|1. Hebrew Bible, Genesis, 3.17, 19.1-19.29, 43.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dead sea scrolls, josephus’ view of •josephus,josephus dead sea area •josephus dead sea area, healing resources/medicinal plants Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 613; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 230, 231, 315
| 3.17. "וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃", 19.1. "וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃", 19.1. "וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃", 19.2. "וַיֹּאמֶר הִנֶּה נָּא־אֲדֹנַי סוּרוּ נָא אֶל־בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין׃", 19.2. "הִנֵּה־נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִׁי׃", 19.3. "וַיִּפְצַר־בָּם מְאֹד וַיָּסֻרוּ אֵלָיו וַיָּבֹאוּ אֶל־בֵּיתוֹ וַיַּעַשׂ לָהֶם מִשְׁתֶּה וּמַצּוֹת אָפָה וַיֹּאכֵלוּ׃", 19.3. "וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר וּשְׁתֵּי בְנֹתָיו עִמּוֹ כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר וַיֵּשֶׁב בַּמְּעָרָה הוּא וּשְׁתֵּי בְנֹתָיו׃", 19.4. "טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל־הַבַּיִת מִנַּעַר וְעַד־זָקֵן כָּל־הָעָם מִקָּצֶה׃", 19.5. "וַיִּקְרְאוּ אֶל־לוֹט וַיֹּאמְרוּ לוֹ אַיֵּה הָאֲנָשִׁים אֲשֶׁר־בָּאוּ אֵלֶיךָ הַלָּיְלָה הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָם׃", 19.6. "וַיֵּצֵא אֲלֵהֶם לוֹט הַפֶּתְחָה וְהַדֶּלֶת סָגַר אַחֲרָיו׃", 19.7. "וַיֹּאמַר אַל־נָא אַחַי תָּרֵעוּ׃", 19.8. "הִנֵּה־נָא לִי שְׁתֵּי בָנוֹת אֲשֶׁר לֹא־יָדְעוּ אִישׁ אוֹצִיאָה־נָּא אֶתְהֶן אֲלֵיכֶם וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם רַק לָאֲנָשִׁים הָאֵל אַל־תַּעֲשׂוּ דָבָר כִּי־עַל־כֵּן בָּאוּ בְּצֵל קֹרָתִי׃", 19.9. "וַיֹּאמְרוּ גֶּשׁ־הָלְאָה וַיֹּאמְרוּ הָאֶחָד בָּא־לָגוּר וַיִּשְׁפֹּט שָׁפוֹט עַתָּה נָרַע לְךָ מֵהֶם וַיִּפְצְרוּ בָאִישׁ בְּלוֹט מְאֹד וַיִּגְּשׁוּ לִשְׁבֹּר הַדָּלֶת׃", 19.11. "וְאֶת־הָאֲנָשִׁים אֲשֶׁר־פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים מִקָּטֹן וְעַד־גָּדוֹל וַיִּלְאוּ לִמְצֹא הַפָּתַח׃", 19.12. "וַיֹּאמְרוּ הָאֲנָשִׁים אֶל־לוֹט עֹד מִי־לְךָ פֹה חָתָן וּבָנֶיךָ וּבְנֹתֶיךָ וְכֹל אֲשֶׁר־לְךָ בָּעִיר הוֹצֵא מִן־הַמָּקוֹם׃", 19.13. "כִּי־מַשְׁחִתִים אֲנַחְנוּ אֶת־הַמָּקוֹם הַזֶּה כִּי־גָדְלָה צַעֲקָתָם אֶת־פְּנֵי יְהוָה וַיְשַׁלְּחֵנוּ יְהוָה לְשַׁחֲתָהּ׃", 19.14. "וַיֵּצֵא לוֹט וַיְדַבֵּר אֶל־חֲתָנָיו לֹקְחֵי בְנֹתָיו וַיֹּאמֶר קוּמוּ צְּאוּ מִן־הַמָּקוֹם הַזֶּה כִּי־מַשְׁחִית יְהוָה אֶת־הָעִיר וַיְהִי כִמְצַחֵק בְּעֵינֵי חֲתָנָיו׃", 19.15. "וּכְמוֹ הַשַּׁחַר עָלָה וַיָּאִיצוּ הַמַּלְאָכִים בְּלוֹט לֵאמֹר קוּם קַח אֶת־אִשְׁתְּךָ וְאֶת־שְׁתֵּי בְנֹתֶיךָ הַנִּמְצָאֹת פֶּן־תִּסָּפֶה בַּעֲוֺן הָעִיר׃", 19.16. "וַיִּתְמַהְמָהּ וַיַּחֲזִקוּ הָאֲנָשִׁים בְּיָדוֹ וּבְיַד־אִשְׁתּוֹ וּבְיַד שְׁתֵּי בְנֹתָיו בְּחֶמְלַת יְהוָה עָלָיו וַיֹּצִאֻהוּ וַיַּנִּחֻהוּ מִחוּץ לָעִיר׃", 19.17. "וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה וַיֹּאמֶר הִמָּלֵט עַל־נַפְשֶׁךָ אַל־תַּבִּיט אַחֲרֶיךָ וְאַל־תַּעֲמֹד בְּכָל־הַכִּכָּר הָהָרָה הִמָּלֵט פֶּן־תִּסָּפֶה׃", 19.18. "וַיֹּאמֶר לוֹט אֲלֵהֶם אַל־נָא אֲדֹנָי׃", 19.19. "הִנֵּה־נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת־נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן־תִּדְבָּקַנִי הָרָעָה וָמַתִּי׃", 19.21. "וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה לְבִלְתִּי הָפְכִּי אֶת־הָעִיר אֲשֶׁר דִּבַּרְתָּ׃", 19.22. "מַהֵר הִמָּלֵט שָׁמָּה כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר עַד־בֹּאֲךָ שָׁמָּה עַל־כֵּן קָרָא שֵׁם־הָעִיר צוֹעַר׃", 19.23. "הַשֶּׁמֶשׁ יָצָא עַל־הָאָרֶץ וְלוֹט בָּא צֹעֲרָה׃", 19.24. "וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃", 19.25. "וַיַּהֲפֹךְ אֶת־הֶעָרִים הָאֵל וְאֵת כָּל־הַכִּכָּר וְאֵת כָּל־יֹשְׁבֵי הֶעָרִים וְצֶמַח הָאֲדָמָה׃", 19.26. "וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃", 19.27. "וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל־הַמָּקוֹם אֲשֶׁר־עָמַד שָׁם אֶת־פְּנֵי יְהוָה׃", 19.28. "וַיַּשְׁקֵף עַל־פְּנֵי סְדֹם וַעֲמֹרָה וְעַל־כָּל־פְּנֵי אֶרֶץ הַכִּכָּר וַיַּרְא וְהִנֵּה עָלָה קִיטֹר הָאָרֶץ כְּקִיטֹר הַכִּבְשָׁן׃", 19.29. "וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת־עָרֵי הַכִּכָּר וַיִּזְכֹּר אֱלֹהִים אֶת־אַבְרָהָם וַיְשַׁלַּח אֶת־לוֹט מִתּוֹךְ הַהֲפֵכָה בַּהֲפֹךְ אֶת־הֶעָרִים אֲשֶׁר־יָשַׁב בָּהֵן לוֹט׃", 43.11. "וַיֹּאמֶר אֲלֵהֶם יִשְׂרָאֵל אֲבִיהֶם אִם־כֵּן אֵפוֹא זֹאת עֲשׂוּ קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם וְהוֹרִידוּ לָאִישׁ מִנְחָה מְעַט צֳרִי וּמְעַט דְּבַשׁ נְכֹאת וָלֹט בָּטְנִים וּשְׁקֵדִים׃",
| 3.17. "And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.", 19.1. "And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;", 19.2. "and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’", 19.3. "And he urged them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.", 19.4. "But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both young and old, all the people from every quarter.", 19.5. "And they called unto Lot, and said unto him: ‘Where are the men that came in to thee this night? bring them out unto us, that we may know them.’", 19.6. "And Lot went out unto them to the door, and shut the door after him.", 19.7. "And he said: ‘I pray you, my brethren, do not so wickedly.", 19.8. "Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; forasmuch as they are come under the shadow of my roof.’", 19.9. "And they said: ‘Stand back.’ And they said: ‘This one fellow came in to sojourn, and he will needs play the judge; now will we deal worse with thee, than with them.’ And they pressed sore upon the man, even Lot, and drew near to break the door.", 19.10. "But the men put forth their hand, and brought Lot into the house to them, and the door they shut.", 19.11. "And they smote the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.", 19.12. "And the men said unto Lot: ‘Hast thou here any besides? son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city; bring them out of the place;", 19.13. "for we will destroy this place, because the cry of them is waxed great before the LORD; and the LORD hath sent us to destroy it.’", 19.14. "And Lot went out, and spoke unto his sons-in-law, who married his daughters, and said: ‘Up, get you out of this place; for the LORD will destroy the city.’ But he seemed unto his sons-in-law as one that jested.", 19.15. "And when the morning arose, then the angels hastened Lot, saying: ‘Arise, take thy wife, and thy two daughters that are here; lest thou be swept away in the iniquity of the city.’", 19.16. "But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him. And they brought him forth, and set him without the city.", 19.17. "And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’", 19.18. "And Lot said unto them: ‘Oh, not so, my lord;", 19.19. "behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die.", 19.20. "Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither—is it not a little one?—and my soul shall live.’", 19.21. "And he said unto him: ‘See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken.", 19.22. "Hasten thou, escape thither; for I cannot do any thing till thou be come thither.’—Therefore the name of the city was called Zoar.—", 19.23. "The sun was risen upon the earth when Lot came unto Zoar.", 19.24. "Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;", 19.25. "and He overthrow those cities, and all the Plain, and all the inhabitants of the cities, and that which grew upon the ground.", 19.26. "But his wife looked back from behind him, and she became a pillar of salt.", 19.27. "And Abraham got up early in the morning to the place where he had stood before the LORD.", 19.28. "And he looked out toward Sodom and Gomorrah, and toward all the land of the Plain, and beheld, and, lo, the smoke of the land went up as the smoke of a furnace.", 19.29. "And it came to pass, when God destroyed the cities of the Plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot dwelt.", 43.11. "And their father Israel said unto them: ‘If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and ladanum, nuts, and almonds;",
|2. Hebrew Bible, Deuteronomy, 18.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dead sea scrolls, josephus’ view of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 616
| 18.18. "נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃",
| 18.18. "I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.",
|3. Hebrew Bible, Leviticus, 21.16-21.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
| 21.16. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 21.17. "דַּבֵּר אֶל־אַהֲרֹן לֵאמֹר אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם אֲשֶׁר יִהְיֶה בוֹ מוּם לֹא יִקְרַב לְהַקְרִיב לֶחֶם אֱלֹהָיו׃", 21.18. "כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב אִישׁ עִוֵּר אוֹ פִסֵּחַ אוֹ חָרֻם אוֹ שָׂרוּעַ׃", 21.19. "אוֹ אִישׁ אֲשֶׁר־יִהְיֶה בוֹ שֶׁבֶר רָגֶל אוֹ שֶׁבֶר יָד׃", 21.21. "כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם מִזֶּרַע אַהֲרֹן הַכֹּהֵן לֹא יִגַּשׁ לְהַקְרִיב אֶת־אִשֵּׁי יְהוָה מוּם בּוֹ אֵת לֶחֶם אֱלֹהָיו לֹא יִגַּשׁ לְהַקְרִיב׃", 21.22. "לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וּמִן־הַקֳּדָשִׁים יֹאכֵל׃", 21.23. "אַךְ אֶל־הַפָּרֹכֶת לֹא יָבֹא וְאֶל־הַמִּזְבֵּחַ לֹא יִגַּשׁ כִּי־מוּם בּוֹ וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃", 21.24. "וַיְדַבֵּר מֹשֶׁה אֶל־אַהֲרֹן וְאֶל־בָּנָיו וְאֶל־כָּל־בְּנֵי יִשְׂרָאֵל׃",
| 21.16. "And the LORD spoke unto Moses, saying:", 21.17. "Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God.", 21.18. "For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long,", 21.19. "or a man that is broken-footed, or broken-handed,", 21.20. "or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed;", 21.21. "no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God.", 21.22. "He may eat the bread of his God, both of the most holy, and of the holy.", 21.23. "Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them.", 21.24. "So Moses spoke unto Aaron, and to his sons, and unto all the children of Israel.",
|4. Hebrew Bible, Numbers, 14.44-14.45, 21.23-21.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dead sea scrolls, josephus’ view of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 619
| 14.44. "וַיַּעְפִּלוּ לַעֲלוֹת אֶל־רֹאשׁ הָהָר וַאֲרוֹן בְּרִית־יְהוָה וּמֹשֶׁה לֹא־מָשׁוּ מִקֶּרֶב הַמַּחֲנֶה׃", 14.45. "וַיֵּרֶד הָעֲמָלֵקִי וְהַכְּנַעֲנִי הַיֹּשֵׁב בָּהָר הַהוּא וַיַּכּוּם וַיַּכְּתוּם עַד־הַחָרְמָה׃", 21.23. "וְלֹא־נָתַן סִיחֹן אֶת־יִשְׂרָאֵל עֲבֹר בִּגְבֻלוֹ וַיֶּאֱסֹף סִיחֹן אֶת־כָּל־עַמּוֹ וַיֵּצֵא לִקְרַאת יִשְׂרָאֵל הַמִּדְבָּרָה וַיָּבֹא יָהְצָה וַיִּלָּחֶם בְּיִשְׂרָאֵל׃", 21.24. "וַיַּכֵּהוּ יִשְׂרָאֵל לְפִי־חָרֶב וַיִּירַשׁ אֶת־אַרְצוֹ מֵאַרְנֹן עַד־יַבֹּק עַד־בְּנֵי עַמּוֹן כִּי עַז גְּבוּל בְּנֵי עַמּוֹן׃", 21.25. "וַיִּקַּח יִשְׂרָאֵל אֵת כָּל־הֶעָרִים הָאֵלֶּה וַיֵּשֶׁב יִשְׂרָאֵל בְּכָל־עָרֵי הָאֱמֹרִי בְּחֶשְׁבּוֹן וּבְכָל־בְּנֹתֶיהָ׃", 21.26. "כִּי חֶשְׁבּוֹן עִיר סִיחֹן מֶלֶךְ הָאֱמֹרִי הִוא וְהוּא נִלְחַם בְּמֶלֶךְ מוֹאָב הָרִאשׁוֹן וַיִּקַּח אֶת־כָּל־אַרְצוֹ מִיָּדוֹ עַד־אַרְנֹן׃", 21.27. "עַל־כֵּן יֹאמְרוּ הַמֹּשְׁלִים בֹּאוּ חֶשְׁבּוֹן תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן׃", 21.28. "כִּי־אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן לֶהָבָה מִקִּרְיַת סִיחֹן אָכְלָה עָר מוֹאָב בַּעֲלֵי בָּמוֹת אַרְנֹן׃", 21.29. "אוֹי־לְךָ מוֹאָב אָבַדְתָּ עַם־כְּמוֹשׁ נָתַן בָּנָיו פְּלֵיטִם וּבְנֹתָיו בַּשְּׁבִית לְמֶלֶךְ אֱמֹרִי סִיחוֹן׃",
| 14.44. "But they presumed to go up to the top of the mountain; nevertheless the ark of the covet of the LORD, and Moses, departed not out of the camp.", 14.45. "Then the Amalekite and the Canaanite, who dwelt in that hill-country, came down, and smote them and beat them down, even unto Hormah.", 21.23. "And Sihon would not suffer Israel to pass through his border; but Sihon gathered all his people together, and went out against Israel into the wilderness, and came to Jahaz; and he fought against Israel.", 21.24. "And Israel smote him with the edge of the sword, and possessed his land from the Arnon unto the Jabbok, even unto the children of Ammon; for the border of the children of Ammon was strong.", 21.25. "And Israel took all these cities; and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the towns thereof.", 21.26. "For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto the Arnon.", 21.27. "Wherefore they that speak in parables say: Come ye to Heshbon! Let the city of Sihon be built and established!", 21.28. "For a fire is gone out of Heshbon, A flame from the city of Sihon; It hath devoured Ar of Moab, The lords of the high places of Arnon.", 21.29. "Woe to thee, Moab! Thou art undone, O people of Chemosh; He hath given his sons as fugitives, And his daughters into captivity, Unto Sihon king of the Amorites.", 21.30. "We have shot at them—Heshbon is perished—even unto Dibon, And we have laid waste even unto Nophah, Which reacheth unto Medeba.",
|5. Hebrew Bible, Judges, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 621
| 4.23. "וַיַּכְנַע אֱלֹהִים בַּיּוֹם הַהוּא אֵת יָבִין מֶלֶךְ־כְּנָעַן לִפְנֵי בְּנֵי יִשְׂרָאֵל׃",
| 4.23. "So God subdued on that day Yavin the king of Kena῾an before the children of Yisra᾽el.",
|6. Hebrew Bible, 2 Samuel, 5.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
| 5.8. "וַיֹּאמֶר דָּוִד בַּיּוֹם הַהוּא כָּל־מַכֵּה יְבֻסִי וְיִגַּע בַּצִּנּוֹר וְאֶת־הַפִּסְחִים וְאֶת־הַעִוְרִים שנאו [שְׂנֻאֵי] נֶפֶשׁ דָּוִד עַל־כֵּן יֹאמְרוּ עִוֵּר וּפִסֵּחַ לֹא יָבוֹא אֶל־הַבָּיִת׃",
| 5.8. "And David said on that day, Whoever smites the Yevusi, and gets up to the aqueduct, and smites the lame and the blind (that are hated of David’s soul) – therefore the saying, The blind and the lame shall not come into the house.",
|7. Hebrew Bible, 2 Kings, 25.2-25.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •dead sea scrolls, josephus’ view of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 619
| 25.2. "וַיִּקַּח אֹתָם נְבוּזַרְאֲדָן רַב־טַבָּחִים וַיֹּלֶךְ אֹתָם עַל־מֶלֶךְ בָּבֶל רִבְלָתָה׃", 25.2. "וַתָּבֹא הָעִיר בַּמָּצוֹר עַד עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ צִדְקִיָּהוּ׃", 25.3. "בְּתִשְׁעָה לַחֹדֶשׁ וַיֶּחֱזַק הָרָעָב בָּעִיר וְלֹא־הָיָה לֶחֶם לְעַם הָאָרֶץ׃", 25.3. "וַאֲרֻחָתוֹ אֲרֻחַת תָּמִיד נִתְּנָה־לּוֹ מֵאֵת הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ כֹּל יְמֵי חַיָּו׃", 25.4. "וַתִּבָּקַע הָעִיר וְכָל־אַנְשֵׁי הַמִּלְחָמָה הַלַּיְלָה דֶּרֶךְ שַׁעַר בֵּין הַחֹמֹתַיִם אֲשֶׁר עַל־גַּן הַמֶּלֶךְ וְכַשְׂדִּים עַל־הָעִיר סָבִיב וַיֵּלֶךְ דֶּרֶךְ הָעֲרָבָה׃",
| 25.2. "So the city was besieged unto the eleventh year of king Zedekiah.", 25.3. "On the ninth day of the [fourth] month the famine was sore in the city, so that there was no bread for the people of the land.", 25.4. "Then a breach was made in the city, and all the men of war [fled] by night by the way of the gate between the two walls, which was by the king’s garden—now the Chaldeans were against the city round about—and the king went by the way of the Arabah.",
|8. Hebrew Bible, Jeremiah, 15.19, 52.5-52.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •dead sea scrolls, josephus’ view of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 616, 619
| 15.19. "לָכֵן כֹּה־אָמַר יְהוָה אִם־תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד וְאִם־תּוֹצִיא יָקָר מִזּוֹלֵל כְּפִי תִהְיֶה יָשֻׁבוּ הֵמָּה אֵלֶיךָ וְאַתָּה לֹא־תָשׁוּב אֲלֵיהֶם׃", 52.5. "וַתָּבֹא הָעִיר בַּמָּצוֹר עַד עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ צִדְקִיָּהוּ׃", 52.6. "בַּחֹדֶשׁ הָרְבִיעִי בְּתִשְׁעָה לַחֹדֶשׁ וַיֶּחֱזַק הָרָעָב בָּעִיר וְלֹא־הָיָה לֶחֶם לְעַם הָאָרֶץ׃", 52.7. "וַתִּבָּקַע הָעִיר וְכָל־אַנְשֵׁי הַמִּלְחָמָה יִבְרְחוּ וַיֵּצְאוּ מֵהָעִיר לַיְלָה דֶּרֶךְ שַׁעַר בֵּין־הַחֹמֹתַיִם אֲשֶׁר עַל־גַּן הַמֶּלֶךְ וְכַשְׂדִּים עַל־הָעִיר סָבִיב וַיֵּלְכוּ דֶּרֶךְ הָעֲרָבָה׃",
| 15.19. "Therefore thus saith the LORD: If thou return, and I bring thee back, Thou shalt stand before Me; And if thou bring forth the precious out of the vile, Thou shalt be as My mouth; Let them return unto thee, But thou shalt not return unto them.", 52.5. "So the city was besieged unto the eleventh year of king Zedekiah.", 52.6. "In the fourth month, in the ninth day of the month, the famine was sore in the city, so that there was no bread for the people of the land.", 52.7. "Then a breach was made in the city, and all the men of war fled, and went forth out of the city by night by the way of the gate between the two walls, which was by the king’s garden—now the Chaldeans were against the city round about—and they went by the way of the Arabah.",
|9. Homer, Odyssey, 11.436-11.439 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •dead sea scrolls, josephus’ view of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 613
|10. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dead sea scrolls, josephus’ view of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 612
| 90e. ΤΙ. τῶν γενομένων ἀνδρῶν ὅσοι δειλοὶ καὶ τὸν βίον ἀδίκως διῆλθον, κατὰ λόγον τὸν εἰκότα γυναῖκες μετεφύοντο ἐν τῇ δευτέρᾳ
| 90e. Tim.
|11. Theophrastus, Research On Plants, 4.2.2-4.2.6, 9.8.8 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants •josephus,josephus dead sea area •josephus dead sea area, bassus conquest of machaerus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 229, 315
|12. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •dead sea scrolls, josephus’ view of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 612
|13. Anon., Jubilees, 10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants •josephus dead sea area, sources used Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 336
|14. Dead Sea Scrolls, Damascus Covenant, 15.15-15.19 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
|15. Dead Sea Scrolls, War Scroll, 7.4-7.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
|16. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 15.15-15.19 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
|17. Philo of Alexandria, Questions On Exodus, 1.7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •dead sea scrolls, josephus’ view of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 612
|18. Philo of Alexandria, Hypothetica, 11.8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
|19. Diodorus Siculus, Historical Library, 19.99-19.100 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •josephus,josephus dead sea area Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 304
| 19.99. 1. When the asphalt has been ejected, the people who live about the sea on both sides carry it off like plunder of war since they are hostile to each other, making the collection without boats in a peculiar fashion. They make ready large bundles of reeds and cast them into the sea. On these not more than three men take their places, two of whom row with oars, which are lashed on, but one carries a bow and repels any who sail against them from the other shore or who venture to interfere with them.,2. When they have come near the asphalt they jump upon it with axes and, just as it were soft stone, they cut out pieces and load them on the raft, after which they sail back. If the raft comes to pieces and one of them who does not know how to swim falls off, he does not sink as he would in other waters, but stays afloat as well as do those who know.,3. For this liquid by its nature supports heavy bodies that have the power of growth or of breathing, except for solid ones that seem to have a density like that of silver, gold, lead, and the like; and even these sink much more slowly than do these exact bodies if they are cast into other lakes. The barbarians who enjoy this source of income take the asphalt to Egypt and sell it for the embalming of the dead; for unless this is mixed with the other aromatic ingredients, the preservation of the bodies cannot be permanent. 19.100. 1. Antigonus, when Demetrius returned and made a detailed report of what he had done, rebuked him for the treaty with the Nabataeans, saying that he had made the barbarians much bolder by leaving them unpunished, since it would seem to them that they had gained pardon not through his kindness but through his inability to overcome them; but he praised him for examining the lake and apparently having found a source of revenue for the kingdom. In charge of this he placed Hieronymus, the writer of the history,,2. and instructed him to prepare boats, collect all the asphalt, and bring it together in a certain place. But the result was not in accord with the expectations of Antigonus; for the Arabs, collecting to the number of six thousand and sailing up on their rafts of reeds against those on the boats, killed almost all of them with their arrows.,3. As a result, Antigonus gave up this source of revenue because of the defeat he had suffered and because his mind was engaged with other and weightier matters. For there came to him at this time a dispatch-bearer with a letter from Nicanor, the general of Media and the upper satrapies. In this letter was written an account of Seleucus' march inland and of the disasters that had been suffered in connection with him.,4. Therefore Antigonus, worried about the upper satrapies, sent his son Demetrius with five thousand Macedonian and ten thousand mercenary foot-soldiers and four thousand horse; and he ordered him to go up as far as Babylon and then, after recovering the satrapy, to come down to the sea at full speed.,5. So Demetrius, having set out from Damascus in Syria, carried out his father's orders with zeal. Patrocles, who had been established as general of Babylonia by Seleucus, hearing that the enemy was on the frontiers of Mesopotamia, did not dare await their arrival since he had few men at hand; but he gave orders to the civilians to leave the city, bidding some of them cross the Euphrates and take refuge in the desert and some of them pass over the Tigris and go into SusianÃª to Euteles and to the Red Sea;,6. and he himself with what soldiers he had, using river courses and canals as defences, kept moving about in the satrapy, watching the enemy and at the same time sending word into Media to Seleucus about what was taking place from time to time and urging him to send aid as soon as possible.,7. When Demetrius on his arrival at Babylon found the city abandoned, he began to besiege the citadels. He took one of these and delivered it to his own soldiers for plundering; the other he besieged for a few days and then, since the capture required time, left ArchelaÃ¼s, one of his friends, as general for the siege, giving him five thousand infantry and one thousand cavalry, while he himself, the time being close at hand at which he had been ordered to return, made the march down to the sea with the rest of his army.
|20. Ps.-Philo, Biblical Antiquities, 40.1-40.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead sea scrolls, josephus’ view of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 614
|21. New Testament, Mark, 8.22-8.28, 10.46-10.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
| 8.22. Καὶ ἔρχονται εἰς Βηθσαιδάν. Καὶ φέρουσιν αὐτῷ τυφλὸν καὶ παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται. 8.23. καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτόν Εἴ τι βλέπεις; 8.24. καὶ ἀναβλέψας ἔλεψεν Βλέπω τοὺς ἀνθρώπους ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας. 8.25. εἶτα πάλιν ἔθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ διέβλεψεν, καὶ ἀπεκατέστη, καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα. 8.26. καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων Μηδὲ εἰς τὴν κώμην εἰσέλθῃς 8.27. Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρίας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; 8.28. οἱ δὲ εἶπαν αὐτῷ λέγοντες ὅτι Ἰωάνην τὸν βαπτιστήν, καὶ ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν. 10.46. Καὶ ἔρχονται εἰς Ἰερειχώ. Καὶ ἐκπορευομένου αὐτοῦ ἀπὸ Ἰερειχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ὁ υἱὸς Τιμαίου Βαρτίμαιος τυφλὸς προσαίτης ἐκάθητο παρὰ τὴν ὁδόν. 10.47. καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζαρηνός ἐστιν ἤρξατο κράζειν καὶ λέγειν Υἱὲ Δαυεὶδ Ἰησοῦ, ἐλέησόν με. 10.48. καὶ ἐπετίμων αὐτῷ πολλοὶ ἵνα σιωπήσῃ· ὁ δὲ πολλῷ μᾶλλον ἔκραζεν Υἱὲ Δαυείδ, ἐλέησόν με. 10.49. καὶ στὰς ὁ Ἰησοῦς εἶπεν Φωνήσατε αὐτόν. καὶ φωνοῦσι τὸν τυφλὸν λέγοντες αὐτῷ Θάρσει, ἔγειρε, φωνεῖ σε. 10.50. ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ ἀναπηδήσας ἦλθεν πρὸς τὸν Ἰησοῦν. 10.51. καὶ ἀποκριθεὶς αὐτῷ ὁ Ἰησοῦς εἶπεν Τί σοι θέλεις ποιήσω; ὁ δὲ τυφλὸς εἶπεν αὐτῷ Ῥαββουνεί, ἵνα ἀναβλέψω. 10.52. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ.
| 8.22. He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24. He looked up, and said, "I see men; for I see them like trees walking." 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village." 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am?" 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets." 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me!" 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me!" 10.49. Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you!" 10.50. He, casting away his cloak, sprang up, and came to Jesus. 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again." 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way.
|22. New Testament, Matthew, 9.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
| 9.27. Καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ ἠκολούθησαν δύο τυφλοὶ κράζοντες καὶ λέγοντες Ἐλέησον ἡμᾶς, υἱὲ Δαυείδ.
| 9.27. As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David!"
|23. Ptolemy, Geography, 5.15.6 (1st cent. CE - missingth cent. CE) Tagged with subjects: •josephus,josephus dead sea area Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 233
|24. Dioscorides Pedanius, De Materia Medica, 1.73, 1.164, 3.52, 3.160, 5.123, 5.126-5.130 (1st cent. CE - 1st cent. CE) Tagged with subjects: •josephus,josephus dead sea area •josephus dead sea area, healing resources/medicinal plants •josephus dead sea area, bassus conquest of machaerus Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 229, 315, 316, 318, 320
|25. Celsus, De Medicina, 5.19.11, 5.22.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants •josephus dead sea area, sources used Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 336
|26. Celsus, On Medicine, 5.19.11, 5.22.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants •josephus dead sea area, sources used Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 336
| 5.19.11. Now there are certain plasters which produce both effects which if . . . they are to be applied for both purposes are better; but if there is a choice these are to be rejected, and those plasters rather are to be selected which especially effect what is needed at the time. I will mention two as examples. There is the plaster of Attalus for wounds, which contains copper scales 64 grams, frankincense soot 60 grams, ammoniacum the same; liquid turpentine 100 grams, bull-suet this amount; vinegar three-quarters of a litre, oil half a litre. But among those suitable for broken heads, some include the one which is ascribed to Iudaeus. It is composed of salt 16 grams, red copper scales and calcined copper, 48 grams each, ammoniacum for fumigation, frankincense soot and dried resin, 64 grams each, Colophon resin, wax and prepared calf's suet, 80 grams each, vinegar 65 cc., less than 40 cc. of oil. The Greeks call tetherapeumena, what we call prepared, when, for instance, from suet all membranous particles are carefully removed, and so in the case of other medicaments. 5.22.4. The compound of Iudaeus contains lime two parts; the reddest soda one part, mixed with the urine of a young boy to the consistency of strigil scrapings. But the place on which it is smeared should from time to time be moistened.
|27. Josephus Flavius, Jewish Antiquities, 1.49, 1.169, 1.203, 2.54, 2.320, 2.321, 2.322, 2.323, 2.324, 2.325, 2.326, 2.327, 2.328, 2.329, 2.330, 2.331, 2.332, 2.333, 2.334, 2.335, 2.336, 2.337, 3.5, 4.7, 4.8, 4.9, 4.87, 4.88, 4.89, 4.90, 4.91, 4.92, 4.93, 4.94, 4.100, 4.219, 4.329, 5.143, 5.146, 5.194, 5.200, 5.201, 5.202, 5.203, 5.204, 5.208, 5.209, 5.210, 5.236, 5.237, 5.241, 5.252, 5.258, 5.264, 5.265, 5.266, 5.280, 5.282, 5.286, 5.291, 5.293, 5.294, 5.312, 8.42, 8.43, 8.44, 8.45, 8.46, 8.47, 8.48, 8.49, 9.7, 10.131, 10.132, 10.133, 10.134, 11.49, 11.50, 11.51, 11.52, 11.53, 11.54, 13.382, 13.393, 13.394, 13.397, 13.405, 13.406, 13.407, 13.408, 13.409, 13.410, 13.411, 13.412, 13.413, 13.414, 13.415, 13.416, 13.417, 13.418, 13.419, 13.420, 13.421, 13.422, 13.423, 13.424, 13.425, 13.426, 13.427, 13.428, 13.429, 13.430, 13.431, 13.432, 14.18, 14.54, 15.50, 15.51, 15.52, 15.53, 15.54, 15.55, 15.56, 15.69, 15.96, 15.106-7, 15.121, 15.122, 15.168, 15.187, 15.188, 15.189, 15.190, 15.191, 15.192, 15.193, 15.194, 15.195, 15.196, 15.197, 15.198, 15.199, 15.200, 15.201, 15.219, 15.294, 16.145, 17.121, 17.169, 17.170, 17.171, 17.172, 17.173, 17.174, 17.175, 17.176, 17.277, 17.340, 18.21, 18.27, 18.31, 18.255, 132 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 613
| 13.412. and they begged of her, that she would not utterly blast their hopes, as it now happened, that when they had escaped the hazards that arose from their [open] enemies, they were to be cut off at home by their [private] enemies, like brute beasts, without any help whatsoever.
|28. Tacitus, Histories, 5.6-5.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •josephus,josephus dead sea area •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 230
| 5.6. Their land is bounded by Arabia on the east, Egypt lies on the south, on the west are Phoenicia and the sea, and toward the north the people enjoy a wide prospect over Syria. The inhabitants are healthy and hardy. Rains are rare; the soil is fertile; its products are like ours, save that the balsam and the palm also grow there. The palm is a tall and handsome tree; the balsam a mere shrub: if a branch, when swollen with sap, is pierced with steel, the veins shrivel up; so a piece of stone or a potsherd is used to open them; the juice is employed by physicians. of the mountains, Lebanon rises to the greatest height, and is in fact a marvel, for in the midst of the excessive heat its summit is shaded by trees and covered with snow; it likewise is the source and supply of the river Jordan. This river does not empty into the sea, but after flowing with volume undiminished through two lakes is lost in the third. The last is a lake of great size: it is like the sea, but its water has a nauseous taste, and its offensive odour is injurious to those who live near it. Its waters are not moved by the wind, and neither fish nor water-fowl can live there. Its lifeless waves bear up whatever is thrown upon them as on a solid surface; all swimmers, whether skilled or not, are buoyed up by them. At a certain season of the year the sea throws up bitumen, and experience has taught the natives how to collect this, as she teaches all arts. Bitumen is by nature a dark fluid which coagulates when sprinkled with vinegar, and swims on the surface. Those whose business it is, catch hold of it with their hands and haul it on shipboard: then with no artificial aid the bitumen flows in and loads the ship until the stream is cut off. Yet you cannot use bronze or iron to cut the bituminous stream; it shrinks from blood or from a cloth stained with a woman's menses. Such is the story told by ancient writers, but those who are acquainted with the country aver that the floating masses of bitumen are driven by the winds or drawn by hand to shore, where later, after they have been dried by vapours from the earth or by the heat of the sun, they are split like timber or stone with axes and wedges. 5.7. Not far from this lake is a plain which, according to report, was once fertile and the site of great cities, but which was later devastated by lightning; and it is said that traces of this disaster still exist there, and that the very ground looks burnt and has lost its fertility. In fact, all the plants there, whether wild or cultivated, turn black, become sterile, and seem to wither into dust, either in leaf or in flower or after they have reached their usual mature form. Now for my part, although I should grant that famous cities were once destroyed by fire from heaven, I still think that it is the exhalations from the lake that infect the ground and poison the atmosphere about this district, and that this is the reason that crops and fruits decay, since both soil and climate are deleterious. The river Belus also empties into the Jewish Sea; around its mouth a kind of sand is gathered, which when mixed with soda is fused into glass. The beach is of moderate size, but it furnishes an inexhaustible supply.
|29. Pliny The Elder, Natural History, 2.106226, 5.1570-3, 5.1573, 7.1565, 12.46-7100-103, 12.54111-15, 12.54115-16, 12.54117, 12.54118-23, 13.626-49, 19, 19.1747, 19.45156, 20.1531-43, 23.4-5, 23.19-2631-53, 23.28-854-9, 23.5298, 23.56105, 24.5694, 28.2380, 31-2, 31.4598, 35.5015, 35.51178, 37-40, 227-9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 233
|30. Josephus Flavius, Jewish War, 1.89, 1.104-1.119, 1.138, 1.361-1.362, 1.374, 1.386-1.396, 1.437, 1.656-1.659, 2.59, 2.121, 2.136, 4.7, 4.402-4.403, 4.439, 4.451-4.485, 7.163-7.189, 7.252-7.404 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 613, 614; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 225, 226, 227, 228, 229, 230, 231, 233, 234, 240, 304, 306, 315, 316, 318, 320
| 1.89. And when he had slain more than six thousand of the rebels, he made an incursion into Arabia; and when he had taken that country, together with the Gileadites and Moabites, he enjoined them to pay him tribute, and returned to Amathus; and as Theodorus was surprised at his great success, he took the fortress, and demolished it. 1.104. But Alexander, when he had taken Pella, marched to Gerasa again, out of the covetous desire he had of Theodorus’s possessions; and when he had built a triple wall about the garrison, he took the place by force. 1.105. He also demolished Golan, and Seleucia, and what was called the Valley of Antiochus; besides which, he took the strong fortress of Gamala, and stripped Demetrius, who was governor therein, of what he had, on account of the many crimes laid to his charge, and then returned into Judea, after he had been three whole years in this expedition. And now he was kindly received of the nation, because of the good success he had. So when he was at rest from war, he fell into a distemper; 1.106. for he was afflicted with a quartan ague, and supposed that, by exercising himself again in martial affairs, he should get rid of this distemper; but by making such expeditions at unseasonable times, and forcing his body to undergo greater hardships than it was able to bear, he brought himself to his end. He died, therefore, in the midst of his troubles, after he had reigned seven and twenty years. 1.107. 1. Now Alexander left the kingdom to Alexandra his wife, and depended upon it that the Jews would now very readily submit to her, because she had been very averse to such cruelty as he had treated them with, and had opposed his violation of their laws, and had thereby got the goodwill of the people. 1.108. Nor was he mistaken as to his expectations; for this woman kept the dominion, by the opinion that the people had of her piety; for she chiefly studied the ancient customs of her country, and cast those men out of the government that offended against their holy laws. 1.109. And as she had two sons by Alexander, she made Hyrcanus the elder high priest, on account of his age, as also, besides that, on account of his inactive temper, no way disposing him to disturb the public. But she retained the younger, Aristobulus, with her as a private person, by reason of the warmth of his temper. 1.110. 2. And now the Pharisees joined themselves to her, to assist her in the government. These are a certain sect of the Jews that appear more religious than others, and seem to interpret the laws more accurately. 1.111. Now, Alexandra hearkened to them to an extraordinary degree, as being herself a woman of great piety towards God. But these Pharisees artfully insinuated themselves into her favor by little and little, and became themselves the real administrators of the public affairs: they banished and reduced whom they pleased; they bound and loosed [men] at their pleasure; and, to say all at once, they had the enjoyment of the royal authority, whilst the expenses and the difficulties of it belonged to Alexandra. 1.112. She was a sagacious woman in the management of great affairs, and intent always upon gathering soldiers together; so that she increased the army the one half, and procured a great body of foreign troops, till her own nation became not only very powerful at home, but terrible also to foreign potentates, while she governed other people, and the Pharisees governed her. 1.113. 3. Accordingly, they themselves slew Diogenes, a person of figure, and one that had been a friend to Alexander; and accused him as having assisted the king with his advice, for crucifying the eight hundred men [before mentioned]. They also prevailed with Alexandra to put to death the rest of those who had irritated him against them. Now, she was so superstitious as to comply with their desires, and accordingly they slew whom they pleased themselves. 1.114. But the principal of those that were in danger fled to Aristobulus, who persuaded his mother to spare the men on account of their dignity, but to expel them out of the city, unless she took them to be innocent; so they were suffered to go unpunished, and were dispersed all over the country. 1.115. But when Alexandra sent out her army to Damascus, under pretense that Ptolemy was always oppressing that city, she got possession of it; nor did it make any considerable resistance. 1.116. She also prevailed with Tigranes, king of Armenia, who lay with his troops about Ptolemais, and besieged Cleopatra, by agreements and presents, to go away. Accordingly, Tigranes soon arose from the siege, by reason of those domestic tumults which happened upon Lucullus’s expedition into Armenia. 1.117. 4. In the meantime, Alexandra fell sick, and Aristobulus, her younger son, took hold of this opportunity, with his domestics, of which he had a great many, who were all of them his friends, on account of the warmth of their youth, and got possession of all the fortresses. He also used the sums of money he found in them to get together a number of mercenary soldiers, and made himself king; 1.118. and besides this, upon Hyrcanus’s complaint to his mother, she compassionated his case, and put Aristobulus’s wife and sons under restraint in Antonia, which was a fortress that joined to the north part of the temple. It was, as I have already said, of old called the Citadel; but afterwards got the name of Antonia, when Antony was lord [of the East], just as the other cities, Sebaste and Agrippias, had their names changed, and these given them from Sebastus and Agrippa. 1.119. But Alexandra died before she could punish Aristobulus for his disinheriting his brother, after she had reigned nine years. 1.138. 6. But Pompey did not give him time to make any preparations [for a siege], but followed him at his heels; he was also obliged to make haste in his attempt, by the death of Mithridates, of which he was informed about Jericho. Now here is the most fruitful country of Judea, which bears a vast number of palm trees besides the balsam tree, whose sprouts they cut with sharp stones, and at the incisions they gather the juice, which drops down like tears. 1.361. 5. Now as to these her injunctions to Antony, he complied in part; for though he esteemed it too abominable a thing to kill such good and great kings, yet was he thereby alienated from the friendship he had for them. He also took away a great deal of their country; nay, even the plantation of palm trees at Jericho, where also grows the balsam tree, and bestowed them upon her; as also all the cities on this side the river Eleutherus, Tyre and Sidon excepted. 1.362. And when she was become mistress of these, and had conducted Antony in his expedition against the Parthians as far as Euphrates, she came by Apamia and Damascus into Judea and there did Herod pacify her indignation at him by large presents. He also hired of her those places that had been torn away from his kingdom, at the yearly rent of two hundred talents. He conducted her also as far as Pelusium, and paid her all the respects possible. 1.374. but we may easily observe that fortune is mutable, and goes from one side to another; and this you may readily learn from examples among yourselves; for when you were once victors in the former fight, your enemies overcame you at last; and very likely it will now happen so, that these who think themselves sure of beating you will themselves be beaten. For when men are very confident, they are not upon their guard, while fear teaches men to act with caution; insomuch that I venture to prove from your very timorousness that you ought to take courage; 1.386. 1. But now Herod was under immediate concern about a most important affair, on account of his friendship with Antony, who was already overcome at Actium by Caesar; yet he was more afraid than hurt; for Caesar did not think he had quite undone Antony, while Herod continued his assistance to him. 1.387. However, the king resolved to expose himself to dangers: accordingly he sailed to Rhodes, where Caesar then abode, and came to him without his diadem, and in the habit and appearance of a private person, but in his behavior as a king. So he concealed nothing of the truth, but spoke thus before his face:— 1.388. “O Caesar, as I was made king of the Jews by Antony, so do I profess that I have used my royal authority in the best manner, and entirely for his advantage; nor will I conceal this further, that thou hadst certainly found me in arms, and an inseparable companion of his, had not the Arabians hindered me. However, I sent him as many auxiliaries as I was able, and many ten thousand [cori] of corn. Nay, indeed, I did not desert my benefactor after the blow that was given him at Actium; but I gave him the best advice I was able, 1.389. when I was no longer able to assist him in the war; and I told him that there was but one way of recovering his affairs, and that was to kill Cleopatra; and I promised him, that if she were once dead, I would afford him money and walls for his security, with an army and myself to assist him in his war against thee: 1.390. but his affections for Cleopatra stopped his ears, as did God himself also, who hath bestowed the government on thee. I own myself also to be overcome together with him; and with his last fortune I have laid aside my diadem, and am come hither to thee, having my hopes of safety in thy virtue; and I desire that thou wilt first consider how faithful a friend, and not whose friend, I have been.” 1.391. 2. Caesar replied to him thus:—“Nay, thou shalt not only be in safety, but thou shalt be a king; and that more firmly than thou wast before; for thou art worthy to reign over a great many subjects, by reason of the fastness of thy friendship; and do thou endeavor to be equally constant in thy friendship to me, upon my good success, which is what I depend upon from the generosity of thy disposition. However, Antony hath done well in preferring Cleopatra to thee; for by this means we have gained thee by her madness, 1.392. and thus thou hast begun to be my friend before I began to be thine; on which account Quintus Didius hath written to me that thou sentest him assistance against the gladiators. I do therefore assure thee that I will confirm the kingdom to thee by decree: I shall also endeavor to do thee some further kindness hereafter, that thou mayst find no loss in the want of Antony.” 1.393. 3. When Caesar had spoken such obliging things to the king, and had put the diadem again about his head, he proclaimed what he had bestowed on him by a decree, in which he enlarged in the commendation of the man after a magnificent manner. Whereupon Herod obliged him to be kind to him by the presents he gave him, and he desired him to forgive Alexander, one of Antony’s friends, who was become a supplicant to him. But Caesar’s anger against him prevailed, and he complained of the many and very great offenses the man whom he petitioned for had been guilty of; and by that means he rejected his petition. 1.394. After this, Caesar went for Egypt through Syria, when Herod received him with royal and rich entertainments; and then did he first of all ride along with Caesar, as he was reviewing his army about Ptolemais, and feasted him with all his friends, and then distributed among the rest of the army what was necessary to feast them withal. 1.395. He also made a plentiful provision of water for them, when they were to march as far as Pelusium, through a dry country, which he did also in like manner at their return thence; nor were there any necessaries wanting to that army. It was therefore the opinion, both of Caesar and of his soldiers, that Herod’s kingdom was too small for those generous presents he made them; 1.396. for which reason, when Caesar was come into Egypt, and Cleopatra and Antony were dead, he did not only bestow other marks of honor upon him, but made an addition to his kingdom, by giving him not only the country which had been taken from him by Cleopatra, but besides that, Gadara, and Hippos, and Samaria; and moreover, of the maritime cities, Gaza and Anthedon, and Joppa, and Strato’s Tower. 1.437. She had indeed but too just a cause of indignation from what he had done, while her boldness proceeded from his affection to her; so she openly reproached him with what he had done to her grandfather Hyrcanus, and to her brother Aristobulus; for he had not spared this Aristobulus, though he were but a child; for when he had given him the high priesthood at the age of seventeen, he slew him quickly after he had conferred that dignity upon him; but when Aristobulus had put on the holy vestments, and had approached to the altar at a festival, the multitude, in great crowds, fell into tears; whereupon the child was sent by night to Jericho, and was there dipped by the Galls, at Herod’s command, in a pool till he was drowned. 1.656. 5. After this, the distemper seized upon his whole body, and greatly disordered all its parts with various symptoms; for there was a gentle fever upon him, and an intolerable itching over all the surface of his body, and continual pains in his colon, and dropsical tumors about his feet, and an inflammation of the abdomen,—and a putrefaction of his privy member, that produced worms. Besides which he had a difficulty of breathing upon him, and could not breathe but when he sat upright, and had a convulsion of all his members, insomuch that the diviners said those diseases were a punishment upon him for what he had done to the Rabbins. 1.657. Yet did he struggle with his numerous disorders, and still had a desire to live, and hoped for recovery, and considered of several methods of cure. Accordingly, he went over Jordan, and made use of those hot baths at Callirrhoe, which ran into the lake Asphaltitis, but are themselves sweet enough to be drunk. And here the physicians thought proper to bathe his whole body in warm oil, by letting it down into a large vessel full of oil; whereupon his eyes failed him, and he came and went as if he was dying; 1.658. and as a tumult was then made by his servants, at their voice he revived again. Yet did he after this despair of recovery, and gave orders that each soldier should have fifty drachmae a piece, and that his commanders and friends should have great sums of money given them. 1.659. 6. He then returned back and came to Jericho, in such a melancholy state of body as almost threatened him with present death, when he proceeded to attempt a horrid wickedness; for he got together the most illustrious men of the whole Jewish nation, out of every village, into a place called the Hippodrome, and there shut them in. 2.59. His footmen were slain in the battle in abundance; Gratus also cut to pieces Simon himself, as he was flying along a strait valley, when he gave him an oblique stroke upon his neck, as he ran away, and broke it. The royal palaces that were near Jordan at Betharamptha were also burnt down by some other of the seditious that came out of Perea. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 4.7. On its acclivity, which is straight, houses are built, and those very thick and close to one another. The city also hangs so strangely, that it looks as if it would fall down upon itself, so sharp is it at the top. 4.402. and at the feast of unleavened bread, which the Jews celebrate in memory of their deliverance from the Egyptian bondage, when they were sent back into the country of their forefathers, they came down by night, without being discovered by those that could have prevented them, and overran a certain small city called Engaddi:— 4.403. in which expedition they prevented those citizens that could have stopped them, before they could arm themselves, and fight them. They also dispersed them, and cast them out of the city. As for such as could not run away, being women and children, they slew of them above seven hundred. 4.439. He then put his soldiers on board the ships, and slew such as had fled to the lake, insomuch that all Perea had either surrendered themselves, or were taken by the Romans, as far as Macherus. 4.451. 2. Hereupon a great multitude prevented their approach, and came out of Jericho, and fled to those mountainous parts that lay over against Jerusalem, while that part which was left behind was in a great measure destroyed; 4.452. they also found the city desolate. It is situated in a plain; but a naked and barren mountain, of a very great length, hangs over it, 4.453. which extends itself to the land about Scythopolis northward, but as far as the country of Sodom, and the utmost limits of the lake Asphaltitis, southward. This mountain is all of it very uneven and uninhabited, by reason of its barrenness: 4.454. there is an opposite mountain that is situated over against it, on the other side of Jordan; this last begins at Julias, and the northern quarters, and extends itself southward as far as Somorrhon, which is the bounds of Petra, in Arabia. In this ridge of mountains there is one called the Iron Mountain, that runs in length as far as Moab. 4.455. Now the region that lies in the middle between these ridges of mountains is called the Great Plain; it reaches from the village Ginnabris, as far as the lake Asphaltitis; 4.456. its length is two hundred and thirty furlongs, and its breadth a hundred and twenty, and it is divided in the midst by Jordan. It hath two lakes in it, that of Asphaltitis, and that of Tiberias, whose natures are opposite to each other; for the former is salt and unfruitful, but that of Tiberias is sweet and fruitful. 4.457. This plain is much burnt up in summertime, and, by reason of the extraordinary heat, contains a very unwholesome air; 4.458. it is all destitute of water excepting the river Jordan, which water of Jordan is the occasion why those plantations of palm trees that are near its banks are more flourishing, and much more fruitful, as are those that are remote from it not so flourishing, or fruitful. 4.459. 3. Notwithstanding which, there is a fountain by Jericho, that runs plentifully, and is very fit for watering the ground; it arises near the old city, which Joshua, the son of Nun, the general of the Hebrews, took the first of all the cities of the land of Canaan, by right of war. 4.460. The report is, that this fountain, at the beginning, caused not only the blasting of the earth and the trees, but of the children born of women, and that it was entirely of a sickly and corruptive nature to all things whatsoever; but that it was made gentle, and very wholesome and fruitful, by the prophet Elisha. This prophet was familiar with Elijah, and was his successor, 4.461. who, when he once was the guest of the people at Jericho, and the men of the place had treated him very kindly, he both made them amends as well as the country, by a lasting favor; 4.462. for he went out of the city to this fountain, and threw into the current an earthen vessel full of salt; after which he stretched out his righteous hand unto heaven, and, pouring out a mild drink-offering, he made this supplication,—That the current might be mollified, and that the veins of fresh water might be opened; 4.463. that God also would bring into the place a more temperate and fertile air for the current, and would bestow upon the people of that country plenty of the fruits of the earth, and a succession of children; and that this prolific water might never fail them, while they continued to be righteous. 4.464. To these prayers Elisha joined proper operations of his hands, after a skillful manner, and changed the fountain; and that water, which had been the occasion of barrenness and famine before, from that time did supply a numerous posterity, and afforded great abundance to the country. 4.465. Accordingly, the power of it is so great in watering the ground, that if it does but once touch a country, it affords a sweeter nourishment than other waters do, when they lie so long upon them, till they are satiated with them. 4.466. For which reason, the advantage gained from other waters, when they flow in great plenty, is but small, while that of this water is great when it flows even in little quantities. 4.467. Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. 4.468. There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey. 4.469. This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the most excellent sort. 4.470. And indeed, if we speak of those other fruits, it will not be easy to light on any climate in the habitable earth that can well be compared to it,—what is here sown comes up in such clusters; 4.471. the cause of which seems to me to be the warmth of the air, and the fertility of the waters; the warmth calling forth the sprouts, and making them spread, and the moisture making every one of them take root firmly, and supplying that virtue which it stands in need of in summertime. Now this country is then so sadly burnt up, that nobody cares to come at it; 4.472. and if the water be drawn up before sunrising, and after that exposed to the air, it becomes exceeding cold, and becomes of a nature quite contrary to the ambient air; 4.473. as in winter again it becomes warm; and if you go into it, it appears very gentle. The ambient air is here also of so good a temperature, that the people of the country are clothed in linen-only, even when snow covers the rest of Judea. 4.474. This place is one hundred and fifty furlongs from Jerusalem, and sixty from Jordan. The country, as far as Jerusalem, is desert and stony; but that as far as Jordan and the lake Asphaltitis lies lower indeed, though it be equally desert and barren. 4.475. But so much shall suffice to have been said about Jericho, and of the great happiness of its situation. 4.476. 4. The nature of the lake Asphaltitis is also worth describing. It is, as I have said already, bitter and unfruitful. It is so light [or thick] that it bears up the heaviest things that are thrown into it; nor is it easy for anyone to make things sink therein to the bottom, if he had a mind so to do. 4.477. Accordingly, when Vespasian went to see it, he commanded that some who could not swim should have their hands tied behind them, and be thrown into the deep, when it so happened that they all swam as if a wind had forced them upwards. 4.478. Moreover, the change of the color of this lake is wonderful, for it changes its appearance thrice every day; and as the rays of the sun fall differently upon it, the light is variously reflected. 4.479. However, it casts up black clods of bitumen in many parts of it; these swim at the top of the water, and resemble both in shape and bigness headless bulls; 4.480. and when the laborers that belong to the lake come to it, and catch hold of it as it hangs together, they draw it into their ships; but when the ship is full, it is not easy to cut off the rest, for it is so tenacious as to make the ship hang upon its clods till they set it loose with the menstrual blood of women, and with urine, to which alone it yields. 4.481. This bitumen is not only useful for the caulking of ships, but for the cure of men’s bodies; accordingly, it is mixed in a great many medicines. 4.482. The length of this lake is five hundred and eighty furlongs, where it is extended as far as Zoar in Arabia; and its breadth is a hundred and fifty. 4.483. The country of Sodom borders upon it. It was of old a most happy land, both for the fruits it bore and the riches of its cities, although it be now all burnt up. 4.484. It is related how, for the impiety of its inhabitants, it was burnt by lightning; in consequence of which there are still the remainders of that Divine fire, and the traces [or shadows] of the five cities are still to be seen, as well as the ashes growing in their fruits; which fruits have a color as if they were fit to be eaten, but if you pluck them with your hands, they dissolve into smoke and ashes. 4.485. And thus what is related of this land of Sodom hath these marks of credibility which our very sight affords us. 7.163. 1. Now Lucilius Bassus was sent as legate into Judea, and there he received the army from Cerealis Vitellius, and took that citadel which was in Herodium, together with the garrison that was in it; 7.164. after which he got together all the soldiery that was there (which was a large body, but dispersed into several parties), with the tenth legion, and resolved to make war upon Macherus; for it was highly necessary that this citadel should be demolished, lest it might be a means of drawing away many into a rebellion, by reason of its strength; 7.165. for the nature of the place was very capable of affording the surest hopes of safety to those that possessed it, as well as delay and fear to those that should attack it; 7.166. for what was walled in was itself a very rocky hill, elevated to a very great height; which circumstance alone made it very hard to be subdued. It was also so contrived by nature, that it could not be easily ascended; 7.167. for it is, as it were, ditched about with such valleys on all sides, and to such a depth, that the eye cannot reach their bottoms, and such as are not easily to be passed over, and even such as it is impossible to fill up with earth. 7.168. For that valley which cuts it on the west extends to threescore furlongs, and did not end till it came to the lake Asphaltitis; on the same side it was also that Macherus had the tallest top of its hill elevated above the rest. 7.169. But then for the valleys that lay on the north and south sides, although they be not so large as that already described, yet it is in like manner an impracticable thing to think of getting over them; 7.170. and for the valley that lies on the east side, its depth is found to be no less than a hundred cubits. It extends as far as a mountain that lies over against Macherus, with which it is bounded. 7.171. 2. Now when Alexander [Janneus], the king of the Jews, observed the nature of this place, he was the first who built a citadel here, which afterwards was demolished by Gabinius, when he made war against Aristobulus. 7.172. But when Herod came to be king, he thought the place to be worthy of the utmost regard, and of being built upon in the firmest manner, and this especially because it lay so near to Arabia; for it is seated in a convenient place on that account, and hath a prospect toward that country; 7.173. he therefore surrounded a large space of ground with walls and towers, and built a city there, out of which city there was a way that led up to the very citadel itself on the top of the mountain; 7.174. nay, more than this, he built a wall round that top of the hill, and erected towers at the corners, of a hundred and sixty cubits high; 7.175. in the middle of which place he built a palace, after a magnificent manner, wherein were large and beautiful edifices. 7.176. He also made a great many reservoirs for the reception of water, that there might be plenty of it ready for all uses, and those in the properest places that were afforded him there. Thus did he, as it were, contend with the nature of the place, that he might exceed its natural strength and security (which yet itself rendered it hard to be taken) by those fortifications which were made by the hands of men. 7.177. Moreover, he put a large quantity of darts and other machines of war into it, and contrived to get everything thither that might any way contribute to its inhabitants’ security, under the longest siege possible. 7.178. 3. Now within this place there grew a sort of rue that deserves our wonder on account of its largeness, for it was no way inferior to any fig tree whatsoever, either in height or in thickness; 7.179. and the report is, that it had lasted ever since the times of Herod, and would probably have lasted much longer, had it not been cut down by those Jews who took possession of the place afterwards. 7.180. But still in that valley which encompasses the city on the north side there is a certain place called Baaras, which produces a root of the same name with itself; 7.181. its color is like to that of flame, and towards the evenings it sends out a certain ray like lightning. It is not easily taken by such as would do it, but recedes from their hands, nor will yield itself to be taken quietly, until either the urine of a woman, or her menstrual blood, be poured upon it; 7.182. nay, even then it is certain death to those that touch it, unless anyone take and hang the root itself down from his hand, and so carry it away. 7.183. It may also be taken another way, without danger, which is this: they dig a trench quite round about it, till the hidden part of the root be very small, 7.184. they then tie a dog to it, and when the dog tries hard to follow him that tied him, this root is easily plucked up, but the dog dies immediately, as if it were instead of the man that would take the plant away; nor after this need anyone be afraid of taking it into their hands. 7.185. Yet, after all this pains in getting, it is only valuable on account of one virtue it hath, that if it be only brought to sick persons, it quickly drives away those called demons, which are no other than the spirits of the wicked, that enter into men that are alive and kill them, unless they can obtain some help against them. 7.186. Here are also fountains of hot water, that flow out of this place, which have a very different taste one from the other; for some of them are bitter, and others of them are plainly sweet. 7.187. Here are also many eruptions of cold waters, and this not only in the places that lie lower, and have their fountains near one another, 7.188. but, what is still more wonderful, here is to be seen a certain cave hard by, whose cavity is not deep, but it is covered over by a rock that is prominent; 7.189. above this rock there stand up two [hills or] breasts, as it were, but a little distant one from another, the one of which sends out a fountain that is very cold, and the other sends out one that is very hot; which waters, when they are mingled together, compose a most pleasant bath; they are medicinal indeed for other maladies, but especially good for strengthening the nerves. This place has in it also mines of sulfur and alum. 7.252. 1. When Bassus was dead in Judea, Flavius Silva succeeded him as procurator there; who, when he saw that all the rest of the country was subdued in this war, and that there was but one only stronghold that was still in rebellion, he got all his army together that lay in different places, and made an expedition against it. This fortress was called Masada. 7.253. It was one Eleazar, a potent man, and the commander of these Sicarii, that had seized upon it. He was a descendant from that Judas who had persuaded abundance of the Jews, as we have formerly related, not to submit to the taxation when Cyrenius was sent into Judea to make one; 7.254. for then it was that the Sicarii got together against those that were willing to submit to the Romans, and treated them in all respects as if they had been their enemies, both by plundering them of what they had, by driving away their cattle, and by setting fire to their houses; 7.255. for they said that they differed not at all from foreigners, by betraying, in so cowardly a manner, that freedom which Jews thought worthy to be contended for to the utmost, and by owning that they preferred slavery under the Romans before such a contention. 7.256. Now this was in reality no better than a pretense and a cloak for the barbarity which was made use of by them, and to color over their own avarice, which they afterwards made evident by their own actions; 7.257. for those that were partners with them in their rebellion joined also with them in the war against the Romans, and went further lengths with them in their impudent undertakings against them; 7.258. and when they were again convicted of dissembling in such their pretenses, they still more abused those that justly reproached them for their wickedness. 7.259. And indeed that was a time most fertile in all manner of wicked practices, insomuch that no kind of evil deeds were then left undone; nor could anyone so much as devise any bad thing that was new, 7.260. o deeply were they all infected, and strove with one another in their single capacity, and in their communities, who should run the greatest lengths in impiety towards God, and in unjust actions towards their neighbors; the men of power oppressing the multitude, and the multitude earnestly laboring to destroy the men of power. 7.261. The one part were desirous of tyrannizing over others, and the rest of offering violence to others, and of plundering such as were richer than themselves. 7.262. They were the Sicarii who first began these transgressions, and first became barbarous towards those allied to them, and left no words of reproach unsaid, and no works of perdition untried, in order to destroy those whom their contrivances affected. 7.263. Yet did John demonstrate by his actions that these Sicarii were more moderate than he was himself, for he not only slew all such as gave him good counsel to do what was right, but treated them worst of all, as the most bitter enemies that he had among all the Citizens; nay, he filled his entire country with ten thousand instances of wickedness, such as a man who was already hardened sufficiently in his impiety towards God would naturally do; 7.264. for the food was unlawful that was set upon his table, and he rejected those purifications that the law of his country had ordained; so that it was no longer a wonder if he, who was so mad in his impiety towards God, did not observe any rules of gentleness and common affection towards men. 7.265. Again, therefore, what mischief was there which Simon the son of Gioras did not do? or what kind of abuses did he abstain from as to those very free-men who had set him up for a tyrant? 7.266. What friendship or kindred were there that did not make him more bold in his daily murders? for they looked upon the doing of mischief to strangers only as a work beneath their courage, but thought their barbarity towards their nearest relations would be a glorious demonstration thereof. 7.267. The Idumeans also strove with these men who should be guilty of the greatest madness! for they [all], vile wretches as they were, cut the throats of the high priests, that so no part of a religious regard to God might be preserved; they thence proceeded to destroy utterly the least remains of a political government, 7.268. and introduced the most complete scene of iniquity in all instances that were practicable; under which scene that sort of people that were called zealots grew up, and who indeed corresponded to the name; 7.269. for they imitated every wicked work; nor, if their memory suggested any evil thing that had formerly been done, did they avoid zealously to pursue the same; 7.270. and although they gave themselves that name from their zeal for what was good, yet did it agree to them only by way of irony, on account of those they had unjustly treated by their wild and brutish disposition, or as thinking the greatest mischiefs to be the greatest good. 7.271. Accordingly, they all met with such ends as God deservedly brought upon them in way of punishment; 7.272. for all such miseries have been sent upon them as man’s nature is capable of undergoing, till the utmost period of their lives, and till death came upon them in various ways of torment; 7.273. yet might one say justly that they suffered less than they had done, because it was impossible they could be punished according to their deserving. 7.274. But to make a lamentation according to the deserts of those who fell under these men’s barbarity, this is not a proper place for it;—I therefore now return again to the remaining part of the present narration. 7.275. 2. For now it was that the Roman general came, and led his army against Eleazar and those Sicarii who held the fortress Masada together with him; and for the whole country adjoining, he presently gained it, and put garrisons into the most proper places of it; 7.276. he also built a wall quite round the entire fortress, that none of the besieged might easily escape; he also set his men to guard the several parts of it; 7.277. he also pitched his camp in such an agreeable place as he had chosen for the siege, and at which place the rock belonging to the fortress did make the nearest approach to the neighboring mountain, which yet was a place of difficulty for getting plenty of provisions; 7.278. for it was not only food that was to be brought from a great distance [to the army], and this with a great deal of pain to those Jews who were appointed for that purpose, but water was also to be brought to the camp, because the place afforded no fountain that was near it. 7.279. When therefore Silva had ordered these affairs beforehand, he fell to besieging the place; which siege was likely to stand in need of a great deal of skill and pains, by reason of the strength of the fortress, the nature of which I will now describe. 7.280. 3. There was a rock, not small in circumference, and very high. It was encompassed with valleys of such vast depth downward, that the eye could not reach their bottoms; they were abrupt, and such as no animal could walk upon, excepting at two places of the rock, where it subsides, in order to afford a passage for ascent, though not without difficulty. 7.281. Now, of the ways that lead to it, one is that from the lake Asphaltitis, towards the sunrising, and another on the west, where the ascent is easier: 7.282. the one of these ways is called the Serpent, as resembling that animal in its narrowness and its perpetual windings; for it is broken off at the prominent precipices of the rock, and returns frequently into itself, and lengthening again by little and little, hath much ado to proceed forward; 7.283. and he that would walk along it must first go on one leg, and then on the other; there is also nothing but destruction, in case your feet slip; for on each side there is a vastly deep chasm and precipice, sufficient to quell the courage of everybody by the terror it infuses into the mind. 7.284. When, therefore, a man hath gone along this way for thirty furlongs, the rest is the top of the hill—not ending at a small point, but is no other than a plain upon the highest part of the mountain. 7.285. Upon this top of the hill, Jonathan the high priest first of all built a fortress, and called it Masada: after which the rebuilding of this place employed the care of king Herod to a great degree; 7.286. he also built a wall round about the entire top of the hill, seven furlongs long; it was composed of white stone; its height was twelve, and its breadth eight cubits; 7.287. there were also erected upon that wall thirty-eight towers, each of them fifty cubits high; out of which you might pass into lesser edifices, which were built on the inside, round the entire wall; 7.288. for the king reserved the top of the hill, which was of a fat soil, and better mould than any valley for agriculture, that such as committed themselves to this fortress for their preservation might not even there be quite destitute of food, in case they should ever be in want of it from abroad. 7.289. Moreover, he built a palace therein at the western ascent; it was within and beneath the walls of the citadel, but inclined to its north side. Now the wall of this palace was very high and strong, and had at its four corners towers sixty cubits high. 7.290. The furniture also of the edifices, and of the cloisters, and of the baths, was of great variety, and very costly; and these buildings were supported by pillars of single stones on every side; the walls and also the floors of the edifices were paved with stones of several colors. He also had cut many and great pits, as reservoirs for water, out of the rocks, 7.291. at every one of the places that were inhabited, both above and round about the palace, and before the wall; and by this contrivance he endeavored to have water for several uses, as if there had been fountains there. 7.292. Here was also a road digged from the palace, and leading to the very top of the mountain, which yet could not be seen by such as were without [the walls]; nor indeed could enemies easily make use of the plain roads; 7.293. for the road on the east side, as we have already taken notice, could not be walked upon, by reason of its nature; and for the western road, he built a large tower at its narrowest place, at no less a distance from the top of the hill than a thousand cubits; which tower could not possibly be passed by, nor could it be easily taken; nor indeed could those that walked along it without any fear (such was its contrivance) easily get to the end of it; 7.294. and after such a manner was this citadel fortified, both by nature and by the hands of men, in order to frustrate the attacks of enemies. 7.295. 4. As for the furniture that was within this fortress, it was still more wonderful on account of its splendor and long continuance; 7.296. for here was laid up corn in large quantities, and such as would subsist men for a long time; here was also wine and oil in abundance, with all kinds of pulse and dates heaped up together; 7.297. all which Eleazar found there, when he and his Sicarii got possession of the fortress by treachery. These fruits were also fresh and full ripe, and no way inferior to such fruits newly laid in, although they were little short of a hundred years from the laying in these provisions [by Herod], till the place was taken by the Romans; nay, indeed, when the Romans got possession of those fruits that were left, they found them not corrupted all that while; 7.298. nor should we be mistaken, if we supposed that the air was here the cause of their enduring so long; this fortress being so high, and so free from the mixture of all terrene and muddy particles of matter. 7.299. There was also found here a large quantity of all sorts of weapons of war, which had been treasured up by that king, and were sufficient for ten thousand men; there was cast iron, and brass, and tin, which show that he had taken much pains to have all things here ready for the greatest occasions; 7.300. for the report goes how Herod thus prepared this fortress on his own account, as a refuge against two kinds of danger; the one for fear of the multitude of the Jews, lest they should depose him, and restore their former kings to the government; the other danger was greater and more terrible, which arose from Cleopatra queen of Egypt, 7.301. who did not conceal her intentions, but spoke often to Antony, and desired him to cut off Herod, and entreated him to bestow the kingdom of Judea upon her. 7.302. And certainly it is a great wonder that Antony did never comply with her commands in this point, as he was so miserably enslaved to his passion for her; nor should anyone have been surprised if she had been gratified in such her request. 7.303. So the fear of these dangers made Herod rebuild Masada, and thereby leave it for the finishing stroke of the Romans in this Jewish war. 7.304. 5. Since therefore the Roman commander Silva had now built a wall on the outside, round about this whole place, as we have said already, and had thereby made a most accurate provision to prevent anyone of the besieged running away, he undertook the siege itself, though he found but one single place that would admit of the banks he was to raise; 7.305. for behind that tower which secured the road that led to the palace, and to the top of the hill from the west; there was a certain eminency of the rock, very broad and very prominent, but three hundred cubits beneath the highest part of Masada; it was called the White Promontory. 7.306. Accordingly, he got upon that part of the rock, and ordered the army to bring earth; and when they fell to that work with alacrity, and abundance of them together, the bank was raised, and became solid for two hundred cubits in height. 7.307. Yet was not this bank thought sufficiently high for the use of the engines that were to be set upon it; but still another elevated work of great stones compacted together was raised upon that bank; this was fifty cubits, both in breadth and height. 7.308. The other machines that were now got ready were like to those that had been first devised by Vespasian, and afterward by Titus, for sieges. 7.309. There was also a tower made of the height of sixty cubits, and all over plated with iron, out of which the Romans threw darts and stones from the engines, and soon made those that fought from the walls of the place to retire, and would not let them lift up their heads above the works. 7.310. At the same time Silva ordered that great battering-ram which he had made to be brought thither, and to be set against the wall, and to make frequent batteries against it, which with some difficulty broke down a part of the wall, and quite overthrew it. 7.311. However, the Sicarii made haste, and presently built another wall within that, which should not be liable to the same misfortune from the machines with the other; it was made soft and yielding, and so was capable of avoiding the terrible blows that affected the other. It was framed after the following manner: 7.312. They laid together great beams of wood lengthways, one close to the end of another, and the same way in which they were cut: there were two of these rows parallel to one another, and laid at such a distance from each other as the breadth of the wall required, and earth was put into the space between those rows. 7.313. Now, that the earth might not fall away upon the elevation of this bank to a greater height, they further laid other beams over across them, and thereby bound those beams together that lay lengthways. 7.314. This work of theirs was like a real edifice; and when the machines were applied, the blows were weakened by its yielding; and as the materials by such concussion were shaken closer together, the pile by that means became firmer than before. 7.315. When Silva saw this, he thought it best to endeavor the taking of this wall by setting fire to it; so he gave order that the soldiers should throw a great number of burning torches upon it: 7.316. accordingly, as it was chiefly made of wood, it soon took fire; and when it was once set on fire, its hollowness made that fire spread to a mighty flame. 7.317. Now, at the very beginning of this fire, a north wind that then blew proved terrible to the Romans; for by bringing the flame downward, it drove it upon them, and they were almost in despair of success, as fearing their machines would be burnt: 7.318. but after this, on a sudden the wind changed into the south, as if it were done by Divine Providence, and blew strongly the contrary way, and carried the flame, and drove it against the wall, which was now on fire through its entire thickness. 7.319. So the Romans, having now assistance from God, returned to their camp with joy, and resolved to attack their enemies the very next day; on which occasion they set their watch more carefully that night, lest any of the Jews should run away from them without being discovered. 7.320. 6. However, neither did Eleazar once think of flying away, nor would he permit anyone else to do so; 7.321. but when he saw their wall burned down by the fire, and could devise no other way of escaping, or room for their further courage, and setting before their eyes what the Romans would do to them, their children, and their wives, if they got them into their power, he consulted about having them all slain. 7.322. Now, as he judged this to be the best thing they could do in their present circumstances, he gathered the most courageous of his companions together, and encouraged them to take that course by a speech which he made to them in the manner following: 7.323. “Since we, long ago, my generous friends, resolved never to be servants to the Romans, nor to any other than to God himself, who alone is the true and just Lord of mankind, the time is now come that obliges us to make that resolution true in practice. 7.324. And let us not at this time bring a reproach upon ourselves for self-contradiction, while we formerly would not undergo slavery, though it were then without danger, but must now, together with slavery, choose such punishments also as are intolerable; I mean this, upon the supposition that the Romans once reduce us under their power while we are alive. We were the very first that revolted from them, and we are the last that fight against them; 7.325. and I cannot but esteem it as a favor that God hath granted us, that it is still in our power to die bravely, and in a state of freedom, which hath not been the case of others, who were conquered unexpectedly. 7.326. It is very plain that we shall be taken within a day’s time; but it is still an eligible thing to die after a glorious manner, together with our dearest friends. This is what our enemies themselves cannot by any means hinder, although they be very desirous to take us alive. Nor can we propose to ourselves any more to fight them, and beat them. 7.327. It had been proper indeed for us to have conjectured at the purpose of God much sooner, and at the very first, when we were so desirous of defending our liberty, and when we received such sore treatment from one another, and worse treatment from our enemies, and to have been sensible that the same God, who had of old taken the Jewish nation into his favor, had now condemned them to destruction; 7.328. for had he either continued favorable, or been but in a lesser degree displeased with us, he had not overlooked the destruction of so many men, or delivered his most holy city to be burnt and demolished by our enemies. 7.329. To be sure we weakly hoped to have preserved ourselves, and ourselves alone, still in a state of freedom, as if we had been guilty of no sins ourselves against God, nor been partners with those of others; we also taught other men to preserve their liberty. 7.330. Wherefore, consider how God hath convinced us that our hopes were in vain, by bringing such distress upon us in the desperate state we are now in, and which is beyond all our expectations; 7.331. for the nature of this fortress which was in itself unconquerable, hath not proved a means of our deliverance; and even while we have still great abundance of food, and a great quantity of arms, and other necessaries more than we want, we are openly deprived by God himself of all hope of deliverance; 7.332. for that fire which was driven upon our enemies did not of its own accord turn back upon the wall which we had built; this was the effect of God’s anger against us for our manifold sins, which we have been guilty of in a most insolent and extravagant manner with regard to our own countrymen; 7.333. the punishments of which let us not receive from the Romans, but from God himself, as executed by our own hands; for these will be more moderate than the other. 7.334. Let our wives die before they are abused, and our children before they have tasted of slavery; and after we have slain them, let us bestow that glorious benefit upon one another mutually, and preserve ourselves in freedom, as an excellent funeral monument for us. 7.335. But first let us destroy our money and the fortress by fire; for I am well assured that this will be a great grief to the Romans, that they shall not be able to seize upon our bodies, and shall fail of our wealth also; 7.336. and let us spare nothing but our provisions; for they will be a testimonial when we are dead that we were not subdued for want of necessaries, but that, according to our original resolution, we have preferred death before slavery.” 7.337. 7. This was Eleazar’s speech to them. Yet did not the opinions of all the auditors acquiesce therein; but although some of them were very zealous to put his advice in practice, and were in a manner filled with pleasure at it, and thought death to be a good thing, 7.338. yet had those that were most effeminate a commiseration for their wives and families; and when these men were especially moved by the prospect of their own certain death, they looked wistfully at one another, and by the tears that were in their eyes declared their dissent from his opinion. 7.339. When Eleazar saw these people in such fear, and that their souls were dejected at so prodigious a proposal, he was afraid lest perhaps these effeminate persons should, by their lamentations and tears, enfeeble those that heard what he had said courageously; 7.340. o he did not leave off exhorting them, but stirred up himself, and recollecting proper arguments for raising their courage, he undertook to speak more briskly and fully to them, and that concerning the immortality of the soul. 7.341. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus:—“Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; 7.342. but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await anyone to give you good advice; 7.343. for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; 7.344. for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. 7.345. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. 7.346. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; 7.347. for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; 7.348. for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. 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. 7.350. And why are we afraid of death, while we are pleased with the rest that we have in sleep? And how absurd a thing is it to pursue after liberty while we are alive, and yet to envy it to ourselves where it will be eternal! 7.351. We, therefore, who have been brought up in a discipline of our own, ought to become an example to others of our readiness to die; yet if we dostand in need of foreigners to support us in this matter, let us regard those Indians who profess the exercise of philosophy; 7.352. for these good men do but unwillingly undergo the time of life, and look upon it as a necessary servitude, 7.353. and make haste to let their souls loose from their bodies; nay, when no misfortune presses them to it, nor drives them upon it, these have such a desire of a life of immortality, that they tell other men beforehand that they are about to depart; and nobody hinders them, but everyone thinks them happy men, and gives them letters to be carried to their familiar friends [that are dead]; 7.354. o firmly and certainly do they believe that souls converse with one another [in the other world]. 7.355. So when these men have heard all such commands that were to be given them, they deliver their body to the fire; and, in order to their getting their soul a separation from the body in the greatest purity, they die in the midst of hymns of commendations made to them; 7.356. for their dearest friends conduct them to their death more readily than do any of the rest of mankind conduct their fellow-citizens when they are going a very long journey, who at the same time weep on their own account, but look upon the others as happy persons, as so soon to be made partakers of the immortal order of beings. 7.357. Are not we, therefore, ashamed to have lower notions than the Indians? and by our own cowardice to lay a base reproach upon the laws of our country, which are so much desired and imitated by all mankind? 7.358. But put the case that we had been brought up under another persuasion, and taught that life is the greatest good which men are capable of, and that death is a calamity; however, the circumstances we are now in ought to be an inducement to us to bear such calamity courageously, since it is by the will of God, and by necessity, that we are to die; 7.359. for it now appears that God hath made such a decree against the whole Jewish nation, that we are to be deprived of this life which [he knew] we would not make a due use of. 7.360. For do not you ascribe the occasion of our present condition to yourselves, nor think the Romans are the true occasion that this war we have had with them is become so destructive to us all: these things have not come to pass by their power, but a more powerful cause hath intervened, and made us afford them an occasion of their appearing to be conquerors over us. 7.361. What Roman weapons, I pray you, were those by which the Jews at Caesarea were slain? 7.362. On the contrary, when they were no way disposed to rebel, but were all the while keeping their seventh day festival, and did not so much as lift up their hands against the citizens of Caesarea, yet did those citizens run upon them in great crowds, and cut their throats, and the throats of their wives and children, and this without any regard to the Romans themselves, who never took us for their enemies till we revolted from them. 7.363. But some may be ready to say, that truly the people of Caesarea had always a quarrel against those that lived among them, and that when an opportunity offered itself, they only satisfied the old rancor they had against them. 7.364. What then shall we say to those of Scythopolis, who ventured to wage war with us on account of the Greeks? Nor did they do it by way of revenge upon the Romans, when they acted in concert with our countrymen. 7.365. Wherefore you see how little our goodwill and fidelity to them profited us, while they were slain, they and their whole families, after the most inhuman manner, which was all the requital that was made them for the assistance they had afforded the others; 7.366. for that very same destruction which they had prevented from falling upon the others did they suffer themselves from them, as if they had been ready to be the actors against them. It would be too long for me to speak at this time of every destruction brought upon us; 7.367. for you cannot but know that there was not anyone Syrian city which did not slay their Jewish inhabitants, and were not more bitter enemies to us than were the Romans themselves; 7.368. nay, even those of Damascus, when they were able to allege no tolerable pretense against us, filled their city with the most barbarous slaughters of our people, and cut the throats of eighteen thousand Jews, with their wives and children. 7.369. And as to the multitude of those that were slain in Egypt, and that with torments also, we have been informed they were more than sixty thousand; those, indeed, being in a foreign country, and so naturally meeting with nothing to oppose against their enemies, were killed in the manner forementioned. As for all those of us who have waged war against the Romans in our own country, had we not sufficient reason to have sure hopes of victory? 7.370. For we had arms, and walls, and fortresses so prepared as not to be easily taken, and courage not to be moved by any dangers in the cause of liberty, which encouraged us all to revolt from the Romans. 7.371. But then these advantages sufficed us but for a short time, and only raised our hopes, while they really appeared to be the origin of our miseries; for all we had hath been taken from us, and all hath fallen under our enemies, as if these advantages were only to render their victory over us the more glorious, and were not disposed for the preservation of those by whom these preparations were made. 7.372. And as for those that are already dead in the war, it is reasonable we should esteem them blessed, for they are dead in defending, and not in betraying their liberty; but as to the multitude of those that are now under the Romans, who would not pity their condition? and who would not make haste to die, before he would suffer the same miseries with them? 7.373. Some of them have been put upon the rack, and tortured with fire and whippings, and so died. Some have been halfdevoured by wild beasts, and yet have been reserved alive to be devoured by them a second time, in order to afford laughter and sport to our enemies; 7.374. and such of those as are alive still are to be looked on as the most miserable, who, being so desirous of death, could not come at it. 7.375. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it? 7.376. Where is this city that was believed to have God himself inhabiting therein? It is now demolished to the very foundations, and hath nothing but that monument of it preserved, I mean the camp of those that hath destroyed it, which still dwells upon its ruins; 7.377. ome unfortunate old men also lie upon the ashes of the temple, and a few women are there preserved alive by the enemy, for our bitter shame and reproach. 7.378. Now, who is there that revolves these things in his mind, and yet is able to bear the sight of the sun, though he might live out of danger? Who is there so much his country’s enemy, or so unmanly, and so desirous of living, as not to repent that he is still alive? 7.379. And I cannot but wish that we had all died before we had seen that holy city demolished by the hands of our enemies, or the foundations of our holy temple dug up after so profane a manner. 7.380. But since we had a generous hope that deluded us, as if we might perhaps have been able to avenge ourselves on our enemies on that account, though it be now become vanity, and hath left us alone in this distress, let us make haste to die bravely. Let us pity ourselves, our children, and our wives while it is in our own power to show pity to them; 7.381. for we were born to die, as well as those were whom we have begotten; nor is it in the power of the most happy of our race to avoid it. 7.382. But for abuses, and slavery, and the sight of our wives led away after an ignominious manner, with their children, these are not such evils as are natural and necessary among men; although such as do not prefer death before those miseries, when it is in their power so to do, must undergo even them, on account of their own cowardice. 7.383. We revolted from the Romans with great pretensions to courage; and when, at the very last, they invited us to preserve ourselves, we would not comply with them. 7.384. Who will not, therefore, believe that they will certainly be in a rage at us, in case they can take us alive? Miserable will then be the young men who will be strong enough in their bodies to sustain many torments! miserable also will be those of elder years, who will not be able to bear those calamities which young men might sustain. 7.385. One man will be obliged to hear the voice of his son implore help of his father, when his hands are bound. 7.386. But certainly our hands are still at liberty, and have a sword in them; let them then be subservient to us in our glorious design; let us die before we become slaves under our enemies, and let us go out of the world, together with our children and our wives, in a state of freedom. 7.387. This it is that our laws command us to do; this it is that our wives and children crave at our hands; nay, God himself hath brought this necessity upon us; while the Romans desire the contrary, and are afraid lest any of us should die before we are taken. 7.388. Let us therefore make haste, and instead of affording them so much pleasure, as they hope for in getting us under their power, let us leave them an example which shall at once cause their astonishment at our death, and their admiration of our hardiness therein.” 7.389. 1. Now as Eleazar was proceeding on in this exhortation, they all cut him off short, and made haste to do the work, as full of an unconquerable ardor of mind, and moved with a demoniacal fury. So they went their ways, as one still endeavoring to be before another, and as thinking that this eagerness would be a demonstration of their courage and good conduct, if they could avoid appearing in the last class; so great was the zeal they were in to slay their wives and children, and themselves also! 7.390. Nor, indeed, when they came to the work itself, did their courage fail them, as one might imagine it would have done, but they then held fast the same resolution, without wavering, which they had upon the hearing of Eleazar’s speech, while yet every one of them still retained the natural passion of love to themselves and their families, because the reasoning they went upon appeared to them to be very just, even with regard to those that were dearest to them; 7.391. for the husbands tenderly embraced their wives, and took their children into their arms, and gave the longest parting kisses to them, with tears in their eyes. 7.392. Yet at the same time did they complete what they had resolved on, as if they had been executed by the hands of strangers; and they had nothing else for their comfort but the necessity they were in of doing this execution, to avoid that prospect they had of the miseries they were to suffer from their enemies. 7.393. Nor was there at length anyone of these men found that scrupled to act their part in this terrible execution, but every one of them dispatched his dearest relations. Miserable men indeed were they! whose distress forced them to slay their own wives and children with their own hands, as the lightest of those evils that were before them. 7.394. So they being not able to bear the grief they were under for what they had done any longer, and esteeming it an injury to those they had slain, to live even the shortest space of time after them,—they presently laid all they had upon a heap, and set fire to it. 7.395. They then chose ten men by lot out of them to slay all the rest; every one of whom laid himself down by his wife and children on the ground, and threw his arms about them, and they offered their necks to the stroke of those who by lot executed that melancholy office; 7.396. and when these ten had, without fear, slain them all, they made the same rule for casting lots for themselves, that he whose lot it was should first kill the other nine, and after all should kill himself. Accordingly, all these had courage sufficient to be no way behind one another in doing or suffering; 7.397. o, for a conclusion, the nine offered their necks to the executioner, and he who was the last of all took a view of all the other bodies, lest perchance some or other among so many that were slain should want his assistance to be quite dispatched; and when he perceived that they were all slain, he set fire to the palace, and with the great force of his hand ran his sword entirely through himself, and fell down dead near to his own relations. 7.398. So these people died with this intention, that they would not leave so much as one soul among them all alive to be subject to the Romans. 7.399. Yet was there an ancient woman, and another who was of kin to Eleazar, and superior to most women in prudence and learning, with five children, who had concealed themselves in caverns under ground, and had carried water thither for their drink, and were hidden there when the rest were intent upon the slaughter of one another. 7.400. Those others were nine hundred and sixty in number, the women and children being withal included in that computation. 7.401. This calamitous slaughter was made on the fifteenth day of the month Xanthicus [Nisan]. 7.402. 2. Now for the Romans, they expected that they should be fought in the morning, when, accordingly, they put on their armor, and laid bridges of planks upon their ladders from their banks, to make an assault upon the fortress, which they did; 7.403. but saw nobody as an enemy, but a terrible solitude on every side, with a fire within the place, as well as a perfect silence. So they were at a loss to guess at what had happened. At length they made a shout, as if it had been at a blow given by the batteringram, to try whether they could bring anyone out that was within; 7.404. the women heard this noise, and came out of their underground cavern, and informed the Romans what had been done, as it was done; and the second of them clearly described all both what was said and what was done, and the manner of it;
|31. Galen, On The Powers of Simple Remedies, 4.20.60-4.20.75, 11.2.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 320
|32. Galen, On Antidotes, 2.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 320
|33. Anon., Genesis Rabba, 10.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants •josephus dead sea area, sources used Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 336
| 10.6. בַּר סִירָא אָמַר, אֱלוֹהַּ הֶעֱלָה סַמִּים מִן הָאָרֶץ, בָּהֶם הָרוֹפֵא מְרַפֵּא אֶת הַמַּכָּה, וּבָהֶם הָרוֹקֵחַ מְרַקֵּחַ אֶת הַמִּרְקַחַת. אָמַר רַבִּי סִימוֹן אֵין לְךָ כָּל עֵשֶׂב וְעֵשֶׂב, שֶׁאֵין לוֹ מַזָּל בָּרָקִיעַ שֶׁמַּכֶּה אוֹתוֹ, וְאוֹמֵר לוֹ גְּדַל, הֲדָא הוּא דִּכְתִיב (איוב לח, לג): הֲיָדַעְתָּ חֻקּוֹת שָׁמָיִם אִם תָּשִׂים מִשְׁטָרוֹ בָאָרֶץ וגו', לָשׁוֹן שׁוֹטֵר (איוב לח, לא): הַתְקַשֵּׁר מַעֲדַנּוֹת כִּימָה אוֹ משְׁכוֹת כְּסִיל תְּפַתֵּחַ, רַבִּי חֲנִינָא בַּר פָּפָּא וְרַבִּי סִימוֹן אָמַר, כִּימָה מְעַדֶּנֶת אֶת הַפֵּרוֹת, וּכְסִיל מוֹשֵׁךְ בֵּין קֶשֶׁר לְקֶשֶׁר. הֲדָא הוּא דִכְתִיב (איוב לח, לב): הֲתֹצִיא מַזָּרוֹת בְּעִתּוֹ וְעַיִּשׁ עַל בָּנֶיהָ תַנְחֵם, רַבִּי תַּנְחוּם בַּר חִיָּא וְרַבִּי סִימוֹן אָמְרוּ, מַזָּל הוּא שֶׁהוּא מְמַזֵּר אֶת הַפֵּרוֹת.
| 10.6. "Bar Sira said (Ben Sira 38:7-8), \"God brings forth spices from the earth. With them the healer heals the ailments, and with them the perfumer perfumes the perfumes.\" Said Rabbi Simon, \"There isn't a single herb or spice that doesn't have a constellation in the firmaments that smacks it and tells it to grow.\" And behold, this is written in Job 38:33: \"Do you know the laws of Heaven? Can you place its authority (šiṭro) on Earth?\" etc. The language is \"šoṭer\" (officer/regulator). \"Can you tie binds on the Pleiades, or the cords of Orion loosen?\" (Job 38:31) Rabbi Ḥanina bar Pappa and Rabbi Simon said, \"The Pleiades binds the fruits, and Orion pulls from binding to binding.\" And behold, this is written (Job 38:32) \"Can you bring out the Zodiac in its season, Ursa Major with her sons you can lead?\" Rabbi Tanḥum bar Ḥiyya and Rabbi Simon said, \"A constellation is 'Mazal' because it stretches [m'mazzer] out the fruits.\"",
|34. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •josephus,josephus dead sea area Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 242
| 23a. בעתם בלילי רביעיות ובלילי שבתות,שכן מצינו בימי שמעון בן שטח שירדו להם גשמים בלילי רביעיות ובלילי שבתות עד שנעשו חטים ככליות ושעורים כגרעיני זיתים ועדשים כדינרי זהב וצררו מהם דוגמא לדורות להודיע כמה החטא גורם שנאמר (ירמיהו ה, כה) עונותיכם הטו אלה וחטאתיכם מנעו הטוב מכם,וכן מצינו בימי הורדוס שהיו עוסקין בבנין בהמ"ק והיו יורדין גשמים בלילה למחר נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם למלאכתן וידעו שמלאכת שמים בידיהם:,מעשה ששלחו לחוני המעגל וכו': ת"ר פעם אחת יצא רוב אדר ולא ירדו גשמים שלחו לחוני המעגל התפלל וירדו גשמים התפלל ולא ירדו גשמים עג עוגה ועמד בתוכה כדרך שעשה חבקוק הנביא שנאמר (חבקוק ב, א) על משמרתי אעמדה ואתיצבה על מצור וגו',אמר לפניו רבונו של עולם בניך שמו פניהם עלי שאני כבן בית לפניך נשבע אני בשמך הגדול שאיני זז מכאן עד שתרחם על בניך התחילו גשמים מנטפין אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא להתיר שבועתך,אמר לא כך שאלתי אלא גשמי בורות שיחין ומערות ירדו בזעף עד שכל טפה וטפה כמלא פי חבית ושיערו חכמים שאין טפה פחותה מלוג אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא לאבד העולם,אמר לפניו לא כך שאלתי אלא גשמי רצון ברכה ונדבה ירדו כתיקנן עד שעלו כל העם להר הבית מפני הגשמים אמרו לו רבי כשם שהתפללת שירדו כך התפלל וילכו להם אמר להם כך מקובלני שאין מתפללין על רוב הטובה,אעפ"כ הביאו לי פר הודאה הביאו לו פר הודאה סמך שתי ידיו עליו ואמר לפניו רבש"ע עמך ישראל שהוצאת ממצרים אינן יכולין לא ברוב טובה ולא ברוב פורענות כעסת עליהם אינן יכולין לעמוד השפעת עליהם טובה אינן יכולין לעמוד יהי רצון מלפניך שיפסקו הגשמים ויהא ריוח בעולם מיד נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם לשדה והביאו להם כמהין ופטריות,שלח לו שמעון בן שטח אלמלא חוני אתה גוזרני עליך נידוי שאילו שנים כשני אליהו שמפתחות גשמים בידו של אליהו לא נמצא שם שמים מתחלל על ידך,אבל מה אעשה לך שאתה מתחטא לפני המקום ועושה לך רצונך כבן שמתחטא על אביו ועושה לו רצונו ואומר לו אבא הוליכני לרחצני בחמין שטפני בצונן תן לי אגוזים שקדים אפרסקים ורמונים ונותן לו ועליך הכתוב אומר (משלי כג, כה) ישמח אביך ואמך ותגל יולדתך,תנו רבנן מה שלחו בני לשכת הגזית לחוני המעגל (איוב כב, כח) ותגזר אומר ויקם לך ועל דרכיך נגה אור,ותגזר אומר אתה גזרת מלמטה והקדוש ברוך הוא מקיים מאמרך מלמעלה ועל דרכיך נגה אור דור שהיה אפל הארת בתפלתך,כי השפילו ותאמר גוה דור שהיה שפל הגבהתו בתפלתך ושח עינים יושיע דור ששח בעונו הושעתו בתפלתך ימלט אי נקי דור שלא היה נקי מלטתו בתפלתך ונמלט בבור כפיך מלטתו במעשה ידיך הברורין,אמר ר' יוחנן כל ימיו של אותו צדיק היה מצטער על מקרא זה (תהלים קכו, א) שיר המעלות בשוב ה' את שיבת ציון היינו כחולמים אמר מי איכא דניים שבעין שנין בחלמא,יומא חד הוה אזל באורחא חזייה לההוא גברא דהוה נטע חרובא אמר ליה האי עד כמה שנין טעין אמר ליה עד שבעין שנין אמר ליה פשיטא לך דחיית שבעין שנין אמר ליה האי [גברא] עלמא בחרובא אשכחתיה כי היכי דשתלי לי אבהתי שתלי נמי לבראי,יתיב קא כריך ריפתא אתא ליה שינתא נים אהדרא ליה משוניתא איכסי מעינא ונים שבעין שנין כי קם חזייה לההוא גברא דהוה קא מלקט מינייהו אמר ליה את הוא דשתלתיה א"ל בר בריה אנא אמר ליה שמע מינה דניימי שבעין שנין חזא לחמריה דאתיילידא ליה רמכי רמכי,אזל לביתיה אמר להו בריה דחוני המעגל מי קיים אמרו ליה בריה ליתא בר בריה איתא אמר להו אנא חוני המעגל לא הימנוהו אזל לבית המדרש שמעינהו לרבנן דקאמרי נהירן שמעתתין כבשני חוני המעגל דכי הוי עייל לבית מדרשא כל קושיא דהוו להו לרבנן הוה מפרק להו אמר להו אנא ניהו לא הימנוהו ולא עבדי ליה יקרא כדמבעי ליה חלש דעתיה בעי רחמי ומית אמר רבא היינו דאמרי אינשי או חברותא או מיתותא,אבא חלקיה בר בריה דחוני המעגל הוה וכי מצטריך עלמא למיטרא הוו משדרי רבנן לגביה ובעי רחמי ואתי מיטרא זימנא חדא איצטריך עלמא למיטרא שדור רבנן זוגא דרבנן לגביה למבעי רחמי דניתי מיטרא אזול לביתיה ולא אשכחוהו אזול בדברא ואשכחוהו דהוה קא רפיק יהבו ליה שלמא
| 23a. b “In their season” /b means b on Wednesday eves, /b i.e., Tuesday nights, b and on Shabbat eves, /b i.e., Friday nights, because at these times people are not out in the streets, either due to fear of demonic forces that were thought to wander on Tuesday nights or due to the sanctity of Shabbat., b As we found /b in b the days of Shimon ben Shetaḥ that rain /b invariably b fell for them on Wednesday eves and on Shabbat eves, until wheat grew /b as big b as kidneys, and barley /b as big b as olive pits, and lentils as golden dinars. And they tied /b up some b of /b these crops as b an example [ i dugma /i ] for /b future b generations, to convey /b to them b how much /b damage b sin causes, as it is stated: /b “The Lord our God, Who gives rain, the former rain and the latter rain, in its season that keeps for us the appointed weeks of the harvest. b Your iniquities have turned away these things, and your sins have withheld the good from you” /b (Jeremiah 5:24–25)., b And we likewise found /b that b in the days of Herod /b that b they were occupied in the building of the Temple, and rain would fall at night. And the next day the wind would blow, the clouds would disperse, the sun would shine, and the people would go out to their work. And /b as rain would fall only at a time when it would not interfere with their labor, the nation b knew /b that b the work of Heaven /b was being performed b by their hands. /b ,§ The mishna taught: b An incident /b occurred in b which /b the people b sent /b a message b to Ḥoni HaMe’aggel. /b This event is related in greater detail in the following i baraita /i . b The Sages taught: Once, most of /b the month of b Adar had passed but rain had /b still b not fallen. They sent /b this message b to Ḥoni HaMe’aggel: Pray, and rain will fall. He prayed, but no rain fell. He drew a circle /b in the dust b and stood inside it, in the manner that the prophet Habakkuk did, as it is stated: “And I will stand upon my watch and set myself upon the tower, /b and I will look out to see what He will say to me, and what I shall answer when I am reproved” (Habakkuk 2:1). This verse is taken to mean that Habakkuk fashioned a kind of prison for himself where he sat.,Ḥoni b said before /b God: b Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. /b Therefore, b I take an oath by Your great name that I will not move from here until you have mercy upon Your children /b and answer their prayers for rain. b Rain began to trickle /b down, but only in small droplets. b His students said to him: Rabbi, we have seen /b that b you /b can perform great wonders, b but /b this quantity of rain is not enough to ensure that b we will not die. It appears to us that /b a small amount of b rain is falling only /b to enable you b to dissolve your oath, /b but it is not nearly enough to save us.,Ḥoni b said /b to God: b I did not ask for this, but /b for b rain to /b fill the b cisterns, ditches, and caves. /b Rain b began to fall furiously, until each and every drop /b was as big b as the mouth of a barrel, and the Sages estimated that no drop was less than a i log /i /b in size. b His students said to him: Rabbi, we have seen /b that b you /b can call on God to perform miracles b and we will not die, /b but now b it appears to us that rain is falling only to destroy the world. /b ,Ḥoni again b said before /b God: b I did not ask for this /b harmful rain either, b but /b for b rain of benevolence, blessing, and generosity. /b Subsequently, the rains b fell in their standard manner, until all of the people /b sought higher ground and b ascended to the Temple Mount due to the rain. They said to him: Rabbi, just as you prayed that /b the rains b should fall, so too, pray that they should stop. He said to them: This is /b the tradition that b I received, that one does not pray over an excess of good. /b ,Ḥoni continued: b Nevertheless, bring me a bull. /b I will sacrifice it as b a thanks-offering /b and pray at the same time. b They brought him a bull /b for b a thanks-offering. He placed his two hands on its /b head b and said before /b God: b Master of the Universe, Your nation Israel, whom You brought out of Egypt, cannot /b bear b either an excess of good or an excess of punishment. You grew angry with them /b and withheld rain, b and they are unable to bear /b it. b You bestowed upon them /b too much b good, and they were /b also b unable to bear /b it. b May it be Your will that the rain stop and that there be relief for the world. Immediately, the wind blew, the clouds dispersed, the sun shone, and everyone went out to the fields and gathered for themselves truffles and mushrooms /b that had sprouted in the strong rain., b Shimon ben Shetaḥ relayed to /b Ḥoni HaMe’aggel: b If you were not Ḥoni, I would have decreed ostracism upon you. For were /b these b years like the years of Elijah, when the keys of rain /b were entrusted b in Elijah’s hands, /b and he swore it would not rain, b wouldn’t the name of Heaven have been desecrated by your /b oath not to leave the circle until it rained? Once you have pronounced this oath, either yours or Elijah’s must be falsified., b However, what can I do to you, as you nag God and He does your bidding, like a son who nags his father and /b his father b does his bidding. And /b the son b says to /b his father: b Father, take me to be bathed in hot water; wash me with cold water; give me nuts, almonds, peaches, and pomegranates. And /b his father b gives him. About you, the verse states: “Your father and mother will be glad and she who bore you will rejoice” /b (Proverbs 23:25)., b The Sages taught: What /b message did b the members of the Chamber of the Hewn Stone, /b the Great Sanhedrin, b send to Ḥoni HaMe’aggel? /b About you, the verse states: b “You shall also decree a matter, and it shall be established for you; and the light shall shine upon your ways. /b When they cast down, you will say: There is lifting up, for He saves the humble person. He will deliver the one who is not innocent and he will be delivered through the cleanness of your hands” (Job 22:28–30).,They interpreted: b “You shall also decree a matter”; you, /b Ḥoni, b decree from below, and the Holy One, Blessed be He, fulfills your statement from above. “And the light shall shine upon your ways”; a generation that was in darkness, you have illuminated /b it b with your prayer. /b , b “When they cast down, you will say: There is lifting up”; a generation that was cast down, you lifted it up with your prayer. “For He saves the humble person”; a generation that was humble in its transgression, you saved it through your prayer. “He will deliver the one who is not innocent”; a generation that was not innocent, you have delivered it through your prayer. “And he will be delivered through the cleanness of your hands”; you have delivered /b an undeserving generation b through the clean work of your hands. /b ,§ The Gemara relates another story about Ḥoni HaMe’aggel. b Rabbi Yoḥa said: All the days /b of the life b of that righteous man, /b Ḥoni, b he was distressed over /b the meaning of b this verse: “A song of Ascents: When the Lord brought back those who returned to Zion, we were like those who dream” /b (Psalms 126:1). b He said /b to himself: b Is there /b really a person b who can sleep and dream for seventy years? /b How is it possible to compare the seventy-year exile in Babylonia to a dream?, b One day, he was walking along the road /b when b he saw a certain man planting a carob tree. /b Ḥoni b said to him: This /b tree, b after how many years /b will it b bear /b fruit? The man b said to him: /b It will not produce fruit b until seventy years /b have passed. Ḥoni b said to him: Is it obvious to you that you will live seventy years, /b that you expect to benefit from this tree? b He said to him: That man /b himself b found a world /b full b of carob trees. Just as my ancestors planted for me, I too am planting for my descendants. /b ,Ḥoni b sat and ate bread. Sleep overcame him and he slept. A cliff formed around him, and he disappeared from sight and slept for seventy years. When he awoke, he saw a certain man gathering /b carobs from that tree. Ḥoni b said to him: /b Are b you the one who planted /b this tree? The man b said to him: I am his son’s son. /b Ḥoni b said to him: /b I can b learn from this that I /b have b slept for seventy years, /b and indeed b he saw that his donkey had sired several herds /b during those many years.,Ḥoni b went home and said to /b the members of the household: b Is the son of Ḥoni HaMe’aggel alive? They said to him: His son is no /b longer with us, but b his son’s son is /b alive. b He said to them: I am Ḥoni HaMe’aggel. They did not believe him. He went to the study hall, /b where he b heard the Sages say /b about one scholar: b His i halakhot /i are as enlightening /b and as clear b as in the years of Ḥoni HaMe’aggel, for when /b Ḥoni HaMe’aggel b would enter the study hall he would resolve for the Sages any difficulty they had. /b Ḥoni b said to them: I am he, but they did not believe him and did not pay him proper respect. /b Ḥoni b became very upset, prayed for mercy, and died. Rava said: This /b explains the folk saying b that people say: Either friendship or death, /b as one who has no friends is better off dead.,§ The Gemara relates another story, this time about Ḥoni HaMe’aggel’s descendants, who were also renowned for their righteous deeds. b Abba Ḥilkiyya was the son of Ḥoni HaMe’aggel’s son. And when the world was in need of rain they would send Sages to him, and he would pray for mercy, and rain would fall. Once the world was in need of rain, /b and b the Sages sent a pair of Sages to him /b so b that he would pray for mercy and rain would fall. They went to his house but they did not find him /b there. b They went to the field and found him hoeing /b the ground. b They greeted him, /b
|35. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •josephus,josephus dead sea area •josephus dead sea area, hasmonean expansion in •josephus dead sea area, balsam groves in Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 225
| 66a. b Your ox was used /b by a man b for an act of bestiality /b and is therefore unfit for an offering, b and the other, /b the owner of the ox, b is silent, /b the witness is b deemed credible. And the i tanna /i /b of the mishna also b taught /b ( i Bekhorot /i 41a): b And /b with regard to an animal b that was used for a transgression /b or b that killed, /b if this is attested to b by one witness or by the owner, /b he is b deemed credible. /b The Gemara clarifies this case: b What are the circumstances /b of b this /b case of the mishna, where the knowledge is established b by one witness? If the owner admits /b to the claim, b this is /b the same as: b By the owner. Rather, is it not /b referring to a case b where /b the owner remains b silent? /b ,The Gemara comments: b And /b each of these statements of Abaye is b necessary. As, had he taught us /b only b that first /b case, where the witness said someone ate forbidden fat, one might have said that he is deemed credible for the following reason: b Were it not /b for the fact b that he himself /b was b convinced that he had committed /b a transgression, b he would not /b commit the transgression of b bringing a non-sacred /b animal b to /b the Temple b courtyard /b on the basis of the testimony of one witness. Consequently, his silence is evidently an admission., b But /b if the witness said: b Your ritually pure /b foods b were rendered ritually impure, /b and the accused was silent, b we would say: /b The reason b that /b he is b silent /b and refrains from denying the claim is b that he thinks /b he is not suffering any significant loss, as the food b is fit for him /b to eat b on his days of ritual impurity, /b because he is not required to destroy ritually impure foods., b And had /b Abaye b taught us /b only the case of: Your ritually pure food was rendered ritually impure, one might have said that the reason b this /b witness is deemed credible is b that he causes him a loss on his days of ritual impurity, /b and therefore his silence is tantamount to a confession. b But /b in the case of: b His ox was used /b by a man b for an act of bestiality, /b the owner of the ox b can say /b with regard to his animal: b Not all the oxen stand /b ready to be sacrificed b as /b an offering on the b altar. /b Perhaps one would think that the owner does not bother denying the claim because he merely forfeits the possibility of sacrificing his ox as an offering, which he considers an inconsequential matter. It is only if there were two witnesses to the act that the animal is put to death, whereas here there was only one witness. It is therefore b necessary /b for Abaye to specify all these cases.,§ b A dilemma was raised before /b the Sages: If a husband is told b by one witness /b that b his wife committed adultery, and /b the husband remains b silent, what is /b the i halakha /i ? b Abaye said: /b The witness is b deemed credible. Rava said: He is not deemed credible. /b Why not? Because b it is a matter involving forbidden relations, and there is no matter /b of testimony b for forbidden sexual relations /b that can be attested to by b fewer than two /b witnesses., b Abaye said: From where do I say /b this claim of mine? It happened b that /b there was b a certain blind man who would review i mishnayot /i before Mar Shmuel. One day /b the blind man b was late for him and was not arriving. /b Mar Shmuel b sent a messenger after him /b to assist him. b While /b the b messenger was going /b to the blind man’s house b by one way, /b the blind man b arrived /b at the house of study b by a different /b route, and therefore the messenger missed him and reached his house. b When /b the b messenger came /b back, b he said /b that he had been to the blind man’s house and saw that b his wife committed adultery. /b The blind man b came before Mar Shmuel /b to inquire whether he must pay heed to this testimony. Mar Shmuel b said to him: If /b this messenger b is trusted by you, go /b and b divorce her, but if not, do not divorce /b her.,Abaye comments: b What, is it not /b correct to say that this means that b if he is trusted by you that he is not a thief /b but is a valid witness, you must rely on him? This would prove that a single witness can testify in a case of this kind. b And Rava /b explains that Mar Shmuel meant: b If /b he b is trusted by you like two /b witnesses, b go /b and b divorce her, but if not, do not divorce /b her. Consequently, Rava maintains that this episode affords no proof., b And Abaye said: From where do I say /b this claim of mine? b As it is taught /b in a i baraita /i : b An incident /b occurred b with King Yannai, who went to /b the region of b Koḥalit in the desert and conquered sixty cities there. And upon his return he rejoiced /b with b a great happiness /b over his victory. b And he /b subsequently b summoned all the Sages of the Jewish people /b and b said to them: Our ancestors /b in their poverty b would eat salty foods when they were busy with the building of the Temple; we too shall eat salty foods in memory of our ancestors. And they brought salty food on tables of gold, and ate. /b , b And there was one /b person b present, a scoffer, /b a man of b an evil heart and a scoundrel called Elazar ben Po’ira. And Elazar ben Po’ira said to King Yannai: King Yannai, the hearts of the Pharisees, /b the Sages, b are against you. /b In other words, they harbor secret resentment against you and do not like you. The king replied: b And what shall I do /b to clarify this matter? Elazar responded: b Have them stand by /b wearing b the frontplate between your eyes. /b Since the frontplate bears the Divine Name, they should stand in its honor. Yannai, who was a member of the priestly Hasmonean family, also served as High Priest, who wears the frontplate. b He had /b the Pharisees b stand by /b wearing b the frontplate between his eyes. /b ,Now b there was a certain elder present called Yehuda ben Gedidya, and Yehuda ben Gedidya said to King Yannai: King Yannai, the crown of the monarchy suffices for you, /b i.e., you should be satisfied that you are king. b Leave the crown of the priesthood for the descendants of Aaron. /b The Gemara explains this last comment: b As they would say /b that Yannai’s b mother was taken captive in Modi’in, /b and she was therefore disqualified from marrying into the priesthood, which meant that Yannai was a i ḥalal /i . b And the matter was investigated and was not discovered, /b i.e., they sought witnesses for that event but none were found. b And the Sages of Israel were expelled in /b the king’s b rage, /b due to this rumor., b And Elazar ben Po’ira said to King Yannai: King Yannai, such is the judgment of a common person in Israel. /b In other words, merely expelling a slanderer is appropriate if the subject of the slander is a commoner. b But you are a king and a High Priest. /b Is b this your judgment /b as well? Yannai replied: b And what should I do? /b Elazar responded: b If you listen to my advice, crush them. /b Yannai countered: b But what will become of the Torah? /b He retorted: b Behold, /b it b is wrapped and placed in the corner. Anyone who wishes to study can come and study. /b We have no need for the Sages.,The Gemara interjects: b Rav Naḥman bar Yitzḥak says: Immediately, heresy was injected into /b Yannai, b as he should have said /b to Elazar ben Po’ira: This b works out well /b with regard to b the Written Torah, /b as it can be studied by all on their own, but b what /b will become of b the Oral Torah? /b The Oral Torah is transmitted only by the Sages. The i baraita /i continues: b Immediately, the evil /b arose and b caught fire through Elazar ben Po’ira, and all the Sages of the Jewish people were killed. And the world was desolate /b of Torah b until Shimon ben Shataḥ came and restored the Torah to its former /b glory. This completes the i baraita /i .,Abaye asks: b What are the circumstances /b of this case? How did those who conducted the investigation refute the rumor that Yannai’s mother had been taken captive? b If we say that two /b witnesses b said /b that b she was taken captive, and two /b others b said /b that b she was not taken captive, what did you see that you rely on these /b who said that she was not taken captive? Instead, b rely on these /b who said that she was taken captive. In such a scenario, one cannot say definitively that the matter was investigated and found to be false., b Rather, /b it must be referring b to one witness /b who testified she was taken captive, and two testified that she was not taken captive. b And the reason /b that the lone witness is not deemed credible is only b that he is contradicted by the /b other b two, /b from which it may be inferred that b if not for that /b fact, b he would be deemed credible. /b This supports Abaye’s claim that an uncontested lone witness is deemed credible in a case of this kind., b And Rava /b could reply that this incident affords no proof, for the following reason: b Actually, /b one can say that there were b two /b witnesses who testified that she was captured b and two /b who testified that she was not, b and /b the case was decided b in accordance with that /b which b Rav Aḥa bar Rav Minyumi says /b in a different context, that it is referring b to conspiring witnesses. /b The second pair of witnesses did not contradict the testimony of the first pair but established them as liars by stating that the first pair were not there to witness the event. This serves to disqualify the testimony of the first pair altogether. b Here too, /b it is referring b to /b witnesses who rendered the first set b conspiring witnesses. /b , b And if you wish, say /b that this is b in accordance with /b the version of the story stated b by Rabbi Yitzḥak, as Rabbi Yitzḥak says: They replaced /b Yannai’s mother b with a maidservant. /b The first witnesses saw that Yannai’s mother was about to be taken captive, but the second pair revealed that she had actually been replaced with a maidservant, thereby negating the testimony of the first set., b Rava says: /b
|36. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •josephus,josephus dead sea area Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 242
| 3b. בשנים ואיתא להא ואיתא להא,וניעבדו תלתין אמין בבנין ואידך ניעביד פרוכת כי קאי תלתין אמהתא נמי אגב תקרה ומעזיבה הוה קאי בלא תקרה ומעזיבה לא הוה קאי,וליעביד מה דאפשר בבנין וליעביד אידך פרוכת אמר אביי גמירי אי כולהו בבנין אי כולהו בפרוכת אי כולהו בבנין ממקדש אי כולהו בפרוכת ממשכן ,איבעיא להו הן וסידן או דילמא הן בלא סידן אמר רב נחמן בר יצחק מסתברא הן וסידן דאי ס"ד הן בלא סידן ליתנייה לשיעוריה אלא לאו ש"מ הן וסידן לא לעולם אימא לך הן בלא סידן וכיון דלא הוי טפח לא תני,והא קתני בלבינין זה נותן טפח ומחצה וזה נותן טפח ומחצה התם חזי לאיצטרופי,ת"ש הקורה שאמרו רחבה כדי לקבל אריח והאריח חצי לבינה של ג' טפחים,התם ברברבתא דיקא נמי דקתני של שלשה טפחים מכלל דאיכא זוטרא ש"מ:,אמר רב חסדא לא ליסתור איניש בי כנישתא עד דבני בי כנישתא אחריתי איכא דאמרי משום פשיעותא ואיכא דאמרי משום צלויי,מאי בינייהו איכא בינייהו דאיכא (בי כנישתא אחריתי) מרימר ומר זוטרא סתרי ובנו בי קייטא בסיתווא ובנו בי סיתווא בקייטא,א"ל רבינא לרב אשי גבו זוזי ומחתי מאי אמר ליה דילמא מיתרמי להו פדיון שבויים ויהבי להו,שריגי ליבני והדרי הודרי ומחתי כשורי מאי אמר ליה זמנין דמתרמי להו פדיון שבויים מזבני ויהבי להו א"ה אפילו בנו נמי אמר ליה דירתיה דאינשי לא מזבני,ולא אמרן אלא דלא חזי בה תיוהא אבל חזי בה תיוהא סתרי ובני כי הא דרב אשי חזא בה תיוהא בכנישתא דמתא מחסיא סתריה ועייל לפורייה להתם ולא אפקיה עד דמתקין ליה שפיכי,ובבא בן בוטא היכי אסביה ליה עצה להורדוס למיסתריה לבית המקדש והאמר רב חסדא לא ליסתור איניש בי כנישתא עד דבני בי כנישתא אחריתא אי בעית אימא תיוהא חזא ביה איבעית אימא מלכותא שאני דלא הדרא ביה דאמר שמואל אי אמר מלכותא עקרנא טורי עקר טורי ולא הדר ביה ,הורדוס עבדא דבית חשמונאי הוה נתן עיניו באותה תינוקת יומא חד שמע ההוא גברא בת קלא דאמר כל עבדא דמריד השתא מצלח קם קטלינהו לכולהו מרותיה ושיירה לההיא ינוקתא כי חזת ההיא ינוקתא דקא בעי למינסבה סליקא לאיגרא ורמא קלא אמרה כל מאן דאתי ואמר מבית חשמונאי קאתינא עבדא הוא דלא אישתיירא מינייהו אלא ההיא ינוקתא וההיא ינוקתא נפלה מאיגרא לארעא,טמנה שבע שנין בדובשא איכא דאמרי בא עליה איכא דאמרי לא בא עליה דאמרי לה בא עליה הא דטמנה ליתוביה ליצריה ודאמרי לה לא בא עליה האי דטמנה כי היכי דנאמרו בת מלך נסב,אמר מאן דריש (דברים יז, טו) מקרב אחיך תשים עליך מלך רבנן קם קטלינהו לכולהו רבנן שבקיה לבבא בן בוטא למשקל עצה מניה
| 3b. that it will be greater b in years, /b meaning that the Second Temple will stand for a longer period of time than the First Temple. b And /b the Gemara comments that b this is /b true b and that is /b true, meaning that the Second Temple was taller than the First Temple and also stood for a longer period of time.,The Gemara asks: If so, if the Second Temple building was taller, then to separate between the Holy of Holies and the Sanctuary in the Second Temple b they should have made a wall thirty cubits /b high b and /b then b made a curtain /b for b the rest /b of the height, the seventy-cubit difference in height between the First and Second Temples. The Gemara answers: This would have been impossible, as b even when a thirty-cubit /b wall that is six handbreadths thick b stands, it is due to the ceiling and plaster /b which attaches it to the ceiling that b it stands. /b But b without a ceiling and plaster /b holding it in place, b it does not stand. /b ,The Gemara continues: b But they should have made a wall /b as high b as /b can b possibly /b stand by itself, b and /b then should have b made a curtain /b for b the rest /b of the height. b Abaye said: /b The Sages b learned /b as a tradition that the partition separating the Holy of Holies from the Sanctuary should be built b either entirely as a wall or entirely as a curtain. /b It should be built b either entirely as a wall, /b as is learned b from /b the First b Temple, or /b it should be built b entirely as a curtain, /b as is learned b from /b the b Tabernacle. /b At no time, however, was there a partition that combined a wall and a curtain.,§ b A dilemma was raised before /b the Sages: Do the measurements given in the mishna apply to b them, /b the thickness of the materials themselves, b and the plaster /b with which the materials were coated, b or perhaps /b just to b them without their plaster? Rav Naḥman bar Yitzḥak said: It is reasonable /b to say the measurements refer to b them and their plaster, as, if /b it should b enter your mind /b to say they refer to b them without their plaster, /b then the i tanna /i b should have taught the measurements /b of the plaster as well. b Rather, isn’t it /b correct to b conclude from here /b that the measurements refer to b them and their plaster? /b The Gemara rejects this conclusion: b No, actually I /b could b say to you /b that they apply to b them without their plaster, and since /b the plaster b does not have /b the thickness of b one handbreadth /b the i tanna /i b did not teach /b such a small measurement.,The Gemara asks: b But doesn’t /b the i tanna /i b teach with regard to bricks /b that b this /b one b provides one and a half handbreadths, and that /b one b provides one and a half handbreadths? /b Evidently, the i tanna /i lists even an amount less than one handbreadth. The Gemara answers: b There /b mention is made of half-handbreadths because b they are fit to be combined /b into a full handbreadth.,The Gemara suggests: b Come /b and b hear /b a solution to the question, from a mishna ( i Eiruvin /i 13b) in which it is taught: b The /b cross b beam, which /b the Sages b stated /b may be used to render an alleyway fit for one to carry within it on Shabbat, must be b wide enough to receive /b and hold b a small brick. And /b this b small brick /b is b half a large brick, /b the width b of /b which is b three handbreadths. /b That mishna is referring to a brick without the plaster.,The Gemara answers: b There, /b the mishna in i Eiruvin /i is referring to b large bricks /b that measure three full handbreadths, whereas here the mishna is referring to bricks that measure slightly less than three handbreadths, and the measurement of three handbreadths includes the plaster with which they are coated. The Gemara comments: The language of the mishna there b is also precise, as it teaches /b about a brick b of three handbreadths, /b from which one can conclude b by inference that there exists /b also b a smaller- /b sized brick. The Gemara affirms: b Learn from here /b that the mishna there is referring to large bricks.,§ b Rav Ḥisda says: A person may not demolish a synagogue until he /b first b builds another synagogue /b to take its place. b There are /b those b who say /b that the reason for this i halakha /i is b due to /b potential b negligence, /b lest he fail to build a new structure after the old one has been razed. b And there are /b those b who say /b that the reason for this i halakha /i is b due to /b the disruption of b prayer, /b for in the meantime there will be nowhere to pray.,The Gemara asks: b What is /b the practical difference b between /b these two explanations? The Gemara answers that b there is /b a difference b between them /b in a situation b where there is another synagogue. /b Even though the community has an alternative place to pray there is still a concern that the new synagogue will never get built. It is related that b Mareimar and Mar Zutra demolished and built a summer synagogue in the winter, and, /b in like manner, b they built a winter synagogue in the summer, /b so that the community would never be left without a synagogue., b Ravina said to Rav Ashi: What /b is the i halakha /i if b money /b for the construction of a new synagogue b has /b already b been collected and it rests /b before us for that purpose? Is it then permitted to demolish the old synagogue before building the new one? Rav Ashi b said to him: /b Even if the money has been collected there is still concern that b perhaps /b an opportunity for b redeeming captives will present itself, and they will hand over /b the money for that urgent requirement, and the community will be left without a synagogue.,Ravina continues: b What /b is the i halakha /i if b the bricks /b to be used for the construction of the new synagogue b are piled up, the boards are prepared, and the beams are ready? /b Is it permitted to demolish the old synagogue before building the new one? Rav Ashi b said to him: /b Even so, b sometimes /b an opportunity for b redeeming captives will present itself, and they will sell /b the building materials b and hand over /b the proceeds for this purpose. Ravina raises an objection: b If so, /b that is, if you are concerned that they will sell the materials to redeem captives, then b even /b in a case where b they /b already b built /b the synagogue there should be a concern that they might come to sell the structure for that purpose, and therefore one should never be permitted to destroy an old synagogue. Rav Ashi b said to him: People do not sell their residences, /b and certainly not their synagogues.,The Gemara comments: b And we said /b that an old synagogue must not be razed before its replacement is built b only /b in a case b where cracks are not seen /b in the old synagogue. b But if cracks are seen they may /b first b demolish /b the old synagogue b and /b then b build /b the new one. b This is like /b the incident involving b Rav Ashi, /b who b saw cracks in the synagogue /b in his town b of Mata Meḥasya /b and immediately b demolished it. He /b then b brought his bed in there, /b to the building site, so that there should be no delays in the construction, as he himself required shelter from the rain, b and he did not remove /b his bed from there b until they /b finished building the synagogue and even b affixed drainpipes /b to the structure.,The Gemara asks: b How could Bava ben Buta have advised Herod to raze the Temple /b and build another in its place, as will be described later? b But doesn’t Rav Ḥisda say /b that b a person must not demolish a synagogue unless he /b first b builds another synagogue /b to take its place? The Gemara answers: b If you wish, say /b that b he saw cracks in /b the old Temple structure. And b if you wish, say /b that actions taken by b the government are different, as /b the government b does not go back /b on its decisions. Therefore, there is no need to be concerned about negligence, as there is in the case of ordinary people. b As Shmuel says: If the government says /b it will b uproot mountains, it will uproot mountains and not retract /b its word.,§ The Gemara elaborates on the episode involving Bava ben Buta. b Herod was a slave in the house of the Hasmoneans. He set his eyes upon a certain young girl /b from the house of the Hasmoneans. b One day that man, /b Herod, b heard a Divine Voice that said: Any slave who rebels now will succeed. He rose up /b and b killed all his masters, but spared that girl. When that girl saw that he wanted to marry her, she went up to the roof and raised her voice, /b and b said: Whoever comes and says: I come from the house of the Hasmoneans, is a slave, since only that girl, /b i.e., I, b remained from them. And that girl fell from the roof to the ground /b and died.,It is related that Herod b preserved /b the girl’s body b in honey for seven years /b to prevent it from decaying. b There are /b those b who say /b that b he engaged in necrophilia with her /b corpse and b there are /b those b who say he did not engage in necrophilia with her /b corpse. According to those b who say he engaged in necrophilia with her /b corpse, the reason b that he preserved her /b body was b to gratify his /b carnal b desires. And /b according to those b who say he did not engage in necrophilia with her /b corpse, the reason b that he preserved her /b body was b so that /b people b would say he married a king’s daughter. /b ,Herod b said /b to himself: b Who expounds /b the verse: b “One from among your brothers you shall set as king over you” /b (Deuteronomy 17:15) as meaning that he who is appointed as king must come from a Jewish family and cannot be an emancipated slave or a convert? It is b the Sages /b who expound the verse in this manner, insisting that a king must have Jewish roots. b He /b then b rose up and killed all the Sages, /b but b spared Bava ben Buta in order to take counsel with him. /b
|37. Eusebius of Caesarea, Onomasticon, 138.20-138.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 232
|38. Anon., Exodus Rabbah, 10.48 (4th cent. CE - 9th cent. CE) Tagged with subjects: •dead sea scrolls, josephus’ view of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 621
|39. Martianus Capella, On The Marriage of Philology And Mercury, 6.679 (4th cent. CE - 5th cent. CE) Tagged with subjects: •josephus,josephus dead sea area Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 233
|40. Adamnan, De Locis Santis, 2.17.2, 2.17.7, 13.5 (7th cent. CE - 8th cent. CE) Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants •josephus,josephus dead sea area Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 232, 315, 320
|41. Bede The Venerable, De Locis Santis, a b c d\n0 11.1 11.1 11 1 \n1 9.3/314 9.3/314 9 3/314 (7th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 232
|42. Papyri, P.Hever, 13 Tagged with subjects: •josephus,josephus dead sea area Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 242
|43. Papyri, P.Yadin, 11 Tagged with subjects: •josephus,josephus dead sea area Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 242
|44. Martianus Capella, De Nuptiis Philologiae Et Mercurii, 6.679 Tagged with subjects: •josephus,josephus dead sea area Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 233
|45. Solinus C. Julius, Collectanea Rerum Memorabilium, 35.1-35.12 Tagged with subjects: •josephus,josephus dead sea area •josephus dead sea area, balsam groves in •josephus dead sea area, location of essenes and •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 230, 233, 234, 245
|46. Dead Sea Scrolls, '11Q19=11Qtemple, 45.12-45.14 Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
|47. Dead Sea Scrolls, '4Q395=4Qmmtb, 0 Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
|48. Dead Sea Scrolls, '4Q521=4Qapocmess, 0 Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
|49. Pseudo-Tertullian, Topographia Terrae Sanctae, 20, 19/145 Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 232
|50. Piacenza Pilgrim, Itinerarium, 14/169, 9/165, 15/169-70 Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 232
|51. Epiphanius The Monk, Civitas Sancti, 32 Tagged with subjects: •josephus,josephus dead sea area Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 231, 232
|52. Egeria (Eucheria), Itinerarium, 12.1, 12.5-12.7 Tagged with subjects: •josephus,josephus dead sea area Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 232
|53. Strabo, Geography, 16.2.42, 16.2.44 Tagged with subjects: •josephus,josephus dead sea area •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 230, 231, 304
| 16.2.42. The Lake Sirbonis is of great extent. Some say that it is 1000 stadia in circumference. It stretches along the coast, to the distance of a little more than 200 stadia. It is deep, and the water is exceedingly heavy, so that no person can dive into it; if any one wades into it up to the waist, and attempts to move forward, he is immediately lifted out of the water It abounds with asphaltus, which rises, not however at any regular seasons, in bubbles, like boiling water, from the middle of the deepest part. The surface is convex, and presents the appearance of a hillock. Together with the asphaltus, there ascends a great quantity of sooty vapour, not perceptible to the eye, which tarnishes copper, silver, and everything bright — even gold. The neighbouring people know by the tarnishing of their vessels that the asphaltus is beginning to rise, and they prepare to collect it by means of rafts composed of reeds. The asphaltus is a clod of earth, liquefied by heat; the air forces it to the surface, where it spreads itself. It is again changed into so firm and solid a mass by cold water, such as the water of the lake, that it requires cutting or chopping (for use). It floats upon the water, which, as I have described, does not admit of diving or immersion, but lifts up the person who goes into it. Those who go on rafts for the asphaltus cut it in pieces, and take away as much as they are able to carry. 16.2.44. Many other proofs are produced to show that this country is full of fire. Near Moasada are to be seen rugged rocks, bearing the marks of fire; fissures in many places; a soil like ashes; pitch falling in drops from the rocks; rivers boiling up, and emitting a fetid odour to a great distance; dwellings in every direction overthrown; whence we are inclined to believe the common tradition of the natives, that thirteen cities once existed there, the capital of which was Sodom, but that a circuit of about 60 stadia around it escaped uninjured; shocks of earthquakes, however, eruptions of flames and hot springs, containing asphaltus and sulphur, caused the lake to burst its bounds, and the rocks took fire; some of the cities were swallowed up, others were abandoned by such of the inhabitants as were able to make their escape.But Eratosthenes asserts, on the contrary, that the country was once a lake, and that the greater part of it was uncovered by the water discharging itself through a breach, as was the case in Thessaly.
|54. Pseudo-Apuleius, Herbarius, 131 Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
|55. Dead Sea Scrolls, '4Q341=‘4Qtherapeia’, 0 Tagged with subjects: •josephus dead sea area, healing resources/medicinal plants Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316