Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



7236
Josephus Flavius, Against Apion, 1.71


Αἰγύπτιοι, Φοινίκων δὲ Τύριοι. περὶ μέντοι Χαλδαίων οὐκέτι ταὐτὸ τοῦτο δυναίμην ἂν λέγειν, ἐπεὶ καὶ τοῦ γένους ἡμῶν ἀρχηγοὶ καθεστήκασιν καὶ διὰ τὴν συγγένειαν ἐν ταῖς αὐτῶν ἀναγραφαῖς ̓Ιουδαίων μνημονεύουσιν.yet do I confess that I cannot say the same of the Chaldeans, since our first leaders and ancestors were derived from them; and they do make mention of us Jews in their records, on account of the kindred there is between us.


Intertexts (texts cited often on the same page as the searched text):

7 results
1. Anon., 1 Enoch, 38-71, 37 (3rd cent. BCE - 2nd cent. BCE)

37. The second vision which he saw, the vision of wisdom -which Enoch the son of Jared, the son,of Mahalalel, the son of Cai, the son of Enos, the son of Seth, the son of Adam, saw. And this is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy,One which I will speak before the Lord of Spirits. It were better to declare (them only) to the men of old time, but even from those that come after we will not withhold the beginning of wisdom.,Till the present day such wisdom has never been given by the Lord of Spirits as I have received according to my insight, according to the good pleasure of the Lord of Spirits by whom the lot of,eternal life has been given to me. Now three Parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth.
2. Philo of Alexandria, On The Life of Moses, 2.31, 2.40 (1st cent. BCE - missingth cent. CE)

2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses.
3. Philo of Alexandria, Allegorical Interpretation, 4 (1st cent. BCE - missingth cent. CE)

4. Josephus Flavius, Jewish Antiquities, 1.142, 1.165, 1.192, 1.234-1.235, 1.281, 1.288-1.290, 2.94, 2.98, 2.165, 2.207, 3.64, 4.115-4.116, 4.236, 4.309, 5.43, 5.113, 5.125, 5.132-5.170, 5.172-5.180, 5.182, 5.185-5.204, 5.208-5.210, 5.212-5.216, 5.218-5.219, 5.224, 5.227, 5.229, 5.231, 5.234, 5.236-5.237, 5.241, 5.252, 5.255-5.258, 5.263-5.266, 5.275-5.337, 5.339-5.340, 5.342, 5.344, 5.347-5.348, 5.353-5.356, 6.89, 9.117, 9.130, 9.291, 10.230, 11.114, 11.269, 12.226, 12.229, 12.260-12.261, 12.303, 13.80, 13.109, 13.164, 13.167-13.169, 15.266, 17.324, 17.327, 18.180, 18.221, 18.257-18.259, 20.214 (1st cent. CE - 1st cent. CE)

1.142. And when Noah was made sensible of what had been done, he prayed for prosperity to his other sons; but for Ham, he did not curse him, by reason of his nearness in blood, but cursed his prosperity: and when the rest of them escaped that curse, God inflicted it on the children of Canaan. But as to these matters, we shall speak more hereafter. 1.165. He then, out of fear, asked Sarai who she was, and who it was that she brought along with her. And when he had found out the truth, he excused himself to Abram, that supposing the woman to be his sister, and not his wife, he set his affections on her, as desiring an affinity with him by marrying her, but not as incited by lust to abuse her. He also made him a large present in money, and gave him leave to enter into conversation with the most learned among the Egyptians; from which conversation his virtue and his reputation became more conspicuous than they had been before. 1.192. But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born: the reason of which circumcision I will explain in another place. 1.234. Since therefore he now was satisfied as to that his alacrity, and the surprising readiness he showed in this his piety, he was delighted in having bestowed such blessings upon him; and that he would not be wanting in all sort of concern about him, and in bestowing other children upon him; and that his son should live to a very great age; that he should live a happy life, and bequeath a large principality to his children, who should be good and legitimate.” 1.235. He foretold also, that his family should increase into many nations and that those patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear before, for the sacrifice. 1.281. for thou shalt have great abundance of all good things, by my assistance: for I brought Abraham hither, out of Mesopotamia, when he was driven away by his kinsmen, and I made thy father a happy man, nor will I bestow a lesser degree of happiness on thyself: 1.288. 5. But Jacob was quite overcome, not so much by their kindred, nor by that affection which might arise thence, as by his love to the damsel, and his surprise at her beauty, which was so flourishing, as few of the women of that age could vie with. He said then, “There is a relation between thee and me, elder than either thy or my birth, if thou be the daughter of Laban; 1.289. for Abraham was the son of Terah, as well as Haran and Nahor. of the last of whom, Nahor, Bethuel thy grandfather was the son. Isaac my father was the son of Abraham and of Sarah, who was the daughter of Haran. But there is a nearer and later cement of mutual kindred which we bear to one another 2.94. and he called upon Joseph, who sold the corn to them, being become confessedly a savior to the whole multitude of the Egyptians. Nor did he open this market of corn for the people of that country only, but strangers had liberty to buy also; Joseph being willing that all men, who are naturally akin to one another, should have assistance from those that lived in happiness. 2.98. for he refused to sell them corn, and said they were come as spies of the king’s affairs; and that they came from several countries, and joined themselves together, and pretended that they were of kin, it not being possible that a private man should breed up so many sons, and those of so great beauty of countece as they were, such an education of so many children being not easily obtained by kings themselves. 2.165. Bring, therefore, with you our father, and your wives and children, and all your kindred, and remove your habitations hither; for it is not proper that the persons dearest to me should live remote from me, now my affairs are so prosperous, especially when they must endure five more years of famine.” 2.207. for those were the women who were enjoined to do the office of midwives to them; and by reason of their relation to the king, would not transgress his commands. He enjoined also, that if any parents should disobey him, and venture to save their male children alive, they and their families should be destroyed. 3.64. which multitude, every one according to their families, partook of the feast. But Aaron and his family took Raguel, and sung hymns to God, as to him who had been the author and procurer of their deliverance and their freedom. 4.115. You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock. 4.116. However, O blessed army! wonder that you are become so many from one father: and truly, the land of Canaan can now hold you, as being yet comparatively few; but know ye that the whole world is proposed to be your place of habitation for ever. The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven. And when you are become so many, God will not relinquish the care of you, but will afford you an abundance of all good things in times of peace, with victory and dominion in times of war. 4.236. Nay, if some, out of bashfulness, are unwilling to touch these fruits, let them be encouraged to take of them (I mean, those that are Israelites) as if they were themselves the owners and lords, on account of the kindred there is between them. Nay, let them desire men that come from other countries, to partake of these tokens of friendship which God has given in their proper season; 4.309. 45. On the next day, Moses called the people together, with the women and children, to a congregation, so as the very slaves were present also, that they might engage themselves to the observation of these laws by oath; and that, duly considering the meaning of God in them, they might not, either for favor of their kindred, or out of fear of any one, or indeed for any motive whatsoever, think any thing ought to be preferred to these laws, and so might transgress them. 5.43. and calling for Eleazar the high priest, and the men in authority, he cast lots, tribe by tribe; and when the lot showed that this wicked action was done by one of the tribe of Judah, he then again proposed the lot to the several families thereto belonging; so the truth of this wicked action was found to belong to the family of Zachar; 5.113. and let God be our authentic witness, that this was the occasion of our building this altar: whence we beg you will have a better opinion of us, and do not impute such a thing to us as would render any of the posterity of Abraham well worthy of perdition, in case they attempt to bring in new rites, and such as are different from our usual practices.” 5.125. 3. For which reason they removed their camp to Hebron; and when they had taken it, they slew all the inhabitants. There were till then left the race of giants, who had bodies so large, and counteces so entirely different from other men, that they were surprising to the sight, and terrible to the hearing. The bones of these men are still shown to this very day, unlike to any credible relations of other men. 5.132. 7. After this, the Israelites grew effeminate as to fighting any more against their enemies, but applied themselves to the cultivation of the land, which producing them great plenty and riches, they neglected the regular disposition of their settlement, and indulged themselves in luxury and pleasures; nor were they any longer careful to hear the laws that belonged to their political government: 5.133. whereupon God was provoked to anger, and put them in mind, first, how, contrary to his directions, they had spared the Canaanites; and, after that, how those Canaanites, as opportunity served, used them very barbarously. 5.134. But the Israelites, though they were in heaviness at these admonitions from God, yet were they still very unwilling to go to war; and since they got large tributes from the Canaanites, and were indisposed for taking pains by their luxury 5.135. they suffered their aristocracy to be corrupted also, and did not ordain themselves a senate, nor any other such magistrates as their laws had formerly required, but they were very much given to cultivating their fields, in order to get wealth; which great indolence of theirs brought a terrible sedition upon them, and they proceeded so far as to fight one against another, from the following occasion:— 5.136. 8. There was a Levite a man of a vulgar family, that belonged to the tribe of Ephraim, and dwelt therein: this man married a wife from Bethlehem, which is a place belonging to the tribe of Judah. Now he was very fond of his wife, and overcome with her beauty; but he was unhappy in this, that he did not meet with the like return of affection from her 5.137. for she was averse to him, which did more inflame his passion for her, so that they quarreled one with another perpetually; and at last the woman was so disgusted at these quarrels, that she left her husband, and went to her parents in the fourth month. The husband being very uneasy at this her departure, and that out of his fondness for her, came to his father and mother-in-law, and made up their quarrels, and was reconciled to her 5.138. and lived with them there four days, as being kindly treated by her parents. On the fifth day he resolved to go home, and went away in the evening; for his wife’s parents were loath to part with their daughter, and delayed the time till the day was gone. Now they had one servant that followed them, and an ass on which the woman rode; 5.139. and when they were near Jerusalem, having gone already thirty furlongs, the servant advised them to take up their lodgings some where, lest some misfortune should befall them if they traveled in the night, especially since they were not far off enemies, that season often giving reason for suspicion of dangers from even such as are friends; 5.141. and while no one that lived in the market-place invited him to lodge with him, there came an old man out of the field, one that was indeed of the tribe of Ephraim, but resided in Gibeah, and met him, and asked him who he was, and for what reason he came thither so late, and why he was looking out for provisions for supper when it was dark? 5.142. To which he replied, that he was a Levite, and was bringing his wife from her parents, and was going home; but he told him his habitation was in the tribe of Ephraim: so the old man, as well because of their kindred as because they lived in the same tribe, and also because they had thus accidentally met together, took him in to lodge with him. 5.143. Now certain young men of the inhabitants of Gibeah, having seen the woman in the market-place, and admiring her beauty, when they understood that she lodged with the old man, came to the doors, as condemning the weakness and fewness of the old man’s family; and when the old man desired them to go away, and not to offer any violence or abuse there, they desired him to yield them up the strange woman, and then he should have no harm done to him: 5.144. and when the old man alleged that the Levite was of his kindred, and that they would be guilty of horrid wickedness if they suffered themselves to be overcome by their pleasures, and so offend against their laws, they despised his righteous admonition, and laughed him to scorn. They also threatened to kill him if he became an obstacle to their inclinations; 5.145. whereupon, when he found himself in great distress, and yet was not willing to overlook his guests, and see them abused, he produced his own daughter to them; and told them that it was a smaller breach of the law to satisfy their lust upon her, than to abuse his guests, supposing that he himself should by this means prevent any injury to be done to those guests. 5.146. When they no way abated of their earnestness for the strange woman, but insisted absolutely on their desires to have her, he entreated them not to perpetrate any such act of injustice; but they proceeded to take her away by force, and indulging still more the violence of their inclinations, they took the woman away to their house, and when they had satisfied their lust upon her the whole night, they let her go about daybreak. 5.147. So she came to the place where she had been entertained, under great affliction at what had happened; and was very sorrowful upon occasion of what she had suffered, and durst not look her husband in the face for shame, for she concluded that he would never forgive her for what she had done; so she fell down, and gave up the ghost: 5.148. but her husband supposed that his wife was only fast asleep, and, thinking nothing of a more melancholy nature had happened, endeavored to raise her up, resolving to speak comfortably to her, since she did not voluntarily expose herself to these men’s lust, but was forced away to their house; 5.149. but as soon as he perceived she was dead, he acted as prudently as the greatness of his misfortunes would admit, and laid his dead wife upon the beast, and carried her home; and cutting her, limb by limb, into twelve pieces, he sent them to every tribe, and gave it in charge to those that carried them, to inform the tribes of those that were the causes of his wife’s death, and of the violence they had offered to her. 5.151. but the senate restrained them from doing so, and persuaded them, that they ought not so hastily to make war upon people of the same nation with them, before they discoursed them by words concerning the accusation laid against them; it being part of their law, that they should not bring an army against foreigners themselves, when they appear to have been injurious, without sending an ambassage first, and trying thereby whether they will repent or not: 5.152. and accordingly they exhorted them to do what they ought to do in obedience to their laws, that is, to send to the inhabitants of Gibeah, to know whether they would deliver up the offenders to them, and if they deliver them up, to rest satisfied with the punishment of those offenders; but if they despised the message that was sent them, to punish them by taking, up arms against them. 5.153. Accordingly they sent to the inhabitants of Gibeah, and accused the young men of the crimes committed in the affair of the Levite’s wife, and required of them those that had done what was contrary to the law, that they might be punished, as having justly deserved to die for what they had done; 5.154. but the inhabitants of Gibeah would not deliver up the young men, and thought it too reproachful to them, out of fear of war, to submit to other men’s demands upon them; vaunting themselves to be no way inferior to any in war, neither in their number nor in courage. The rest of their tribe were also making great preparation for war, for they were so insolently mad as also to resolve to repel force by force. 5.155. 10. When it was related to the Israelites what the inhabitants of Gibeah had resolved upon, they took their oath that no one of them would give his daughter in marriage to a Benjamite, but make war with greater fury against them than we have learned our forefathers made war against the Canaanites; 5.156. and sent out presently an army of four hundred thousand against them, while the Benjamites’ army-was twenty-five thousand and six hundred; five hundred of whom were excellent at slinging stones with their left hands 5.157. insomuch that when the battle was joined at Gibeah the Benjamites beat the Israelites, and of them there fell two thousand men; and probably more had been destroyed had not the night came on and prevented it, and broken off the fight; 5.158. o the Benjamites returned to the city with joy, and the Israelites returned to their camp in a great fright at what had happened. On the next day, when they fought again, the Benjamites beat them; and eighteen thousand of the Israelites were slain, and the rest deserted their camp out of fear of a greater slaughter. 5.159. So they came to Bethel, a city that was near their camp, and fasted on the next day; and besought God, by Phineas the high priest, that his wrath against them might cease, and that he would be satisfied with these two defeats, and give them the victory and power over their enemies. Accordingly God promised them so to do, by the prophesying of Phineas. 5.161. till both the old men and the young men that were left in the city, as too weak to fight, came running out together with them, as willing to bring their enemies under. However, when they were a great way from the city the Hebrews ran away no longer, but turned back to fight them, and lifted up the signal they had agreed on to those that lay in ambush 5.162. who rose up, and with a great noise fell upon the enemy. Now, as soon as ever they perceived themselves to be deceived, they knew not what to do; and when they were driven into a certain hollow place which was in a valley, they were shot at by those that encompassed them, till they were all destroyed, excepting six hundred 5.163. which formed themselves into a close body of men, and forced their passage through the midst of their enemies, and fled to the neighboring mountains, and, seizing upon them, remained there; but the rest of them, being about twenty-five thousand, were slain. 5.164. Then did the Israelites burn Gibeah, and slew the women, and the males that were under age; and did the same also to the other cities of the Benjamites; and, indeed, they were enraged to that degree, that they sent twelve thousand men out of the army, and gave them orders to destroy Jabesh Gilead, because it did not join with them in fighting against the Benjamites. 5.165. Accordingly, those that were sent slew the men of war, with their children and wives, excepting four hundred virgins. To such a degree had they proceeded in their anger, because they not only had the suffering of the Levite’s wife to avenge, but the slaughter of their own soldiers. 5.166. 12. However, they afterward were sorry for the calamity they had brought upon the Benjamites, and appointed a fast on that account, although they supposed those men had suffered justly for their offense against the laws; so they recalled by their ambassadors those six hundred which had escaped. These had seated themselves on a certain rock called Rimmon, which was in the wilderness. 5.167. So the ambassadors lamented not only the disaster that had befallen the Benjamites, but themselves also, by this destruction of their kindred; and persuaded them to take it patiently; and to come and unite with them, and not, so far as in them lay, to give their suffrage to the utter destruction of the tribe of Benjamin; and said to them, “We give you leave to take the whole land of Benjamin to yourselves, and as much prey as you are able to carry away with you.” 5.168. So these men with sorrow confessed, that what had been done was according to the decree of God, and had happened for their own wickedness; and assented to those that invited them, and came down to their own tribe. The Israelites also gave them the four hundred virgins of Jabesh Gilead for wives; but as to the remaining two hundred, they deliberated about it how they might compass wives enough for them, and that they might have children by them; 5.169. and whereas they had, before the war began, taken an oath, that no one would give his daughter to wife to a Benjamite, some advised them to have no regard to what they had sworn, because the oath had not been taken advisedly and judiciously, but in a passion, and thought that they should do nothing against God, if they were able to save a whole tribe which was in danger of perishing; and that perjury was then a sad and dangerous thing, not when it is done out of necessity, but when it is done with a wicked intention. 5.172. So the Israelites were persuaded to follow this advice, and decreed, That the Benjamites should be allowed thus to steal themselves wives. So when the festival was coming on, these two hundred Benjamites lay in ambush before the city, by two and three together, and waited for the coming of the virgins, in the vineyards and other places where they could lie concealed. 5.173. Accordingly the virgins came along playing, and suspected nothing of what was coming upon them, and walked after an unguarded manner, so those that laid scattered in the road, rose up, and caught hold of them: by this means these Benjamites got them wives, and fell to agriculture, and took good care to recover their former happy state. 5.174. And thus was this tribe of the Benjamites, after they had been in danger of entirely perishing, saved in the manner forementioned, by the wisdom of the Israelites; and accordingly it presently flourished, and soon increased to be a multitude, and came to enjoy all other degrees of happiness. And such was the conclusion of this war. 5.175. 1. Now it happened that the tribe of Dan suffered in like manner with the tribe of Benjamin; and it came to do so on the occasion following:— 5.176. When the Israelites had already left off the exercise of their arms for war, and were intent upon their husbandry, the Canaanites despised them, and brought together an army, not because they expected to suffer by them, but because they had a mind to have a sure prospect of treating the Hebrews ill when they pleased, and might thereby for the time to come dwell in their own cities the more securely; 5.177. they prepared therefore their chariots, and gathered their soldiery together, their cities also combined together, and drew over to them Askelon and Ekron, which were within the tribe of Judah, and many more of those that lay in the plain. They also forced the Danites to fly into the mountainous country, and left them not the least portion of the plain country to set their foot on. 5.178. Since then these Danites were not able to fight them, and had not land enough to sustain them, they sent five of their men into the midland country, to seek for a land to which they might remove their habitation. So these men went as far as the neighborhood of Mount Libanus, and the fountains of the Lesser Jordan, at the great plain of Sidon, a day’s journey from the city; and when they had taken a view of the land, and found it to be good and exceeding fruitful, they acquainted their tribe with it, whereupon they made an expedition with the army, and built there the city Dan, of the same name with the son of Jacob, and of the same name with their own tribe. 5.179. 2. The Israelites grew so indolent, and unready of taking pains, that misfortunes came heavier upon them, which also proceeded in part from their contempt of the divine worship; for when they had once fallen off from the regularity of their political government, they indulged themselves further in living according to their own pleasure, and according to their own will, till they were full of the evil doings that were common among the Canaanites. 5.182. 3. There was one whose name was Othniel, the son of Kenaz, of the tribe of Judah, an active man and of great courage. He had an admonition from God not to overlook the Israelites in such a distress as they were now in, but to endeavor boldly to gain them their liberty; so when he had procured some to assist him in this dangerous undertaking, (and few they were, who, either out of shame at their present circumstances, or out of a desire of changing them, could be prevailed on to assist him,) 5.185. 1. When Othniel was dead, the affairs of the Israelites fell again into disorder: and while they neither paid to God the honor due to him, nor were obedient to the laws, their afflictions increased 5.186. till Eglon, king of the Moabites, did so greatly despise them on account of the disorders of their political government, that he made war upon them, and overcame them in several battles, and made the most courageous to submit, and entirely subdued their army, and ordered them to pay him tribute. 5.187. And when he had built him a royal palace at Jericho, he omitted no method whereby he might distress them; and indeed he reduced them to poverty for eighteen years. But when God had once taken pity of the Israelites, on account of their afflictions, and was moved to compassion by their supplications put up to him, he freed them from the hard usage they had met with under the Moabites. This liberty he procured for them in the following manner;— 5.188. 2. There was a young man of the tribe of Benjamin, whose name was Ehud, the son of Gera, a man of very great courage in bold undertakings, and of a very strong body, fit for hard labor, but best skilled in using his left hand, in which was his whole strength; and he also dwelt at Jericho. 5.189. Now this man became familiar with Eglon, and that by means of presents, with which he obtained his favor, and insinuated himself into his good opinion; whereby he was also beloved of those that were about the king. 5.191. So the young man, when he had offered his presents to the king, who then resided in a small parlor that stood conveniently to avoid the heat, fell into discourse with him, for they were now alone, the king having bid his servants that attended him to go their ways, because he had a mind to talk with Ehud. 5.192. He was now sitting on his throne; and fear seized upon Ehud lest he should miss his stroke, and not give him a deadly wound; 5.193. o he raised himself up, and said he had a dream to impart to him by the command of God; upon which the king leaped out of his throne for joy of the dream; so Ehud smote him to the heart, and leaving his dagger in his body, he went out and shut the door after him. Now the king’s servants were very still, as supposing that the king had composed himself to sleep. 5.194. 3. Hereupon Ehud informed the people of Jericho privately of what he had done, and exhorted them to recover their liberty; who heard him gladly, and went to their arms, and sent messengers over the country, that should sound trumpets of rams’ horns; for it was our custom to call the people together by them. 5.195. Now the attendants of Eglon were ignorant of what misfortune had befallen him for a great while; but, towards the evening, fearing some uncommon accident had happened, they entered into his parlor, and when they found him dead, they were in great disorder, and knew not what to do; and before the guards could be got together, the multitude of the Israelites came upon them 5.196. o that some of them were slain immediately, and some were put to flight, and ran away toward the country of Moab, in order to save themselves. Their number was above ten thousand. The Israelites seized upon the ford of Jordan, and pursued them, and slew them, and many of them they killed at the ford, nor did one of them escape out of their hands; 5.197. and by this means it was that the Hebrews freed themselves from slavery under the Moabites. Ehud also was on this account dignified with the government over all the multitude, and died after he had held the government eighty years He was a man worthy of commendation, even besides what he deserved for the forementioned act of his. After him Shamgat, the son of Anath, was elected for their governor, but died in the first year of his government. 5.198. 1. And now it was that the Israelites, taking no warning by their former misfortunes to amend their manners, and neither worshipping God nor submitting to the laws, were brought under slavery by Jabin, the king of the Canaanites, and that before they had a short breathing time after the slavery under the Moabites; 5.199. for this Jabin came out of Hazor, a city that was situate over the lake Semechonitis, and had in pay three hundred thousand footmen, and ten thousand horsemen, with no fewer than three thousand chariots. Sisera was the commander of all his army, and was the principal person in the king’s favor. He so sorely beat the Israelites when they fought with him, that he ordered them to pay tribute. 5.201. to pray to God to take pity on them, and not to overlook them, now they were ruined by the Canaanites. So God granted them deliverance, and chose them a general, Barak, one that was of the tribe of Naphtali. Now Barak, in the Hebrew tongue, signifies Lightning. 5.202. 3. So Deborah sent for Barak, and bade him choose out ten thousand young men to go against the enemy, because God had said that that number was sufficient, and promised them victory. 5.203. But when Barak said that he would not be the general unless she would also go as a general with him, she had indignation at what he said, and replied, “Thou, O Barak, deliverest up meanly that authority which God hath given thee into the hand of a woman, and I do not reject it!” So they collected ten thousand men, and pitched their camp at Mount Tabor 5.204. where, at the king’s command, Sisera met them, and pitched his camp not far from the enemy; whereupon the Israelites, and Barak himself, were so affrighted at the multitude of those enemies, that they were resolved to march off, had not Deborah retained them, and commanded them to fight the enemy that very day, for that they should conquer them, and God would be their assistance. 5.208. of which he drank so unmeasurably that he fell asleep; but when he was asleep, Jael took an iron nail, and with a hammer drove it through his temples into the floor; and when Barak came a little afterward, she showed Sisera nailed to the ground: 5.209. and thus was this victory gained by a woman, as Deborah had foretold. Barak also fought with Jabin at Hazor; and when he met with him, he slew him: and when the general was fallen, Barak overthrew the city to the foundation, and was the commander of the Israelites for forty years. 5.212. for the Midianites made expeditions in harvest-time, but permitted them to plough the land in winter, that so, when the others had taken the pains, they might have fruits for them to carry away. Indeed, there ensued a famine and a scarcity of food; upon which they betook themselves to their supplications to God, and besought him to save them. 5.213. 2. Gideon also, the son of Joash, one of the principal persons of the tribe of Manasseh, brought his sheaves of corn privately, and thrashed them at the wine-press; for he was too fearful of their enemies to thrash them openly in the thrashing-floor. At this time somewhat appeared to him in the shape of a young man, and told him that he was a happy man, and beloved of God. To which he immediately replied, “A mighty indication of God’s favor to me, that I am forced to use this wine-press instead of a thrashing-floor!” 5.214. But the appearance exhorted him to be of good courage, and to make an attempt for the recovery of their liberty. He answered, that it was impossible for him to recover it, because the tribe to which he belonged was by no means numerous; and because he was but young himself, and too inconsiderable to think of such great actions. But the other promised him, that God would supply what he was defective in, and would afford the Israelites victory under his conduct. 5.215. 3. Now, therefore, as Gideon was relating this to some young men, they believed him, and immediately there was an army of ten thousand men got ready for fighting. But God stood by Gideon in his sleep, and told him that mankind were too fond of themselves, and were enemies to such as excelled in virtue. Now that they might not pass God over, but ascribe the victory to him, and might not fancy it obtained by their own power, because they were a great many, and able of themselves to fight their enemies 5.216. but might confess that it was owing to his assistance, he advised him to bring his army about noon, in the violence of the heat, to the river, and to esteem those that bent down on their knees, and so drank, to be men of courage; but for all those that drank tumultuously, that he should esteem them to do it out of fear, and as in dread of their enemies. 5.218. 4. But Gideon was in great fear, for God had told him beforehand that he should set upon his enemies in the night-time; but God, being willing to free him from his fear, bid him take one of his soldiers, and go near to the Midianites’ tents, for that he should from that very place have his courage raised, and grow bold. 5.219. So he obeyed, and went and took his servant Phurah with him; and as he came near to one of the tents, he discovered that those that were in it were awake, and that one of them was telling to his fellow soldier a dream of his own, and that so plainly that Gideon could hear him. The dream was this:—He thought he saw a barley-cake, such a one as could hardly be eaten by men, it was so vile, rolling through the camp, and overthrowing the royal tent, and the tents of all the soldiers. 5.224. The enemy’s camp took up a large space of ground, for it happened that they had a great many camels; and as they were divided into different nations, so they were all contained in one circle. 5.227. And as the report of Gideon’s victory came to the Israelites, they took their weapons and pursued their enemies, and overtook them in a certain valley encompassed with torrents, a place which these could not get over; so they encompassed them, and slew them all, with their kings, Oreb and Zeeb. 5.229. Now there were slain in this battle of the Midianites, and of their auxiliaries the Arabians, about a hundred and twenty thousand; and the Hebrews took a great prey, gold, and silver, and garments, and camels, and asses. And when Gideon was come to his own country of Ophrah, he slew the kings of the Midianites. 5.231. And by this method of cooling their passions, he brought more advantage to the Hebrews, than by the success he had against these enemies, for he thereby delivered them from a sedition which was arising among them; yet did this tribe afterwards suffer the punishment of this their injurious treatment of Gideon, of which we will give an account in due time. 5.234. and when he had got money of such of them as were eminent for many instances of injustice, he came with them to his father’s house, and slew all his brethren, except Jotham, for he had the good fortune to escape and be preserved; but Abimelech made the government tyrannical, and constituted himself a lord, to do what he pleased, instead of obeying the laws; and he acted most rigidly against those that were the patrons of justice. 5.236. o when silence was made, he said, That when the trees had a human voice, and there was an assembly of them gathered together, they desired that the fig-tree would rule over them; but when that tree refused so to do, because it was contented to enjoy that honor which belonged peculiarly to the fruit it bare, and not that which should be derived to it from abroad, the trees did not leave off their intentions to have a ruler, so they thought proper to make the offer of that honor to the vine; 5.237. but when the vine was chosen, it made use of the same words which the fig-tree had used before, and excused itself from accepting the government: and when the olive-tree had done the same, the brier, whom the trees had desired to take the kingdom 5.241. Now at the season of vintage, the people were afraid to go out and gather their fruits, for fear Abimelech should do them some mischief. Now it happened that there had come to them a man of authority, one Gaal, that sojourned with them, having his armed men and his kinsmen with him; so the Shechemites desired that he would allow them a guard during their vintage; whereupon he accepted of their desires, and so the people went out, and Gaal with them at the head of his soldiery. 5.252. Now as he was rushing with violence near the gates, a woman threw a piece of a millstone upon his head, upon which Abimelech fell down, and desired his armor-bearer to kill him lest his death should be thought to be the work of a woman:—who did what he was bid to do. 5.255. 7. And now all the affairs of the Hebrews were managed uncertainly, and tended to disorder, and to the contempt of God and of the laws. So the Ammonites and Philistines had them in contempt, and laid waste the country with a great army; and when they had taken all Perea, they were so insolent as to attempt to gain the possession of all the rest. 5.256. But the Hebrews, being now amended by the calamities they had undergone, betook themselves to supplications to God; and brought sacrifices to him, beseeching him not to be too severe upon them, but to be moved by their prayers to leave off his anger against them. So God became more merciful to them, and was ready to assist them. 5.257. 8. When the Ammonites had made an expedition into the land of Gilead, the inhabitants of the country met them at a certain mountain, but wanted a commander. Now there was one whose name was Jephtha, who, both on account of his father’s virtue, and on account of that army which he maintained at his own expenses, was a potent man: 5.258. the Israelites therefore sent to him, and entreated him to come to their assistance, and promised him the dominion over them all his lifetime. But he did not admit of their entreaty; and accused them, that they did not come to his assistance when he was unjustly treated, and this in an open manner by his brethren; 5.263. 10. And when he had given them this answer, he sent the ambassadors away. And when he had prayed for victory, and had vowed to perform sacred offices, and if he came home in safety, to offer in sacrifice what living creature soever should first meet him, he joined battle with the enemy, and gained a great victory, and in his pursuit slew the enemies all along as far as the city of Minnith. He then passed over to the land of the Ammonites, and overthrew many of their cities, and took their prey, and freed his own people from that slavery which they had undergone for eighteen years. 5.264. But as he came back, he fell into a calamity no way correspondent to the great actions he had done; for it was his daughter that came to meet him; she was also an only child and a virgin: upon this Jephtha heavily lamented the greatness of his affliction, and blamed his daughter for being so forward in meeting him, for he had vowed to sacrifice her to God. 5.265. However, this action that was to befall her was not ungrateful to her, since she should die upon the occasion of her father’s victory, and the liberty of her fellow citizens: she only desired her father to give her leave, for two months, to bewail her youth with her fellow citizens; and then she agreed, that at the forementioned time he might do with her according to his vow. 5.266. Accordingly, when that time was over, he sacrificed his daughter as a burnt-offering, offering such an oblation as was neither conformable to the law nor acceptable to God, not weighing with himself what opinion the hearers would have of such a practice. 5.275. 1. After Abdon was dead, the Philistines overcame the Israelites, and received tribute of them for forty years; from which distress they were delivered after this manner:— 5.276. 2. There was one Manoah, a person of such great virtue, that he had few men his equals, and without dispute the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries. He had no children; and, being uneasy at his want of posterity, he entreated God to give them seed of their own bodies to succeed them; and with that intent he came constantly into the suburbs together with his wife; which suburbs were in the Great Plain. 5.277. Now he was fond of his wife to a degree of madness, and on that account was unmeasurably jealous of her. Now, when his wife was once alone, an apparition was seen by her: it was an angel of God, and resembled a young man beautiful and tall, and brought her the good news that she should have a son, born by God’s providence, that should be a goodly child, of great strength; by whom, when he was grown up to man’s estate, the Philistines should be afflicted. 5.278. He exhorted her also not to poll his hair, and that he should avoid all other kinds of drink, (for so had God commanded,) and be entirely contented with water. So the angel, when he had delivered that message, went his way, his coming having been by the will of God. 5.279. 3. Now the wife informed her husband when he came home of what the angel had said, who showed so great an admiration of the beauty and tallness of the young man that had appeared to her, that her husband was astonished, and out of himself for jealousy, and such suspicions as are excited by that passion: 5.281. When he saw the angel he was not yet free from suspicion, and he desired him to inform him of all that he had told his wife; but when he said it was sufficient that she alone knew what he had said, he then requested of him to tell who he was, that when the child was born they might return him thanks, and give him a present. 5.282. He replied that he did not want any present, for that he did not bring them the good news of the birth of a son out of the want of any thing. And when Manoah had entreated him to stay, and partake of his hospitality, he did not give his consent. However he was persuaded, at the earnest request of Manoah to stay so long as while he brought him one mark of his hospitality; 5.283. o he slew a kid of the goats, and bid his wife boil it. When all was ready, the angel enjoined him to set the loaves and the flesh, but without the vessels, upon the rock; 5.284. which when they had done, he touched the flesh with the rod which he had in his hand, which, upon the breaking out of a flame, was consumed, together with the loaves; and the angel ascended openly, in their sight, up to heaven, by means of the smoke, as by a vehicle. Now Manoah was afraid that some danger would come to them from this sight of God; but his wife bade him be of good courage, for that God appeared to them for their benefit. 5.285. 4. So the woman proved with child, and was careful to observe the injunctions that were given her; and they called the child, when he was born, Samson, which name signifies one that is strong. So the child grew apace; and it appeared evidently that he would be a prophet, both by the moderation of his diet, and the permission of his hair to grow. 5.286. 5. Now when he once came with his parents to Timhath, a city of the Philistines, when there was a great festival, he fell in love with a maid of that country, and he desired of his parents that they would procure him the damsel for his wife: but they refused so to do, because she was not of the stock of Israel; yet because this marriage was of God, who intended to convert it to the benefit of the Hebrews, he over-persuaded them to procure her to be espoused to him. 5.287. And as he was continually coming to her parents, he met a lion, and though he was naked, he received his onset, and strangled him with his hands, and cast the wild beast into a woody piece of ground on the inside of the road. 5.288. 6. And when he was going another time to the damsel, he lit upon a swarm of bees making their combs in the breast of that lion; and taking three honey-combs away, he gave them, together with the rest of his presents, to the damsel. 5.289. Now the people of Timhath, out of a dread of the young man’s strength, gave him during the time of the wedding-feast (for he then feasted them all) thirty of the most stout of their youth, in pretense to be his companions, but in reality to be a guard upon him, that he might not attempt to give them any disturbance. Now as they were drinking merrily and playing, Samson said, as was usual at such times 5.291. And when they were not able, in three days’ time, to find out the meaning of the riddle, they desired the damsel to discover it by the means of her husband, and tell it them; and they threatened to burn her if she did not tell it them. So when the damsel entreated Samson to tell it her, he at first refused to do it; 5.292. but when she lay hard at him, and fell into tears, and made his refusal to tell it a sign of his unkindness to her, he informed her of his slaughter of a lion, and how he found bees in his breast, and carried away three honey-combs, and brought them to her. 5.293. Thus he, suspecting nothing of deceit, informed her of all, and she revealed it to those that desired to know it. Then on the seventh day, whereon they were to expound the riddle proposed to them, they met together before sun-setting, and said, “Nothing is more disagreeable than a lion to those that light on it, and nothing is sweeter than honey to those that make use of it.” 5.294. To which Samson made this rejoinder: “Nothing is more deceitful than a woman for such was the person that discovered my interpretation to you.” Accordingly he gave them the presents he had promised them, making such Askelonites as met him upon the road his prey, who were themselves Philistines also. But he divorced this his wife; and the girl despised his anger, and was married to his companion, who made the former match between them. 5.295. 7. At this injurious treatment Samson was so provoked, that he resolved to punish all the Philistines, as well as her: so it being then summer-time, and the fruits of the land being almost ripe enough for reaping, he caught three hundred foxes, and joining lighted torches to their tails, he sent them into the fields of the Philistines, by which means the fruits of the fields perished. 5.296. Now when the Philistines knew that this was Samson’s doing, and knew also for what cause he did it, they sent their rulers to Timhath, and burnt his former wife, and her relations, who had been the occasion of their misfortunes. 5.297. 8. Now when Samson had slain many of the Philistines in the plain country, he dwelt at Etam, which is a strong rock of the tribe of Judah; for the Philistines at that time made an expedition against that tribe: but the people of Judah said that they did not act justly with them, in inflicting punishments upon them while they paid their tribute, and this only on account of Samson’s offenses. They answered, that in case they would not be blamed themselves, they must deliver up Samson, and put him into their power. 5.298. So they being desirous not to be blamed themselves, came to the rock with three thousand armed men, and complained to Samson of the bold insults he had made upon the Philistines, who were men able to bring calamity upon the whole nation of the Hebrews; and they told him they were come to take him, and to deliver him up to them, and put him into their power; so they desired him to bear this willingly. 5.299. Accordingly, when he had received assurance from them upon oath, that they would do him no other harm than only to deliver him into his enemies’ hands, he came down from the rock, and put himself into the power of his countrymen. Then did they bind him with two cords, and lead him on, in order to deliver him to the Philistines; 5.301. 9. Upon this slaughter Samson was too proud of what he had performed, and said that this did not come to pass by the assistance of God, but that his success was to be ascribed to his own courage; and vaunted himself, that it was out of a dread of him that some of his enemies fell and the rest ran away upon his use of the jaw-bone; 5.302. but when a great thirst came upon him, he considered that human courage is nothing, and bare his testimony that all is to be ascribed to God, and besought him that he would not be angry at any thing he had said, nor give him up into the hands of his enemies, but afford him help under his affliction, and deliver him from the misfortune he was under. 5.303. Accordingly God was moved with his entreaties, and raised him up a plentiful fountain of sweet water at a certain rock whence it was that Samson called the place the Jaw-bone, and so it is called to this day. 5.304. 10. After this fight Samson held the Philistines in contempt, and came to Gaza, and took up his lodgings in a certain inn. When the rulers of Gaza were informed of his coming thither, they seized upon the gates, and placed men in ambush about them, that he might not escape without being perceived; 5.305. but Samson, who was acquainted with their contrivances against him, arose about midnight, and ran by force upon the gates, with their posts and beams, and the rest of their wooden furniture, and carried them away on his shoulders, and bare them to the mountain that is over Hebron, and there laid them down. 5.306. 11. However, he at length transgressed the laws of his country, and altered his own regular way of living, and imitated the strange customs of foreigners, which thing was the beginning of his miseries; for he fell in love with a woman that was a harlot among the Philistines: her name was Delilah, and he lived with her. 5.307. So those that administered the public affairs of the Philistines came to her, and, with promises, induced her to get out of Samson what was the cause of that his strength, by which he became unconquerable to his enemies. Accordingly, when they were drinking, and had the like conversation together, she pretended to admire the actions he had done, and contrived to get out of him by subtlety, by what means he so much excelled others in strength. 5.308. Samson, in order to delude Delilah, for he had not yet lost his senses, replied, that if he were bound with seven such green withs of a vine as might still be wreathed, he should be weaker than any other man. 5.309. The woman said no more then, but told this to the rulers of the Philistines, and hid certain of the soldiers in ambush within the house; and when he was disordered in drink and asleep, she bound him as fast as possible with the withs; 5.311. However, he deluded her again, and told her, that if they bound him with seven cords, he should lose his strength. And when, upon doing this, she gained nothing, he told her the third time, that his hair should be woven into a web; 5.312. but when, upon doing this, the truth was not yet discovered, at length Samson, upon Delilah’s prayer, (for he was doomed to fall into some affliction,) was desirous to please her, and told her that God took care of him, and that he was born by his providence, and that “thence it is that I suffer my hair to grow, God having charged me never to poll my head, and thence my strength is according to the increase and continuance of my hair.” 5.313. When she had learned thus much, and had deprived him of his hair, she delivered him up to his enemies, when he was not strong enough to defend himself from their attempts upon him; so they put out his eyes, and bound him, and had him led about among them. 5.314. 12. But in process of time Samson’s hair grew again. And there was a public festival among the Philistines, when the rulers, and those of the most eminent character, were feasting together; (now the room wherein they were had its roof supported by two pillars;) so they sent for Samson, and he was brought to their feast, that they might insult him in their cups. 5.315. Hereupon he, thinking it one of the greatest misfortunes, if he should not be able to revenge himself when he was thus insulted, persuaded the boy that led him by the hand, that he was weary and wanted to rest himself, and desired he would bring him near the pillars; 5.316. and as soon as he came to them, he rushed with force against them, and overthrew the house, by overthrowing its pillars, with three thousand men in it, who were all slain, and Samson with them. And such was the end of this man, when he had ruled over the Israelites twenty years. 5.317. And indeed this man deserves to be admired for his courage and strength, and magimity at his death, and that his wrath against his enemies went so far as to die himself with them. But as for his being ensnared by a woman, that is to be ascribed to human nature, which is too weak to resist the temptations to that sin; but we ought to bear him witness, that in all other respects he was one of extraordinary virtue. But his kindred took away his body, and buried it in Sarasat his own country, with the rest of his family. 5.318. 1. Now after the death of Samson, Eli the high priest was governor of the Israelites. Under him, when the country was afflicted with a famine, Elimelech of Bethlehem, which is a city of the tribe of Judah, being not able to support his family under so sore a distress, took with him Naomi his wife, and the children that were born to him by her, Chillon and Mahlon, and removed his habitation into the land of Moab; 5.319. and upon the happy prosperity of his affairs there, he took for his sons wives of the Moabites, Orpah for Chillon, and Ruth for Mahlon. But in the compass of ten years, both Elimelech, and a little while after him, the sons, died; 5.321. However, her daughters-in-law were not able to think of parting with her; and when they had a mind to go out of the country with her, she could not dissuade them from it; but when they insisted upon it, she wished them a more happy wedlock than they had with her sons, and that they might have prosperity in other respects also; 5.322. and seeing her own affairs were so low, she exhorted them to stay where they were, and not to think of leaving their own country, and partaking with her of that uncertainty under which she must return. Accordingly Orpah staid behind; but she took Ruth along with her, as not to be persuaded to stay behind her, but would take her fortune with her, whatsoever it should prove. 5.323. 2. When Ruth was come with her mother-in-law to Bethlehem, Booz, who was near of kin to Elimelech, entertained her; and when Naomi was so called by her fellow citizens, according to her true name, she said, “You might more truly call me Mara.” Now Naomi signifies in the Hebrew tongue happiness, and Mara, sorrow. 5.324. It was now reaping time; and Ruth, by the leave of her mother-in-law, went out to glean, that they might get a stock of corn for their food. Now it happened that she came into Booz’s field; and after some time Booz came thither, and when he saw the damsel, he inquired of his servant that was set over the reapers concerning the girl. The servant had a little before inquired about all her circumstances, and told them to his master 5.325. who kindly embraced her, both on account of her affection to her mother-in-law, and her remembrance of that son of hers to whom she had been married, and wished that she might experience a prosperous condition; so he desired her not to glean, but to reap what she was able, and gave her leave to carry it home. He also gave it in charge to that servant who was over the reapers, not to hinder her when she took it away, and bade him give her her dinner, and make her drink when he did the like to the reapers. 5.326. Now what corn Ruth received of him she kept for her mother-in-law, and came to her in the evening, and brought the ears of corn with her; and Naomi had kept for her a part of such food as her neighbors had plentifully bestowed upon her. Ruth also told her mother-in-law what Booz had said to her; 5.327. and when the other had informed her that he was near of kin to them, and perhaps was so pious a man as to make some provision for them, she went out again on the days following, to gather the gleanings with Booz’s maidservants. 5.328. 3. It was not many days before Booz, after the barley was winnowed, slept in his thrashing-floor. When Naomi was informed of this circumstance she contrived it so that Ruth should lie down by him, for she thought it might be for their advantage that he should discourse with the girl. Accordingly she sent the damsel to sleep at his feet; 5.329. who went as she bade her, for she did not think it consistent with her duty to contradict any command of her mother-in-law. And at first she lay concealed from Booz, as he was fast asleep; but when he awaked about midnight, and perceived a woman lying by him, he asked who she was;— 5.331. But as to the main point she aimed at, the matter should rest here,—“He that is nearer of kin than I am, shall be asked whether he wants to take thee to wife: if he says he does, thou shalt follow him; but if he refuse it, I will marry thee, according to the law.” 5.332. 4. When she had informed her mother-in-law of this, they were very glad of it, out of the hope they had that Booz would make provision for them. Now about noon Booz went down into the city, and gathered the senate together, and when he had sent for Ruth, he called for her kinsman also; 5.333. and when he was come, he said, “Dost not thou retain the inheritance of Elimelech and his sons?” He confessed that he did retain it, and that he did as he was permitted to do by the laws, because he was their nearest kinsman. Then said Booz, “Thou must not remember the laws by halves, but do every thing according to them; for the wife of Mahlon is come hither, whom thou must marry, according to the law, in case thou wilt retain their fields.” 5.334. So the man yielded up both the field and the wife to Booz, who was himself of kin to those that were dead, as alleging that he had a wife already, and children also; 5.335. o Booz called the senate to witness, and bid the woman to loose his shoe, and spit in his face, according to the law; and when this was done, Booz married Ruth, and they had a son within a year’s time. 5.336. Naomi was herself a nurse to this child; and by the advice of the women, called him Obed, as being to be brought up in order to be subservient to her in her old age, for Obed in the Hebrew dialect signifies a servant. The son of Obed was Jesse, and David was his son, who was king, and left his dominions to his sons for oneandtwenty generations. 5.337. I was therefore obliged to relate this history of Ruth, because I had a mind to demonstrate the power of God, who, without difficulty, can raise those that are of ordinary parentage to dignity and splendor, to which he advanced David, though he were born of such mean parents. 5.339. These sons of Eli were guilty of injustice towards men, and of impiety towards God, and abstained from no sort of wickedness. Some of their gifts they carried off, as belonging to the honorable employment they had; others of them they took away by violence. They also were guilty of impurity with the women that came to worship God at the tabernacle, obliging some to submit to their lust by force, and enticing others by bribes; nay, the whole course of their lives was no better than tyranny. 5.342. Elcanah, a Levite, one of a middle condition among his fellow citizens, and one that dwelt at Ramathaim, a city of the tribe of Ephraim, married two wives, Hannah and Peninnah. He had children by the latter; but he loved the other best, although she was barren. 5.344. and suffering her grief to prevail over her husband’s consolations to her, she went to the tabernacle to beseech God to give her seed, and to make her a mother; and to vow to consecrate the first son she should bear to the service of God, and this in such a way, that his manner of living should not be like that of ordinary men. 5.347. but the woman remembered the vows she had made concerning her son, and delivered him to Eli, dedicating him to God, that he might become a prophet. Accordingly his hair was suffered to grow long, and his drink was water. So Samuel dwelt and was brought up in the temple. But Elcanah had other sons by Hannah, and three daughters. 5.348. 4. Now when Samuel was twelve years old, he began to prophesy: and once when he was asleep, God called to him by his name; and he, supposing he had been called by the high priest, came to him: but when the high priest said he did not call him, God did so thrice. 5.353. 2. So the Hebrews being afraid of the worst, sent to the senate, and to the high priest, and desired that they would bring the ark of God, that by putting themselves in array, when it was present with them, they might be too hard for their enemies, as not reflecting that he who had condemned them to endure these calamities was greater than the ark, and for whose sake it was that this ark came to be honored. 5.354. So the ark came, and the sons of the high priest with it, having received a charge from their father, that if they pretended to survive the taking of the ark, they should come no more into his presence, for Phineas officiated already as high priest, his father having resigned his office to him, by reason of his great age. 5.355. So the Hebrews were full of courage, as supposing that, by the coming of the ark, they should be too hard for their enemies: their enemies also were greatly concerned, and were afraid of the ark’s coming to the Israelites: however, the upshot did not prove agreeable to the expectation of both sides, but when the battle was joined 5.356. that victory which the Hebrews expected was gained by the Philistines, and that defeat the Philistines were afraid of fell to the lot of the Israelites, and thereby they found that they had put their trust in the ark in vain, for they were presently beaten as soon as they came to a close fight with their enemies, and lost about thirty thousand men, among whom were the sons of the high priest; but the ark was carried away by the enemies. 6.89. It behooves you to remember that our grandfather Jacob came down into Egypt, by reason of a famine, with seventy souls only of our family, and that their posterity multiplied there to many ten thousands, whom the Egyptians brought into slavery and hard oppression; that God himself, upon the prayers of our fathers, sent Moses and Aaron, who were brethren, and gave them power to deliver the multitude out of their distress, and this without a king. These brought us into this very land which you now possess: 9.117. and as soon as the watchman told this also to Joram, he at last got upon his chariot himself, together with Ahaziah, the king of Jerusalem; for, as we said before, he was there to see how Joram did, after he had been wounded, as being his relation. So he went out to meet Jehu, who marched slowly, and in good order; 9.291. And when they see the Jews in prosperity, they pretend that they are changed, and allied to them, and call them kinsmen, as though they were derived from Joseph, and had by that means an original alliance with them; but when they see them falling into a low condition, they say they are no way related to them, and that the Jews have no right to expect any kindness or marks of kindred from them, but they declare that they are sojourners, that come from other countries. But of these we shall have a more seasonable opportunity to discourse hereafter. 11.114. 9. But the Samaritans, being evil and enviously disposed to the Jews, wrought them many mischiefs, by reliance on their riches, and by their pretense that they were allied to the Persians, on account that thence they came; 11.269. 12. Wherefore Haman, who had immoderately abused the honor he had from the king, was destroyed after this manner, and the king granted his estate to the queen. He also called for Mordecai, (for Esther had informed him that she was akin to him,) and gave that ring to Mordecai which he had before given to Haman. 12.226. “Areus, King of The Lacedemonians, To Onias, Sendeth Greeting. /p“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 It is but just therefore that you, who are our brethren, should send to us about any of your concerns as you please. 12.229. 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. 12.261. 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.” 12.303. o 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; 13.109. 7. Hereupon Ptolemy blamed himself for having given his daughter in marriage to Alexander, and for the league he had made with him to assist him against Demetrius; so he dissolved his relation to him 13.164. He enjoined the same ambassadors, that, as they came back, they should go to the Spartans, and put them in mind of their friendship and kindred. So when the ambassadors came to Rome, they went into their senate, and said what they were commanded by Jonathan the high priest to say, how he had sent them to confirm their friendship. 13.167. When in former times an epistle was brought to Onias, who was then our high priest, from Areus, who at that time was your king, by Demoteles, concerning the kindred that was between us and you, a copy of which is here subjoined, we both joyfully received the epistle, and were well pleased with Demoteles and Areus, although we did not need such a demonstration, because we were well satisfied about it from the sacred writing 13.168. yet did not we think fit first to begin the claim of this relation to you, lest we should seem too early in taking to ourselves the glory which is now given us by you. It is a long time since this relation of ours to you hath been renewed; and when we, upon holy and festival days, offer sacrifices to God, we pray to him for your preservation and victory. 13.169. As to ourselves, although we have had many wars that have compassed us around, by reason of the covetousness of our neighbors, yet did not we determine to be troublesome either to you, or to others that were related to us; but since we have now overcome our enemies, and have occasion to send Numenius the son of Antiochus, and Antipater the son of Jason, who are both honorable men belonging to our senate, to the Romans, we gave them this epistle to you also, that they might renew that friendship which is between us. 15.266. But when the king knew the thing, by his sister’s information, he sent men to the places where he had the intimation they were concealed, and ordered both them, and those that were accused as guilty with them, to be slain, insomuch that there were now none at all left of the kindred of Hyrcanus, and the kingdom was entirely in Herod’s own power, and there was nobody remaining of such dignity as could put a stop to what he did against the Jewish laws. 17.324. 1. When these affairs had been thus settled by Caesar, a certain young man, by birth a Jew, but brought up by a Roman freed-man in the city Sidon, ingrafted himself into the kindred of Herod, by the resemblance of his countece, which those that saw him attested to be that of Alexander, the son of Herod, whom he had slain; 17.327. Thus was this man elated, and able to impose on those that came to him; and when he was come to Crete, he made all the Jews that came to discourse with him believe him [to be Alexander]. And when he had gotten much money which had been presented to him there, he passed over to Melos, where he got much more money than he had before, out of the belief they had that he was of the royal family, and their hopes that he would recover his father’s principality, and reward his benefactors; 18.221. or of thy relation to Tiberius. But as thou knowest that I am, together with and after the gods, the procurer of so great happiness to thee; so I desire that thou wilt make me a return for my readiness to assist thee, and wilt take care of Tiberius because of his near relation to thee. Besides which, thou art to know, that while Tiberius is alive, he will be a security to thee, both as to empire and as to thy own preservation; but if he die, that will be but a prelude to thy own misfortunes; 18.257. 1. There was now a tumult arisen at Alexandria, between the Jewish inhabitants and the Greeks; and three ambassadors were chosen out of each party that were at variance, who came to Caius. Now one of these ambassadors from the people of Alexandria was Apion, who uttered many blasphemies against the Jews; and, among other things that he said, he charged them with neglecting the honors that belonged to Caesar; 18.258. for that while all who were subject to the Roman empire built altars and temples to Caius, and in other regards universally received him as they received the gods, these Jews alone thought it a dishonorable thing for them to erect statues in honor of him, as well as to swear by his name. 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; 20.214. Costobarus also, and Saulus, did themselves get together a multitude of wicked wretches, and this because they were of the royal family; and so they obtained favor among them, because of their kindred to Agrippa; but still they used violence with the people, and were very ready to plunder those that were weaker than themselves. And from that time it principally came to pass that our city was greatly disordered, and that all things grew worse and worse among us.
5. Josephus Flavius, Jewish War, 2.466, 4.506, 5.379, 6.107, 7.66, 7.204, 7.349 (1st cent. CE - 1st cent. CE)

2.466. 3. And thus far the conflict had been between Jews and foreigners; but when they made excursions to Scythopolis, they found Jews that acted as enemies; for as they stood in battle-array with those of Scythopolis, and preferred their own safety before their relation to us, they fought against their own countrymen; 4.506. However, his manner so well agreed with theirs, and he seemed so trusty a man, that he went out with them, and ravaged and destroyed the country with them about Masada; 5.379. In old times there was one Necao, king of Egypt, who was also called Pharaoh; he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation. 6.107. And take notice that I, who make this exhortation to thee, am one of thine own nation; I, who am a Jew, do make this promise to thee. And it will become thee to consider who I am that give thee this counsel, and whence I am derived; for while I am alive I shall never be in such slavery, as to forego my own kindred, or forget the laws of our forefathers. 7.66. Moreover, the people had been so harassed by their civil miseries, that they were still more earnest for his coming immediately, as supposing they should then be firmly delivered from their calamities, and believed they should then recover their secure tranquillity and prosperity; 7.204. These men were greatly moved with what he said, there being also many within the city that interceded for him, because he was of an eminent and very numerous family; 7.349. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go everywhere, and foretell many futurities beforehand.
6. Josephus Flavius, Against Apion, 1.1-1.2, 1.6-1.59, 1.68-1.69, 1.73-1.91, 1.93-1.106, 1.116, 1.129-1.130, 1.137-1.138, 1.156, 1.159-1.171, 1.173, 1.175-1.211, 1.213-1.218, 1.251, 2.31, 2.145-2.286, 2.288 (1st cent. CE - 1st cent. CE)

1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother; 1.2. However, since I observe a considerable number of people giving ear to the reproaches that are laid against us by those who bear ill will to us, and will not believe what I have written concerning the antiquity of our nation, while they take it for a plain sign that our nation is of a late date, because they are not so much as vouchsafed a bare mention by the most famous historiographers among the Grecians 1.2. for if we remember, that in the beginning the Greeks had taken no care to have public records of their several transactions preserved, this must for certain have afforded those that would afterward write about those ancient transactions, the opportunity of making mistakes, and the power of making lies also; 1.2. Moreover, he attests that we Jews, went as auxiliaries along with king Alexander, and after him with his successors. I will add farther what he says he learned when he was himself with the same army, concerning the actions of a man that was a Jew. His words are these:— 1.6. 2. And now, in the first place, I cannot but greatly wonder at those men who suppose that we must attend to none but Grecians, when we are inquiring about the most ancient facts, and must inform ourselves of their truth from them only, while we must not believe ourselves nor other men; for I am convinced that the very reverse is the truth of the case. I mean this,—if we will not be led by vain opinions, but will make inquiry after truth from facts themselves; 1.6. 12. As for ourselves, therefore, we neither inhabit a maritime country, nor do we delight in merchandise, nor in such a mixture with other men as arises from it; but the cities we dwell in are remote from the sea, and having a fruitful country for our habitation, we take pains in cultivating that only. Our principal care of all is this, to educate our children well; and we think it to be the most necessary business of our whole life to observe the laws that have been given us, and to keep those rules of piety that have been delivered down to us. 1.7. for they will find, that almost all which concerns the Greeks happened not long ago; nay, one may say, is of yesterday only. I speak of the building of their cities, the invention of their arts, and the description of their laws; and as for their care about the writing down of their histories, it is very near the last thing they set about. 1.7. Now, the very same thing will I endeavor to do; for I will bring the Egyptians and the Phoenicians as my principal witnesses, because nobody can complain of their testimony as false on account that they are known to have borne the greatest ill will towards us,—I mean this as to the Egyptians, in general all of them, while of the Phoenicians it is known the Tyrians have been most of all in the same ill disposition towards us: 1.8. However, they acknowledge themselves so far, that they were the Egyptians, the Chaldeans, and the Phoenicians (for I will not now reckon ourselves among them) that have preserved the memorials of the most ancient and most lasting traditions of mankind; 1.8. When this man had reigned thirteen years, after him reigned another, whose name was Beon, for forty-four years; after him reigned another, called Apachnas, thirty-six years and seven months; after him Apophis reigned sixty-one years, and then Jonias fifty years and one month; 1.9. for almost all these nations inhabit such countries as are least subject to destruction from the world about them; and these also have taken especial care to have nothing omitted of what was [remarkably] done among them; but their history was esteemed sacred, and put into public tables, as written by men of the greatest wisdom they had among them; 1.9. but that, as they were in fear of the Assyrians, who had then the dominion over Asia, they built a city in that country which is now called Judea, and that large enough to contain this great number of men, and called it Jerusalem.” 1.11. yet is nobody able to demonstrate that they have any writing preserved from that time, neither in their temples, nor in any other public monuments. This appears, because the time when those lived who went to the Trojan war, so many years afterward, is in great doubt, and great inquiry is made whether the Greeks used their letters at that time; and the most prevailing opinion, and that nearest the truth, is, that their present way of using those letters was unknown at that time. 1.11. He thereupon was ambitious to contribute to the splendor of this edifice of Solomon, and made him a present of one hundred and twenty talents of gold. He also cut down the most excellent timber out of that mountain which is so called Libanus, and sent it to him for adorning its roof. Solomon also not only made him many other presents, by way of requital, but gave him a country in Galilee also, that was called Chabulon; 1.12. However, there is not any writing which the Greeks agree to be genuine among them ancienter than Homer’s Poems, who must plainly be confessed later than the siege of Troy; nay, the report goes, that even he did not leave his poems in writing, but that their memory was preserved in songs, and they were put together afterward; and this is the reason of such a number of variations as are found in them. 1.12. Under this king there was a younger son of Abdemon, who mastered the problems which Solomon, king of Jerusalem, had recommended to be solved.” 1.13. As for those who set themselves about writing their histories, I mean such as Cadmus of Miletus, and Acusilaus of Argos, and any others that may be mentioned as succeeding Acusilaus, they lived but a little while before the Persian expedition into Greece. 1.13. This Berosus, therefore, following the most ancient records of that nation, gives us a history of the deluge of waters that then happened, and of the destruction of mankind thereby, and agrees with Moses’s narration thereof. He also gives us an account of that ark wherein Noah, the origin of our race, was preserved, when it was brought to the highest part of the Armenian mountains 1.14. But then for those that first introduced philosophy, and the consideration of things celestial and divine among them, such as Pherecydes the Syrian, and Pythagoras, and Thales, all with one consent agree, that they learned what they knew of the Egyptians and Chaldeans, and wrote but little. And these are the things which are supposed to be the oldest of all among the Greeks; and they have much ado to believe that the writings ascribed to those men are genuine. /p 1.14. So when he had thus fortified the city with walls, after an excellent manner, and had adorned the gates magnificently, he added a new palace to that which his father had dwelt in, and this close by it also, and that more eminent in its height, and in its great splendor. It would perhaps require too long a narration, if any one were to describe it. However, as prodigiously large and magnificent as it was, it was finished in fifteen days. 1.15. 3. How can it then be other than an absurd thing for the Greeks to be so proud, and to vaunt themselves to be the only people that are acquainted with antiquity, and that have delivered the true accounts of those early times after an accurate manner! Nay, who is there that cannot easily gather from the Greek writers themselves, that they knew but little on any good foundation when they set to write, but rather wrote their histories from their own conjectures! Accordingly, they confute one another in their own books to purpose, and are not ashamed to give us the most contradictory accounts of the same things; 1.15. but when he was come to the seventeenth year of his reign, Cyrus came out of Persia with a great army; and having already conquered all the rest of Asia, he came hastily to Babylonia. 1.16. and I should spend my time to little purpose, if I should pretend to teach the Greeks that which they know better than I already, what a great disagreement there is between Hellanicus and Acusilaus about their genealogies; in how many cases Acusilaus corrects Hesiod: or after what manner Ephorus demonstrates Hellanicus to have told lies in the greatest part of his history: as does Timeus in like manner as to Ephorus, and the succeeding writers do to Timeus, and all the later writers do to Herodotus; 1.16. So that the records of the Chaldeans and Tyrians agree with our writings about this temple; and the testimonies here produced are an indisputable and undeniable attestation to the antiquity of our nation; and I suppose that what I have already said may be sufficient to such as are not very contentious. /p 1.17. nor could Timeus agree with Antiochus and Philistius, or with Callias, about the Sicilian History no more than do the several writers of the Atthidae follow one another about the Athenian affairs; nor do the historians the like, that wrote the Argolics, about the affairs of the Argives. 1.17. and as for those Syrians who live about the rivers Thermodon and Parthenius, and their neighbors the Macrones, they say they have lately learned it from the Colchians; for these are the only people that are circumcised among mankind, and appear to have done the very same thing with the Egyptians; but as for the Egyptians and Ethiopians themselves, I am not able to say which of them received it from the other.” 1.18. And now what need I say any more about particular cities and smaller places, while in the most approved writers of the expedition of the Persians, and of the actions which were therein performed, there are so great differences! Nay, Thucydides himself is accused by some as writing what is false, although he seems to have given us the exactest history of the affairs of his own time. /p 1.18. Now this man, when he was hospitably treated by a great many, came down from the upper country to the places near the sea, and became a Grecian, not only in his language, but in his soul also; 1.19. 4. As for the occasions of this so great disagreement of theirs, there may be assigned many that are very probable, if any have a mind to make an inquiry about them; but I ascribe these contradictions chiefly to two causes, which I will now mention, and still think what I shall mention in the first place, to be the principal of all; 1.19. Moreover, Hecateus declares again, “what regard we have for our laws, and that we resolve to endure any thing rather than transgress them, because we think it right for us to do so.” 1.21. for this original recording of such ancient transactions hath not only been neglected by the other states of Greece, but even among the Athenians themselves also, who pretend to be Aborigines, and to have applied themselves to learning, there are no such records extant; nay, they say themselves, that the laws of Draco concerning murders, which are now extant in writing, are the most ancient of their public records; which Draco yet lived but a little time before the tyrant Pisistratus. 1.21. Now it came to pass, that when Ptolemy, the son of Lagus, came into this city with his army, these men, in observing this mad custom of theirs, instead of guarding the city, suffered their country to submit itself to a bitter lord; and their law was openly proved to have commanded a foolish practice. 1.22. For as to the Arcadians, who make such boasts of their antiquity, what need I speak of them in particular, since it was still later before they got their letters, and learned them, and that with difficulty also. /p 1.22. and that in general this self-contradiction hath happened to many other authors by reason of their ill will to some people, I conclude is not unknown to such as have read histories with sufficient care; for some of them have endeavored to disgrace the nobility of certain nations, and of some of the most glorious cities, and have cast reproaches upon certain forms of government. 1.23. 5. There must therefore naturally arise great differences among writers, when they had no original records to lay for their foundation, which might at once inform those who had an inclination to learn, and contradict those that would tell lies. 1.23. for he mentions Amenophis, a fictitious king’s name, though on that account he durst not set down the number of years of his reign, which yet he had accurately done as to the other kings he mentions; he then ascribes certain fabulous stories to this king, as having in a manner forgotten how he had already related that the departure of the shepherds for Jerusalem had been five hundred and eighteen years before; 1.24. However, we are to suppose a second occasion besides the former of these contradictions; it is this: that those who were the most zealous to write history, were not solicitous for the discovery of truth, although it was very easy for them always to make such a profession; but their business was to demonstrate that they could write well, and make an impression upon mankind thereby; 1.24. When he had made such laws as these, and many more such as were mainly opposite to the customs of the Egyptians, he gave order that they should use the multitude of the hands they had in building walls about their city, and make themselves ready for a war with king Amenophis 1.25. and in what manner of writing they thought they were able to exceed others, to that did they apply themselves. Some of them betook themselves to the writing of fabulous narrations; some of them endeavored to please the cities or the kings, by writing in their commendation; others of them fell to finding faults with transactions, or with the writers of such transactions, and thought to make a great figure by so doing; 1.25. It was also reported that the priest, who ordained their polity and their laws, was by birth of Heliopolis, and his name Osarsiph from Osiris, who was the god of Heliopolis; but that when he was gone over to these people, his name was changed, and he was called Moses.” /p 1.26. and indeed these do what is of all things the most contrary to true history; for it is the great character of true history that all concerned therein both speak and write the same things; while these men, by writing differently about the same things, think they shall be believed to write with the greatest regard to truth. 1.26. But now let us see the silliest thing of all:—the king, although he had been informed of these things and terrified, with the fear of what was to come, yet did not he even then eject these maimed people out of his country, when it had been foretold him that he was to clear Egypt of them; but as Manetho says, “He then upon their request, gave them that city to inhabit, which had formerly belonged to the shepherds, and was called Avaris; 1.27. We therefore [who are Jews] must yield to the Grecian writers as to language and eloquence of composition; but then we shall give them no such preference as to the verity of ancient history; and least of all as to that part which concerns the affairs of our own several countries. /p 1.27. Yet are we beholden to Manetho, that he does not lay the principal charge of this horrid transgression upon those that came from Jerusalem, but says that the Egyptians themselves were the most guilty, and that they were their priests that contrived these things, and made the multitude take their oaths for doing so; 1.28. 6. As to the care of writing down the records from the earliest antiquity among the Egyptians and Babylonians; that the priests were intrusted therewith, and employed a philosophical concern about it; that they were the Chaldean priests that did so among the Babylonians; and that the Phoenicians, who were mingled among the Greeks, did especially make use of their letters, both for the common affairs of life, and for the delivering down the history of common transactions, I think I may omit any proof, because all men allow it so to be: 1.28. although it had been demonstrated out of their records, that he lived five hundred and eighteen years earlier, and then brought our forefathers out of Egypt into the country that is now inhabited by us. 1.29. but now, as to our forefathers, that they took no less care about writing such records (for I will not say they took greater care than the others I spoke of), and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter;—I shall endeavor briefly to inform you. /p 1.29. That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph: 1.31. for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it; 1.31. that the rest commended what he had said with one consent, and did what they had resolved on, and so travelled over the desert. But that the difficulties of the journey being over, they came to a country inhabited, and that there they abused the men, and plundered and burnt their temples, and then came into that land which is called Judea, and there they built a city, and dwelt therein 1.32. and this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there, an exact catalogue of our priests’ marriages is kept; 1.32. But why should a man say any more to a person who tells such impudent lies! However, since this book is arisen to a competent length, I will make another beginning, and endeavor to add what still remains to perfect my design in the following book. 1.33. I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also; 1.34. but if any war falls out, such as have fallen out, a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times 1.35. those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners; 1.36. but what is the strongest argument of our exact management in this matter is what I am now going to say, that we have the names of our high priests, from father to son, set down in our records, for the interval of two thousand years; and if any one of these have been transgressors of these rules, they are prohibited to present themselves at the altar, or to be partakers of any other of our purifications; 1.37. and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also. 8. 1.38. For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another [as the Greeks have], but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; 1.39. and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; 1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; 1.42. and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. 1.43. For it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theatres, that they may not be obliged to say one word against our laws and the records that contain them; 1.44. whereas there are none at all among the Greeks who would undergo the least harm on that account, no, nor in case all the writings that are among them were to be destroyed; 1.45. for they take them to be such discourses as are framed agreeably to the inclinations of those that write them; and they have justly the same opinion of the ancient writers, since they see some of the present generation bold enough to write about such affairs, wherein they were not present, nor had concern enough to inform themselves about them from those that knew them: 1.46. examples of which may be had in this late war of ours, where some persons have written histories, and published them, without having been in the places concerned, or having been near them when the actions were done; but these men put a few things together by hearsay, and insolently abuse the world, and call these writings by the name of Histories. /p 1.47. 9. As for myself, I have composed a true history of that whole war, and all the particulars that occurred therein, as having been concerned in all its transactions; 1.48. for I acted as general of those among us that are named Galileans, as long as it was possible for us to make any opposition. I was then seized on by the Romans, and became a captive. Vespasian also and Titus had me kept under a guard, and forced me to attend them continually. At the first I was put into bonds; but was set at liberty afterward, and sent to accompany Titus when he came from Alexandria to the siege of Jerusalem; 1.49. during which time there was nothing done which escaped my knowledge; for what happened in the Roman camp I saw, and wrote down carefully; and what informations the deserters brought [out of the city], I was the only man that understood them. 1.51. for to them I presented those books first of all, and after them to many of the Romans who had been in the war. I also sold them to many of our own men who understood the Greek philosophy; among whom were Julius Archelaus, Herod [king of Chalcis], a person of great gravity, and king Agrippa himself, a person that deserved the greatest admiration. 1.52. Now all these men bore their testimony to me, that I had the strictest regard to truth; who yet would not have dissembled the matter, nor been silent, if I, out of ignorance or out of favor to any side, either had given false colors to actions, or omitted any of them. /p 1.53. 10. There have been indeed some bad men who have attempted to calumniate my history, and took it to be a kind of scholastic performance for the exercise of young men. A strange sort of accusation and calumny this! since every one that undertakes to deliver the history of actions truly, ought to know them accurately himself in the first place, as either having been concerned in them himself, or been informed of them by such as knew them. 1.54. Now, both these methods of knowledge I may very properly pretend to in the composition of both my works; for, as I said, I have translated the Antiquities out of our sacred books; which I easily could do, since I was a priest by my birth, and have studied that philosophy which is contained in those writings; 1.55. and as for the History of the War, I wrote it as having been an actor myself in many of its transactions, an eyewitness in the greatest part of the rest, and was not unacquainted with any thing whatsoever that was either said or done in it. 1.56. How impudent then must those deserve to be esteemed, who undertake to contradict me about the true state of those affairs! who, although they pretend to have made use of both the emperors’ own memoirs, yet they could not be acquainted with our affairs who fought against them. /p 1.57. 11. This digression I have been obliged to make, out of necessity, as being desirous to expose the vanity of those that profess to write histories; 1.58. and I suppose I have sufficiently declared that this custom of transmitting down the histories of ancient times hath been better preserved by those nations which are called Barbarians, than by the Greeks themselves. I am now willing, in the next place, to say a few things to those who endeavor to prove that our constitution is but of late time, for this reason, as they pretend, that the Greek writers have said nothing about us; 1.59. after which I shall produce testimonies for our antiquity out of the writings of foreigners: I shall also demonstrate that such as cast reproaches upon our nation do it very unjustly. /p 1.68. and the reason why these writers did not know the truth of their affairs was this, that they had not any commerce together:—but the reason why they wrote such falsities was this, that they had a mind to appear to know things which others had not known. How can it then be any wonder, if our nation was no more known to many of the Greeks, nor had given them any occasion to mention them in their writings, while they were so remote from the sea, and had a conduct of life so peculiar to themselves? /p 1.69. 13. Let us now put the case, therefore, that we made use of this argument concerning the Grecians, in order to prove that their nation was not ancient because nothing is said of them in our records; would not they laugh at us all, and probably give the same reasons for our silence that I have now alleged, and would produce their neighboring nations as witnesses to their own antiquity? 1.73. 14. I shall begin with the writings of the Egyptians; not indeed of those that have written in the Egyptian language, which it is impossible for me to do. But Manetho was a man who was by birth an Egyptian; yet had he made himself master of the Greek learning, as is very evident, for he wrote the history of his own country in the Greek tongue, by translating it, as he saith himself, out of their sacred records: he also finds great fault with Herodotus for his ignorance and false relations of Egyptian affairs. 1.74. Now, this Manetho, in the second book of his Egyptian History, writes concerning us in the following manner. I will set down his very words, as if I were to bring the very man himself into a court for a witness:— 1.75. “There was a king of ours, whose name was Timaus. Under him it came to pass, I know not how, that God was averse to us; and there came, after a surprising manner, men of ignoble birth out of the eastern parts, and had boldness enough to make an expedition into our country, and with ease subdued it by force, yet without our hazarding a battle with them. 1.76. So when they had gotten those that governed us under their power, they afterwards burnt down our cities, and demolished the temples of the gods, and used all the inhabitants after a most barbarous manner; nay, some they slew, and led their children and their wives into slavery. 1.77. At length they made one of themselves king, whose name was Salatis; he also lived at Memphis, and made both the upper and lower regions pay tribute, and left garrisons in places that were the most proper for them. He chiefly aimed to secure the eastern parts as foreseeing that the Assyrians, who had then the greatest power, would be desirous of that kingdom and invade them; 1.78. and as he found in the Saite Nomos [Seth-roite] a city very proper for his purpose, and which lay upon the Bubastic channel, but with regard to a certain theologic notion was called Avaris, this he rebuilt, and made very strong by the walls he built about it, and by a most numerous garrison of two hundred and forty thousand armed men whom he put into it to keep it. 1.79. Thither Salatis came in summer-time, partly to gather his corn and pay his soldiers their wages, and partly to exercise his armed men, and thereby to terrify foreigners. 1.81. after all these reigned Assis forty-nine years and two months; and these six were the first rulers among them, who were all along making war with the Egyptians, and were very desirous gradually to destroy them to the very roots. 1.82. This whole nation was styled Hycsos—that is, shepherd-kings: for the first syllable, Hyc, according to the sacred dialect, denotes a king, as is Sos a shepherd, but this according to the ordinary dialect; and of these is compounded Hycsos. But some say that these people were Arabians.” 1.83. Now, in another copy it is said that this word does not denote Kings but, on the contrary, denotes Captive Shepherds, and this on account of the particle Hyc; for that Hyc, with the aspiration, in the Egyptian tongue again denotes Shepherds, and that expressly also: and this to me seems the more probable opinion, and more agreeable to ancient history. 1.84. [But Manetho goes on:] “These people, whom we have before named kings and called shepherds also, and their descendants,” as he says, “kept possession of Egypt five hundred and eleven years.” 1.85. After these, he says, “That the kings of Thebais and of the other parts of Egypt made an insurrection against the shepherds, and that there a terrible and long war was made between them.” 1.86. He says farther, “That under a king, whose name was Alisphragmuthosis, the shepherds were subdued by him, and were indeed driven out of other parts of Egypt, but were shut up in a place that contained ten thousand acres: this place was named Avaris.” 1.87. Manetho says, “That the shepherds built a wall round all this place, which was a large and strong wall, and this in order to keep all their possessions and their prey within a place of strength; 1.88. but that Thummosis, the son of Alisphragmuthosis, made an attempt to take them by force and by a siege, with four hundred and eighty thousand men to lie round about them; but that, upon his despair of taking the place by that siege, they came to a composition with them that they should leave Egypt, and go, without any harm to be done them, whithersoever they would; 1.89. and that, after this composition was made, they went away with their whole families and effects, not fewer in number than two hundred and forty thousand, and took their journey from Egypt, through the wilderness, for Syria; 1.91. Now Manetho, in another book of his, says, “That this nation, thus called Shepherds, were also called Captives, in their sacred books.” And this account of his is the truth: for feeding of sheep was the employment of our forefathers in the most ancient ages; and as they led such a wandering life in feeding sheep, they were called Shepherds. 1.93. 15. But now I shall produce the Egyptians as witnesses to the antiquity of our nation. I shall therefore here bring in Manetho again, and what he writes as to the order of the times in this case, and thus he speaks:— 1.94. “When this people or shepherds were gone out of Egypt to Jerusalem, Tethmosis the king of Egypt, who drove them out, reigned afterward twenty-five years and four months, and then died; after him his son Chebron took the kingdom for thirteen years; 1.95. after whom came Amenophis, for twenty years and seven months; then came his sister Amesses, for twenty-one years and nine months; after her came Memphres, for twelve years and nine months; after him was Mephramuthosis, for twenty-five years and ten months; 1.96. after him was Tethmosis, for nine years and eight months; after him came Amenophis, for thirty years and ten months; after him came Orus, for thirty-six years and five months; then came his daughter Acenchres, for twelve years and one month; then was her brother Rathotis, for nine years; 1.97. then was Acencheres, for twelve years and five months; then came another Acencheres, for twelve years and three months; after him Armais, for four years and one month; after him was Ramesses, for one year and four months; after him came Armesses Miammoun, for sixty-six years and two months; after him Amenophis, for nineteen years and six months; 1.98. after him came Sethosis and Ramesses, who had an army of horse and a naval force. This king appointed his brother Armais to be his deputy over Egypt.” [In another copy it stood thus:—After him came Sethosis and Ramesses, two brethren, the former of whom had a naval force, and in a hostile manner destroyed those that met him upon the sea; but as he slew Ramesses in no long time afterward, so he appointed another of his brethren to be his deputy over Egypt.] He also gave him all the other authority of a king, but with these only injunctions, that he should not wear the diadem, nor be injurious to the queen, the mother of his children; and that he should not meddle with the other concubines of the king; 1.99. while he made an expedition against Cyprus, and Phoenicia, and besides, against the Assyrians and the Medes. He then subdued them all, some by his arms, some without fighting, and some by the terror of his great army; and being puffed up by the great successes he had had, he went on still the more boldly, and overthrew the cities and countries that lay in the eastern parts; 1.101. but then, he who was set over the priests of Egypt, wrote letters to Sethosis, and informed him of all that had happened, and how his brother had set up to oppose him; he therefore returned back to Pelusium immediately, and recovered his kingdom again. 1.102. The country also was called from his name Egypt; for Manetho says that Sethosis himself was called Egyptus, as was his brother Armais, called Danaus.” /p 1.103. 16. This is Manetho’s account; and evident it is from the number of years by him set down belonging to this interval if they be summed up together, that these shepherds, as they are here called, who were no other than our forefathers, were delivered out of Egypt, and came thence, and inhabited this country three hundred and ninety-three years before Danaus came to Argos; although the Argives look upon him as their most ancient king. 1.104. Manetho, therefore, bears this testimony to two points of the greatest consequence to our purpose, and those from the Egyptian records themselves. In the first place, that we came out of another country into Egypt; and that withal our deliverance out of it was so ancient in time, as to have preceded the siege of Troy almost a thousand years; 1.105. but then, as to those things which Manetho adds, not from the Egyptian records, but, as he confesses himself, from some stories of an uncertain original, I will disprove them hereafter particularly, and shall demonstrate that they are no better than incredible fables. /p 1.106. 17. I will now, therefore, pass from these records, and come to those who belong to the Phoenicians, and concern our nation, and shall produce attestations to what I have said out of them. 1.116. 18. And now I shall add Meder the Ephesian, as an additional witness. This Meder wrote the Acts that were done both by the Greeks and Barbarians, under every one of the Tyrian kings; and had taken much pains to learn their history out of their own records. 1.129. Berosus shall be witness to what I say: he was by birth a Chaldean, well known by the learned, on account of his publication of the Chaldean books of astronomy and philosophy among the Greeks. 1.137. But as he understood, in a little time, that his father Nabolassar was dead, he set the affairs of Egypt and the other countries in order, and committed the captives he had taken from the Jews, and Phoenicians, and Syrians, and of the nations belonging to Egypt, to some of his friends, that they might conduct that part of the forces that had on heavy armor, with the rest of his baggage, to Babylonia; while he went in haste, having but a few with him, over the desert to Babylon; 1.138. whither when he was come, he found the public affairs had been managed by the Chaldeans, and that the principal persons among them had preserved the kingdom for him. Accordingly he now entirely obtained all his father’s dominions. He then came, and ordered the captives to be placed as colonies in the most proper places of Babylonia: 1.156. “Nabuchodonosor besieged Tyre for thirteen years in the days of Ithobal, their king; after him reigned Baal, ten years; 1.159. So that the whole interval is fifty-four years besides three months; for in the seventh year of the reign of Nebuchadnezzar he began to besiege Tyre; and Cyrus the Persian took the kingdom in the fourteenth year of Hirom. 1.161. 22. But now it is proper to satisfy the inquiry of those that disbelieve the records of Barbarians, and think none but Greeks to be worthy of credit, and to produce many of these very Greeks who were acquainted with our nation, and to set before them such as upon occasion have made mention of us in their own writings. 1.162. Pythagoras, therefore, of Samos, lived in very ancient times, and was esteemed a person superior to all philosophers in wisdom and piety towards God. Now it is plain that he did not only know our doctrines, but was in very great measure a follower and admirer of them. 1.163. There is not, indeed, extant any writing that is owned for his; but many there are who have written his history, of whom Hermippus is the most celebrated, who was a person very inquisitive in all sorts of history. 1.164. Now this Hermippus, in his first book concerning Pythagoras, speaks thus:—“That Pythagoras, upon the death of one of his associates, whose name was Calliphon, a Crotoniate by birth, affirmed that this man’s soul conversed with him both night and day, and enjoined him not to pass over a place where an ass had fallen down; as also not to drink of such waters as caused thirst again; and to abstain from all sorts of reproaches.” 1.165. After which he adds thus:—“This he did and said in imitation of the doctrines of the Jews and Thracians, which he transferred into his own philosophy.” For it is very truly affirmed of this Pythagoras, that he took a great many of the laws of the Jews into his own philosophy. 1.166. Nor was our nation unknown of old to several of the Grecian cities, and indeed was thought worthy of imitation by some of them. 1.167. This is declared by Theophrastus, in his writings concerning laws; for he says that “the laws of the Tyrians forbid men to swear foreign oaths.” Among which he enumerates some others, and particularly that called Corban; which oath can only be found among the Jews, and declares what a man may call “A thing devoted to God.” 1.168. Nor indeed was Herodotus, of Halicarnassus, unacquainted with our nation, but mentions it after a way of his own, when he saith thus, in the second book concerning the Colchians. 1.169. His words are these:—“The only people who were circumcised in their privy members originally were the Colchians, the Egyptians, and the Ethiopians; but the Phoenicians and those Syrians that are in Palestine confess that they learned it from the Egyptians; 1.171. This, therefore, is what Herodotus, says, that “the Syrians that are in Palestine are circumcised.” But there are no inhabitants of Palestine that are circumcised excepting the Jews; and therefore it must be his knowledge of them that enabled him to speak so much concerning them. 1.173. “At the last there passed over a people, wonderful to be beheld; for they spake the Phoenician tongue with their mouths: they dwelt in the Solymean mountains, near a broad lake: their heads were sooty; they had round rasures on them; their heads and faces were like nasty horseheads also, that had been hardened in the smoke.” 1.175. and thus does Cherilus make mention of us. But now that not only the lowest sort of the Grecians, but those that are held in the greatest admiration for their philosophic improvements among them, did not only know the Jews, but, when they lighted upon any of them, admired them also, it is easy for any one to know; 1.176. for Clearchus, who was the scholar of Aristotle, and inferior to no one of the Peripatetics whomsoever, in his first book concerning sleep, says that “Aristotle, his master, related what follows of a Jew,” and sets down Aristotle’s own discourse with him. The account is this, as written down by him: 1.177. “Now, for a great part of what this Jew said, it would be too long to recite it; but what includes in it both wonder and philosophy, it may not be amiss to discourse of. Now, that I may be plain with thee, Hyperochides, I shall herein seem to thee to relate wonders, and what will resemble dreams themselves. Hereupon Hyperochides answered modestly, and said, for that very reason it is that all of us are very desirous of hearing what thou art going to say. 1.178. Then replied Aristotle, For this cause it will be the best way to imitate that rule of the Rhetoricians which requires us first to give an account of the man, and of what nation he was, that so we may not contradict our master’s directions. Then said Hyperochides, Go on, if it so pleases thee. 1.179. This man, then [answered Aristotle], was by birth a Jew, and came from Celesyria: these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city it is a very awkward one, for they call it Jerusalem. 1.181. insomuch that when we ourselves happened to be in Asia about the same places whither he came, he conversed with us and with other philosophical persons, and made a trial of our skill in philosophy; and as he had lived with many learned men, he communicated to us more information than he received from us.” 1.182. This is Aristotle’s account of the matter, as given us by Clearchus; which Aristotle discoursed also particularly of the great and wonderful fortitude of this Jew in his diet and continent way of living, as those that please may learn more about him from Clearchus’s book itself; for I avoid setting down any more than is sufficient for my purpose. 1.183. Now Clearchus said this by way of digression, for his main design was of another nature; but for Hecateus of Abdera, who was both a philosopher and one very useful in an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus: he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating, by way of epitome. 1.184. And, in the first place, I will demonstrate the time when this Hecateus lived; for he mentions the fight that was between Ptolemy and Demetrius about Gaza, which was fought in the eleventh year after the death of Alexander, and in the hundred and seventeenth olympiad, as Castor says in his history: 1.185. for when he had set down this olympiad, he says farther, that “on this olympiad Ptolemy, the son of Lagus, beat in battle Demetrius, the son of Antigonus, who was named Poliorcetes, at Gaza.” Now it is agreed by all that Alexander died in the hundred and fourteenth olympiad; it is therefore evident that our nation flourished in his time, and in the time of Alexander. 1.186. Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189. Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” 1.191. Whereupon he adds, that “although they are in a bad reputation among their neighbors, and among all those that come to them, and have been often treated injuriously by the kings and governors of Persia, yet can they not be dissuaded from acting what they think best; but that, when they are stripped on this account, and have torments inflicted upon them, and they are brought to the most terrible kinds of death, they meet them after a most extraordinary manner, beyond all other people, and will not renounce the religion of their forefathers.” 1.192. Hecateus also produces demonstrations not a few of this their resolute tenaciousness of their laws when he speaks thus:—“Alexander was once at Babylon, and had an intention to rebuild the temple of Belus that was fallen to decay: and in order thereto, he commanded all his soldiers in general to bring earth thither. But the Jews, and they only, would not comply with that command; nay, they underwent stripes and great losses of what they had on this account, till the king forgave them, and permitted them to live in quiet.” 1.193. He adds farther, that “when the Macedonians came to them into that country, and demolished the [old] temples and the altars, they assisted them in demolishing them all; but [for not assisting them in rebuilding them] they either underwent losses, or sometimes obtained forgiveness.” He adds, farther, that “these men deserve to be admired on that account.” 1.194. He also speaks of the mighty populousness of our nation, and says that “the Persians formerly carried away many ten thousands of our people to Babylon; as also that not a few ten thousands were removed after Alexander’s death into Egypt and Phoenicia, by reason of the sedition that was arisen in Syria.” 1.195. The same person takes notice in his history, how large the country is which we inhabit, as well as of its excellent character; and says that “the land in which the Jews inhabit contains three millions of arourae, and is generally of a most excellent and most fruitful soil: nor is Judea of lesser dimensions.” 1.196. The same man describes our city Jerusalem also itself as of a most excellent structure, and very large, and inhabited from the most ancient times. He also discourses of the multitude of men in it, and of the construction of our temple, after the following manner:— 1.197. “There are many strong places and villages (says he) in the country of Judea: but one strong city there is, about fifty furlongs in circumference, which is inhabited by a hundred and twenty thousand men, or thereabouts: they call it Jerusalem. 1.198. There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents; 1.199. upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.” 1.201. “As I was myself going to the Red Sea, there followed us a man, whose name was Mosollam; he was one of the Jewish horsemen who conducted us; he was a person of great courage, of a strong body, and by all allowed to be the most skilful archer that was either among the Greeks or barbarians. 1.202. Now this man, as people were in great numbers passing along the road, and a certain augur was observing an augury by a bird, and requiring them all to stand still, inquired what they staid for. 1.203. Hereupon the augur showed him the bird from whence he took his augury, and told him that if the bird staid where he was, they ought all to stand still; but that if he got up, and flew onward, they must go forward; but that if he flew backward, they must retire again. Mosollam made no reply, but drew his bow, and shot at the bird, and hit him, and killed him; 1.204. and as the augur and some others were very angry, and wished imprecations upon him, he answered them thus:—Why are you so mad as to take this most unhappy bird into your hands? for how can this bird give us any true information concerning our march, which could not foresee how to save himself? for had he been able to foreknow what was future, he would not have come to this place, but would have been afraid lest Mosollam the Jew would shoot at him, and kill him.” 1.205. But of Hecateus’s testimonies we have said enough; for as to such as desire to know more of them, they may easily obtain them from his book itself. However, I shall not think it too much for me to name Agatharchides, as having made mention of us Jews, though in way of derision at our simplicity, as he supposes it to be; 1.206. for when he was discoursing of the affairs of Stratonice, “how she came out of Macedonia into Syria, and left her husband Demetrius, while yet Seleucus would not marry her as she expected, but during the time of his raising an army at Babylon, stirred up a sedition about Antioch; 1.207. and how after that the king came back, and upon his taking of Antioch, she fled to Seleucia, and had it in her power to sail away immediately, yet did she comply with a dream which forbade her so to do, and so was caught and put to death.” 1.208. When Agatharchides had premised this story, and had jested upon Stratonice for her superstition, he gives a like example of what was reported concerning us, and writes thus:— 1.209. “There are a people called Jews, who dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. 1.211. This accident taught all other men but the Jews to disregard such dreams as these were, and not to follow the like idle suggestions delivered as a law, when, in such uncertainty of human reasonings, they are at a loss what they should do.” 1.213. 23. Now, that some writers have omitted to mention our nation, not because they knew nothing of us, but because they envied us, or for some other unjustifiable reasons, I think I can demonstrate by particular instances; for Hieronymus, who wrote the History of [Alexander’s] Successors, lived at the same time with Hecateus, and was a friend of king Antigonus, and president of Syria. 1.214. Now, it is plain that Hecateus wrote an entire book concerning us, while Hieronymus never mentions us in his history, although he was bred up very near to the places where we live. Thus different from one another are the inclinations of men; while the one thought we deserved to be carefully remembered, as some ill-disposed passion blinded the other’s mind so entirely, that he could not discern the truth. 1.215. And now certainly the foregoing records of the Egyptians, and Chaldeans, and Phoenicians, together with so many of the Greek writers, will be sufficient for the demonstration of our antiquity. 1.216. Moreover, besides those forementioned, Theophilus, and Theodotus, and Mnaseas, and Aristophanes, and Hermogenes, Euhemerus also, and Conon, and Zopyrion, and perhaps many others (for I have not lighted upon all the Greek books) have made distinct mention of us. 1.217. It is true, many of the men before mentioned have made great mistakes about the true accounts of our nation in the earliest times, because they had not perused our sacred books; yet have they all of them afforded their testimony to our antiquity, concerning which I am now treating. 1.251. 27. This is what the Egyptians relate about the Jews with much more, which I omit for the sake of brevity. But still Manetho goes on, that “After this, Amenophis returned from Ethiopia with a great army, as did his son Rhampses with another army also, and that both of them joined battle with the shepherds and the polluted people, and beat them and slew a great many of them, and pursued them to the bounds of Syria.” 2.31. As for the Egyptians’ claim to be of our kindred, they do it on one of the following accounts; I mean, either as they value themselves upon it, and pretend to bear that relation to us: or else as they would draw us in to be partakers of their own infamy. 2.145. 15. But now, since Apollonius Molo, and Lysimachus, and some others, write treatises about our lawgiver Moses, and about our laws, which are neither just nor true, and this partly out of ignorance, but chiefly out of ill will to us, while they calumniate Moses as an impostor and deceiver, and pretend that our laws teach us wickedness, but nothing that is virtuous, I have a mind to discourse briefly, according to my ability, about our whole constitution of government, and about the particular branches of it; 2.146. for I suppose it will thence become evident that the laws we have given us are disposed after the best manner for the advancement of piety, for mutual communion with one another, for a general love of mankind, as also for justice, and for sustaining labors with fortitude, and for a contempt of death; 2.147. and I beg of those that shall peruse this writing of mine, to read it without partiality; for it is not my purpose to write an encomium upon ourselves, but I shall esteem this as a most just apology for us, and taken from those our laws, according to which we lead our lives, against the many and the lying objections that have been made against us. 2.148. Moreover, since this Apollonius does not do like Apion, and lay a continued accusation against us, but does it only by starts, and up and down his discourse, while he sometimes reproaches us as atheists, and man-haters, and sometimes hits us in the teeth with our want of courage, and yet sometimes, on the contrary, accuses us of too great boldness, and madness in our conduct; nay, he says that we are the weakest of all the barbarians, and that this is the reason why we are the only people who have made no improvements in human life; 2.149. now I think I shall have then sufficiently disproved all these his allegations, when it shall appear that our laws enjoin the very reverse of what he says, and that we very carefully observe those laws ourselves; 2.151. 16. To begin then a good way backward, I would advance this, in the first place, that those who have been admirers of good order, and of living under common laws, and who began to introduce them, may well have this testimony that they are better than other men, both for moderation, and such virtue as is agreeable to nature. 2.152. Indeed, their endeavor was to have every thing they ordained believed to be very ancient, that they might not be thought to imitate others, but might appear to have delivered a regular way of living to others after them. 2.153. Since then this is the case, the excellency of a legislator is seen in providing for the people’s living after the best manner, and in prevailing with those that are to use the laws he ordains for them, to have a good opinion of them, and in obliging the multitude to persevere in them, and to make no changes in them, neither in prosperity nor adversity. 2.154. Now I venture to say, that our legislator is the most ancient of all the legislators whom we have any where heard of; for as for the Lycurguses, and Solons, and Zaleucus Locrensis, and all those legislators who are so admired by the Greeks, they seem to be of yesterday, if compared with our legislator, insomuch as the very name of a law was not so much as known in old times among the Grecians. 2.155. Homer is a witness to the truth of this observation, who never uses that term in all his poems; for indeed there was then no such thing among them, but the multitude was governed by wise maxims, and by the injunctions of their king. It was also a long time that they continued in the use of these unwritten customs, although they were always changing them upon several occasions; 2.156. but for our legislator, who was of so much greater antiquity than the rest (as even those that speak against us upon all occasions do always confess), he exhibited himself to the people as their best governor and counsellor, and included in his legislation the entire conduct of their lives, and prevailed with them to receive it, and brought it so to pass, that those that were made acquainted with his laws did most carefully observe them. /p 2.157. 17. But let us consider his first and greatest work: for when it was resolved on by our forefathers to leave Egypt and return to their own country, this Moses took the many ten thousands that were of the people, and saved them out of many desperate distresses, and brought them home in safety. And certainly it was here necessary to travel over a country without water, and full of sand, to overcome their enemies, and, during these battles, to preserve their children and their wives, and their prey; 2.158. on all which occasions he became an excellent general of an army, and a most prudent counsellor, and one that took the truest care of them all: he also so brought it about, that the whole multitude depended upon him; and while he had them always obedient to what he enjoined, he made no manner of use of his authority for his own private advantage, which is the usual time when governors gain great powers to themselves, and pave the way for tyranny, and accustom the multitude to live very dissolutely; 2.159. whereas, when our legislator was in so great authority, he on the contrary, thought he ought to have regard to piety, and to show his great good will to the people; and by this means he thought he might show the great degree of virtue that was in him, and might procure the most lasting security to those who had made him their governor. 2.161. and this is the character of our legislator; he was no impostor, no deceiver, as his revilers say, though unjustly, but such a one as they brag Minos to have been among the Greeks, and other legislators after him; 2.162. for some of them suppose that they had their laws from Jupiter, while Minos said that the revelation of his laws was to be referred to Apollo, and his oracle at Delphi, whether they really thought they were so derived, or supposed, however, that they could persuade the people easily that so it was; 2.163. but which of these it was who made the best laws, and which had the greatest reason to believe that God was their author, it will be easy, upon comparing those laws themselves together, to determine; for it is time that we come to that point. 2.164. Now there are innumerable differences in the particular customs and laws that are among all mankind, which a man may briefly reduce under the following heads:—Some legislators have permitted their governments to be under monarchies, others put them under oligarchies, and others under a republican form; 2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God 2.166. and by persuading all the people to have a regard to him, as the author of all the good things that were enjoyed either in common by all mankind, or by each one in particular, and of all that they themselves obtained by praying to him in their greatest difficulties. He informed them that it was impossible to escape God’s observation, even in any of our outward actions, or in any of our inward thoughts. 2.167. Moreover, he represented God as unbegotten, and immutable, through all eternity, superior to all mortal conceptions in pulchritude; and, though known to us by his power, yet unknown to us as to his essence. 2.168. I do not now explain how these notions of God are the sentiments of the wisest among the Grecians, and how they were taught them upon the principles that he afforded them. However, they testify, with great assurance, that these notions are just, and agreeable to the nature of God, and to his majesty; for Pythagoras, and Anaxagoras, and Plato, and the Stoic philosophers that succeeded them, and almost all the rest, are of the same sentiments, and had the same notions of the nature of God; 2.169. yet durst not these men disclose those true notions to more than a few, because the body of the people were prejudiced with other opinions beforehand. But our legislator, who made his actions agree to his laws, did not only prevail with those that were his contemporaries to agree with these his notions, but so firmly imprinted this faith in God upon all their posterity, that it never could be removed. 2.171. for all our actions and studies, and all our words [in Moses’s settlement] have a reference to piety towards God; for he hath left none of these in suspense, or undetermined; for there are two ways of coming at any sort of learning and a moral conduct of life; the one is by instruction in words, the other by practical exercises. 2.172. Now, other lawgivers have separated these two ways in their opinions, and choosing one of those ways of instruction, or that which best pleased every one of them, neglected the other. Thus did the Lacedemonians and the Cretans teach by practical exercises, but not by words: while the Athenians, and almost all the other Grecians, made laws about what was to be done, or left undone, but had no regard to the exercising them thereto in practice. /p 2.173. 18. But for our legislator, he very carefully joined these two methods of instruction together; for he neither left these practical exercises to go on without verbal instruction, nor did he permit the hearing of the law to proceed without the exercises for practice; but beginning immediately from the earliest infancy, and the appointment of every one’s diet, he left nothing of the very smallest consequence to be done at the pleasure and disposal of the person himself. 2.174. Accordingly, he made a fixed rule of law what sorts of food they should abstain from, and what sorts they should make use of; as also, what communion they should have with others, what great diligence they should use in their occupations, and what times of rest should be interposed, that, by living under that law as under a father and a master, we might be guilty of no sin, neither voluntary nor out of ignorance; 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. /p 2.176. 19. And indeed, the greatest part of mankind are so far from living according to their own laws, that they hardly know them; but when they have sinned they learn from others that they have transgressed the law. 2.177. Those also who are in the highest and principal posts of the government, confess they are not acquainted with those laws, and are obliged to take such persons for their assessors in public administrations as profess to have skill in those laws; 2.178. but for our people, if any body do but ask any one of them about our laws, he will more readily tell them all than he will tell his own name, and this in consequence of our having learned them immediately as soon as ever we became sensible of any thing, and of our having them, as it were engraven on our souls. Our transgressors of them are but few; and it is impossible, when any do offend, to escape punishment. /p 2.179. 20. And this very thing it is that principally creates such a wonderful agreement of minds amongst us all; for this entire agreement of ours in all our notions concerning God, and our having no difference in our course of life and manners, procures among us the most excellent concord of these our manners that is any where among mankind; 2.181. Nor can any one perceive amongst us any difference in the conduct of our lives; but all our works are common to us all. We have one sort of discourse concerning God, which is conformable to our law, and affirms that he sees all things; as also, we have but one way of speaking concerning the conduct of our lives, that all other things ought to have piety for their end; and this any body may hear from our women, and servants themselves. 2.182. 21. And indeed, hence hath arisen that accusation which some make against us, that we have not produced men that have been the inventors of new operations, or of new ways of speaking; for others think it a fine thing to persevere in nothing that has been delivered down from their forefathers, and these testify it to be an instance of the sharpest wisdom when these men venture to transgress those traditions; 2.183. whereas we, on the contrary, suppose it to be our only wisdom and virtue to admit no actions nor supposals that are contrary to our original laws; which procedure of ours is a just and sure sign that our law is admirably constituted; for such laws as are not thus well made, are convicted upon trial to want amendment. /p 2.184. 22. But while we are ourselves persuaded that our law was made agreeably to the will of God, it would be impious for us not to observe the same, for what is there in it that any body would change! and what can be invented that is better! or what can we take out of other people’s laws that will exceed it? Perhaps some would have the entire settlement of our government altered. 2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! 2.186. which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. 2.187. These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment. /p 2.188. 23. What form of government then can be more holy than this! what more worthy kind of worship can be paid to God than we pay, where the entire body of the people are prepared for religion, where an extraordinary degree of care is required in the priests, and where the whole polity is so ordered as if it were a certain religious solemnity! 2.189. For what things foreigners, when they solemnize such festivals, are not able to observe for a few days’ time, and call them Mysteries and Sacred Ceremonies, we observe with great pleasure and an unshaken resolution during our whole lives. 2.191. All materials, let them be ever so costly, are unworthy to compose an image for him; and all arts are unartful to express the notion we ought to have of him. We can neither see nor think of any thing like him, nor is it agreeable to piety to form a resemblance of him. 2.192. We see his works, the light, the heaven, the earth, the sun and the moon, the waters, the generations of animals, the productions of fruits. These things hath God made, not with hands, nor with labor, nor as wanting the assistance of any to cooperate with him; but as his will resolved they should be made and be good also, they were made, and became good immediately. All men ought to follow this Being, and to worship him in the exercise of virtue; for this way of worship of God is the most holy of all others. /p 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. 2.195. When we offer sacrifices to him we do it not in order to surfeit ourselves, or to be drunken; for such excesses are against the will of God, and would be an occasion of injuries and of luxury: but by keeping ourselves sober, orderly, and ready for our other occupations, and being more temperate than others. 2.196. And for our duty at the sacrifices themselves, we ought in the first place to pray for the common welfare of all, and after that our own; for we are made for fellowship one with another; and he who prefers the common good before what is peculiar to himself, is above all acceptable to God. 2.197. And let our prayers and supplications be made humbly to God, not [so much] that he would give us what is good (for he hath already given that of his own accord, and hath proposed the same publicly to all), as that we may duly receive it, and when we have received it, may preserve it. 2.198. Now the law has appointed several purifications at our sacrifices, whereby we are cleansed after a funeral after what sometimes happens to us in bed, and after accompanying with our wives, and upon many other occasions, which it would be too long now to set down. And this is our doctrine concerning God and his worship, and is the same that the law appoints for our practice. /p 2.199. 25. But then, what are our laws about marriage? That law owns no other mixture of sexes but that which nature hath appointed, of a man with his wife, and that this be used only for the procreation of children. But it abhors the mixture of a male with a male; and if any one do that, death is his punishment. 2.201. for (says the scripture) “A woman is inferior to her husband in all things.” Let her, therefore, be obedient to him; not so, that he should abuse her, but that she may acknowledge her duty to her husband; for God hath given the authority to the husband. A husband, therefore, is to lie only with his wife whom he hath married; but to have to do with another man’s wife is a wicked thing; which, if any one ventures upon, death is inevitably his punishment: no more can he avoid the same who forces a virgin betrothed to another man, or entices another man’s wife. 2.202. The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing human kind: if any one, therefore, proceeds to such fornication or murder, he cannot be clean. 2.203. Moreover, the law enjoins, that after the man and wife have lain together in a regular way, they shall bathe themselves; for there is a defilement contracted thereby, both in soul and body, as if they had gone into another country; for indeed the soul, by being united to the body, is subject to miseries, and is not freed therefrom again but by death; on which account the law requires this purification to be entirely performed. 26. 2.204. Nay, indeed, the law does not permit us to make festivals at the births of our children, and thereby afford occasion of drinking to excess; but it ordains that the very beginning of our education should be immediately directed to sobriety. It also commands us to bring those children up in learning and to exercise them in the laws, and make them acquainted with the acts of their predecessors, in order to their imitation of them, and that they might be nourished up in the laws from their infancy, and might neither transgress them, nor have any pretense for their ignorance of them. /p 2.205. 27. Our law hath also taken care of the decent burial of the dead, but without any extravagant expenses for their funerals, and without the erection of any illustrious monuments for them; but hath ordered that their nearest relations should perform their obsequies; and hath shown it to be regular, that all who pass by when any one is buried, should accompany the funeral, and join in the lamentation. It also ordains, that the house and its inhabitants should be purified after the funeral is over, that every one may thence learn to keep at a great distance from the thoughts of being pure, if he hath been once guilty of murder. /p 2.206. 28. The law ordains also, that parents should be honored immediately after God himself, and delivers that son who does not requite them for the benefits he hath received from them, but is deficient on any such occasion, to be stoned. It also says, that the young men should pay due respect to every elder, since God is the eldest of all beings. 2.207. It does not give leave to conceal any thing from our friends, because that is not true friendship which will not commit all things to their fidelity: it also forbids the revelation of secrets even though an enmity arise between them. If any judge takes bribes, his punishment is death: he that overlooks one that offers him a petition, and this when he is able to relieve him, he is a guilty person. 2.208. What is not by any one intrusted to another, ought not to be required back again. No one is to touch another’s goods. He that lends money must not demand usury for its loan. These, and many more of the like sort, are the rules that unite us in the bands of society one with another. /p 2.209. 29. It will be also worth our while to see what equity our legislator would have us exercise in our intercourse with strangers; for it will thence appear that he made the best provision he possibly could, both that we should not dissolve our own constitution, nor show any envious mind towards those that would cultivate a friendship with us. 2.211. 30. However, there are other things which our legislator ordained for us beforehand, which of necessity we ought to do in common to all men; as to afford fire, and water, and food to such as want it; to show them the roads; nor to let any one lie unburied. He also would have us treat those that are esteemed our enemies with moderation: 2.212. for he doth not allow us to set their country on fire, nor permit us to cut down those trees that bear fruit: nay, farther, he forbids us to spoil those that have been slain in war. He hath also provided for such as are taken captive, that they may not be injured, and especially that the women may not be abused. 2.213. Indeed he hath taught us gentleness and humanity so effectually, that he hath not despised the care of brute beasts, by permitting no other than a regular use of them, and forbidding any other; and if any of them come to our houses, like supplicants, we are forbidden to slay them: nor may we kill the dams, together with their young ones; but we are obliged, even in an enemy’s country, to spare and not kill those creatures that labor for mankind. 2.214. Thus hath our lawgiver contrived to teach us an equitable conduct every way, by using us to such laws as instruct us therein; while at the same time he hath ordained, that such as break these laws should be punished, without the allowance of any excuse whatsoever. /p 2.215. 31. Now the greatest part of offenses with us are capital, as if any one be guilty of adultery; if any one force a virgin; if any one be so impudent as to attempt sodomy with a male; or if, upon another’s making an attempt upon him, he submits to be so used. There is also a law for slaves of the like nature that can never be avoided. 2.216. Moreover, if any one cheats another in measures or weights, or makes a knavish bargain and sale, in order to cheat another; if any one steals what belongs to another, and takes what he never deposited; all these have punishments allotted them, not such as are met with among other nations, but more severe ones. 2.217. And as for attempts of unjust behavior towards parents, or for impiety against God, though they be not actually accomplished, the offenders are destroyed immediately. However, the reward for such as live exactly according to the laws, is not silver or gold; it is not a garland of olive branches or of small age, nor any such public sign of commendation; 2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before. 2.219. Nor would I venture to write thus at this time, were it not well known to all by our actions that many of our people have many a time bravely resolved to endure any sufferings, rather than speak one word against our law. /p 2.221. but that somebody had pretended to have written these laws himself, and had read them to the Greeks, or had pretended that he had met with men out of the limits of the known world, that had such reverent notions of God, and had continued a long time in the firm observance of such laws as ours, I cannot but suppose that all men would admire them on a reflection upon the frequent changes they had therein been themselves subject to; 2.222. and this while those that have attempted to write somewhat of the same kind for politic government, and for laws, are accused as composing monstrous things, and are said to have undertaken an impossible task upon them. And here I will say nothing of those other philosophers who have undertaken any thing of this nature in their writings. 2.223. But even Plato himself, who is so admired by the Greeks on account of that gravity in his manners, and force in his words, and that ability he had to persuade men beyond all other philosophers, is little better than laughed at and exposed to ridicule on that account, by those that pretend to sagacity in political affairs; 2.224. although he that shall diligently peruse his writings, will find his precepts to be somewhat gentle, and pretty near to the customs of the generality of mankind. Nay, Plato himself confesseth that it is not safe to publish the true notion concerning God among the ignorant multitude. 2.225. Yet do some men look upon Plato’s discourses as no better than certain idle words set off with great artifice. However, they admire Lycurgus as the principal lawgiver; and all men celebrate Sparta for having continued in the firm observance of his laws for a very long time. 2.226. So far then we have gained, that it is to be confessed a mark of virtue to submit to laws. But then let such as admire this in the Lacedemonians compare that duration of theirs with more than two thousand years which our political government hath continued; 2.227. and let them farther consider, that though the Lacedemonians did seem to observe their laws exactly while they enjoyed their liberty, yet that when they underwent a change of their fortune, they forgot almost all those laws; 2.228. while we, having been under ten thousand changes in our fortune by the changes that happened among the kings of Asia, have never betrayed our laws under the most pressing distresses we have been in; nor have we neglected them either out of sloth or for a livelihood. Nay, if any one will consider it, the difficulties and labors laid upon us have been greater than what appears to have been borne by the Lacedemonian fortitude 2.229. while they neither ploughed their land nor exercised any trades, but lived in their own city, free from all such painstaking, in the enjoyment of plenty, and using such exercises as might improve their bodies 2.231. I need not add this, that they have not been fully able to observe their laws; for not only a few single persons, but multitudes of them, have in heaps neglected those laws, and have delivered themselves, together with their arms, into the hands of their enemies. /p 2.232. 33. Now as for ourselves, I venture to say, that no one can tell of so many; nay, not of more than one or two that have betrayed our laws, no, not out of fear of death itself; I do not mean such an easy death as happens in battles, but that which comes with bodily torments, and seems to be the severest kind of death of all others. 2.233. Now I think, those that have conquered us have put us to such deaths, not out of their hatred to us when they had subdued us, but rather out of their desire of seeing a surprising sight, which is this, whether there be such men in the world who believe that no evil is to them so great as to be compelled to do or to speak any thing contrary to their own laws. 2.234. Nor ought men to wonder at us, if we are more courageous in dying for our laws than all other men are; for other men do not easily submit to the easier things in which we are instituted; I mean, working with our hands, and eating but little, and being contented to eat and drink, not at random, or at every one’s pleasure, or being under inviolable rules in lying with our wives, in magnificent furniture, and again in the observation of our times of rest; 2.235. while those that can use their swords in war, and can put their enemies to flight when they attack them, cannot bear to submit to such laws about their way of living: whereas our being accustomed willingly to submit to laws in these instances, renders us fit to show our fortitude upon other occasions also. /p 2.236. 34. Yet do the Lysimachi and the Molones, and some other writers (unskilful sophists as they are, and the deceivers of young men) reproach us as the vilest of all mankind. 2.237. Now I have no mind to make an inquiry into the laws of other nations; for the custom of our country is to keep our own laws, but not to bring accusations against the laws of others. And indeed, our legislator hath expressly forbidden us to laugh at and revile those that are esteemed gods by other people, on account of the very name of God ascribed to them. 2.238. But since our antagonists think to run us down upon the comparison of their religion and ours, it is not possible to keep silence here, especially while what I shall say to confute these men will not be now first said, but hath been already said by many, and these of the highest reputation also; 2.239. for who is there among those that have been admired among the Greeks for wisdom, who hath not greatly blamed both the most famous poets and most celebrated legislators, for spreading such notions originally among the body of the people concerning the gods? 2.241. and for those to whom they have allotted heaven, they have set over them one, who in title is their father, but in his actions a tyrant and a lord; whence it came to pass that his wife, and brother, and daughter (which daughter he brought forth from his own head), made a conspiracy against him to seize upon him and confine him, as he had himself seized upon and confined his own father before. /p 2.242. 35. And justly have the wisest men thought these notions deserved severe rebukes; they also laugh at them for determining that we ought to believe some of the gods to be beardless and young, and others of them to be old, and to have beards accordingly; that some are set to trades; that one god is a smith, and another goddess is a weaver; that one god is a warrior, and fights with men; 2.243. that some of them are harpers, or delight in archery; and besides, that mutual seditions arise among them, and that they quarrel about men, and this so far that they not only lay hands upon one another, but that they are wounded by men, and lament, and take on for such their afflictions; 2.244. but what is the grossest of all in point of lasciviousness, are those unbounded lusts ascribed to almost all of them, and their amours; which how can it be other than a most absurd supposal, especially when it reaches to the male gods, and to the female goddesses also? 2.245. Moreover, the chief of all their gods, and their first father himself, overlooks those goddesses whom he hath deluded and begotten with child, and suffers them to be kept in prison, or drowned in the sea. He is also so bound up by fate, that he cannot save his own offspring, nor can he bear their deaths without shedding of tears.— 2.246. These are fine things indeed! as are the rest that follow. Adulteries truly are so impudently looked on in heaven by the gods, that some of them have confessed they envied those that were found in the very act; and why should they not do so, when the eldest of them, who is their king also, hath not been able to restrain himself in the violence of his lust, from lying with his wife, so long as they might get into their bed-chamber? 2.247. Now, some of the gods are servants to men, and will sometimes be builders for a reward, and sometimes will be shepherds; while others of them, like malefactors, are bound in a prison of brass; and what sober person is there who would not be provoked at such stories, and rebuke those that forged them, and condemn the great silliness of those that admit them for true! 2.248. Nay, others there are that have advanced a certain timorousness and fear, as also madness and fraud, and any other of the vilest passions, into the nature and form of gods, and have persuaded whole cities to offer sacrifices to the better sort of them; 2.249. on which account they have been absolutely forced to esteem some gods as the givers of good things, and to call others of them averters of evil. They also endeavor to move them, as they would the vilest of men, by gifts and presents, as looking for nothing else than to receive some great mischief from them, unless they pay them such wages. /p 2.251. but omitted it as a thing of very little consequence, and gave leave both to the poets to introduce what gods they pleased, and those subject to all sorts of passions, and to the orators to procure political decrees from the people for the admission of such foreign gods as they thought proper. 2.252. The painters also, and statuaries of Greece, had herein great power, as each of them could contrive a shape [proper for a god]; the one to be formed out of clay, and the other by making a bare picture of such a one; but those workmen that were principally admired, had the use of ivory and of gold as the constant materials for their new statues; 2.253. [whereby it comes to pass that some temples are quite deserted, while others are in great esteem, and adorned with all the rites of all kinds of purification]. Besides this, the first gods, who have long flourished in the honors done them, are now grown old [while those that flourished after them are come in their room as a second rank, that I may speak the most honorably of them that I can]: 2.254. nay, certain other gods there are who are newly introduced, and newly worshipped [as we, by way of digression have said already, and yet have left their places of worship desolate]; and for their temples, some of them are already left desolate, and others are built anew, according to the pleasure of men; whereas they ought to have preserved their opinion about God, and that worship which is due to him, always and immutably the same. /p 2.255. 37. But now, this Apollonius Molo was one of these foolish and proud men. However, nothing that I have said was unknown to those that were real philosophers among the Greeks, nor were they unacquainted with those frigid pretenses of allegories [which had been alleged for such things]: on which account they justly despised them, but have still agreed with us as to the true and becoming notions of God; 2.256. whence it was that Plato would not have political settlements admit of any one of the other poets, and dismisses even Homer himself, with a garland on his head, and with ointment poured upon him, and this because he should not destroy the right notions of God with his fables. 2.257. Nay, Plato principally imitated our legislator in this point, that he enjoined his citizens to have the main regard to this precept, “That every one of them should learn their laws accurately.” He also ordained, that they should not admit of foreigners intermixing with their own people at random; and provided that the commonwealth should keep itself pure, and consist of such only as persevered in their own laws. 2.258. Apollonius Molo did no way consider this, when he made it one branch of his accusation against us, that we do not admit of such as have different notions about God, nor will we have fellowship with those that choose to observe a way of living different from ourselves; 2.259. yet is not this method peculiar to us, but common to all other men; not among the ordinary Grecians only, but among such of those Grecians as are of the greatest reputation among them. Moreover, the Lacedemonians continued in their way of expelling foreigners, and would not, indeed, give leave to their own people to travel abroad, as suspecting that those two things would introduce a dissolution of their own laws: 2.261. whereas we, though we do not think fit to imitate other institutions, yet do we willingly admit of those that desire to partake of ours, which I think I may reckon to be a plain indication of our humanity, and at the same time of our magimity also. /p 2.262. 38. But I shall say no more of the Lacedemonians. As for the Athenians, who glory in having made their city to be common to all men, what their behavior was, Apollonius did not know, while they punished those that did but speak one word contrary to their laws about the gods, without any mercy; 2.263. for on what other account was it that Socrates was put to death by them? For certainly, he neither betrayed their city to its enemies, nor was he guilty of any sacrilege with regard to any of their temples; but it was on this account, that he swore certain new oaths, and that he affirmed, either in earnest, or, as some say, only in jest, that a certain demon used to make signs to him [what he should not do]. For these reasons he was condemned to drink poison, and kill himself. 2.264. His accuser also complained that he corrupted the young men, by inducing them to despise the political settlement and laws of their city: and thus was Socrates, the citizen of Athens, punished. 2.265. There was also Anaxagoras, who although he was of Clazomenae, was within a few suffrages of being condemned to die, because he said the sun, which the Athenians thought to be a god, was a ball of fire. 2.266. They also made this public proclamation, that they would give a talent to any one who would kill Diagoras of Melos, because it was reported of him that he laughed at their mysteries. Portagoras also, who was thought to have written somewhat that was not owned for truth by the Athenians about the gods, had been seized upon, and put to death, if he had not fled immediately away. 2.267. Nor need we at all wonder that they thus treated such considerable men, when they did not spare even women also; for they very lately slew a certain priestess, because she was accused by somebody that she initiated people into the worship of strange gods, it having been forbidden so to do by one of their laws; and a capital punishment had been decreed to such as introduced a strange god; 2.268. it being manifest, that they who make use of such a law do not believe those of other nations to be really gods, otherwise they had not envied themselves the advantage of more gods than they already had; 2.269. and this was the happy administration of the affairs of the Athenians? Now, as to the Scythians, they take a pleasure in killing men, and differ little from brute beasts; yet do they think it reasonable to have their institutions observed. They also slew Anacharsis a person greatly admired for his wisdom among the Greeks, when he returned to them, because he appeared to come fraught with Grecian customs; One may also find many to have been punished among the Persians, on the very same account. 2.271. Now, with us, it is a capital crime, if any one does thus abuse even a brute beast; and as for us, neither hath the fear of our governors, nor a desire of following what other nations have in so great esteem, been able to withdraw us from our own laws; 2.272. nor have we exerted our courage in raising up wars to increase our wealth, but only for the observation of our laws; and when we with patience bear other losses, yet when any persons would compel us to break our laws, then it is that we choose to go to war, though it be beyond our ability to pursue it, and bear the greatest calamities to the last with much fortitude. 2.273. And, indeed, what reason can there be why we should desire to imitate the laws of other nations, while we see they are not observed by their own legislators? And why do not the Lacedemonians think of abolishing that form of their government which suffers them not to associate with any others, as well as their contempt of matrimony? And why do not the Eleans and Thebans abolish that unnatural and impudent lust, which makes them lie with males? 2.274. For they will not show a sufficient sign of their repentance of what they of old thought to be very excellent, and very advantageous in their practices, unless they entirely avoid all such actions for the time to come: 2.275. nay, such things are inserted into the body of their laws, and had once such a power among the Greeks, that they ascribed these sodomitical practices to the gods themselves, as a part of their good character; and indeed it was according to the same manner that the gods married their own sisters. This the Greeks contrived as an apology for their own absurd and unnatural pleasures. /p 2.276. 39. I omit to speak concerning punishments, and how many ways of escaping them the greatest part of the legislators have afforded malefactors, by ordaining that, for adulteries, fines in money should be allowed, and for corrupting [virgins] they need only marry them; as also what excuses they may have in denying the facts, if any one attempts to inquire into them; for amongst most other nations it is a studied art how men may transgress their laws; 2.277. but no such thing is permitted amongst us; for though we be deprived of our wealth, of our cities, or of the other advantages we have, our law continues immortal; nor can any Jew go so far from his own country, nor be so affrighted at the severest lord, as not to be more affrighted at the law than at him. 2.278. If, therefore, this be the disposition we are under, with regard to the excellency of our laws, let our enemies make us this concession, that our laws are most excellent; and if still they imagine that though we so firmly adhere to them, yet are they bad laws notwithstanding, what penalties then do they deserve to undergo who do not observe their own laws, which they esteem so far superior to them? 2.279. Whereas, therefore, length of time is esteemed to be the truest touchstone in all cases. I would make that a testimonial of the excellency of our laws, and of that belief thereby delivered to us concerning God; for as there hath been a very long time for this comparison, if any one will but compare its duration with the duration of the laws made by other legislators, he will find our legislator to have been the ancientest of them all. /p 2.281. nay, the earliest Grecian philosophers, though in appearance they observed the laws of their own countries, yet did they, in their actions and their philosophic doctrines, follow our legislator, and instructed men to live sparingly, and to have friendly communication one with another. 2.282. Nay, farther, the multitude of mankind itself have had a great inclination of a long time to follow our religious observances; for there is not any city of the Grecians, nor any of the barbarians, nor any nation whatsoever, whither our custom of resting on the seventh day hath not come, and by which our fasts and lighting up lamps, and many of our prohibitions as to our food, are not observed; 2.283. they also endeavor to imitate our mutual concord with one another, and the charitable distribution of our goods, and our diligence in our trades, and our fortitude in undergoing the distresses we are in, on account of our laws; 2.284. and, what is here matter of the greatest admiration, our law hath no bait of pleasure to allure men to it, but it prevails by its own force; and as God himself pervades all the world, so hath our law passed through all the world also. So that if any one will but reflect on his own country, and his own family, he will have reason to give credit to what I say. 2.285. It is therefore but just, either to condemn all mankind of indulging a wicked disposition, when they have been so desirous of imitating laws that are to them foreign and evil in themselves, rather than following laws of their own that are of a better character, or else our accusers must leave off their spite against us; 2.286. nor are we guilty of any envious behavior towards them, when we honor our own legislator, and believe what he, by his prophetic authority, hath taught us concerning God; for though we should not be able ourselves to understand the excellency of our own laws, yet would the great multitude of those that desire to imitate them, justify us, in greatly valuing ourselves upon them. /p 2.288. and now I think I have sufficiently completed what I proposed in writing these books; for whereas our accusers have pretended that our nation are a people of very late original, I have demonstrated that they are exceeding ancient; for I have produced as witnesses thereto many ancient writers, who have made mention of us in their books, while they had said no such writer had so done.
7. Tacitus, Histories, 5.2.1 (1st cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
abraham Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167, 182
activities Gruen (2011), Rethinking the Other in Antiquity, 138
alexandria Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
apion Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
apollonius molon Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
apologetic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
atomic theory Gruen (2011), Rethinking the Other in Antiquity, 138
augustine Gruen (2011), Rethinking the Other in Antiquity, 138
canaan/canaanites Gruen (2020), Ethnicity in the Ancient World - Did it matter, 182
chairemon Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
chaldea/chaldeans Gruen (2020), Ethnicity in the Ancient World - Did it matter, 182
customs/traditions/practices as identity markers,among jews Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167
egypt Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167
egyptian Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
esau Gruen (2020), Ethnicity in the Ancient World - Did it matter, 182
foundation legends,jewish Gruen (2011), Rethinking the Other in Antiquity, 250
genos/gene/gens/genus,in josephus Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167, 182
greeks/hellenes,and jews Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167
hebrews/israelites,and mixed marriages Gruen (2020), Ethnicity in the Ancient World - Did it matter, 182
idumaeans Gruen (2020), Ethnicity in the Ancient World - Did it matter, 182
jacob Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167, 182
jews/judeans/ioudaioi,and ethnic vocabulary in josephus Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167, 182
josephus Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167, 182
joshua Gruen (2020), Ethnicity in the Ancient World - Did it matter, 182
libya and libyans Gruen (2011), Rethinking the Other in Antiquity, 250
lineage and genealogy as identity marker,in josephus Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167
lysimachus Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
manetho Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
menander Gruen (2011), Rethinking the Other in Antiquity, 138
moses Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
mount ida,crete Gruen (2011), Rethinking the Other in Antiquity, 250
noah Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167
origins,of jews Gruen (2011), Rethinking the Other in Antiquity, 250
pagan,paganism Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
persia/persians/iran Gruen (2020), Ethnicity in the Ancient World - Did it matter, 182
philo Gruen (2011), Rethinking the Other in Antiquity, 250; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
pliny Gruen (2011), Rethinking the Other in Antiquity, 138
pomponius mela Gruen (2011), Rethinking the Other in Antiquity, 138
posidonius Gruen (2011), Rethinking the Other in Antiquity, 138
rhetoric,rhetorical Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
sallust Gruen (2011), Rethinking the Other in Antiquity, 138
sarah Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167
self-representation,jewish' Gruen (2011), Rethinking the Other in Antiquity, 250
solymoi,jews as Gruen (2011), Rethinking the Other in Antiquity, 250
sparta/spartans Gruen (2020), Ethnicity in the Ancient World - Did it matter, 182
syngeneia Gruen (2020), Ethnicity in the Ancient World - Did it matter, 182
system,halakhic ~ Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 63
tacitus,on the jews Gruen (2011), Rethinking the Other in Antiquity, 250