one, he overcame the enemy, and slew
many of them; and at last Nicanor himself, as he was fighting gloriously,
fell: — upon whose fall the army did not stay; but when they had lost
their general, they were put to flight, and threw down their arms. Judas
also pursued them and slew them, and gave notice by the sound of the trumpets
to the neighboring villages that he had conquered the enemy; which, when
the inhabitants heard, they put on their armor hastily, and met their
enemies in the face as they were running away, and slew them, insomuch
that not one of them escaped out of this battle, who were in number nine
thousand This victory happened to fall on the thirteenth day of that month
which by the Jews is called Adar and by the Macedonians Dystrus; and the
Jews thereon celebrate this victory every year, and esteem it as a festival
day. After which the Jewish nation were, for a while, free from wars,
and enjoyed peace; but afterward they returned into their former state
of wars and hazards.
6. But now as the high priest
Alcimus, was resolving to pull down the wall of the sanctuary, which had
been there of old time, and had been built by the holy prophets, he was
smitten suddenly by God, and fell down. (27) This stroke made him fall
down speechless upon the ground; and undergoing torments for many days,
he at length died, when he had been high priest four years. And when he
was dead, the people bestowed the high priesthood on Judas; who hearing
of the power of the Romans, and that they had conquered in war Galatia,
and Iberia, and Carthage, and Libya; and that, besides these, they had
subdued Greece, and their kings, Perseus, and Philip, and Antiochus the
Great also; he resolved to enter into a league of friendship with them.
He therefore sent to Rome some of his friends, Eupolemus the son of John,
and Jason the son of Eleazar, and by them desired the Romans that they
would assist them, and be their friends, and would write to Demetrius
that he would not fight against the Jews. So the senate received the ambassadors
that came from Judas to Rome, and discoursed with them about the errand
on which they came, and then granted them a league of assistance. They
also made a decree concerning it, and sent a copy of it into Judea. It
was also laid up in the capitol, and engraven in brass. The decree itself
was this: "The decree of the senate concerning a league of assistance
and friendship with the nation of the Jews. It shall not be lawful for
any that are subject to the Romans to make war with the nation of the
Jews, nor to assist those that do so, either by sending them corn, or
ships, or money; and if any attack be made upon the Jews, the Romans shall
assist them, as far as they are able; and again, if any attack be made
upon the Romans, the Jews shall assist them. And if the Jews have a mind
to add to, or to take away any thing from, this league of assistance,
that shall be done with the common consent of the Romans. And whatsoever
addition shall thus be made, it shall be of force." This decree was written
by Eupolemus the son of John, and by Jason the son of Eleazar, (28) when
Judas was high priest of the nation, and Simon his brother was general
of the army. And this was the first league that the Romans made with the
Jews, and was managed after this manner.
CHAPTER 11.
THAT BACCHIDES WAS AGAIN SENT
OUT AGAINST JUDAS; AND HOW JUDAS FELL AS HE WAS COURAGEOUSLY FIGHTING.
1. BUT when Demetrius was informed
of the death of Nicanor, and of the destruction of the army that was with
him, he sent Bacchides again with an army into Judea, who marched out
of Antioch, and came into Judea, and pitched his camp at Arbela, a city
of Galilee; and having besieged and taken those that were there in caves,
(for many of the people fled into such places,) he removed, and made all
the haste he could to Jerusalem. And when he had learned that Judas had
pitched his camp at a certain village whose name was Bethzetho, he led
his army against him: they were twenty thousand foot-men, and two thousand
horsemen. Now Judas had no more soldiers than one thousand. (29) When
these saw the multitude of Bacchides's men, they were afraid, and left
their camp, and fled all away, excepting eight hundred. Now when Judas
was deserted by his own soldiers, and the enemy pressed upon him, and
gave him no time to gather his army together, he was disposed to fight
with Bacchides's army, though he had but eight hundred men with him; so
he exhorted these men to undergo the danger courageously, and encouraged
them to attack the enemy. And when they said they were not a body sufficient
to fight so great an army, and advised that they should retire now, and
save themselves and that when he had gathered his own men together, then
he should fall upon the enemy afterwards, his answer was this: "Let not
the sun ever see such a thing, that I should show my back to the enemy
and although this be the time that will bring me to my end, and I must
die in this battle, I will rather stand to it courageously, and bear whatsoever
comes upon me, than by now running away bring reproach upon my former
great actions, or tarnish their glory." This was the speech he made to
those that remained with him, whereby he encouraged them to attack the
enemy.
2. But Bacchldes drew his army
out of their camp, and put them in array for the battle. He set the horsemen
on both the wings, and the light soldiers and the archers he placed before
the whole army, but he was himself on the right wing. And when he had
thus put his army in order of battle, and was going to join battle with
the enemy, he commanded the trumpeter to give a signal of battle, and
the army to make a shout, and to fall on the enemy. And when Judas had
done the same, he joined battle with them; and as both sides fought valiantly,
and the battle continued till sun-set, Judas saw that Bacehides and the
strongest part of the army was in the right wing, and thereupon took the
most courageous men with him, and ran upon that part of the army, and
fell upon those that were there, and broke their ranks, and drove them
into the middle, and forced them to run away, and pursued them as far
as to a mountain called Aza: but when those of the left wing saw that
the right wing was put to flight, they encompassed Judas, and pursued
him, and came behind him, and took him into the middle of their army;
so being not able to fly, but encompassed round about with enemies, he
stood still, and he and those that were with him fought; and when he had
slain a great many of those that came against him, he at last was himself
wounded, and fell and gave up the ghost, and died in a way like to his
former famous actions. When Judas was dead, those that were with him had
no one whom they could regard [as their commander]; but when they saw
themselves deprived of such a general, they fled. But Simon and Jonathan,
Judas's brethren, received his dead body by a treaty from the enemy, and
carried it to the village of Modin, where their father had been buried,
and there buried him; while the multitude lamented him many days, and
performed the usual solemn rites of a funeral to him. And this was the
end that Judas came to. He had been a man of valor and a great warrior,
and mindful of the commands of their father Matrathins; and had undergone
all difficulties, both in doing and suffering, for the liberty of his
countrymen. And when his character was so excellent [while he was alive],
he left behind him a glorious reputation and memorial, by gaining freedom
for his nation, and delivering them from slavery under the Macedonians.
And when he had retained the high priesthood three years, he died.
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