From the Babylonish Captivity to the Conquest of Judea by the Romans

Section I.

FROM THE EDICT OF CYRUS, PERBIITTING THEIR RETURN TO THEIR OWN LAND, TO THE FINISHING OF THE SECOND TEMPLE.

Cyrus, king of Persia, having taken Babylon, and become the sole sovereign by the death of his uncle, who in Scripture is called Darius the Mede, made a decree, that as many of the children of Israel as chose should return to Judea, and rebuild their city and temple. To aid them in this pious and patriotic work, he directed that supplies should be granted them from his own revenues; and, also, that they should be at liberty to receive donations from their brethren who chose to remain in Chaldea. It is said, that Cyrus was induced to resolve on this measure, by having the remarkable prophecies which related to himself shown to him by Daniel the prophet, who was still alive at Babylon, though very old.

The decree of Cyrus for the rebuilding of Jerusalem was issued about five hundred and thirty-six years before the birth of Christ. On this occasion, Cyrus brought out all the vessels which Nebuchadnezzar had taken from the temple at Jerusalem, and gave them into the hands of the leaders of the Jews, who were about to return to their own land. The chief leaders were Zerubbabel, who was of the royal seed, and Joshua, who was by regular descent the high-priest of the nation.

*The principal authorities depended on for the facts recorded in the following kistory, are Josephus, Joseph Gouonides, and the author of the First book of Maccabees. As far, however, as the Jewish history is connected with that of other nations, the facts may be corroborated by the testimony of Grecian and Roman historians. The compiler of this work acknowledges, however, that the statement of facts and dates, in this period, have been, for the most part, extracted from the learned work of Dean Prideaus, entitled “Connexion, &c.,” of which it may be considered an abridgment.

The number of vessels of gold and silver, delivered bj Cyrus into the hands of Zerubbabel and Joshua, vras five thousand four hundred. They who returned to Judea, at this time, vrere not all from the tribes of Judah and Benjamin, carried captive by Nebuchadnezzar; but some of the other tribes, carried away by Tiglath-pilezer, Shalmanezer, and Esarhaddon, also returned with their brethren. The whole number of this first company was fifty-two thousand three hundred and sixty; whereas they who are numbered in the book of Ezra and Nehemiah, as belonging to Judah, Benjamin, and Levi, amounted to no more than thirty thousand. Of the twenty-four courses of priests instituted by David, no more than four returned, making up the number of four thousand two hundred and eighty-nine persons. The rest either remained, or had become extinct. But to keep up the ancient number of courses, each of these four divided itself into six, and took the names of those which had become extinct.

The first work to which they addressed themselves, after their return, was the erection of an altar of burnt-offerings; so that the daily service of God, according to the law of Moses, might immediately be resumed.

Next, they proceeded to lay the foundation of the temple. This they erected exactly on the site of the old edifice, and made it of the same length and breadth, and according to the same plan; but as they were poor and few in number, the building fell very far short of the glory and riches of the first temple, built by Solomon. So that when it was finished, many of the old men, who had seen the former edifice, wept aloud, on account of the meanness of this second temple, when compared with the glory of the first.

The Jews are accustomed to say, that five things were wanting in the second temple, which existed in the first. These were, 1. Urim and Thummim. 2. The ark of the covenant with its sacred contents. 3. The holy fire on the altar, enkindled from heaven. 4. The Shechina, or visible symbol of the Divine presence, over the mercy-seat. 5. The spirit of prophecy. To which might be added as a 6th, The holy anointing oil, made by Moses for the consecration of the priests, and of the kings.

It is a tradition among the Jews, that all the copies of the Holy Scriptures were lost; and that Ezra, by inspiration, restored the whole. But this is manifestly incorrect; for Daniel had the books of the Prophets, and “Ezra was a ready scribe in the law of his God;” and as soon as the people returned, we find, that they had copies of the law. The autographs of these books, preserved in the temple, were doubtless lost, and many new copies were probably now made under the direction of Ezra; and from these circumstances, proljably, the tradition just mentioned took its rise.

When the ten tribes were carried away from the land of Israel, the king of Assyria brought inhabitants from other countries to occupy their place. These were heathen, and worshipped various false gods, but knew nothing of the worship of Jehovah. Being greatly infested with beasts, they attributed this judgment to their not knowing “the manner of the God of the land.” Whereupon the king of Assyria ordered, that one of the priests who had been carried away from that land, should return and teach the people how to serve the God of the country. This priest took up his residence in Bethel, and having brought with him a copy of the law of Moses, instructed the people how Jehovah should be worshipped: nevertheless, they did not abandon, at first, their former deities, but united the worship of them with that of the true God. In process of time, these foreigners became incorporated with the poorer people of Israel, who were left in the country; and the mongrel race received the name of Samaritans, which name the few who remain there to this day still retain. The Samaritans were more despised by the Jews than the heathen themselves. They were also called Cutheans, and no greater reproach could be cast on any one by a Jew, than to call him a Samaritan or a Cuthean. After some time, they seem to have abandoned their gross idolatry, and pretended that mount Gerizim was the place originally appointed by God for his worship. They preserved among them the law received from the Israelitish priest, copies of which, in their peculiar character, have come down to our times; but the other books of the Jewish Scriptures they did not receive.

Upon the return of the Jews to rebuild their temple, the Samaritans came to them, and expressed a great desire to unite with them in the work, and in the worship of God; pretending, that ever since the days of Esarhaddon, they had been worshippers of Jehovah. But Zerubbabel and Joshua, and the elders of Israel, utterly refused to have any connection with them, and informed them that the decree of Cyrus related only to the Jews. This refusal to admit the Samaritans to their communion, was because they suspected them of insidious designs, and knew, that whatever they might now profess, their religion was corrupt. The Samaritans were greatly offended at this repulse, and set themselves, by every means, to obstruct the building of the house: and, although, they could not alter the decree of Cyrus, yet by bribes and other underhand dealings, they had influence with his ministers, to cause many hinderances to be thrown in the way of the Jews. By this means the animosity between the two nations was enkindled to a flame; so that, ever afterwards, no people ever hated each other with a more bitter hatred; which is sufficiently evident in the gospel history.

Daniel, although living when the Jews returned to build Jerusalem, was too old to revisit his native country. He must at this time have been eighty or ninety years of age: for he was carried away from Jerusalem by Nebuchadnezzar, and was then a young man; since which time, seventy years had elapsed. He was a man greatly honoured by God, and had great influence and authority, both during the reign of the Chaldean and Persian kings. Josephus informs us, that he built a famous palace at Susa, which, he says, was remaining in his time; and finished it with wonderful art; in which it became the custom to bury the Persian and Parthian kings; and in honour to the founder, it was always committed to the custody of members of the Jewish nation. Here, according to tradition, Daniel died and was buried, where they pretend to show his sepulchre to this day. The place is now called Tuster. The year of his death is uncertain, but he did not long survive the restoration of his countrymen: and the loss of such a wise and influential friend at the court of Persia, must have been great indeed to all the Jews; but especially to those engaged in the arduous enterprise of rebuilding the temple at Jerusalem.

But about seven years after this work commenced, the Jews met with a still heavier loss, by the death of Cyrus himself. Concerning the place and circumstances of the death of this extraordinary man, we have no record in the sacred writings, and other historians are so entirely disagreed, that we cannot speak with certainty. Xenophon makes him die in his bed in Persia, when a little above seventy years of age; but Herodotus, Diodorus Siculus, and Justin, relate, that he made an unsuccessful attack upon Scythia, where being defeated and slain by the queen of that country, his head was cut off, and placed in a barrel of blood.

Cyrus was succeeded by his son Cambyses, who is thought by some to be the Ahasuerus of Scripture, the husband of Esther. This man was exceedingly difi’erent in character from his father; and, indeed, during his whole reign, acted more like a madman than a person in his senses. Having taken oSence at Amasis, king of Egypt, he marched a power-. ful army into that country, which he subdued. Amasis, however, was dead before his arrival, but he prosecuted the war with great violence, and having got possession of Memphis, the capital, put the young king, the son of Amasis, to death, by causing him to drink bullock’s blood. The body of Amasis he dug up, and treated with the greatest indignity. The stratagem which he used to take Pelusium, was, to place cows, cats, dogs.

&c., before his army, and thus march up to the walls; these being objects of worship with the Egyptians, they chose rather to be conquered, than to run the risk of killing any of the venerated animals. He made a second expedition to Ethiopia, which was unsuccessful. At this time he sent forty thousand men to destroy the temple of Jupiter Hammon, all of whom were overwhelmed in a storm of sand. Finding the people of Memphis rejoicing on account of the discovery of the bull Apis, he commanded that he should be brought to him, and on seeing the animal which the superstitious people adored, he ran his sword into the thigh of the bull, of which wound he died. The priests, he ordered to be whipped, and in every way manifested his contempt and detestation for the superstitions of the people; for the Persians worshipped no idols, but only the sun and fire.

It is related, that the king of Ethiopia sent Cambyses his bow, with a message, that when the Persians could bend such a bow, they might think of invading Ethiopia. Smerdis, the son of Cyrus, and brother of the king, being the only man in the army who could with ease bend the bow, Cambyses became jealous of him, and sent him oflF to Persia, where, in consequence of a dream, he had him put to death. He had one beautiful sister, the daughter of Cyrus, whose name was Meroe; her he married, contrary to all law and usage. From her is derived the name of an island in the Nile, between Egypt and Ethiopia. This woman he was accustomed to take with him in all his expeditions. But on a certain occasion, in a fit of passion, he struck her a blow, which, she being pregnant, caused her death.

Cambyses, having reigned nearly eight years, and being on his return from Egypt, a herald from Shushan, the palace of the kings of Persia, met the army, and proclaimed Smerdis the son of Cyrus, king. Now Smerdis had already been put to death, secretly, by the order of Cambyses, as stated above; but the case was this, the prince whom Cambyses had left to govern Persia in his absence, had a brother who bore a remarkable resemblance to Smerdis. This young man the crafty Magian set upon the throne, having learned the secret of the death of the true Smerdis. Cambyses seized the herald, and after a careful examination having ascertained that his own brother was really dead, and that this pretended Smerdis was the brother of the governor, set forward with his army to dethrone the impostor, and punish the governor; but as he mounted his horse, his sword slipping from its scabbard, gave him a wound in the thigh, of which he died in a few days. The Egyptians considered this as a special judgment on the king for his impiety, in killing Apis; for they remarked, that the part of his thigh into which the sword entered, was the same which he had wounded in the bull.

During the reign of Cambyses, the work of rebuilding the temple, we have reason to believe, advanced very slowly. The Samaritans, we know, sent a petition to obtain an order to have the building arrested; but how it was received, or whether it produced any eSect, we are not informed.

The pretended Smerdis reigned only seven months. By profane historians he is called by several other names; but in Scripture he is named Artaxerxes. As soon as he was settled on the throne, after the death of Cambyses, the Samaritans wrote a letter to him, setting forth that the Jews were rebuilding their city and temple at Jerusalem; and that, as they had always been a rebellious people, there was much reason to suspect, that as soon as the work was accomplished, they would withdraw their allegiance from the king. For proof of what they alleged, they referred to the ancient records of the kingdom; requesting, that search might be made, whether the facts stated by them were not true. Upon which, Artaxerxes having ascertained that the Jews had carried on obstinate wars with his predecessors, and that their city had been taken and destroyed by Nebuchadnezzar, gave order, that the building should cease; whereupon, the Samaritans came immediately to Jerusalem, and by force caused them to desist from the further prosecution of the work.

Smerdis, or Artaxerxes, endeavoured by every method to ingratiate himself with the people; and, with this view, remitted all the taxes due to the government. And to secure himself on the throne, he took to wife Atossa, daughter of Cyrus, who had before been the wife of Cambyses her brother.

At length, however, it began to be suspected among the nobles of Persia, that this was not the true Smerdis. One of them whose name was Otanes, undertook to make a discovery, by means of one of the wives of the king. He had ascertained, that the Magian who resembled Smerdis, had on some occasion lost his ears; wherefore this woman was to find out whether her husband had ears or not. It being found that he had none, it became certain that he was an impostor. Otanes, then, associated six others of the nobles of Persia with him, who entering into the palace slew the king, and his brother Patizethes, who had been the contriver of the whole plot; and bringing out their heads, showed them to the people, and laid open the whole imposture. Such was the indignation of the multitude against these men, that they slew all the Magians whom they could find.

The idolatry of the world, at this time, was divided between the ‘worshippers of images, who were called Sabeans, and the worshippers of fire, who were called Magians. The Magian sect, who were followers of Zoroaster, prevailed greatly in Persia, and a few of their successors are still found in the mountains of that country, under the name of Gauri or fire-worshippers.

Smerdis being now out of the way, a consultation was held by the nobles of Persia respecting the form of government which should be adopted. Otanes was in favour of democracy, Megabyzus of aristocracy, and Darius Hystaspes of monarchy. The last mentioned opinion prevailed, and Darius himself was advanced to the throne. He was the son of Hystaspes, a noble Persian, who had followed Cyrus in all his wars. The other nobles concerned in this revolution, stipulated that they should enjoy peculiar privileges, one of which was, that they should always have free access to the royal presence, without ceremony, except when the king was in his harem.

The building of the temple having been arrested by an edict of Smerdis, the work was not immediately resumed upon the accession of Darius. The remissness of the Jews in prosecuting this sacred object, occasioned severe judgments on the land; and to awake them from their apathy, Haggai the prophet was sent to them with a message from Jehovah, which is recorded in the book which bears his name. This solemn exhortation, had the effect of stirring up the leaders and the people to return to the work of rebuilding the temple. Towards the close of the same year, another message was sent to the Jews, by the same prophet, announcing that the glory of the second house should be greater than the glory of the first; and that the desire of ALL NATIONS should come, and that this temple should be filled with the glory of Jehovah. Zechariah the prophet was also commissioned to preach to the people at the close of the same year.

At the beginning of the second year of Darius, the work was recommenced; but the Samaritans betook themselves to their old malicious practices; and to obstruct the work, applied to Tatnai, who had been appointed governor, on this side the river. They alleged that the Jews were acting wholly without authority in this business. Tatnai, to satisfy himself, came to Jerusalem, and upon being shown a copy of the edict of Cyrus, did not forbid the work, but wrote an account of the whole matter to the king. Whereupon, search being made, the decree of Cyrus was found among the rolls, in the royal palace at Ecbatana, in Media. Darius, upon this, ordered that the decree of Cyrus should be carried into complete effect, and threatened severe punishments against any who should dare to obstruct the work.

430 nrsTORT of the israelitish nation

The seventy years captivity, predicted by Jeremiah, may be considered as commencing either in the fourth year of Jehoiakim, when the first Jews were carried captive to Babylon, and then the end of this period will be in the first year of Cyrus: or, eighteen years afterwards, whoiti Jerusalem was destroyed and the temple burnt by Nebuchadnezzar, and then the close of the seventy years will be on the second year of Darius, when the decree of Cyrus was renewed and republished, and all obstructions to the carrying on the work taken out of the way.

The kings of Persia having removed their residence from Babylon to Shushan, the inhabitants of the former city began to think of a revolt from the dominion of the Persians. For several years they were employed in collecting and treasuring up provisions, within the walls of the city. In the fifth year of Darius, the revolt took place; the Babylonians openly renouncing their allegiance. Darius now collected a mighty army and besieged the city; but the walls were so thick and high, and the gates so strong, that all attempts to reduce it by force must have been ineffectual: and there was so much vacant ground within the city and so large a store of provisions had been accumulated, that there seemed no prospect of reducing it by famine. The desperate determination of the besieged was also manifested in a very extraordinary way. In order to lessen the number of consumers of their stock of provisions, they resolved to put to death all persons who could not be useful in the defence of the city; especially, all the females were slain, except one for each family. And the probability was strong that they would have been able to defend themselves successfully against the Persian army, had it not been for the device of a nobleman, by the name of Zopyrus, who having cut off his own ears and nose, fled to the Babylonians, pretending that he had been thus cruelly treated by Darius. They received him confidently, for there seemed to be no room to suspect treachery, in such a case; and, by degrees, he so insinuated himself into their favour, that they gave him the command of the city; upon which he immediately opened the gates to the Persians. Darius took signal vengeance on the leaders of this rebellion, by crucifying no less than three thousand of the nobles. And to prevent the danger of a second revolt, he almost levelled the walls of the city, reducing them from two hundred, to fifty cubits; and took away the hundred brazen gates, by which the entrance had been guarded. The reign of Darius was long, but turbulent. He invaded Scythia with an army of seven hundred thousand men, but the expedition was not prosperous. He succeeded, however, in subduing Macedonia, and in bringing under his authority some of the western provinces of India. Towards the latter part of his reign he was involved in wars with the lonians, who bad revolted, and with the states of Greece; which disputes led on to the great war between the Greeks and Persians, which was so signal in the reign of his successor.

In the sixth year of Darius, according to the Jewish computation, the temple of Jerusalem was finished, and was dedicated with great joy and solemnity, in the month Adar.

Twenty years bad elapsed from the second of Cyrus to the seventh of Darius; so long was the second temple in building. At this dedication, it seems, that the 146th, 147th, and 148th Psalms were sung; for in the Scptuagint version, they are called the Psalms of Haggai and Zechariah, by whom they were probably composed for this solemn occasion.

The decree of Darius for finishing the temple having been granted at Shushan, the eastern gate, in memory of that event, received the name Shushan; on which was engraved a picture of that city, which remained until the final destruction of the temple by the Romans.

On the 14th of Nisan, the next month after the dedication of the temple, the passover was celebrated at Jerusalem. This was a season of great rejoicing to the Jews who had returned to Judea.

SECTION II.

FHOM THE COMPLETION OF THE BUILDING OF THE TEMPLE, TO THE MISSION OF

NEHEMIAH.

The Samaritans, when the temple was finished, refused to pay the tribute for carrying on the building which had been first assigned for this purpose by Cyrus, and afterwards by Darius. The Jews, therefore, sent Zerubbabel the governor, with Mordecai and Ananias, two principal men among them, to make a complaint to Darius, of the injury which they sustained, in being deprived of the king’s bounty, contrary to the edict which he had made in their favour. The king, upon hearing this complaint, issued an order to his ofiicers in Samaria, requiring them to see to it that the Samaritans obeyed his edict, in paying their tribute to Jerusalem, as formerly, and give the Jews no further cause to complain of them.

The Tyrians, after the taking of their city by Nebuchadnezzar, having been reduced to a state of servitude, continued under the yoke for seventy years, agreeably to the prophecy of Isaiah xxiii. 15-17. But when this time was expired, Darius permitted them again to have a king of their own, which favour seems to have been granted, because of the service rendered to him in his naval expeditions. After this restoration, tliej arose speedily to a state of prosperity and power.

Darius lived to be an old man, and was a prince distinguished for wisdom, clemency, and justice. Before his death, being desirous of fixing the succession to the throne, he appointed Xerxes the son of Atossa (the daughter of Cyrus) to be his successor; for, although he had other sons who were older than Xerxes, yet they having been born before Darius ascended the throne, he judged that it was most proper to grant the kingdom to him who was first born after his accession to royal authority; and, no doubt, the influence which Atossa had over Darius was the principal reason of this determination. But it deserves to be remarked, as an uncommon fact, and much to the honour of the parties concerned, that while this matter was under consideration, it created no alienation of the affections of the competitors for the crown, from each other. And, when Xerxes was raised to the throne, Artabazanes, the eldest son, gave no indications of envy or dissatisfaction, but treated his brother with all affection, served him with fidelity in his wars, and at last died in his service, beins; slain in battle.

Darius did not long survive the settlement of the succession to the throne upon his son Xerxes. He died in the thirty-sixth year of his reign, and four hundred and eighty-six years before the birth of Christ.

The tradition of the Jews is, that in the last year of Darius, died the prophets Haggai, Zechariah, and Malachi, from which time the spirit of prophecy ceased from among the children of Israel.

Xerxes, having ascended the throne, confirmed to the Jews all the privileges granted by his father; especially, the right to the tribute from Samaria, for furnishing the temple with sacrifices for the ‘service of God, according to the law of Moses. The Egyptians having revolted before the death of Darius, Xerxes went against them with an army; and, in a short time, the rebels were reduced again, and their yoke made heavier than before,

Xerxes, being much elated by his success against the Egyptians, listened the more readily to the counsel of his son-in-law Mardonius and others, who persuaded him to undertake an expedition against Greece. Three years were spent in making preparations for this war, and troops were collected from every part of the Persian empire. In the fifth year of his reign, which was the four hundred and eighty-first before the Christian era, he led his enormous army towards Asia Minor, and took up his winter quarters at Sardis.

To distract the attention of the Greeks, Xerxes entered into a league with the Carthagenians, who it was agreed should fall upon the Greeks who dwelt in Sicily and Italy.

The army with which Xerxes marched into Greece was much the most numerous recorded in history. The infantry alone are said to have been one million seven hundred thousand men, and the cavalry eighty thousand; which, with the necessary drivers of the chariots and camels, must raise the number of his land-army to one million eight hundred thousand men. His fleet consisted of twelve hundred and seven ships, besides gallies, transports, &c., which were three thousand more, manned by five hundred and seventeen thousand six hundred men. It was moreover, reckoned, that the nations who submitted to him on the way, and after he crossed the Hellespont, increased his army by the addition of three hundred thousand men, besides those on board of the two hundred and twenty ships added to his fleet, who were calculated to be at least twenty-four thousand more. Herodotus says, the whole number of fighting men were two millions six hundred and forty-one thousand six hundred and ten; who, with the servants, sutlers, mariners, women and children, make the whole number of persons not less than five millions. Other historians make the number smaller; but no one makes it less than two millions. Xerxes occupied a whole week, day and night, in crossing the Hellespont, by two bridges of boats; the army passing upon one, and the carriages and beasts of burden on the other. At the straits of Thermopylae, he was met by Leonidas, king of Sparta, who, with a band of six thousand men, had the desperate resolution to oppose the progress of this mighty host; and for three days, this devoted band of patriots actually hindered the Persian army from proceeding, and killed twenty thousand of their men. But at length a passage was effected over the dead bodies of the devoted Spartans, who determined to perish, rather than see their country laid waste by a hostile army. The Persian monarch had the pusillanimity to treat the dead body of the brave Leonidas with dishonour, by cutting off the head, and suspending the trunk upon a gallows.

Xerxes would not have succeeded so soon in forcing his way through the straits of Thermopylae, had not a secret path been pointed out by a treacherous Greek, by means of which the Persians were enabled to attack the Greeks in the rear. Upon this, all fled except Leonidas and three hundred of his followers, who had resolved to devote themselves for theii’ country. Besides the twenty thousand Persians slain on this occasion, Xerxes lost two of his own brothers.

The fleets of the belligerents soon met in conflict, and naval battles occurred, in which much blood was spilt, and much execution done; but nothing decisive took place until the battle of

Salami’s, in -which the Grecian fleet, under the command of Themistocles, gained a great decisive victory. To witness this action, Xerxes had ascended an eminence on the neighbouring promontory, -where, seated on a splendid throne, he had the mortification to see the utter ruin of his great fleet; and fearing lest his retreat should be cut oft”, he hastened to recross the Hellespont; but upon his arrival found that the bridges -which he had erected -with so much labour and expense, had been broken by a storm; so that he -was forced to cross in a common fishing boat, and betake himself immediately to Sardis.

On the same day, according to Herodotus, on -which the victory of Salamis took place, the Carthagenians, the confederates of Xerxes, met -with a dreadful overthrow at Panormus in Sicily; where their fleet was burnt, their general, Hamilcar, slain, and one hundred and fifty thousand fell in the field of battle. Others, however, maintain, with more probability, that this defeat occurred on the day in which Leonidas arrested the progress of the Persian army at Thermopylae.

Mardonius, the general of Xerxes, being left in Greece with three hundred thousand men, (the rest of the army having followed the king to Sardis,) endeavoured to make peace with the Grecians, but they, elated with victory, and confident in their own strength, declined all negotiation, and collected an army of one hundred and twenty thousand men, on the isthmus of Corinth. Mardonius, however, although his army was now not less than three hundred and fifty thousand, withdrew from their neighbourhood. The Grecian army under the command of Pausanias the Lacedemonian, and Aristides the Athenian, pursued him; and, at the city of Platea, a decisive engagement took place, in which Mardonius was slain, and the Persian army cut to pieces. Artabazus, one of the Persian generals, foreseeing the event of the battle, made his escape with forty thousand men: all the rest were destroyed, except about four thousand. On the same day a naval action took place, at Mycale, in which the Persian fleet was burnt.

Thus was this vast armament, the greatest which the world ever saw, almost annihilated by a mere handful of men. Xerxes returned home chagrined and mortified; and taking Babylon on his way to Shushan, plundered the temple of Belus, and carried away the dedicated treasures; and, especially a golden table, which Darius had not ventured to remove.

Scaliger is of opinion that Xerxes was the Ahasuerus of Scripture, in which he is followed by many, especially by Jahn in his history of the Hebrew Commonwealth. One principal reason alleged in favour of this opinion, is derived from the name of one of Xerxes’ queens, which was Hamestris, between which and Esther there is a strong resemblance; but Prideaux objects, that Xerxes had a son by Ilamestris, who was of marriageblo age, according to Herodotus, in the seventh year of his reign: whereas, Esther was not married to Ahasuerns until the seventh year of his reign; and the putting away of Vashti occurred in the fourth year of his reign, when Esther was first selected, among other virgins, for the king’s purposes. It seems, therefore, impossible, that Hamestris the wife of Xerxes, and Esther the wife of Ahasuerus, were the same person. Moreover, Hamestris was a woman of licentious character, of which many instances are given by the Greek historian; but no such thing can be said of Esther. But Jahn considers Xerxes to be not only Ahasuerus of the book of Esther, but also the Artaxerxes of the book of Ezra, as he is mentioned next after Darius Hystaspes; and observes, that the names Ahasuerus and Artaxerxes, were given to many kings; and that Daniel, (ch. ix. 1.) calls Astyages of the Median line, Ahasuerus. The opinion of Usher is, that Darius Hystaspes was the Ahasuerus of Scripture, and that Atossa the daughter of Cyrus, was Vashti, and Artysona the Esther of the Scriptures; but according to Herodotus, this queen was also the daughter of Cyrus, but Esther we know was a Jewess. Moreover, he informs us that Atossa, before she was divorced, had four sons and one daughter, all born after Darius was king, which is altogether inconsistent with what we read in the book of Esther — that Vashti was put away in the fourth year of the reign of Ahasuerus.

Josephus mentions that there were many Jews in the great army of Xerxes which marched into Greece, and the same may be inferred from the description of the various nations and languages, composing this immense army, by Herodotus; and, as a great multitude of Jews were still resident in Babylonia and Media, it would be strange if this had not been the fact.

The restored Hebrews do not appear, during all this time, to have been in a prosperous condition. They seem to have had no stable and regular government, and the administration of justice was exceedingly defective.

Xerxes, after many unsuccessful efforts to subdue the Greeks, relinquished all further attention to this war, and gave himself entirely to a life of voluptuous ease; in consequence of which he fell into contempt with the people. Artabanus, the captain of his guards, formed a conspiracy against him, and having slain him in his bed, went to Artaxerxes his third son, and charged the murder on his elder brother, Darius; which the young man believing, went immediately to the chamber of Darius, and by the assistance of Artabanus slew him also. The second son, Hystaspes, was absent; Artabanus, therefore, had no difficulty in placing Artaxerxes on the throne; but his real object, in this plot, was to secure the kingdom for himself and his sons, of whom he had seven, all occupying stations of importance. The young king, however, discovered his design, and prevented its execution by cutting him oflf with his adherents. Artaxerxes is said to have been the handsomest man of the age in which he lived; but was surnamed Longimanus, or Ion g -handed; because, when he stood upright, his hands reached as low as his knees. He is said to have been a prince of mildness and clemency. Notwithstanding all that has been said in favour of other hypotheses, it is much more probable that Artaxerxes Longimanus was the husband of Esther; and this is expressly asserted by Josephus. The Septuagint version, also, uniformly renders Ahasuerus by Artaxerxes; and the apocryphal additions to the book of Esther call him by the same name. This opinion has many advocates among both the ancients and the moderns, is more free from difficulties than any of those already mentioned, and accords entirely with the extraordinary kindness towards the Jews, manifested in his sending, first Ezra, and then Nehemiah, to their assistance. Jahn, however, seems to think that Ezra was sent to Jerusalem in the reign of Xerxes, who he supposes is called Artaxerxes, as well as Ahasuerus; but this is improbable.

Artaxerxes Longimanus, having put Artabanus out of the way, was still exposed to danger from two quarters. Eirst, the seven sons of Artabanus still lived, and had great power; and secondly, his brother Hystaspes, whose birth-right the throne was, had an army in Bactria, and would doubtless claim his right. He soon, however, mastered the first difficulty, by taking signal vengeance upon all who had any connection with the murderers of his father. To subdue his brother, he sent an army into Bactria; which, though at first repulsed, succeeded the next year in subduing him.

It seems to have been in consequence of having conquered all his enemies, that he made the festival mentioned in Esther, which was prolonged for one hundred and eighty days. This feast was celebrated in Shushan; on which occasion, his queen Vashti refusing to exhibit herself, was divorced; and, soon afterwards, Esther was selected to become queen in her place. Her uncle Mordecai was of the number of those carried captive from Jerusalem, in the reign of Jeconiah; and having no children of his own, had undertaken the education of Hadassah or Esther, the daughter of his deceased brother. This young woman being exceedingly beautiful, was among the virgins selected by Hegai, the king’s chamberlain; and after undergoing a year’s purification, was introduced to the king; and being by him preferred to all the rest, was advanced to the dignity of queen. By her interposition, the Jews, scattered throughout the Persian empire, were preserved from total destruction, which had been prepared for them by Haman, the favourite of the king.

In the seventh year of the reign of Artaxerxes, and the 458th B. C, Ezra received an ample commission to return to Jerusalem, and to take with him as many of his nation as were willing to accompany him; with full authority to regulate and reform the Jewish commonwealth, according to their own laws. This great favour was probably granted in consequence of the request of Esther, who before this had been introduced into the king’s harem. Ezra was a descendant of Seraiah the high-priest, who was slain by Nebuchadnezzar at the time Jerusalem was taken. He is indeed called in sacred Scripture the son of Seraiah; but it was scarcely probable that he was a son of the first generation, and we know that the Hebrews call all descendants sons. He was a holy man, and profoundly skilled in the knowledge of the Scriptures. In the king’s commission, Ezra is called ‘’a ready scribe in the law of Moses.” Ezra vii. 6. He left Babylon, for Jerusalem, on the first day of the month Nisan, and stopping at the river Ahava, until all his company should come, he there proclaimed a day of solemn prayer and fasting, to implore the blessing of God on their journey. On the first of the fifth month he arrived at Jerusalem, and presented the various gifts with which he was intrusted for the service of the temple.

The Egyptians, ever impatient of a foreign yoke, revolted again in the beginnino; of the reign of Artaxerxes, and called in the Athenians to their assistance; who, having at that time a fleet of two hundred sail at Cyprus, gladly laid hold of the opportunity of crushing the Persian power in Egypt. Artaxerxes intended to go himself at the head of the expedition against Egypt; but being dissuaded from exposing his own person, he sent one of his sons; or, as some say, one of his brothers, Achamenides, who marched with an army of three hundred thousand men, and encamped on the banks of the Nile. But in- the meantime the Athenians had beaten the Persian fleet at sea, sailed up the Nile, and joined Inarus, whom the Egyptians had set up for their king; and falling on the Persian army, defeated them in a great battle, killing one hundred thousand men, and among the rest Achsemenides the general; whereupon the remainder of the Persian army fled to Memphis, but were immediately pursued by the Egyptians and Athenians, who took two parts of the city. The Persians, however, kept possession of the other part, which was the largest and strongest, when they sufi’ered a siege of nearly three years; during which time they valiantly defended themselves against their assailants, until at length they were succoured by the arrival of a reinforcement from Persia.

Themistocles, the famous Athenian general, who had gained SO glorious a naval victory at Salamis, being banished from his own country by the ostracism, sought refuge in the Persian court, where he was received with great kindness, and treated with much attention. Artaxerxes beins; now resolved to send an army into Attica, that he might divert the Athenians from Egypt, selected Themistocles to be the general of this expedition against his own country. The Athenian general, not willing to disoblige the king from whom he had received so many favours, and at the same time, abhorring the idea of making war on his native country, determined to put an end to his own life; therefore, inviting all his friends together, and having sacrificed a bull, he drank its blood, and died.

An army of three hundred thousand men was sent against Greece, under the command of Megabyzus. This general, when Inarus the king of Egypt submitted, had promised a general amnesty, which was confirmed by Artaxerxes; but the latter, at the instigation of his mother, was at length induced to put Inarus, and fifty other leading Egyptians, to the death of the cross. Megabyzus was so much displeased at this want of good faith in the king, that he revolted with the troops under his command, and twice defeated the royal forces sent against him; but was afterwards received again into favour.

The Peloponnesian war, so famous in Grecian history, between the Lacedemonians and Athenians, commenced in the thirty-fourth year of Artaxerxes. This war, so destructive to the power of Greece, lasted for twenty-seven years; but although application was made to Artaxerxes for aid by the Lacedemonians, he prudently declined all interference in the contest. The miseries brought upon Greece by this war, were greatly increased by the desolating plague, which prevailed, especially, at Athens.

Ezra exerted himself greatly at Jerusalem to have the worship of God completely restored; but the work for which he has been most celebrated, both by Jews and Christians, was the collection and revision of the sacred books. In this work, it is said, he was assisted by the Great Synagogue of one hundred and twenty men, among whom the Jews reckon Daniel and his three friends, the prophets Zechariah and Haggai, and Simon the Just; but between the first and last of these there was an interval of two hundred and fifty years. It seems, therefore, more reasonable to suppose that the Great Synagogue were not at all contemporaries, but a succession of learned men, who devoted their attention to the preparation of correct coiies of the Scriptures.

There is a story (already referred to) in the second apocryphal book of Esdras, and believed by most of the Christian fathers, that all the sacred IjooIjs were lost, during the captivity; but this is directly contradicted by Scripture. No doubt, the autographs preserved in the temple, were destroyed with the ark; but that all copies were destroyed, is a groundless opinion. It is probable, however, that correct copies were, at the restoration, few in number; and therefore, Ezra, who was a “ready scribe,” and an inspired man, took pains to prepare authentic copies of all the sacred books, and collected them into one volume, that the people might have the opportunity of becoming acquainted with the whole of that revelation, which God, from time to time, had caused to be penned under the inspiration of the Holy Spirit. But as many of the people who returned from captivity had lost the knowledge of the Hebrew tongue, by so long a residence in a foreign country, Ezra appointed certain persons who were skilled in both the Hebrew and Chaldean languages, to give a version or paraphrase of the lessons which were publicly read from the Scriptures. These paraphrases, at first, were not written, but the sacred text was explained to the people by the interpreter, sentence by sentence, as the reader proceeded; but in process of time, several persons undertook to commit them to writing; a number of which have come down to our times under the name of Targums, or Chaldee Paraphrases; which are nothing else than a free translation of the Hebrew into the Chaldee, with explanatory remarks. The oldest and best of the Targums, are those of Onkelos on the Law, and Jonathan on the Prophets; the language of which is purely Chaldaic, and approaches near to the style of Chaldee found in the book of Daniel and Esther. The language of the later Targums is impure, being much mixed with foreign words and idioms.

No authentic history of the origin of these Paraphrases has reached us. They seem to have been altogether unknown to Origen and Jerome, the only persons among the fathers who understood Hebrew. From this, some learned men have argued, that they were written after the fourth century: but considering the style of the oldest of them, this opinion is destitute of all probability. It seems most reasonable to believe, that the Targums, at least those of Onkelos and Jonathan, were written in Babylonia, where a large number of Jews resided from the time of the captivity, until long after the Christian era. This supposition best accords with the style of these paraphrases, and accounts for the ignorance of the fathers, above mentioned, in relation to them. As to the age in which they were written, nothing can be said with certainty. They are commonly referred to the first century, or a period somewhat earlier; but this is matter of mere conjecture. They may have been written long before the Christian era; but however this may be, they probably contain the old hereditary comment of the Jews who lived before the time of Christ, and are therefore of great importance in controversies with the modern Jews.

About this time also, it is probable, commenced the synagogues of the Jews, of which we read so much in the New Testament, and which to this day, form so considerable a part of the religious institutions of the Jews. As the custom of reading a portion of the Law every Sabbath now take place, it would soon be found convenient to have houses set apart, every where, for this purpose. In the public reading of the Law it was the custom to go over the whole of the books of Moses, in the course of the year, which led to a division of the Penteteuch into sections or lessons; which division is still found in all Hebrew Bibles. The reading of the prophets in the synagogue was not customary until the time of Antiochus Epiphanes, when the Jews being forbidden any longer to read the Law, introduced the reading of certain select portions from the prophets, which was continued after the reading of the Law was resumed.

In the latter part of the administration of Ezra, great distress and confusion arose from the transgression of the people, in taking strange wives who were not of Jewish extraction. Many of the priests and leaders of the people were involved in this great guilt. Ezra was deeply afflicted on this account, and wept bitterly for the sins of the people, casting himself prostrate on the ground. He also assembled around him all who trembled at the word of the Lord; and with them he prayed, and lamented, and fasted, “because of the transgression of them that had been carried away.” At length proclamation was made by authority, that all who would not, within three days, according to the counsel of the princes and the elders, come and put away their strange wives, should be punished with the forfeiture of their substance, and should moreover, be themselves separated from the congregation of the Lord. This severity had the desired effect, for the people being generally assembled at Jerusalem, and being solemnly and tenderly warned by Ezra, made public confession of their sin, and agreed to put away their strange wives. And for a warning to future ages, the principal persons who were guilty in this affair, were recorded by name. (See Ezra x.)

SECTION III.

FHOM THE ARfilVAL OF NEHEMIAH TO THE INVASION OF ASIA BT ALEXANDEK THE

GREAT.

In the twentieth year of Artaxerxes Longimanus, Nehemiah, the cup-bearer of the king, obtained permission to visit Jerusalem, and bringing a commission from the king, to act with plenary authority as governor, he of course superseded Ezra, and took the supreme direction of all affairs into his own hands. Nehemiah was a man of uncommon piety; and immediately on his arrival, devoted himself to the business of repairing, or rather rebuilding the walls of Jerusalem, and setting up the gates, for which work he had obtained an express commission from the king. That which stirred up the heart of this good man was, the reports brought to him of the desolate condition of the holy city, and the deep affliction of the people there.

It is altogether probable that his petition to the king, was rendered successful, in a great measure, by queen Esther; for it is particularly mentioned, that the queen was sitting by the king. (Neh. ii. 6.)

A royal decree was issued for the rebuilding of the walls of Jerusalem; and the king, to give honour as well as safety to the mission of his favorite courtier, sent with him a guard of horse. Still, however, the Ammonites, the Moabites, and the Samaritans, continued to cast obstructions in the way of the execution of this work. Not only were they influenced by their old hatred of the Jews, but during the captivity they had seized on their vacant lands, which they were now required to relinquish. But Nehemiah, in spite of all opposition, pushed on the work, distributing to particular persons and companies, the several parts of the wall; so that in fifty-two days after the commencement of the work, the wall was finished.

Sanballat the Horonite, Tobias the Ammonite, and Geshem the Arabian, were the men who continually endeavoured to obstruct the work in which Nehemiah was engaged. They laid many snares for his life, which by his courage and wisdom he was enabled to escape. During part of the time, however, the people were obliged to work on the wall with their weapons in their hands; and as they were far separated from each other, on different parts of the wlall, the Tirshatha or governor, gave orders that in case of attack, the trumpet should sound, and all hands should immediately resort to him. After the walls were finished and the gates set up, a public dedication was celebrated with great solemnity, by the priests, Levites, and all the people.

The people having much public work to perform, and many of tlieiii being poor, were under the necessity of borrowing money, of which necessity avaricious usurers took advantage, by lending out their money at exorbitant interest; by which means multitudes were ruined in their circumstances, and were forced to mortgage their lands, and sell their children for bondmen, to obtain bread for their subsistence. Nehemiah was much displeased upon hearing of this iniquity, so contrary to the Jewish law. He therefore set himself with energy to correct the abuse. After expostulating with the transgressors, he had a decree enacted in a full assembly of the people, that all money exacted for usury should be returned, and that all mortgaged lands should be restored, and thus the yoke of oppression was broken oiF from the necks of the poor.

Nehemiah having spent twelve years at Jerusalem, prepared to return to the Persian court, for he had received permission to be absent only for a limited time. Having arranged affairs as well as he could, and appointed Hanani and Hananiah to be governors of Jerusalem, he returned to Persia. This fact is not stated in the sacred text, but it may be inferred from the appointment of the aforementioned persons as governors, which could not have been necessary, had he continued there.

Plis object in returning to Persia was not to remain there, but to obtain a new commission from the king, to carry on the reformation of the Jewish church and state. It seems probable, that he was not absent much more than one year, after which he came back to Jerusalem, and continued his pious and useful labours, by establishing a strict and regular police in the city. But observing that the number of inhabitants was still too small to occupy the place, he invited the rulers and great men of the nation to build houses in Jerusalem, and dwell there: and also caused every tenth man of the tribes to be taken by lot, whom he compelled to make this the place of their residence. Every thing being now well regulated, and the city well supplied with inhabitants, it arose rapidly to a state of prosperity; so that Herodotus, the historian, who visited it not long after this time, compares it to Sardis, the metropolis of Asia Minor.

Nehemiah now addressed himself to the work of having the genealogies of the people, and especially of the priests, correctly made out; which was necessary, not only for the regulation of the landed property of the nation, but also for the service of the temple; so that no person not of the sacerdotal race might be permitted to officiate there. He, therefore, searched for the genealogies of those who first returned from captivity, under Joshua and Zerubbabel, and from these he formed new tables, by striking out such families as had become extinct, and inserting the names of those who had returned since that time. This will account for the discrepance between the genealogies recorded in the book of Ezra, and in that of Nehemiah.

Althoush after the arrival of Nehemiah at Jerusalem, the government devolved upon him, yet Ezra continued his biblical labours; and by the time that Nehemiah made his second visit, he had copies of the Scriptures corrected and prepared, and began the public reading of them at the feast of trumpets. This occurred on the first day of Tisri, which had always been reckoned the first month of the year, until the time when the Israelites left Egypt, after which they were directed to commence their year with the month Nisan. Still, however, for all merely civil matters, Tisri was reckoned the beginning of the year. At this festival, the people being assembled from all parts at Jerusalem, Ezra was requested to bring out the law and read it. A pulpit, or scaff”old of wood, was erected, that he might be elevated above the people, and that there might be room, this pulpit was set up in the widest street in the city. And so intent were the people on hearing, that they assembled for the same purpose the next day, and although there fell a hard rain during the time, they remained in their place.

When Ezra had read as far as to the twenty-third chapter of Leviticus, it was found that the law of God required the people to make booths of the branches of trees, and for seven days to celebrate a feast. Upon the hearing of which they determined, that when the appointed day arrived, (the fifteenth of Tisri,) they would literally comply with the requisitions of the .law; which accordingly they did, and celebrated this feast with a solemnity exceeding any thing that had been witnessed since the days of Joshua. At this festival, also, Ezra took advantage of the collection of all the people, and went on with the reading and expounding of the law, which had been commenced at the feast of trumpets: and, during the whole seven days, he read to the people out of the law. The people, on hearing the precepts and commandments of the Lord, were greatly troubled on account of their transgressions, which they now found were very numerous.

Ezra and Nehemiah, to improve the present convictions and penitent feelings of the people, proclaimed a fast immediately after the feast was over. At this time they engaged the people to enter into solemn covenant with God, obliging themselves, 1st. Not to intermarry with the heathen. 2. To observe the Sabbath, and the Sabbatical years. 3. To pay their annual tribute for the support of the temple.

The conviction that the people now felt, that their transgressions were very much owing to their ignorance of the law, was the occasion of that frequent reading of it, which eventually led to the building of synagogues, wherever a sufficient number of Jews were settled to bear the expense, and conduct the worship.

Artaxerxes died 424 B. C, after a reign of forty-one years and a few months, and was succeeded by Xerxes, the only son that he had by his queen. By his concubines he had seventeen sons, among whom were Sogdianus, Ochus, and Arsites. Xerxes, having made himself drunk at a public feast, and having retired to his chamber, Sogdianus, taking advantage of it, went in and slew him, when he had sat but forty-five days on the throne. The mother of Xerxes died on the same day.

Sogdianus having rendered himself odious to the people, by the murder of his brother, and also by that of one of his father’s most faithful eunuchs, found himself very unsafe on the throne, which he had obtained so unrighteously; whereupon, he grew very jealous of his brothers, and especially of Ochus, whom he sent for, to come to him. But Ochus, apprehending some mischief, drew together a large army and marched against him, professing that it was his purpose to avenge the death of his brother. Upon which many of the nobility revolted from Sogdianus, and went over to Ochus, and having put the royal diadem on his head, declared him kinw. Sogdianus findinar himself abandoned, entered into negotiation with Ochus, who having got him into his hands, put him to death by throwing him into a furnace of ashes.

As soon as Ochus had possession of the throne, he changed his name to Darius. Among the Greek historians he is known by the name of Darius Nothus. He for a while yielded himself up to the direction of his eunuchs and his wife. He ascended the throne 423 B. C. His brother Arsites revolted against him, but was unsuccessful, and being taken, was, like Sogdianus, thrown into a furnace of ashes — a cruel death in use among the Persians, in which the person died of suffocation, very gradually. Another insurgent, named Pysuthnes, was executed in the same manner. About the year 410 B. C, the Egyptians threw off the Persian yoke, and made one Amyrtaeus king. With the aid of the Arabians, they expelled the Persians from Egypt, pursued them as far as Phenicia, and maintained their independence sixty-four years. Ochus or Darius sent another army into Egypt, which, marching through Judea, inflicted many evils on the Jews.

Eliashib, who was high-priest when Nehemiah came to Jerusalem, died, 413 B. C, and was succeeded by his son Joiada. Ho had continued in the office of high-priest for no less than forty years.

About this time, Diagoras the Melian, who had settled himself at Athens, was condemned for teaching atheism; and though he made his escape, the sentence was pronounced on him, while absent, and a talent offered to whomsoever should kill him, wherever he might be found. About twenty years before this time, the Athenians had proceeded against another philosopher, called Protagoras, for only expressing a doubt concerning the existence of God.

According to Dr. Prideaux, the first of the seventy prophetic weeks of Daniel ended with the fifteenth year of Darius Nothus; for then the restoration of the Jewish state, and the worship of the temple was completed. The last act of Nehemiah, which is recorded, (Neh. xiii. 23 — 31,) was just forty-nine years after the work had been begun by Ezra, in the seventh year of Artaxerxes Longimanus. This last act was the separation of those from their heathen wives, who had transgressed the law in regard to marriage, and the prohibition of all such alliances for ever after. But it seems to have been impossible to prevent the continual repetition of this evil, and that by men in the highest stations; for Manasseh, as he is called by Josephus, the soil of Joiada, married the daughter of Sanballat the Horonite, and when Nehemiah was using his utmost power to enforce the law, and cause the people to put away their strange wives, Manasseh rather than comply, left the nation; and relinquishing all his prospects of distinction, took up his abode with his father-in-law, the governor of Samaria.

This event gave rise to an important transaction, which perpetuated the hatred between the Jews and Samaritans. Sanballat obtained leave from Darius Nothus, to build on mount Gerizim, at Samaria, a temple, in imitation of the temple at Jerusalem, of which he made his son-in-law Manasseh the high-priest. Josephus places this event much lower down in another reign, but he has probably fallen into a chronological mistake. Samaria having now a rival house of worship, became the asylum of all renegado Jews. This ready reception of rebellious and excommunicated persons, produced a bitterness of hatred in the Jews against the Samaritans, which induced them to denounce against them an awful curse, and reject them from every sort of friendly intercourse; and even p;-evented their exercising towards them the common rites of humanity, of which there is suflicient evidence in the Gospels, as has been said before. The Jews went so far in their anathemas against the Samaritans, that they excluded them from all part in the resurrection, and would on no account receive them as proselytes.

After their temple was built, the Samaritans pretended that this was the mountain which God had chosen for his place of worship. They asserted that here Abraham and Jacob offered sacrifices and built altars; and that Joshua, when he brou<rht the people into Canaan, caused the blessings to be pronounced from this mountain, and on it built an altar of the twelve stones taken out of Jordan; and that very altar, they averred, -was the one on which they sacrificed. But in regard to this they were guilty of a sacrilegious impiety in changing the sacred text in their copies; for, in the Hebrew Scriptures, it is said that Ebal was the mount on which the altar was built, for which the Samaritans substituted Gerizim. This corruption the Jews loudly charge upon them; but they with equal violence retort it upon the Jews, insisting that they are the corrupters of the Sacred Text; and bringing for argument, that Gerizim being the mount appointed for the pronunciation of the blessings, was a fit place for the altar, but not Ebal, from which the curses were pronounced. But all other copies of the Pentateuch, and all versions are against them. They have also added, in Exod. XX., after the tenth commandment, a command to erect an altar in Gerizim.

These two mountains are in the tribe of Ephraim. In the Valley between them is Shechem, now called Naplous. This place the Jews by way of reproach called Sichar, which means, dimnken. Near this was the field which Jacob gave to his son Joseph, and Jacob’s well, where our Saviour asked water of the Samaritan woman.

The opinion is entertained by some, that Nehemiah did not return to Jerusalem until towards the close of the reign of Darius Nothus, when he was growing old. Josephus relates that he lived to a very advanced age; and this opinion, which brings down the second administration of Nehemiah to a much later period than the date commonly assigned, will accord with the facts recorded in the thirteenth chapter of Nehemiah: for it can scarcely be conceived that so great abuses could have crept in during one year: such as the profanation of the temple; the violation of the Sabbath; the neglect of sending in the tithes and prescribed ofi’erings, and various abuses in the official duties of the priests. All that the Scriptures say in regard to the absence of Nehemiah, is, “But in all this time was not I at Jerusalem; for in the two-and-thirtieth year of Artaxerxes, king of Babylon, came I unto the king, and after certain days obtained I leave of the king; and I came to Jerusalem,” &c. The expression “after certain days,” literally is, at the end of days; a phrase which, according to the idiom of Scripture, may signify a longer or shorter time. Jahn, who adopts the above opinion, supposes that the second administration of Nehemiah was contemporaneous with the events referred to in the book of Malachi, where the desolations of Edom or Idumea are spoken of, which he thinks were occasioned by the perpetual wars carried on during during this period between the Persians and Egyptlans, Tvliose armies often marched through this land, and laid it -waste. It is expressly asserted that Joiada -was high-priest during the last administration of Nehemiah, (Neh. xiii.) and the Alexandrian chronicon places the death of Eliashib, the father of Joiada, in the eleventh year of Darius Nothus, which answers to the 412 B. C. The second arrival of Nehemiah must, therefore, be placed much later, and is by Dr. Prideaux referred to the fifteenth year of Darius Nothus, but even this date is probably too early.

We have now arrived at a period where we can derive no further aid from the Scriptures of the Old Testament, for the thirteenth chapter of Nehemiah, contains the latest history found in the sacred record; and the prophecy of Malachi closes the canon of the Old Testament, which, as was observed, refers to the same state of things as is referred to in the closing chapter of Nehemiah. There is, it is true, in the twelfth chapter of Nehemiah, an extension of the genealogy of the high-priests, for a long time after this, even to Jaddua, who was in office when Alexander the Great visited Jerusalem; but, undoubtedly, the high-priests who came after Joiada, were added by some one, after the canon was closed; most probably by Simon the Just.

How long Nehemiah lived, is nowhere said, but he must have been about seventy years of age at the time when the facts occurred, which are last recorded in his book. After him, the king of Persia appointed no one to be governor of Judca, but seems to have annexed this country to the province of Syria.

Darius Nothus continued to have wars with the Egyptians, until they were subdued; and also with Medes, who had revolted, and whom he brought under a heavier yoke than before. His policy towards the Lacedemonians and Athenians, in the Peloponnesian war was, to leave them to waste and destroy each other; occasionally directing his generals to assist the weaker party, so that the war might be the more prolonged. The general wdio was intrusted with the management of this delicate and difficult business, was Tissaphernes, a man of great talents.

In the seventeenth year of his reign, (407 B. C.,) the king sent his younger son Cyrus, to be commander-in-chief of all the provinces of Asia Minor. Cyrus must have been, at this time, a very young man, scarcely above sixteen years of age. On receiving his commission, he was directed by his father, contrary to the policy pursued by Tissaphernes, to help the Lacedemonians. The impolicy of this course was soon manifest, for the Lacedemonians, by the aid of the Persians, soon became completely victorious over the Athenians; and being thencefo-ward released from tins troublesome war, they turned their forces against the Persians themselves, and actually sent several armies to invade the country; one of which was commanded by the famous Agesilaus.

Cyrus gave great offence to his father, while he resided at Sardis, by putting to death two of his own cousins, sons of a sister of Darius, for no other reason, than because they, upon meeting him, did not wrap up their hands in their sleeves, as was customary on meeting with the king. An order was therefore sent for the recall of Cyrus, by his father, but assigning as the reason, that he was sick. Cyrus, before he set out on his return, had sent to Lysander the Lacedemonian general, subsidies, which enabled him to put his fleet into such a condition as to gain over the Athenians that decisive victory at the Goats’ River, on the Hellespont, which put an end to the Peloponnesian war.

Soon after the return of Cyrus, Darius Nothus died, after a reign of nineteen years. By the interposition of his mother, Cyrus was reconciled to his father; and, not contented with this, she entreated to have her favourite made king, on the same principle as Xerxes was, because he was the first born after the accession of his father. Darius, however, would not yield this point, but gave the crown to Arsaces, the eldest son of Parysatis the queen, who, on ascending the throne, took the name of Artaxerxes, and to whom the Greeks gave the name of Mnemon, on account of his extraordinary memory.

It is said, that when the father was near his end, this son, appointed his successor, asked him to inform him by what art he had been able to manage the government so prosperously. To which he is reported to have made the following memorable reply: ‘”’’By doing in all things, that ivliich was just toward God and man.’’

Cyrus, being disappointed in his ambitious views, of ascending the throne quietly, began, as soon as his father was out of the way, to plot against the life of his brother; which, being discovered, he was taken into custody, and condemned to die; but his mother again interposing in his behalf, prevailed on the king to send him back to the government of Asia Minor, which had been left to him by his father’s will. But no sooner did this ambitious young man find himself at liberty, and invested with authority again, than he began, on various pretences, to raise an army; and the cities under the government of Tissaphernes revolting from him, joined themselves to Cyrus, which occasioned a war between them. This served as a pretext for what Cyrus now did, in collecting forces. As Artaxerxes supposed, that the only object was to oppose Tissaphernes; and to blind the king yet more, he wrote letters to him, complaining bitterly of the conduct of Tissapliernes, and entreating him to grant him aid against him. He now applied to the Lacedemonians, who were under great obligations to him, for the subsidies afforded them for the aid of their fleet, which they readily granted. All this time, Artaxerxes seems to have had no suspicion of the true designs of Cyrus. When he had raised and mustered his forces, he threw off the mask, and marched his army directly against his brother. It consisted of thirteen thousand Greeks, who were the flower of his army, and about a hundred thousand besides, drawn together from all parts, under the command of Clearchus. With this force, Cyrus marched forward without meeting much opposition, until he came to the plains of Cunaxa, in the province of Babylon, where Artaxerxes met him with an army of nine hundred thousand men, and a decisive battle was fought, in which Cyrus was slain at the very moment when his auxiliary Greeks were on the point of gaining a great victory. These Grecian troops, of whom about ten thousand remained, were now left in. a most embarrassing situation, in the midst of the Persian empire, in the presence of a vast hostile army, and with a long distance between them and home; the inhabitants of the intervening countries being all inimical to the Greeks. But by valour and consummate generalship, they succeeded in reaching one of the Grecian cities on the Euxine sea, after a march of two thousand three hundred and twenty-five miles. This is the most famous retreat of which we have any account in history, and of which Xenophon, who was their leader, has given us so lively and interesting a description, in his work entitled Anabasis.

The death of Cyrus, and the retreat of the ten thousand, occurred in the fourth year of the reign of Artaxerxes Mnemon, (401 B. C.,) being the very year in which Socrates was put to death at Athens.

The reign of Artaxerxes Mnemon was long, extending to forty-six years; that is, from the year 404 to 358 B. C. He carried on wars with the Lacedemonians, Egyptians, Cadusians, &c., but no great success attended his arms. Shortly before his decease he appointed his son Darius his successor, but on discovering that he was engaged in a plot against his life, he had him executed. The second son by the queen, destroyed himself by poison. The succession to the crown then fell to Ochus, in the year 358 B. C. He assumed also the name Artaxerxes, which seems to have been among the Persian kings what Pharaoh was among the Egyptians; but in history, this monarch is known by his own proper name of Ochus.

During the greater part of the long reign of Artaxerxes

Mnemon the Jews enjoyed peace; except -when the Persian armies inarched along the coast of the Mediterranean into Egypt. On one occasion there were assembled on their borders no less than two hundred thousand barbarian soldiers, and twenty thousand Greeks, together with a vast fleet, which rendezvoused at Acre.

The high-priest Joiada died in the thirty-second year of Artaxerxes Mnemon, and was succeeded by his son Jonathan, or Johanan, or Ptolemais, or John, who held the office for thirty-two years, and was the occasion of much trouble to his country.

The brother of the high-priest Johanan, whose name was Joshua, having ingratiated himself into the favour of Bagoses governor of Syria, through his agency and influence obtained a royal order that he. should be made high-priest instead of his brother. Johanan not yielding to this, a contest took place between the two brothers, within the temple, when Joshua was rashly murdered by Johanan. Bagoses, on hearing of this outrage, came to Jerusalem to examine into the afi“air, and demanded to be admitted into the temple where the murder vras committed; and when this was refused, on account of the sanctity of the place, he answered with indignation, “What! am not I as pure as the dead carcass which lies in your temple,” and immediately forced his way into the interior, where Joshua had been slain. As a punishment for the murder of Joshua, he inflicted a fine of fifty drachms on every lamb which should be ofl”ered up in the temple. Some say the mulct was five hundred drachms, but this has arisen from a manifest mistake in the text of Josephus. This tax continued no longer than during the government of Bagoses, a space of about seven years.

Ochus, upon ascending the throne, was guilty of shocking cruelties towards his own relations. As soon as the death of Artaxerxes and the accession of Ochus were known in Asia Minor, all the provinces in that quarter revolted.

In the third year of his reign, (356 B. C. — 100th Olympiad, and 385 after the building of Rome,) Alexander, surnamed the Great, was born at Pella, in Macedonia, on the same day that Erostratus attempted to immortalize himself by setting fire to the temple of Diana at Ephesus.

About the fifth year of Ochus, died Mausolus king of Caria, an event rendered famous in history by the extraordinary grief of his wife Artemisia, who was also his sister. For having gathered together his ashes, and powdered his bones, she took a portion oi” them every day in her drink till she had, in this manner, drank them all; thus making her own body the sepulchre of her deceased husband, and in two years pined away with grief. But before her death she erected for him that famous monument at Halicarnassus, which “was reckoned among the seven wonders of the workl, and from which all monuments of unusual splendour are called 3Iausoleums.

In the eighth year of the reign of Ochus, the Sidonians and Phenicians revolted and entered into a confederacy with Nectanehis, king of Egypt. He sent to their aid a large body of Grecian mercenaries, by whoso assistance the Persians were driven entirely out of Phenicia. The Jews also seem to have taken part in this revolt of the Phenicians. The Cyprians, too, encouraged by the success of the Phenicians, threw off the Persian yoke and joined the confederacy.

Ochus perceiving that his wars with the Egyptians had been badly managed by his generals, determined to go in person at the head of his army; and having collected three hundred thousand foot, and twenty thousand horse, marched into Phenicia. Mentor, who commanded the Grecian mercenaries, being terrified at the approach of so great an army, sent privately to Ochus, offering to deliver up the city of Sidon to him, and engaged Tonnes, the king of Sidon, in the same treachery. Ochus was rejoiced at this proposal, and promised them their own terms. The Sidonians, to cut off all hope of escape from the inhabitants, that they might make a more desperate resistance, had purposely burned all their ships. When they found that they were betrayed, and that the enemy was within their their walls, retired to their houses, and setting fire to them, perished in the flames, to the number of forty thousand, and among the rest, Tennes, their king, whose treason did not save him. This was the commencement of the destruction of that ancient and famous city, predicted by the prophets in such glowing language. The Phenicians, terrified with the overthrow of the Sidonians, submitted to the conqueror without a struggle.

Ochus having subdued the Sidonians and Phenicians, marched into Judea, besieged and took Jericho, and carried many of the Jews into captivity, taking some with him into Egypt, and sending many others into Hyrcania. The latter were planted near the borders of the Caspian Sea, where some modern travellers think they have discovered their posterity, at this day. (See Morier’s Travels.) Not wishing to be diverted from Egypt, on which his attention was fixed, Ochus made peace with the Cyprians, by relieving them from some of the burdens of which they complained.

Ochus, arriving with his army in Egypt, besieged Pelusium, while a part of his fleet sailing up the river, encamped in an advantageous spot, and being attacked by the Grecian mercenaries in the service of the Egyptians, defended themselves, and slew a large number of the enemy. Upon which Pelusium capitulated, and Nectanebis fled to Memphis, his capital; hut on the approach of Ochus, he retired from Egypt into Ethiopia, thus abandoning his country, to “which he never afterwards returned. He was the last native king who reigned in Egypt, for ever since that devoted country has been in the hands of foreigners. By this a remarkable prophecy of Ezekiel is fulfilled.* (Ezek. xxix. 13 — 16.) Mentor the Rhodian, having been of great service in this war, Ochus rewarded him with a hundred talents, and made him governor of the provinces in Asia Minor, where he acted with great fidelity to the king, and brought over to him his two brothers, Memnon and Artabazus, who were also men of extraordinary talents, who had been engaged in the war against Ochus. These brothers were of the greatest service to the king’s interest, by bringing back to their allegiance many revolted provinces.

In the eleventh year of Ochus, (348 B. C.,) which answers to the 108th Olympiad, died the celebrated Athenian philosopher, Plato. Among his scholars, Aristotle was by far the most eminent, the founder of the Peripatetic sect. This man was born at a small town on the river Strymon, called Stagira; on which account he is often called the Stagirite. But the successor of Plato in the school was Speusippus. Aristotle, after the death of his master, went into Asia, and lived with the king of Atarna, a city of Mysia, whose niece he married; but after the death of this person, he went to Mytilene, and from thence to Macedonia, and became preceptor to Alexander the Great, with whom he remained eight years. After this he returned to Athens, and taught the Peripatetic philosophy for twelve years in the Lyceum. But being accused of teaching something contrary to the established religion of the State, and being unwilling to expose himself to the fate of Socrates, he retired to Chalcis, a town in Eubce, where he died, two years afterwards, in the sixty-third year of his age. Josephus informs us that Aristotle, while he resided with Hermias, in Mysia, became acquainted with a learned Jew, from the upper parts of Asia, who had come there on business. This fact, he says, he learned from a book written by Clearchus, one of Aristotle’s principal scholars.

After Ochus had brought Egypt and all his other revolted provinces into subjection, he gave himself up entirely to ease and luxury, and took no more concern about the government of the empire, which he committed to Bagoas, his favourite eunuch, and Mentor the Rhodian.’ In the eighteenth year of this reign, (341 B. C.,) died Johanan or John, the high-priest of the Jews, after holding the office for thirty-two years. He was succeeded by his son Jaddua, who held it twenty years. Ochus came to

* See Newton on the Prophecies.

his end by means of poison, “administered by his favourite eunuch Bagoas, (338 years B. C.,) after a reign of twenty-one years.

Bagoas, after the death of Ochus, having the whole power in his hands, raised Arses, the youngest of the king’s sons, to the throne, and then murdered all the rest; thinking to free himself from all control by placing one upon the throne who was a king merely in name. About this time, Philip king of Macedon, havincj made himself master of all Greece, determined to carry on war against the Persians, by an invasion of their country. With this view he called a general assembly of the States of Greece, at Corinth, where he caused himself to be chosen captain-general of the Grecian forces, and required every city to furnish a certain number of men. But while he was making these preparations, intending shortly to put himself at the head of his troops, he was slain, at the nuptials of his daughter Cleopatra with Alexander king of Epirus. The assassin was Pausanias, a young Macedonian, who having received great injury from one of the king’s favourites, and obtaining no satisfaction from Philip, he watched his opportunity, and slew the king as he was passing in great pomp to the theatre. He was succeeded by his son Alexander, then only twenty years of age.

Bagoas, finding that Arses, whom he had placed on the Persian throne, began to suspect his villainy, resolved to be beforehand with him, and accordingly destroyed him. After producing a vacancy in this iniquitous manner, he elevated to the throne Codomanus, who assumed the name pf Darius, after he was made king. He was descended from Darius Nothus. As Ochus, on his accession to the throne, had killed nearly all the descendants of Darius Nothus, it is not certainly known how Codomanus escaped. The first appearance which he makes in history is, in the character of courier, in the early part of the reign of Ochus. When this king was engaged in a war with the Cadusians, a champion of that nation challenged the whole Persian army to send out a man to fight him, in single combat. When all declined this challenge, Codomanus accepted it, and killed his antagonist; as a reward for which, he was made governor of Armenia.

Bagoas, however, finding that Darius was not a man to suit his purpose, determined to put him out of the way, as he had done his predecessors; but the king being informed of his purpose to poison him with a certain potion, when it was brought, forced Bagoas to drink it himself; and thus the traitor fell by his own artifice. In regard to personal appearance, courage, a,nd bodily strength, Darius had no superior in all his empire. He was also, it is said, of a mild and generous disposition; but it was his misfortune to have to contend ^yith that irresistible conqueror, Alexander the Great.

SECTION IV.

REIGN OF ALEXANDER THE GREAT — INVASION OF ASIA ET ALEXANDER — CONQUEST

OF THE PERSIAN EMPIRE SIEGE AND CAPTURE OF TYRE ALEXANDER’S VISIT TO

JERUSALEM IS MET BY JADDUA AND THE OTHER PRIESTS HIS STRANGE BE-HAVIOUR HIS KIND TREATMENT OF THE JEWS CONDUCT TOWARDS THE SAMA-RITANS — DEATH OF DARIUS — INVASION OF INDIA — VOYAGE OF NEARCHUS — CA-PRICIOUS AND VIOLENT CHARACTER OF ALEXANDER — HIS DEATH.

Alexander, having been appointed successor to his father as generalissimo of all the forces of Greece destined to go against Persia, after subduing all his enemies at home, set off for Persia, with no more than thirty thousand infantry and five thousand horse. Encountering the Persian army at the river Granicus, he totally defeated it, though five times more numerous than his own. His victory put him in possession, not only of all the treasures of Darius, in Sardis, but all the provinces of Asia Minor came over to him, or were subdued by force. Before he went into winter quarters, he gave permission to all his newly married soldiers to return home, and spend the winter with their wives; which custom being found among no other but the Jews, it is probable that it was borrowed from them.

Darius finding his empire so seriously menaced, exerted himself to prepare for the approaching contest, and mustered six hundred thousand men, near Babylon. He also had recourse to policy, for knowing that the Grecian States were not friendly to Alexander, he sent Memnon, the wisest of his generals, with a fleet to the Grecian seas, where the Athenians and Lacedemonians would have been ready to join him; but after taking possession of a few islands, he died, and the scheme was not prosecuted.

Darius, contrary to the advice of some of the most experienced and skilful of his generals, who advised him to wait for Alexander in the champaign country, marched to get possession of the straits which led from Cilicia into Syria. In consequence of the unfavourableness of the ground, Darius was unable to bring but a small part of his immense host into the field at once; and the Macedonians soon broke the first lines of the Persian army, and drove them back on the second, and then on the third; and thus the whole was soon thrown into perfect confusion. Such was the press of the crowd, in the narrow defiles of the mountains by which they were enclosed, that more perished that day, by being trodden to death by their own men, than were slain by the enemy. It was with the greatest difficulty that Darius made his escape; but his camp and baggage, with his mother, wife, and chihU^en, fell into the hands of the enemy. This battle was fought at Issus, in Cilicia, towards the close of the year. The result of this victory was the conquest of all Syria, and its capital, Damascus, whither Darius had sent his most precious treasures, with his concubines, and most of the ladies of his court. The governor of this town, as soon as he heard of the flight of Darius, delivered it up to Alexander, who sent Parmenio to take possession.

Alexander now pursued his march through Phenicia, where all submitted to his arms, except the Tyrians; who refused him admittance into their city, depending on its insular and inaccessible situation. Alexander, naturally impetuous, and now flushed with victory; resolved, that cost what it might, he would take the place. The first thing he attempted, was to raise a bank between the main land and the island on which Tyre was now built; and by this means, after some delay he took the city. In making this causeway, he employed the rubbish of the old town, which had stood on the continent, before it was destroyed by Nebuchadnezzar. Since the time of Alexander, the island has disappeared, or rather forms a part of the main land. Among the captives taken at Damascus, there was one, who, by her extraordinary beauty, captivated the conqueror of the world. This was Barsena, the widow of Memnon, a famous Persian general, of whom mention has already been made. Her, Alexander married, and by her had a son whom he named Hercules.

Tyre, being altogether devoted to commerce, was dependant on other countries for her supplies of grain; which were commonly obtained from Galilee, Samaria, and Judea. Alexander, therefore, during the seige, was obliged to look to the same quarter for supplies for his army, and ordered the inhabitants to furnish him with all necessaries. The Jews pleaded, that they were bound by an oath to Darius, and refused to obey Alexander’s commands. This answer greatly provoked him, who, as soon as he had finished the siege of Tyre, marched his army directly towards Jerusalem, with the intention of punishing the Jews as severely as he had done the Tyrians, for not obeying his orders. In this exigence, Jaddua the high-priest, and others who had now the chief authority in Jerusalem, being in great perplexity, and all Jerusalem with them, had no other resource, but to throw themselves on the merciful protection of God. Accordingly, they earnestly sought his favour, by prayers, sacrifices, and oblations. In answer to which, it is reported by Josephus, that God appeared to Jaddua by night, in a dream, directing him to go forth to meet Alexander, dressed in his pontifical robes, accompanied by all the priests in their sacerdotal habits, and all the people of Jerusalem, clothed in -white garments. This divine admonition they obeyed, and marched in procession to an elevated spot, not far from Jerusalem, called Sapha, where they arranged themselves in solemn order, and waited for the coming of Alexander; who, when he saw them, was struck with a solemn awe, and bending down, saluted Jaddua, with profound and religious veneration. All his attendants were astonished at this conduct, and the enemies of the Jews in his train were greatly disappointed, for they expected nothing else but to see the Jews devoted to destruction.

Parmenio could not refrain from asking him the reason, why he, whom all adored, should pay such reverence to the Jewish high-priest. He answered, that he did not worship the priest, but that God whom he served. For he said, that when he was at Dio in Macedonia, and was hesitating about undertaking this expedition, this very person had appeared to him in a dream, in the very same robes in which he now appeared, and had encouraged him to pass boldly into Asia; promising him, that God would guide him during the whole expedition, and would make him master of the Persian empire. Alexander then kindly embraced Jaddua, and entered Jerusalem with him in a friendly manner. Here Jaddua showed him the prophecies of Daniel, which predicted the overthrow of the Persian empire by a Grecian prince; (see Dan. chap..viii.) This, it is said, inspired him with the utmost confidence of success; not doubting but that he was the person intended in the prophecy. All which disposed him to treat the Jews with great kindness, so that when they petitioned for the freedom of their country, laws, and religion, and exemption from tribute every seventh year, he readily granted them all their requests. No sooner had he left Jerusalem, than the Samaritans met him with great pomp and parade, and begged that he would also visit their city and temple. Now the Samaritans had a strong ground for their plea, because when the Jews refused to send supplies to the army of Alexander, the Samaritans readily complied with his orders; and moreover, sent eight thousand men to assist him in the siege. Alexander answered them kindly, and told them that he was then hastening to Egypt, but on his return, would consider their petition, and grant to them what they desired, as far as was consistent. They then requested freedom from tribute, every seventh year. Upon which he asked them whether they were Jews, to which they answered they were Hebrews, who observed the same laws as the Jews; and neither sowed nor reaped, in the seventh year; and that as this immunity had been granted to the Jews, they hoped it would not be withheld from them. Alexander not being at leisure to make the necessary inquiries, deferred a decision, on this point also, till his return.

On coming to Gaza, he found it strongly garrisoned, under one of Darius’s eunuchs, named Betis, a valiant and faithful man, who defended the city for his master as long as he could: as it was at the very entrance into the country claimed by Egypt, he could not pass until he had taken it. But notwithstanding all the force and art by which it was assailed, it detained Alexander two whole months. This delay, together with two dangerous wounds received during the siege, led him to treat the commander and inhabitants with inexcusable cruelty. He put to death ten thousand of them, and sent all the rest into slavery. Alexander now marched immediately to Egypt. When he arrived at Pelusium, the Egyptians flocked to meet him as a deliverer; for such was their hatred to the Persians that they were ready to welcome any other master. ELe was, therefore, received with open arms, and Egypt was possessed without a struggle. Even the Persian governor at Memphis, seeing that it was in vain to resist such a torrent, submitted to Alexander.

From Memphis, he projected a journey through the desert to the temple of Jupiter Hammon, situated in the sands of Lybia, at the distance of two hundred miles from Egypt. The famous temple erected here was probably in honour of Ham, the first settler of Egypt after the deluge. Alexander’s errand to this place was very foolish and vainglorious. It was no other than to get himself acknowledged as the son of the god called Jupiter Hammon. In order to effect his purpose, he had sent before him messengers to bribe the priests, so that when he came, the oracle might declare what he vaingloriously and impiously wished. On his way, his sagacious eye observed a spot near the coast, over against the island of Pharos, very suitable for a city. He immediately resolved that one should be built, which he intended to make the capital of his empire, and called it Alexandria, after his own name. According to the course of trade, in those days, no situation could be more eligible; for it has before it the Mediterranean, and behind it the Nile, with a short and easy communication with the Red Sea. But the state of the world as to commerce is now entirely changed, and at present Alexandria is famous for nothing but its ruins, the remains of its former grandeur. Having laid out the city, he left the work in the hands of the famous architect, Democrates, the builder of the celebrated temple of Diana, at Ephesus, while he went on his projected journey to the temple of Jupiter Hammon, where he received from the oracle the answer which he wished, that he was the son of the god worshipped in that temple. Upon which he returned in great triumph. In making this journey, his army ran great hazards in passing through the sands, for two hundred miles; where Cambyses, as we have before mentioned, lost an army of forty or fifty thousand men. In one instance, he was preserved from death by a seasonable, but almost miraculous shower of rain.

On his return, he collected inhabitants from all quarters to people his new city, and among the rest, invited many Jews to settle there, offering them the free exercise of their own laws and religion; and even granting them the same privileges as were conferred on the Macedonians themselves. Varro relates that about the time of building Alexandria, the use of the papyrus, as a material for writing on, was discovered.

While Alexander was gone to Egypt, he left as governor of Syria and Palestine, a special favourite, whose name was Andromachus, who had his residence at Samaria. The Samaritans, it would seem, chagrined at not receiving equal privileges with the Jews, or on some other ground, set fire to the house of the governor, who was consumed in the flames. At this, Alexander was exceedingly exasperated, and on his return, put to death all who had taken any part in this affair; drove the rest out of the city, replaced them with Macedonians, and gave their land to the Jews. Those who escaped, went and settled at Sichem, under mount Gerizim, which has been ever since the principal residence of the Samaritans.

Darius, having several times in vain solicited peace from Alexander, at last determined to make a mighty effort, and collecting a vast army, marched towards Nineveh, where he was pursued by Alexander, and overtaken at an inconsiderable village called Guagimola, where a great battle was fought, and Darius’ army entirely defeated, though it was twenty times as numerous as that of Alexander; and where he had all the advantage of an extensive plain to bring his whole force into active operation. This battle is usually named, not from the obscure village where it was fought, but from the city of Arbela, which was at no great distance. Any one may see in these events, how remarkably the prophecies of Daniel were fulfilled, which relate to “the ram and the he-goat,” and which were interjoreted to mean the kings of Persia and of Grecia. (See Dan. vii. 6; viii. 5-7, 20, 21.) Darius now fled to Media. Alexander pursued him as far as Arbela, where he took all his treasure and royal equipage, which was of very great value. Alexander then turned his course to Babylon, which city was given up to him at once by the governor.

Alexander now gave himself up to feasting and every species of dissipation. When inflamed with wine, he often acted like a perfect madman, as an example of which we may mention, that, one night to gratify the caprice of a famous Athenian courtezan, he, and all his companions, seizing torches, set fire to Perscpolis, and burned it to the ground. Hearing that Darius was collecting another army in Media, Alexander pursued after him; and on his arrival, finding that he had fled to Parthia, he continued his pursuit. This unfortunate monarch, being thus driven from country to country, and subjected to great privations and sufferings, grew desperate, and refused to proceed further. Upon which his attendants inflicted several mortal wounds on him, and left him; in which situation he was found by one of Alexander’s generals; but breathed his last before Alexander himself arrived. When he saw the dead body of so great a prince, thus forsaken and mangled, the conqueror wept, and throwing his cloak over it, commanded that it should be conveyed to Susa, and be honoured by a royal burial. Thus ended the Persian empire, after it had endured, from the first year of Cyrus, two hundred and nine years.

The enterprise of conquering India was another example of the excessive vainglory of this prince. Having read in the fabulous histories of Greece, of the heroic exploits of Hercules and Bacchus, in the invasion of this remote country, he was ambitious of equalling them, as he now gave himself out to be the son of Jupiter, and began to require divine honours to be paid to him. One of his worst actions was the putting Callisthenes the philosopher to death, because he remonstrated against this foolish expedition. About the same time, also, he put Clitus to death with his own hand.

When Alexander crossed the river Indus, he gave orders to build ships, with the view of sending them down the river, and along the coast, until they should reach Persia. This fleet was committed to Nearchus, who coasted along the southern shores of Asia, until he reached the gulph of Ormus, in Persia, much about the same time that Alexander arrived in those parts, in his dreary march by land, through the barren sands of the southern parts of Persia. In this march, which was also in imitation of Hercules and Bacchus, he lost more than half his men. After his return, he married the eldest daughter of Darius, and gave the youngest to Hephestion his chief favourite; and most of his leading generals were married at the same time, to noble Persian ladies.

The mind of Alexander was capable of the most enlarged and comprehensive views, and he was full of grand projects, which few others would have conceived. One of these was the circumnavigation of Africa; another, the restoration of Babylon, which had suffered greatly, from the time that Cyrus removed the mounds which restrained the waters of the Euphrates in their channel. A third was a survey of the Caspian sea. But when unoccupied with his wars, he gave himself up to luxury, especially to hard drinking, in which he would often spend whole days and nights; until, at length he brought on a fever by his excesses, which in a few days put an end to his life, at Babylon. The death of Alexander occurred in the first year of the 146th Olympiad, (323 B. C.) As is very com-Dion, in regard to the end of great princes, his death was attributed to poison, and this report was not only current, but fully believed among the Macedonians: and to give plausibility to the story, a great many particular circumstances, as to the manner in which the poison was concealed and administered, were circulated.

After the death of Alexander, great confusion ensued about the succession. But eventually the supreme authority was divided among his four principal generals, Cassander, Lysimachus, Ptolemy, and Seleucus. Cassander had for his allotment, Macedonia and Greece. Lysimachus, Thrace and those parts of Asia which lay along the Hellespont and Bosphorus; Ptolemy, Egypt, Lybia, Arabia, and Syria; and Seleucus all the rest.

Thus the prophecy of Daniel (chapter viii. 8) respecting the breaking of the horn of “the he-goat,” was most exactly and wonderfully verified. The words of the prophet are, “Therefore the he-goat waxed very great, and when he was strong, the great horn was broken, and for it came up four notable ones,” taken in connection with the interpretation, given to Daniel by the angel: “The ram which thou sawest having two horns, are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn between his eyes, is the first king. Now, that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.” The same events are predicted in chap. vii. 5, 6, under a different prophetical emblem. “After this I beheld, and lo, another, like a leopard, which had upon the back of it four wings of a fowl: the beast had also four heads, and dominion was given to it.”

SECTION V.

FROM THE TIME OF THE IMMEDIATE SUCCESSORS OF ALEXANDER THE GREAT, TO THE DEATH OF ONIAS THE HIGH-PRIEST.

Incessant wars were carried on between these generals, to give an account of which, is not consistent with our plan, except so far as they are connected with the fortunes of the Jewish people.

Perdiccas, who was left in Babylon, and to whom was committed the guardianship of the young kings, the half brother, and the infant son of Alexander, was a man of great ambition, and very soon began to meditate important conquests. He first invaded Egypt, and then waged war against Ptolemy; but Ptolemy, having governed in Egypt with great wisdom and moderation, was beloved by the people, and even the Grecian soldiers in the army of Perdiccas were so unwilling to fight against him, that they revolted from their leader and put him to death, after which event all the Macedonians who invaded Egypt came over to the side of Ptolemy. This prince, now observing how convenient it would be for him to regain the possession of Phenicia and India, resolved to make himself master of these provinces, which having been assigned to Laomedon the Mitylenian, one of Alexander’s captains, in the original division, and confirmed to him in the second partition made by Antipater, had remained in his undisturbed possession from the death of Alexander until this time. Ptolemy at first attempted to purchase them, and offered large sums for this purpose; but failing in these measures, he had recourse to war, and sent Nicanor with a fleet into Syria, while he invaded Phenicia. But while all the country beside yielded to her power, the Jews alone refused to submit, and, for some time, stood out against him; upon which Ptolemy marched against Judea, and besieged Jerusalem. The reason of their opposition was, a conscientious regard to the oath which they had taken to Laomedon. Jerusalem being by nature strong, and being also well fortified, might have resisted long, had not Ptolemy taken advantage of their too strict observance of their Sabbath, and chosen that day for a general assault. The place fell into his hands, because none of the Jews would, on the Sabbath, defend their walls against him. Josephus, indeed, gives a different account of this transaction, but he was probably induced to conceal the truth, for fear of the ridicule of the Greeks. And we know that until the time of Matthias, the Jews did consider it wrona; to fight on the Sabbath.

When Ptolemy got possession of Jerusalem and Judea, he carried away one hundred thousand of the Jews to Egypt; but observing how faithful they w*ere to those whom they served, he chose out thirty thousand of them, to govern those towns which it was most important to preserve. And having recently added Lybia and Gyrene to his dominions, he sent many of them to occupy that country. This was the origin of the Jewish colony, who long resided there, and who were numerous in the time of our Saviour, and long afterwards. Although the real power of the empire had been usurped by Alexander’s generals, yet there was an agreement among them that Aridteus his half brother, should have the title of king, and Alexander, the son of the conqueror by his wife Roxana, who was born after his father’s death, was also joined with the former in the title of king, and many wars carried on by those in actual power, were professedly in the name of these kings; the first of whom was an idiot, and the other an infant. About this time Aridseus the king, having been carried into Macedonia, was there seized by Olympias, the mother of Alexander the Great, and put to death. After this, the infant Alexander only had the title of king; but almost all the time that he bore it, he was a prisoner, and it was not long before he also was put to death.

In the year 312 B. C, Seleucus, one of Alexander’s generals, having seized on Babylon, speedily and unexpectedly arose to great power; for, by his clemency, justice, and wisdom, he so conciliated the affections of those under his authority, that from being the most obscure, he became the greatest of Alexander’s immediate successors. His name is introduced here, on account of a famous chronological era, called Seleucidx, or the era of contracts, which was made use of all over the East, by Jews, Christians, and Mohammedans. The Jews gave it the name of the era of contracts, because while under the Syro-Macedonian kings, they were found to use it in all their contracts; and it grew so much into use, that for a thousand years after Christ, they knew no other method of computing their time. In the eleventh century they were driven from the East, and settled in Spain and in other countries in the “West of Europe. The commencement of this era corresponds with 953 of the Julian period. The Arabs call it Tarikh Dhilkarnain, the era of the two-horned, by which they mean Alexander; whose coins were often impressed with a figure of two horns. In the books of the Maccabees, this era is called the era of the kingdom of the Greeks. It corresponds with the year 312 B. C.

During the incessant struggles which agitated the empire, Judea had passed out of the hands of Ptolemy into those of Antigonus, whose power in the East had become enormous. Ptolemy, however, again made himself master of the country, and sent his general to seize upon Upper Syria; but the sons of Antigonus defeated him. Upon which Antigonus joined his sons, and they marched against Ptolemy, who not being able to stand his ground, withdrew to Egypt, and all these countries fell again under the power of Antigonus. But many of the inhabitants of these regions were so much better j)leased with his government than that of Antigonus, that they followed him into Egypt; and among the rest a great many Jews; which still increased the number of this people there. In Alexandria, which Ptolemy wished to make the capital of all Egypt, they had a particular quarter of the city assigned to them when it was first built, the inhabitants of which now increased to many thousand families.

Among those who went with Ptolemy to Egypt, on this occasion, was a man eminent for his wisdom and virtues, by the name of Hezekias, of the sacerdotal race. IIecata3us the historian, who accompanied Ptolemy on this expedition, makes particular mention of him, as a man not only of great prudence, but of great eloquence. He, moreover, says, that from him he ‘learned the religion, policy, and manners of the Jews, which, he observed, Hezekias had with him, written in a book. This, doubtless, was no other than the Law of Moses. And from his acquaintance with this person, no doubt, it was, that he entertained so favourable an opinion of the Jews and their religion.

This Hecata3us composed a history of the Jews, from Abraham down to his own time; the materials for which, he probably derived from Hezekias. This led a heathen writer, in the time of Trajan, as Origen informs us, to doubt whether Hecatceus ever wrote the history; for he supposed, either that it was written by some Jew, under the name of Hecataeus, or that if he was the true author, he must have been converted to the Jewish religion. Hecatseus was a native of Abdera, a Grecian city of Thrace, memorable as the birth-place of several other great men. He was brought up with Alexander, followed him in all his wars, and lived with him in Egypt, where he became acquainted with the history, religion, and customs of the Jews. The book is no longer extant, but Josephus gives several extracts from it, in his first book against Apion. This man must not be confounded with another historian, by the same name, who lived in the time of Darius Hystaspes. Josephus informs us of another Jew, who, about this time, followed Ptolemy, and enlisted in his cavalry. His name was Mosollam. And from Hecataeus he gives us the following anecdote of him. “As I was travelling towards the Red Sea, there was a certain man in company, called Mosollom, who excelled all the Greeks and barbarians of his time in archery. While several of us were travelling on together, a certain soothsayer undertook to foretell the fortunes of our journey. He bade us all stand still; on which the Jew asked why we stood. ‘Look ye,’ answered he, throwing him a bird. ‘If that bird stands, ye are to stand. If he rises and flies, ye must go forward; but if he flics the contrary way, ye must all go back. Upon which the Jew without speaking a word lets fly an arrow and kills the bird: at which the diviner and some others expressed great indignation. ‘Are ye not all mad, said the Jew, to make so much ado about a foolish bird? How could that poor creature show us our fortune, who knows so little of his own?’”

The Arabs of the desert were, in those times, of the same character as now. They had their stations in the recesses of the wilderness, but their occupation was that of robbers. The Nabathean tribe had Petra for their chief residence. The Hebrews called it Selah, the Arabs Hagar, all which names signify, a rock. Antigonus sent an army against them under Athenreus, who came upon Petra, when the men were all out on a predatory expedition, and carried away the women and children’; but the Arabs soon returning, pursued after him, and came upon him in the dead of night, and slew all of them, except about fifty horsemen, and recovered all that had been taken from them.

Antigonus, next, sent Demetrius to take signal vengeance on these robbers; but they had early intelligence of it, and leaving a strong garrison in Petra, the rest of them took their wives, children, and friends, and buried themselves in the recesses of the wilderness. Demetrius finding it in vain to contend with such a people, oifered them favourable terms of peace, and returned. In his return, it is mentioned, that after travelling thirty-six miles from Petra, he came to the lake Asphaltites, called also, the Sea of Sodom, because Sodom once stood there; and, the Dead Sea, because of the heavy, stagnant nature of its waters; and in the Scriptures, the Salt Sea, on account of its great saltness. Demetrius, observing the vast quantities of bitumen formed here, suggested to Antigonus the advantage which might result to his revenue, if he would send proper persons to gather it up. With this hint, Antigonus was pleased, and accordingly sent workmen to collect the bitumen; but when they had succeeded in getting it together, the Arabs, to the number of six thousand, fell upon them, and either slew or drove them away.

Antigonus, hearing of the rising power of Seleucus at Babylon, sent his son Demetrius to subdue that place; but although successful at first, he was ultimately baffled in his design, and Seleucus retained his power undiminished.

In this year, (318 B. C.) a treaty of peace took place, between the contending powers; according to which, it was agreed, that Lysimachus should have Thrace; Ptolemy, Egypt, Lybia, and Arabia; Antigonus, all Asia. But this compact was of short duration. The increasing power of Antigonus filled the others with continual alarm, and they set about measures to curtail it, which brought on new wars.

The philosopher, Epicurus, began this year (312 B. C.) to disseminate his pestiferous doctrine. He first taught at Mytilene, in the island of Lesbos, and afterwards, at Lampsacus, and the Hellespont; and finally, at Athens, of which city he was a native. Here he kept his school, in a garden, from the thirty-seventh to the sixty-third year of his age, when he died.

The sum and substance of his doctrine was, that all things exist and take place by chance. He did not deny the being of God, but held that he lived at his ease, having nothing to do either with the creation or government of the world. He taught that this world was man’s all; and, therefore he was wisest who sought and attained the greatest share of earthly pleasure; but, at the same time, he taught, that this end was most certainly attained by a life of temperance and virtue.

While the power of Antigonus was rising so high in the west of Asia, that of Seleucus was extending itself still more rapidly beyond the Euphrates; so that it now reached the Indus on the East, and he began to invade the territories of Antigonus, to the West. This brought on war again between these great powers. And while Antigonus was called to the defence of his dominions against Seleucus, Ptolemy thought it a good opportunity for recovering Syria and Palestine. This he soon accomplished, with the exception of Tyre and Sidon, which being well garrisoned, were able to hold out against him. This return of Judea under the dominion of Ptolemy, occurred in the year 301 B. C. In this same year, the armies of Antigonus and Seleucus came to a battle, in Phrygia in which Antigonus, then above fourscore, was slain, and his army entirely defeated. This was the period at which that fourfold dominion of Alexander’s empire, mentioned before, took place. The other competitors were now out of the way, the nominal kings, as well as almost all Alexander’s kindred, being dead. Ptolemy now took undisputed possession of Egypt, Lybia, Arabia, Syria, and Palestine. Lysimachus took Thrace, Bithynia, and some other provinces along the Hellespont; Cassander, Macedon and Greece; and Seleucus all the rest of Asia.

This division of the empire, into four great kingdoms, did not take place until about twenty-two years after the death of Alexander. These were the four horns of “the he-goat” which came up in the place of “the great horn;” the four heads of the leopard; and the four kingdoms, into which the kingdom of the mighty should be broken and divided towards the four wi7ids of heaven, who should not be of his posterity.

SECTION VI.

THE ACCESSION OF SIMON THE JUST BIEGASTHENES, HISTORIAN OF INDIA BUILDING

OF SELEL’CIA DESTRUCTION AND DESOLATION OF BABYLON DEATH OF SIMON.

In the year 300 B. C. died Onias the high-priest of the Jews. He was succeeded by his son Simon, surnamed the Just, on account of the holiness of his life, and the strict justice which marked all his actions. He was the first of that name who was invested with this office, and continued in it nine years. He is the last, according to the Jewish tradition, of the Great Synagogue, who, they say, assisted Ezra in preparing the sacred books, and settling the canon. After the battle in which Antigonus was slain and his army defeated, Seleucus took possession of the greater part of Asia Minor, and gave himself up very much to the building of cities. Sixteen he called by the name of Antioch, in honour of his father and son, both of whom were named Antiochus. The principal of these was on the river Orontes, about seventy miles from its mouth, which became the most famous city in all the western part of Asia. There Christianity early took root, and flourished under the ministry of Paul, Barnabas and others. Here the disciples were first called Christians. In the early ages of Christianity it was a metropolitan city, and its bishop held rank with the first four in the world. This city continued to be famous in the East for sixteen hundred years.

In A. D. 1265, Antioch was taken from the Christians by the Sultan of Egypt, soon after which it fell into decline, and since that time Aleppo has become the chief city in those regions; which, however, has itself been overthrown by an earthquake. Another town by the name of Antioch, in Pisidia, is mentioned in the Acts of Apostles. About this time flourished Megasthenes, who wrote a history of India, some fragments of which are preserved by Josephus, and Eusebius. He is often quoted by Strabo, Athenieus, Arrian, Pliny, Cicero and Solinus. In this work, mention was made of Nebuchadnezzar and the greatness of his power. But the book is not now extant.

In the year 293 B. C, Seleucus built Seleucia, on the Tigris, about forty miles from Babylon. It was situated on the west side of the river, opposite to the place where Bagdad now stands, and soon grew to be a very great city. Pliny tells us it had six hundred thousand inhabitants. One reason of its rapid growth was, that Babylon becoming every year less habitable, on account of the inundation of the river, which turned its level grounds into a fen, the inhabitants were glad to seek a more commodious habitation. The Babylonians, therefore, flocked in great numbers to the new city. And, moreover, Seleucus having called it after his own name, gave it many privileges above the other cities of the East.

The prophecies of Isaiah and Jeremiah respecting the utter desolation of this great city, have been most remarkably fulfilled, even to this day. Three hundred years before Christ, it began to be forsaken. Pliny says, that in his time it was exhausted of its inhabitants, and brought to desolation. Strabo isays the same. Pausanias tells us that Babylon, once the greatest city in the world, had, in his time, (second century,) nothing left but the walls. These remained long, for they served as a park for the Parthian kings, for the keeping of wild beasts for their hunting. And in this state it was in Jerome’s time, in the fourth century, for he tells us, that “except the walls, which were repaired for enclosing wild beasts, all within was desolation.” And in another place, “that Babylon was nothing else but a chase of wild beasts, kept within its ancient walls, for the hunting of the king.” For in Jerome’s time, a race of Persian kings had possession of this country, who continued until they were dispossessed by the Saracens.

From the time of Jerome, no writer speaks of Babylon for several centuries. How the walls were demolished we know not. Benjamin the Jew, tells us, in his Itinerary, that he was on the place where the old city formerly stood, and found it then wholly desolate. “Only,” says he, “some ruins of Nebuchadnezzar’s palace were then still remaining; but the men were afraid to go near them, by reason of the many serpents and scorpions that were then in the place.”

Texeira, a Portuguese traveller, tells us, “that there was nothing then remaining of this old and famous city, but only some faint vestiges; and that there was no place in all the country less frequented than that tract of ground, whereon it formerly stood.”

Rawolf, a German traveller, who passed that way A. D. 1574, says, “the village of Elugo lieth on the place, where old Babylon the metropolis of Chaldea did stand. The harbour lieth a quarter of a league off, where those are to go who intend to travel to the famous city of Bagdad, which is situated further to the east on the river Tigris, at the distance of a journey of a day and a half. This country is so dry and barren, that it cannot be tilled, and so bare that I should have doubted very much, whether this powerful city (which was once the most famous in the world) did stand there, if I should not have known it by its situation and antiquities, that are still standing hereabout in great desolation. First, by the old bridge over the Euphrates, of which some piers and arches are still remaining, built of burnt brick, and so strong that it is admirable. Just before Elugo is the hill on which the castle did stand, in a plain, where some ruins are still visible. Behind it, and near it, did stand the town of Babylon. This we see still, and it is half a league in diameter; but so completely ruined and low, and so full of venemous reptiles, that have bored holes through it, that we cannot come near it within half a mile but only in two months in the winter, when they come not out of their holes. Among these reptiles, there is a species, in the Persian language called Eglo, that are very poisonous. They are bigger than any lizards.”

Of the ruins of Babylon on the western side of the river, none of these travellers make the least mention, for they speak of Nebuchadnezzar’s palace, which we know was on the eastern side. One reason for introducing here, a description of the situation of Babylon is, that the reader may compare it with the prophecy of Isaiah, (ch. xiii. 19 — 22.) “Babylon, the glory of kingdoms, the beauty of- the Chaldees’ excellency, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch his tent there, neither shall the shepherds make their folds there; but wild beasts of the desert shall live there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces; and her time is near to come, and her days shall not be prolonged.”

Whenever we read of Babylon, as inhabited, after the time of her desolation mentioned above, we must understand Seleucia; for that city is often called by the name of Babylon. At first it was called Babylonia Seleucia, then Babylonia, and finally Babylon. Simon the Just, high-priest of the Jews, died in the year 292 B. C, leaving only an infant son named Onias. Eleazar, the brother of Simon, therefore succeeded to that high office.

Simon, of whom mention has already been made, was certainly a very extraordinary person, as may be gathered from the fiftieth chapter of Ecclesiasticus, where his pious and beneficent acts are set forth. But his chief work was the completion of the canon of the Old Testament. It is evident that the canon could not have been completed by Ezra, for the books of Nehemiah and Malachi were pretty certainly written after his time: and Chronicles, Ezra, and Esther, were probably written by himself. All these, it is probable, were added to the canon by Simon the Just, who, on account of his attention to this business, is mentioned as the last of the men of the Great Synagogue, concerning which the Jewish writers have so much to say.

The main reason, however, for ascribing this work to Simon, is, that the genealogies contained in Nehemiah and Chronicles, seem to reach down near to his time, but none of them go farther. Thus in Neh. xii. we have mention of Jaddua, who was high-priest when Alexander visited Jerusalem; and in 1 Chron. iii. we have so many generations of the descendants of Zerubbabel mentioned, that they must in all probability reach to the time of Simon.

SECTION VII.

RETROSPECT OF THE SUCCESSION OF KINGS AND HIGH-PRIESTS WHO HAD AUTHORITY

OVER JUDEA, UNTIL THE DEATH OF SIMON THE JUST SIMON SUCCEEDED BY ELEA-ZAR IN THE PRIESTHOOD BY ANTIGONUS AS PRESIDENT OF THE SANHEDRIM

MISHNICAL DOCTORS — SANHEDRIM — HOW CONDUCTED — CHANGES IN THE JEWISH WORSHIP.

Having brought the history down to the close of the canon of the Old Testament, it may not be amiss to take a brief retrospect of the several kings and high-priests, who were in authority during this period.

As our history commences with Cyrus, he will of course stand first on the list. B. C. 536 — Cyrus.

529 — Cambyses.
522 — Smerdis.
521 — Darius Hystaspes.
465 — Xerxes I.
464 — Artaxerxes Longimanus.
424 — Xerxes II.
424 — Sogdianus.
423 — Darius Nothus.
404 — Artaxerxes Mnemon.
358 — Darius Ochus.
337Arses.

335 — Darius Codomanus. This last was the Darius who was conquered by Alexander the Great.

The nominal kings, after the death of Alexander, were Aridius, his half-brother, and Alexander Egus his son by Roxana; the first of whom was put to death about 313 B. C. The latter lived to be only fourteen years of age, and was put to death by Cassander, about 310 B. C. After the death of Alexander, numerous competitors arose from among his officers, who laid claim to whatever countries they were able to seize. Hence arose a confusion of historical facts, which it is almost impossible to reduce to any order. But after a series of revolutions, and incessant wars, about the year 313 B. C.,the whole empire was divided between four principal successors of the conqueror. This division of the empire, however, did not continue long. Cassander had Macedon and Greece. Lysimachus, Thrace, Bithynia, &c. Ptolemy, Egypt, Lybia, Arabia. Seleucus, the other Asiatic provinces.

The Jewish nation, though they changed masters several times, remained for the most part in connexion with Egypt, and under the government of Ptolemy, by whom, as “well as by Alexander before him, multitudes of them were transported to Egypt, especially to Alexandria, and also to Lybia, in the region of Cyrene.

The high-priests, who, in succession, filled that high and sacred office, from the return of the Jews from captivity, on the accession of Cyrus, until the time of Simon the Just, were as follows; though some have doubted whether there might not have been others between those here named, of whom we have no account.

B. C. 536 — Joshua, who continued in office 49 years. 483 — Joaldm, ““30”

453 — Eliashib, “« 60”

413 — Joiada, “• “40”

373 — Johanan or John, 32”

351Jaddua, ““20”

321 — Onias, ““21”

300 — Simon the Just, “9”

Simon the Just was succeeded by his brother Eleazar, his own son being too young to be invested with the office. Eleazar, the brother of Simon, executed this high office for fifteen years. Simon the Just was also president of the Sanhedrim, or grand council of the Jews, in which office he was not succeeded by Eleazar, but by Antigonus of Socho, who was advanced to it on account of his great learning; for he was an eminent scribe in the law of God, and a great teacher of righteousness among the people.

The death of Simon, and accession of Eleazar, are placed in the year 241, B. C, and in the fourteenth of Ptolemy Soter. At this time commences the succession of those called Doctors of the Mishna. The first was Antigonus above mentioned, and the last Judah Hakkadosh, who committed the Mishna to writing, in the middle of the second century. They were sometimes called scribes, sometimes lawyers, or such as sat in Moses’ seat. All these titles mean the same thing, viz: that they who were honoured with them had been brought up in the knowledge of the law of God, and the tradition of the elders concerning it, as taught in the Jewish schools and synagogues; by which the judgment of the Sanhedrim was regulated. Out of this profession were always chosen the members of the Sanhedrim, and of the court of twenty-three, which existed in every considerable town. Such were Nicodemus, Joseph of Arimathea, and Gamaliel, mentioned in the New Testament. They were also called elders, councillors, and rulers, for to them the judgment and execution of the law belonged.

The Jews tell us of great changes which occurred in their “worship after the death of Simon the Just; as that before his time the scape-goat was always broken to pieces when cast down from the precipice, but afterwards he escaped and was eaten by the Saracens; and that before the death of this high-priest, the lot on the day of expiation always came out on the right hand, but afterwards on the loft. In his days the western lamp in the golden candlestick, always continued burning, but after his death sometimes it did not. So, likewise, as long as he lived, the fire on the altar burned bright and clear, and when they had laid on two sticks of wood, they needed no more all the day. Before this event the blessings of God so attended the distribution of the two loaves waved at the feast of Pentecost, that when they were distributed, every priest after being satisfied had something left; whereas, afterwards, the quantity was so small that the modest priests would not take any part, and the greedy were not satisfied. Here we may see at what period the age of superstition commenced among the Jews.

SECTION VIII.

THE REIGN OF PTOLEJIT PHILADELPHUS TOWER OF PHAROS SEPTUAGIKT VER-SION — LIBRARY OF ALEXANDRIA.

Ptolemy Soter, having reigned twenty years in Egypt, from the time of his assuming the title of king, and thirty-nine from the death of Alexander, placed his son Philadelphus, as a partner, on the throne. This event occurred in the year 285 B. C.

In the first year of Ptolemy Philadelphus, the famous light-house on the island of Pharos was finished. It has been reckoned among the seven wonders of the world. It was built entirely of white marble, and was furnished with lights on the top for the direction of seamen. It is said to have cost eight hundred talents; which, if estimated by the value of the attic talent, will amount to more than seven hundred thousand dollars, and if according to the Alexandrian, to double that sum. The architect, Sostratus, practised an ingenious fraud to perpetuate his own fame; for being directed to inscribe the name of the king, at whose expense it was erected, deeply in the marble, accompanied with a suitable device, he first inscribed his own name, which he plastered over with white mortar, and on this he placed the inscription directed by the king, so that for a while nothing else was seen; but when the mortar wore away, there appeared the indelible name of the artist. But as an evidence of the transitory nature of all human glory, the building itself is not to be found.

Here it may be mentioned, that what was formerly the island of Pharos is now connected with the main land, of which it forms a peninsula.

Ptolemy Soter died in the second year after his son Phihidelphus ascended the throne, in the eighty-fourth year of his age. He was the wisest and best of his race, and left behind him an example of prudence, decency, and justice, which none of his successors were emulous to imitate. During his long reign of forty years, Egypt, notwithstanding the continual wars in which she was engaged, was brought into a very prosperous condition.

This first Ptolemy was a great patron of learning, to promote which, he instituted a society of learned men at Alexandria, and laid the foundation of that famous library, which was afterwards greatly augmented by his successors. Ptolemy Philadelphus, at his death, left in it no less than a hundred thousand volumes; and his successors went on adding to it, until at length, it amounted to the number of seven hundred thousand volumes.

One method of obtaining books for this library was not very honourable. They seized the MSS. of every learned stranger, who came into the country, and had a fair transcript made, which they presented to the owner, while the original was placed in the library.

When Julius Ciesar besieged Alexandria, one part of this immense library was burned, containing four hundred thousand volumes. But Cleopatra afterwards augmented it by the addition of two hundred thousand volumes, brought from Pergamus; and others, until it was fully as large as it ever had been before the disaster above mentioned.

This library continued to be famous until the year 642. It is said to have been burnt by order of the Caliph Omar, whose memorable reason for this barbarous act is often repeated; “If those works,” said he, “contain nothing but what is in the Koran, they are useless; but if they contain something different from what is read there, they are impious:” and accordingly the order was given to commit the whole of them to the flames. They were distributed for the purpose of heating the baths, which end they answered, during a period of six months. By some, however, all this is denied.

The person principally depended on by Ptolemy Soter, in the collection and general superintendence of this library, was Demetrius Phalereus. Indeed, according to Plutarch, he was properly the projector of the whole scheme, by whose persuasion Ptolemy was induced to engage in the enterprise. After the death of Ptolemy, only two of the captains of Alexander remained, Seleucus and Lysimachus, both of them above eighty years of age. But old as they were, and wide as the world was over which they ruled, they again engaged in war with each other; the result of which was the overthroAV and death of Lysimachus, which left Seleucus master of all that had belonged to him. This, however, he did not live long to enjoy, for on his way to Macedonia, he was assassinated by Ptolemy Ceraunus, whom he had most kindly received and entertained in his family. A more base act of ingratitude is hardly to be found in the annals of any age.

Upon the death of Seleucus, which occurred in the year 280 B. C, his son Antiochus succeeded him in the empire of Asia, over which he ruled for nineteen years.

According to Usher, the version of the Old Testament into Greek, commonly called the Septuagint, was executed in the year 277 B. C, and if we give any credit to the history of Aristoeas, it must have occurred about this time; for he tells us that this translation was made while Eleazar was high-priest of the Jews, who died about the beginning of the following year. And it cannot be placed at an earlier period, because Eleazar addressed an epistle to Ptolemy, in which, according to the aforesaid author, he speaks of his queen, Arsinoe, to whom he was not married before this year.

The account given by Aristseas, and implicitly followed by Josephus, is briefly this. Demetrius Phalereus, while collecting the royal library, of which some account has been given, had heard of the book of the Jewish law, and told the king that it would be desirable to obtain a correct copy of it, and also a version in the Greek tongue.

On this occasion, certain persons, of whom Aristieas himself was one, petitioned the king for the release of the Jewish captives, who were held in bondage, alleging that unless they were released, it would be in vain to expect from the Jews a correct copy of their law, or a faithful translation of it. Upon which the king made a decree for the release of all Jewish captives, whose number amounted to more than a hundred thousand, and ordered that an equivalent for their redemption should be paid to their owners, which was computed at four hundred talents; but to this must be added the sum requisite for the redemption of the children of the captives, which raised the whole amount to the enormous sum of six hundred and sixty talents. An epistle was then addressed to Eleazar the priest, by the king, requesting a correct copy of the Law of Moses, and six elders out of each tribe to translate it into Greek. The messengers sent on this embassy were Aristeas, the author of the narrative, and Andreas, who carried as a present for the use of the temple, one hundred talents, from the king.

On their arrival at Jerusalem, they were received with great respect by Eleazar the high-priest, and by all the people of the Jews, and their requests were finally granted. A copy of the Law, written in letters of gold, was sent, and six men out of each tribe, well skilled in both languages, to turn it into Greek.

When these men arrived at Alexandria, they were received with much honour by the king, and the island of Pharos was selected as a suitable place for their residence, while occupied with the translation. Demetrius attended them all the time, and when by mutual conference, the interpreters had agreed on the version of any portion of the Law, he immediately wrote it down. Thus, in seventy-two days, the work was completed. The king having heard and approved the version, and presented to each of them three suits of garments and two talents of gold, with a cup of gold of the weight of a talent, sent them back to their own country.

The next author who makes mention of this version, is Aristobulus, an Alexandrian Jew, who flourished about 125 B. C. He is said to have written a commentary on the five books of Moses, and to have spoken of the Greek version, made under the superintendence of Demetrius Phalereus, by the command of Ptolemy Philadelphus. This book is not now extant; all that remains are a few fragments, preserved by Clemens Alexandrinus and Eusebius, who cite this author to prove that the Holy Scriptures were partly translated into Greek before the time of Alexander, but that a more perfect translation was made of the whole, by the care of Demetrius Phalereus.

The next who speaks of this version, is Philo, also an Alexandrian Jew, who was contemporary with our Saviour. His account agrees with that of Aristreas, as to Ptolemy’s sending to Judea for elders to make this version; and their returning to the island of Pharos, all which he undoubtedly took from AristfBas; but he adds this remarkable circumstance, that in their interpretation they all agreed, to a word, whence he concludes they were under the inspiration of the Holy Spirit of God. He also states, that the Jews of Alexandria celebrated the event by a solemn anniversary, when they went to Pharos, and praised God for his divine assistance in making this version.

Josephus, who wrote his antiquities towards the close of the first century of the Christian era, closely follows Aristjeas.

The first Christian writer who speaks of the origin of this version, is Justin Martyr, who flourished in the middle of the second century. He had been to Alexandria, and informs us that the account of the wonderful agreement of all the interpreters, as related by Philo, was the common belief of the Jews then residing in Alexandria; and adds, that each interpreter had a separate cell, the ruins of which were shown to hira.

All the Christian fathers who come after Justin, and make mention of this subject, agree as to the foregoing facts. But by the time when Epiphanius wrote, the story of Aristteas had gathered new circumstances to render it more marvellous. He says, that the interpreters were shut up in cells by pairs; and that to each pair one book was given, and that the whole of the books of the Old Testament were by them rendered into Greek: that when one pair had finished a book, another was given to them; and so every pair made a separate version of each book; that is, each of the twenty-seven books was translated thirty-six times. By modern critics, the whole story is believed to be fictitious, and to have been written, not by Aristffias, but by some Jew, to give celebrity to the version. And it is probable, that some fabulous circumstances are connected with the history, which were increased from time to time. But in a matter of historical fact, it seems dangerous to set aside such an array of testimony, Jewish and Christian, on the ground of probable arguments. Leaving out the wonderful facts of this story, there is nothing incredible in the substance of the narrative ascribed to Aristseas. If that history had been entirely fabulous, would it have been so implicitly adopted by Josephus and Philo, and by all the Christian fathers? It seems safest to receive ancient facts on the uncontradicted testimony of the ancients, rather than reject them upon the critical conjectures of the moderns. It should be admitted then, that this version (or at least that of the Law) was made by order of Ptolemy Philadelphus, and by seventy-two men obtained from Judea, for the purpose.

But whatever may be thought of the origin of the Septuagint version, there is no doubt entertained by any, that it was made at Alexandria, and by learned men of the Jewish nation, in the days of the Ptolemies. The only doubt is, whether the whole Bible was translated at once, and by the same interpreters. None of the authors quoted above, say this, except Epiphanius, whose testimony in such a case is of little value. Aristpeas, Josephus, &c., speak only of the Law of Moses; and there is internal evidence sufficiently strong to convince us that all the books were not translated by the same interpreters; for there is a marked difference in the style as well as in the words used to express particular things. The faithfulness and skill too, with which the version of the several parts is executed, proves conclusively that the whole is not the work of one man, nor of one set of translators. The probability is, that the five books of Moses were first turned into Greek, in the reign of Ptolemy Philadelphus, about 277 B. C, and that the other books were added after no long interval, by different interpreters, until all the books of the Old Testament were finished.

There is no reason, however, to believe that any of these translators were divinely inspired. It has every mark of being a human production; yet its value is great. And this version for a long time was held in the highest veneration by the Jews, not only in Egypt, but also in Judea, whei’e it came into common use in those towns, in which the Greek language was spoken, and was even read in some of their Synagogues. But after the introduction of Christianity, when disputes became common and violent between Jews and Christians, the former thinking that the latter had the advantage from this version, disowned it, and betook themselves to the Hebrew original. But, as many Jews did not understand Hebrew, several persons in the second century undertook new versions of the Old Testament into Greek. The principal of these translators were, Aquila, Symmachus, and Theodotion. The version of Aquila is servilely literal, and therefore pleased the Jews; that of Symmachus was paraphrastical; and Theodotion’s a medium between the two, and more like the Septuagint. In our present copies of the latter, the book of Daniel is from Theodotion’s version; for the fathers, finding this very faulty in the Alexandrian translation, substituted the other in its place: the original however is still preserved. But it does not come within the compass of our work to give any history of these versions.

The most important fact, in regard to the Septuagint, with which we are concerned, is, that the writers of the New Testament, in their citations of the Old Testament, commonly quote in the words of this version. This fact proves, not only that it was in common use when the books of the New Testament were WTitten, but also that it was considered as sufficiently faithful and accurate to be generally referred to, for the conveyance of inspired truth. It cannot, however, be hence inferred, that the whole of it is sanctioned by these quotations, for sometimes the inspired penmen give a more correct version of what they quote, and in many instances do not exactly follow the Septua-Between this version and the Hebrew original, there are some important discrepances, not commonly afiecting doctrines and facts, but names and dates. In chronology, the difference is great, and learned men are still divided in opinion as to this subject; some greatly preferring the Septuagint chronology, while most Christians prefer the Hebrew. But this is not the place for discussing such a subject.

The pretence, however, that the Septuagint must be more correct than the present Hebrew copies, because taken from a copy made probably when the autograph of Ezra was extant, has no weight; because, waiving all doubts which might be started respecting the accuracy of the copy from which the seventy translated, the copies of this version have been subject to as great, and indeed much greater injuries from the carelessness of transcribers, than the Hebrew copies. We know that as early as the time of Origen it had become very much corrupted. Still, the value of this version is great, as furnishing proof of the early existence of the prophecies of the Old Testament; as helping us, in some cases, to detect errors which have crept into the Hebrew text; and, above all, as furnishing us with the source whence the writers of the New Testament borrowed their peculiar dialect and use of the Greek language.

SECTION IX.

ORIGIN OF THE SADDUCEES BEROSUS, THE CHALDEAN HISTORIAN RICHES AND

COMMERCE OF TYRE ALEXANDRIA ARSINOE, HER DEATH AND MONUMENT

CHARACTER OF PTOLEMY.

Antigonus of Socho, already mentioned as the successor of Simon the Just, in the presidency of the Sanhedrim, died about the year 263 B. C. He was o-lso the great master and teacher of the principal theological school in Jerusalem; and also the first of the doctors who gave regular instructions concerning the traditions of the fathers, which were added to the written law, for the explanation of the ceremonies. These were afterwards called Mishnical Doctors. His successors in the school were Joseph the son of Joazar, and Joseph the son of John; the first of whom was also president of the Sanhedrim, and the other vice-president.

In the days of Antigonus, the sect of the Sadducees took its rise, of which he was the occasion, although not the founder. For he having inculcated the doctrine that men ought not to serve God from mercenary, but disinterested motives; not from the hope of future reward, but from love to God himself, two of his disciples, Sadoc and Baithus, inferred that there were no rewards after this life; and separating themselves from the school of their master, they taught that there was no resurrection nor future state. Many persons being seduced by this false doctrine, a sect arose, which received the name of Sadducees, from Sadoc, one of its founders. This, therefore, is the oldest sect which we read of among the Jews. Its commencement must have been more than 263 years before Christ; for in that year Antigonus of Socho died. About this time flourished Berosus, the famous Babylonish historian. He must have written in the reign of Antiochus Theus, for his history is dedicated to this prince. He was, according to Tatian, a priest of Belus at Babylon; and lived in the time of Alexander, but dedicated his work to the third in succession from him, which was Antiochus Theus; Seleucus Nicator being the first, and Antiochus Soter the second. If this account of Tatian be correct, Berosus must have been of a great age when he published his history; for if he was only twenty years of age when Alexander died, he must have been fourscore in the first year of Antiochus. Only some fragments of his history are extant, preserved by Josephus and Eusebius; but these are very important, as without them the series of the Babylonian kings could not be made out, and they cast much light on some passages of the Old Testament.

The greatness and wealth of Tyre were owing to her extensive trade, especially her commerce with the East, But now Ptolemy Philadelphus laid his plans to give a new direction to the precious commodities of India, and bring them to Alexandria, which he in a great degree accomplished, by establishing a depot on the western side of the Red Sea, considerably south of its northern termination, where there was a good depth of water. This place he called Berenice, after his mother. And as the road between the Nile and Red Sea lay through deserts where there was no water, Ptolemy, to remedy this inconvenience, formed a canal from Coptus on the Nile, all along the road, to supply the caravans which carried their goods with water, and at convenient distances he established inns. To protect the trade, he formed large fleets, both in the Mediterranean and Red Seas. By these wise arrangements, Alexandria became the emporium of most of the commerce between the East and the West. In consequence of which. Tyre began thenceforward to languish, until at length the prophecies respecting her utter desolation were completely fulfilled.

About the year 249 B. C, a war broke out between Ptolemy and Antiochus, the events of which it is not necessary that we should here relate.

Onias, the son of Simon the Just, being an infant at the time of his father’s death, could not be invested with the ofiice of high-priest, which was therefore bestowed upon Eleazar, Simon’s brother. Eleazar also dying before Onias was of legal age, the priesthood was given to Manasseh the son of Jaddua, who executed it for six-and-twenty years, and died in the year 276 B. C. Onias now succeeded to the office.

A great revolt having taken place against Antiochus in the eastern part of his empire, he became weary of the war with Ptolemy, and a peace was made between them, 249 B. C. The condition of this treaty was, that Antiochus should divorce Laodice, his former wife, and marry Berenice, the daughter of Ptolemy. Accordingly, Antiochus put away his wife, who was also his half-sister, by whom he had two sons; and Ptolemy having taken his daughter to Seleucia, near the mouth of the Orontes, and delivered her to Antiochus, the marriage was solemnized with great pomp. Thus was the prophecy of Daniel literally fulfilled. (Dan. xi. 5, 6.) “For the king’s daughter of the South shall come to the king of the North, to make an agreement.” By South and North in this passage, must be understood Egypt, which lay south of Judea, and Syria which was situated to the north.

In the year 248 B. C, Arsinoe the wife of Ptolemy died, which caused him great grief; for although she was much older than himself, he doted on her. To commemorate her, he formed an extravagant project, which was, to erect a monument having a vault lined with load-stone, which should, by its attraction, cause an image of her to remain suspended in the air. This design was conceived by Dinocrates, a famous architect of that time; and so pleased Ptolemy that he commanded the work to be immediately commenced; but neither the king nor the artist lived to have it completed. This probably gave rise to the fable so long current respecting the coffin of Mohammed.

Ptolemy did not long survive his beloved wife. He was naturally of a weak constitution, which was greatly debilitated by luxurious indulgence; so that when grief for the loss of his wife was added, he sunk under the burden, and expired in his grand climacteric, after having reigned over Egypt thirty-eight years.

Ptolemy was the greatest patron of learning and the fine arts among all the kings of antiquity. Seven celebrated poets of that age are said to have resided in his court. The works of four of these, (Theocritus, Callimachus, Lycophron and Aratus,) are still extant. Manetho, the Egyptian historian, dedicated his work to him. Zoilus, the snarling critic, who distinguished himself by abusing Homer, also frequented the Egyptian court, but received no countenance from Ptolemy.

Ptolemy had also a passion for building. He rebuilt Acco in Palestine, on the Mediterranean, which he called Ptolemais, after his own name. This place has been famous in the history of all ages, especially in the wars of the crusades. It is now called Acre, and in our own times has been famous for the unsuccessful siege which it sustained from Bonaparte.

The city formerly famous under the name of Kabbah, he rebuilt, and called it Philadelphia after his own surname. It has long been desolate. Such was his taste for fine buildings, that it became proverbial to call an edifice of more than usual magnificence, Philadelphian. Notwithstanding the great expenses necessarily attendant on his favourite pursuits, he died exceedingly rich, leaving no less than seven hundred and forty thousand Egyptian talents in the treasury. He left also large and well furnished fleets, both in the Red Sea and the Mediterranean.

SECTION X.

PTOLEMY EUERGETES — BERENICE PROPHECIES FULFILLED — THE ARUNDELIAW

MARBLES.

As SOON as Antiochus heard of the death of Ptolemy, he put away Berenice, and invited his former wife, Laodice, to return; but she knowing his fickleness, caused him to be poisoned by his servants, and placing a man who greatly resembled him in his bed, to personate him as being confined by sickness, she concealed his death until by orders, forged under her hand, she placed her own son Seleucus on the throne, which he occupied for twenty years. She also pursued Berenice and her son, with unrelenting vengeance, until she had them both put to death by the treachery of some who were about them. And here again we see the fulfilment of the sequel of the prophecy of Daniel before cited. After predicting the marriage of the king of the North to the daughter of the king of the South, as the band of agreement, he goes on to say: “But she” — that is Berenice — “shall not retain the power of the arm; neither shall he” — that is Antiochus — “stand, nor his arm: but she” — that is Berenice — “shall be given up, and they that brought her” — that is, her Egyptian friends — “and he that begat her, and he that strengthened her.” (Daniel xi. 6.)

While Berenice was besieged by Laodice in Daphne, where she had fled for refuge, with her son, her brother Ptolemy Euergetes, who had succeeded his father on the throne of Egypt, marched with a powerful army to her relief; but before he arrived at Daphne, both she and her son were killed. He avenged himself, however, by putting Laodice to death, and making himself master of all Syria and Cilicia. He even extended his conquests, beyond the Euphrates, as far as the Tigris, and was in a fair way to reduce under his dominion all the Eastern provinces of the Syrian empire, when he was suddenly recalled to Egypt, by a sedition that had arisen there. He greatly endeared himself to the Egyptian people, on his return from this expedition, by bringing back from Persia their gods, which Cambyses had carried away; and on this account, he received the name, Euergetes, or Benefactor. All these events were in exact fulfilment of the prophecies of Daniel, who tells us, that after the queen of the South, with her son and attendants, should be cut off, and her father, who was her chief support, should be dead, “there should one arise out of a branch of her roots, in his estate” — that is, her brother Ptolemy Euergetes — and that “he should come with an army and enter into the fortress of the king of the North, and prevail against him, and carry captive into Egypt, their gods, with their princes, and with their precious vessels of silver and gold; and then come into his kingdom, and return into his own land.” Now, hovf exactly all this was fulfilled, the history of Ptolemy Euergetes most manifestly shows. Again, it is said, in the same prophecy, that “the king of the South should continue more years than the king of the North,” and such was the event, for Ptolemy Euergetes survived Seleucus Callinicus, whom Laodice had placed on the throne of Syria, four years.

The wife of Ptolemy Euergetes, also named Berenice, being very apprehensive of danger to her husband in his northern expedition, made a vow, that she would consecrate her hair, of which she was vain, as being very beautiful, if he should return safe. Accordingly it was cut off and sent to the temple which Ptolemy Philadelphus had built in Cyprus, but, by some accident, was lost, an occurrence by which Ptolemy was much disturbed. It happened that Conon of Samos, a distinguished mathematician, was then at Alexandria, who, to relieve the king’s mind, and also to ingratiate himself into his favour, pretended that this hair was caught up into heaven; and showed seven stars, near the tail of the Lion, not before connected with any constellation, which he said was the consecrated hair of the queen; which conceit being countenanced by subsequent astronomers, a new constellation was added, called Coma Berenices, the hair of Berenice. Callimachus, the poet, wrote a hymn to celebrate the hair of Berenice.

Ptolemy Euergetes, who seems to have been of a devout turn of mind, on his return from his Syrian expedition, took Jerusalem in his way, and there caused many sacrifices to be offered up to the God of Israel, as an acknowledgment for the great success which he had experienced in his contest with the king of Syria. And it is not improbable, that the prophecies of Daniel, relative to these events, might have been shown to him.

Seleucus, in the years 245 and 244 B. C, entered into new wars with Ptolemy, for the recovery of his lost dominions, but the issue was as unfortunate as before; for being overcome in battle, he was obliged to flee to Antioch, accompanied only by a few of his followers. In consequence of the broken and disastrous state of his affairs, he invited his brother Antiochus, who was then at the head of an army, to join with him. Antiochus although he was only fourteen years of age, yet being of an ambitious turn, readily accepted the proposal, not so much to aid his brother, as to gain the empire for himself. At this time, the cities of Smyrna and Magnesia, as a testimony of their affection for Seleucus, entered into a combination to assist him with their might, and erected a column of marble, on which their mutual agreement was engraved. And it is a remarkable fact, that this identical marble is now standing in the court-yard of the theatre at Oxford, with the Inscription still distinctly legible, in Greek capital letters. It was brought from Asia, by Thomas, earl of Arundel, in the reign of Charles the First, and was given, with other marbles, to the University of Oxford, by Henry, duke of Norfolk, his grandson, in the reign of Charles the Second. These are commonly spoken of under the name of the Ai’undelian marbles.

The union of the two brothers against Ptolemy was attended with no great issue; for the latter made a peace with Seleucus, while Antiochus went on with his preparations for war. These, Lis brother soon suspected, were intended against himself. He, therefore, marched an army over mount Taurus, to surprise him. A battle was fought between them near Ancyra in Asia Minor, in which Seleucus was overthrown, and scarcely escaped with his life. It fared little better with Antiochus, for the Galatians, or Gauls of Asia, whom he had taken into his service, upon a rumour that Seleucus was slain, immediately plotted the death of the other brother, thinking, that if he were out of the way, the whole empire would fall into their hands. Antiochus having no other method of saving his life, gave all his treasure as a ransom for it.

Eumenes, king of Pergamus, taking advantage of the distracted state of the Syrian empire, made an attack on the Gauls and on Antiochus, and gained a victory over them. About the same time, Theodotus and Arsaces, revolting against Seleucus in the East, seized Parthia and Hyrcania. But notwithstanding all these disasters, the war continued. Fraternal discord is the most difficult to be reconciled.

The seat of war was now transferred to Mesopotamia; and about this time probably occurred the battle mentioned (2 Maccab. viii. 20) by Judas MaccabfBus, in which he says that eight thousand Jews, with four thousand Macedonians, vanquished the Galatians, and slew one hundred and seventy thousand men. About this time, it was customary for the Jews to hire themselves as soldiers, to all parties, in the wars which were then carried on by the kings of the East; and their services in these wars were held in the highest estimation.

SECTION XI.

PTOLEMY EUERGETES AN ENCOURAGER OF LEARNING — SELEUCUS DEFEATED AND TAKEN PRISONER — ORIGIN OF THE KINGDOM OF THE PARTHIANS — REMARKABLE HISTORY OF JOSEPH — GREAT EARTHQUAKE IN THE EAST.

Ptolemy Euergetes being now relieved from war, devoted his attention to the arts of peace; especially to the promotion of learning, and the increase of the vast library which his father had founded in Alexandria. Of this he made Erastosthenes, a learned Athenian, the keeper, after the death of Zenodotus, who was appointed librarian by Ptolemy Philadelphus. The person now advanced to this office was one of the most learned men of his age, as appears from the manner in which he is frequently referred to by Pliny, Strabo, and others. He was the author of many works, none of which are now extant. The only writing of his, which still remains, is an important document, preserved by Syncellus, containing a catalogue of all the kings who reigned at Thebes in Egypt, from Menes or Misraim, down to the time of the Trojan war. It contains a series of thirty-eight kings, and has been of great service in writing the Egyptian chronology. It is one of the most authentic and important documents of remote antiquity extant in profane history. It was extracted from the most ancient records of the country, by order of Ptolemy Euergetes, and was probably intended to supply the defects of Manetho’s catalogue, which commences exactly where that of Erastosthenes’ ends.

In the year 230 B. C, Seleucus marched against Arsaces, who had seized Parthia and other districts in the East; but the event of this expedition was most disastrous to him, for he was not only defeated, but taken prisoner. This was the origin of the kingdom of the Parthians, which became so terrible in after times, even to the Romans, who were a terror to all others. The day on which Arsaces obtained this victory was long celebrated as an anniversary in Parthia. From this time, the conqueror styled himself king, and all his successors assumed his name, just as the kings of Egypt, for a long period, took the name of Ptolemy.

Onias, the high-priest of the Jews, who was a weak and rash man, having neglected to pay the customary tribute to Ptolemy Euergetes, and the arrears continually increasing, the king sent Athenion, one of his courtiers, to demand full payment. The arrival of this minister created a great sensation at Jerusalem; for it did not appear what course could be taken to appease the king’s displeasure, as the sum requisite to satisfy the demand could by no means be raised. In this emergency, a young man by the name of Joseph, a near relation of Onias, who was in great reputation among the Jews, for prudence, justice, and sanctity, came to Jerusalem from his residence in the country, and going immediately to his uncle, the high-priest, expostulated with him freely on the course which he had pursued in relation to the tribute; and exhorted him to go immediately to Egypt and endeavour to satisfy the king. But this was a business for which Onias was by no means qualified; besides, he was now old and feeble. Upon his declining the journey, Joseph offered his own services on the occasion, which were joyfully accepted by his uncle and the people. Joseph went immediately to find Athenion, whom he took to his own house, and entertained sumptuously while he remained; and so gained the esteem of the Egyptian minister, that he returned to the king with kind feelings toward the Jewish people, and the most favourable impressions of the character of Joseph. He also conveyed to the king the intelligence that this excellent young man would shortly attend upon him, to explain every thing which related to the tribute, so long due.

Joseph, as soon as the ambassador was gone, began to prepare for his journey, and having prepared himself with proper equipage, set off for the court of Ptolemy. On the way he happened to fall in company with some noblemen of Phenicia and Coelo-Syria, who were going to Egypt for the purpose of farming the revenues of their respective provinces. During the journey, he learned much from these persons of the value of the revenues, which knowledge he afterwards turned to good account. Finding, when he arrived at Alexandria, that the king was at Memphis, he hastened thither, and fortunately met him returning in a chariot with his queen and Athenion. The latter no sooner espied Joseph, than he pointed him out to the king as his young Jewish friend, concerning whom he had before so often spoken to him. Upon which the king invited him into his chariot, and conversed freely with him. He complained of the ill conduct of Onias in withholding the tribute for so many years. Joseph excused his uncle on the ground of his age and weakness, in so handsome a manner, that he not only pacified the king, but gained for himself his particular favour. When they arrived in Alexandria, the king ordered that he should be lodged in the palace and maintained at his own table.

On the arrival of the day for farming the revenues of the provinces, which were set up to the highest bidder, Joseph observed that the highest sum bid for Judea, Samaria, Coelo-Syria, and Phenicia, by his companions in travel, was no more than eight thousand talents, and being assured, from their conversation on the way, that they were worth, at least, double that sum, he bade sixteen thousand talents, exclusive of the forfeitures.

Ptolemy was pleased with the prospect of such an augmentation of his revenues, but was doubtful of the young man’s ability to give adequate security. When Joseph was asked what surety he would give, he facetiously answered, that they should be persons beyond all exception, and immediately named the king and queen. The king was so delighted with the pleasantness and confidence manifested by this answer, that he trusted him on his own word, dispensing with all other pledges. Receiving now the appointment of receiver-general of the king’s revenues, in the provinces above named, he set off on his way home, accompanied with a guard of two thousand men, for his support in the execution of his office. On his arrival at Askelon, the people not only refused to pay the tribute to him, but used opprobrious language towards him; whereupon he commanded his soldiers to seize twenty of the ringleaders, on whom he executed exemplary punishment, and sent their forfeited estates to the king’s treasury. The same process was repeated at Scythopolis, by which all the other places in the provinces were so intimidated, that he had no further trouble in collecting the king’s revenues.

The conduct of Joseph in this high office was so marked with justice and energy, that he was continued in it, not only while Ptolemy Euergetes lived, but during the reign of his successor, Ptolemy Philopater, and also of Ptolemy Epiphanes, until these provinces were wrested from him by Antiochus the Great. Seleucus, who, it has been seen, was taken prisoner in Parthia, remained there in custody, but royally entertained by Arsaces, until the year 326 B. C, when he was killed by a fall from his horse. He left two sons, Seleucus and Antiochus, and a daughter, who was given in marriage to Mithridates, king of Pontus, with Phrygia for her dower. Seleucus being the oldest of his two sons, succeeded him in the throne, and took the name of Ceraunus. He was a weak prince, and his reign was very short.

Antiochus, the brother of Seleucus, was sent to Babylonia for his education, and was there at the time of his brother’s death; on which event he was sent for to Antioch, and ascended the throne, which he occupied for thirty-six years. On account of his many great actions, he received the surname of Great.

In the year before Christ two hundred and twenty-two, there happened a very violent earthquake in the East, which made great devastations in many places, especially in Caria, and the island of Rhodes. It threw down not only the walls of the city of Rhodes and the houses, but also the great colossus, which bestrided the harbour, and was reckoned one of the seven wonders of the world. It was a prodigious statue of brass, erected to the sun; one hundred and five feet in height, and everything else in proportion. Chares was twelve years employed in its erection, and sixty years afterwards it was thrown down. The Rhodians sent ambassadors to all the neighbouring countries to beg money for the purpose of raising this colossus again; but after collecting vast sums, they pocketed the money, pretending that an oracle had forbidden the erection of the colossus. There it lay for eight hundred and ninety-four years, when Moawiah, the sixth caliph of Damascus, having taken Rhodes, sold the brass to a Jewish merchant, who loaded with it nine hundred camels; so that it would seem that its original weight could not have fallen greatly short of a million of pounds. Towards the close of the year 222 B. C. died Ptolemy Euergetes, king of Egypt, after having reigned over that country for five and twenty years. He was succeeded by his son Ptolemy Philopater, a very profligate and vicious prince. He was suspected of putting an end to his father’s life by poison; and soon after he was seated on his throne, he added the murder of his mother, and of his brother Magas; and also of Cleomenes, king of Sparta, who had taken refuge in the court of Ptolemy Euergetes, and was a person of great wisdom and sagacity.

SECTION XII.

ACCESSION OF PTOLEMY PHILOPATER TO THE THRONE OF EGYPT — HIS CONTEST WITH

ANTIOCHUS HIS CRUELTY VISITS JERUSALEM AND ATTEMPTS TO ENTER THE

SANCTUARY RESOLVES TO EXTERMINATE THE JEWS — THEIR PROVIDENTIAL DE-LIVERANCE HE DIES AND LEAVES THE KINGDOM TO HIS SON PTOLEMY EPIPHA-NES, ONLY FIVE YEARS OF AGE. ANTIOCHUS ENDEAVOURS TO CONQUER EGYPT

ENGAGES IN WAR WITH THE ROMANS MARCHES AN ARMY TO THE EAST, TO

COLLECT TRIBUTE ROBS THE TEMPLE OF BELUS OF ITS TREASURES BUT IS SLAIN

BY THE ENRAGED POPULACE REMARKABLE STORY OF JOSEPH AND HIS SON HYR-CANUS.

As SOON as Ptolemy Philopater ascended the throne, Antiochus formed the design of recovering Syria, which he prosecuted with various success for several years, until about the year 219 B. C, he took Damascus, and reduced all Phenicia, Galilee, and Gilead beyond Jordan, under his dominion.

In the year 217 B. C, Autiochus marched for Egypt with a large army, and a great battle was fought between Gaza and Rhinocrura, with the two kings at the head of their respective forces; on which occasion, the presence of mind and masculine courage of Arsinoe, queen of Egypt, was strikingly exhibited, in her encouraging the soldiers, and remaining by the side of her husband through the whole battle. The result was, that although the right wing of the Syrian army, commanded by Antiochus in person, drove the Egyptians before them, the contrary occurred on the left wing, where the Syrians gave way and fled, and the Egyptians turning on the flank and rear of the other part of the Syrian forces, gained a complete victory; for Antiochus had, in his ardour, pursued so far, that he did not return in time to give any aid to his routed troops. This battle was fought on the same day that Hannibal defeated Flaminius the Roman general, at the lake Thrasimenus.

On the retreat of Antiochus, the cities of Coclo-Syria and Palestine were forward to make their submission to Ptolemy; for they had been long accustomed to the Egyptian yoke, and were better pleased with it than with the government of Antiochus. Many ambassadors presented themselves before Pto-^ lemy, with the submission of their respective cities, and with presents, all of whom he received kindly. Among these, the Jews were not last. Ptolemy now made a progress through the provinces which he had regained, and among the cities visited, Jerusalem was not forgotten. Here he took a view of the temple, and offered many gifts and sacrifices to the God of Israel. But not contented with an exterior view of this sacred edifice, he resolved to enter into the sanctuary, and even into the most holy place. On this occasion all Jerusalem was in an uproar. The priests and Levites were convened to hinder it, and the people to deprecate the impious act. Great lamentations were every made, and many supplications offered to God, to preserve his sacred house from profanation. But entreaties availed nothing with Ptolemy; the more he was opposed, the more he seemed resolved to execute his impious purpose. Accordingly, he pressed into the inner court; but here he was struck with such a terror and confusion of mind, that he could proceed no farther, and was carried out, in a manner half dead. On this, he left the city, filled with great wrath against the Jews, and uttering many menaces against the nation.

The high-priest now in ofiice, who had the courage to withstand Ptolemy, was Simon, the son of Onias the second; for his father having deceased towards the close of the former year, the son had been consecrated in his room. This, therefore, was among the first acts of his pontificate: and it was well that a man of firmness and wisdom was now in authority; for affairs had been negligently managed during the whole of the administration of Onias, who was not only a weak man, but extremely covetous.

During the incessant wars between the great Northern and Southern powers, Judea, as lying exactly between the belligerents, suffered exceedingly by the passage of hostile and friendly armies. The old hatred of the Samaritans also, was not dormant during this period; but often when they observed the Jews to be unable to make resistance, they ravaged the country lying near them: carrying off” many of the inhabitants, and selling them into slavery.

Antiochus, on his return, finding his own subjects in an unsettled state, thought it best to make peace with Ptolemy, which he effected by resigning all title to Coelo-Syria, Palestine, and Phenicia.

When Ptolemy returned to Alexandria, his anger against the Jewish nation was undiminished, and he determined to revenge himself on all those who inhabited that city. Pie made a decree, and had it engraven on a pillar at the gates of his palace, forbidding all to enter, who did not sacrifice to the gods he worshipped.

Alexander the Great had, in the division of the people into ranks, placed the Jews in the first, on a level with his own Macedonians; but Ptolemy now degraded them to the third rank, among the common people of Egypt. But this was not the worst which these devoted people had to suffer. He enacted a law that they should all be branded with the badge of his god Bacchus, or be reduced to slavery. However, he provided that those who were willing to be initiated into the heathen religion should retain their privileges. Of the whole number in Alexandria, only three hundred took advantage of this immunity. All the rest stood firm to their religion, rather choosing to suffer the greatest extremities than depart in the least from it. And those who for worldly considerations had apostatized, were held in the utmost abhorrence, and excommunicated from all intercourse with their brethren.

The king, considering their measures as indicative of hostility to him, now determined that he would destroy the whole nation, wherever found. He accordingly sent out orders, that all Jews who resided in Egypt should be brought in chains to Alexandria. This being executed, he directed that all of them should be assembled in the Hippodrome, a large open space prepared for horse-races, where his purpose was to destroy them by his elephants, and then march to Judea and treat the Jews there in the same manner. But on the day appointed, when all were ready, the king did not make his appearance; for having been up late at a carousal he overslept himself, until the hour for the intended spectacle was over. It was, therefore, deferred until the next day; but another disappointment occurred from the same cause.

During all this time the Jews were kept shut up in the Hippodrome; but they ceased not day and night, with uplifted hands and loud voices, to pray to God for deliverance, which he in mercy was pleased to vouchsafe. For, on the next day, when the king being present, the elephants were brought forth drunk with wine and frankincense, that they might with more rage destroy the devoted Jews, they became ungovernable, and instead of rushing upon the Jews, turned upon the spectators, and killed many of them. It is also said, that appearances were seen in the air, which terrified the king and all the spectators. This remarkable interposition of Providence had such an effect ,on Ptolemy, that he relinquished his bloody purpose, and not only set the Jews at liberty, but fearing the vengeance of Heaven, restored them to all their former privileges, and gave them leave to put to death all those Jews who had apostatized from their religion.

It must be confessed, however, that the evidence of the truth of this history is not as satisfactory as could be wished. Josephus, in his Antiquities, does not mention it, though he does in his book against Apion; but this we have only in the Latin translation of Ruffin. He also places it in another reign. The narrative here given is from the third book of Maccabees, which whole book relates to the persecutions endured by the Jews. It became common, after the name Maccabees was given to Judas and his brethren, of whom we shall speak hereafter, for all who suffered for their religion a.mong the Jews, to be called Maccabees, for which reason the third book of the Maccabees received this title, although it treats of matters which occurred lonor before their time. This book is found in all the ancient copies of the Septuagint, and also in the Syriac version; but is extant in no copy of the Latin Vulgate. The first authentic mention of it is in the Alexandrian Chronicon. It is also named in the eighty-fifth of the apostolical canons, but their date is altogether uncertain.

Antiochus spent seven years on an expedition against Parthia, Bactria, Hyrcania, and other eastern provinces, which had revolted from the empire, and declared themselves independent. In this expedition he discovered great skill and generalship, but finding that there was no prospect of bringing these countries permanently under subjection, he made peace with Arsaces and the other leaders, and returned to Antioch, in the year 205 B. C.

The next year, 204 B. C, died Ptolemy Philopater king of Egypt, after having sat on the throne for seventeen years. He was a most flagitious and cruel man, and brought himself to a premature end by his debaucheries.

He was succeeded by Ptolemy Epiphanes, his son, a child of five years of age. The people finding that the vile associates of Philopater’s guilty pleasures, were plotting against the young king and those who would be likely to oppose their measures, brought them to the Hippodrome, and slew them.

The young king was now committed to the care of Sosibius, an old, crafty politician, who had contrived by his cunning, to retain his power in the court for more than sixty years: and who had kept in favour with the late king, by consulting and anticipating all his voluptuous inclinations.

Antiochus, king of Syria, and Philip, king of Macedonia, on the death of Ptolemy Philopater, entered into a league to conquer Egypt, and divide the kingdom between them; but the rulers of Egypt, to defend themselves against this formidable coalition, sent an embassy to the Romans whose power had now risen to greatness, and who were ever disposed to. extend it more and more. Just about this time, Scipio had defeated Hannibal in Africa, so that the Romans being delivered from a dangerous enemy, were now at liberty to turn their attention to the east. Accordingly, they did not hesitate to take the young king under their protection.

The Jewish writers — the worst historians that ever lived — inform us, that in the year 203 B. C, Joshua the son of Perachia, was made president of the Sanhedrim, and Nathan the Arbelite, the vice-president. Of the latter they have given us no information, but of the former they tell a story the most absurd and inconsistent with chronology. The sum of it is, that for reproving Alexander, the Asmonean king, who had slain the doctors at Jerusalem, he was obliged to flee to Egypt; and that Jesus Christ being his scholar, accompanied him thither; whereas, the time which they assigned for this man’s entering on his presidency was many years before the reign of Alexander the Asmonean, and two hundred years before the birth of Christ!

The war between Antiochus and the Egyptians went on, notwithstanding the Romans had sent a formal embassy to the former, announcing that they had undertaken the guardianship of the young king; and Antiochus having defeated Scopas the Egyptian general, in a great battle at Paneas, near the scources of the Jordan, soon got possession of all Palestine and Coelo-Syria.

At this time the Jews were much disaffected towards the Egyptian government; and when Antiochus came with his army to Jerusalem, they received him with gladness, and entertained his whole army and elephants bountifully, as long as he remained. Antiochus, in return, granted them many privileges, and particularly ordained, that no stranger, of whatever quality, should pass over the sept, into the sacred inclosure of the temple.

But Antiochus was no stranger to the Jews, before this visit to Jerusalem. Many of them resided in Babylonia, who were very serviceable to him in his eastern expedition, and of whose fidelity he entertained the highest opinion. And a sedition having once arisen in Phrygia and Lydia, he transplanted two thousand Jewish families from Mesopotamia into those regions, with a view to keep the people quiet, by stationing them in the strongest fortresses. The descendants of these Jews were found in great numbers in Asia Minor, when the gospel was first propagated in those regions, by the labours of the apostles.

In the year 195 B. C, Hannibal, the famous Carthagenian general, who had lived quietly at Carthage, being suspected of inimical designs by the Romans, fled to the court of Antiochus. When he arrived, the latter had been debating with himself about engaging in a war with the Romans; which point, however, was soon decided after the arrival of Hannibal, who had in many battles vanquished the Romans, and -who induced Antiochus to believe that vrith his aid they could be easily overcome.

In the same year, 195 B. C, Simon the high-priest of the Jews died, and was succeeded by his oldest son, Onias the third, who held that office twenty-four years. He had the character of being a worthy good man, but happened on evil times, and perished in them, as shall be related in its place. About this time died Erastosthenes, the second keeper of the famous library of Alexandria, in the eighty-fourth year of his age, and was succeeded by Apollonius Khodius, the author of the Argonautics, who had been a scholar of Callimachus. .He was called Rhodius, not because he was born at Rhodes, for he was a native of Alexandria; but he had long resided in that island, from which he was recalled to take charge of the library.

Antiochus, having determined on war with the Romans, used a wise policy in strengthening himself, by forming alliances and matrimonial connexions with the kings who might have it in their power to aid or injure him. And if he had listened to the counsel of Hannibal, who would have had him land an army immediately in Italy, agreeably to the plan pursued so successfully by himself, there is no knowing what the event might have been. But by some means, the old African general had fallen into suspicion with Antiochus, and his counsels were not followed. On the contrary, it was determined to commence hostilities in Greece. But in all his designs against the Romans, he was unsuccessful, and at last was forced to retire from all the countries of Europe, and quit all Asia west of mount Taurus, and pay the whole expenses of the war, which were estimated at fifteen thousand talents.

Antiochus, finding it very difficult to raise so large a sum of money, marched into the eastern provinces to collect the arrears of tribute which were then due. When he had come into the province of Elymais, hearing that a vast treasure lay concealed in the temple of Belus, he seized the temple by night, and rifled it of its treasures. On account of this act of sacrilege, the inhabitants actuated by the fury of religious zeal, rose against him, and slew him and all that were with him. In this statement, Diodorus Siculus, Justin, Strabo, and Jerome, agree; but Aurelius Victor says, he was slain by some of his own followers.

Antiochus was a prince of clemency, justice, and beneficence; and until the fiftieth year of his age, administered his affairs with much discretion; so that his enterprises were attended with almost uniform success, which obtained for him the name of Great. But in the latter part of his life, declining in wisdom as well as vigour, his course became disastrous, and his bright prospects were greatly clouded over; for being vanquished bj the Romans, he was driven out of the best part of his dominions, and was forced to accept very hard and disgraceful terms of peace. And at last lost his life while engaged in an impious enterprise; so that the close of his career formed a perfect contrast to the glory of his early exploits.

The prophecies of Daniel, recorded in the eleventh chapter, from the tenth to the nineteenth verse, had their exact fulfilment in the actions of Antiochus.

In the year that Antiochus died, Cleopatra his daughter, and queen of Egypt, the wife of Ptolemy Epiphanes, having given birth to a son, who afterwards succeeded his father, by the name of Ptolemy Philometor, all the great men and nobility of Coelo-Syria and Palestine hastened to Alexandria to present their congratulations to the king. Joseph, the king’s receiver general, of whom we have spoken before, and who had continued in office all this time, being now too old to take such a journey, sent his son Hyrcanus to make his compliments to the Egyptian court.

Josephus gives a very curious account of the circumstances connected with the birth of Hyrcanus; a brief outline of which I shall now lay before the reader.

Joseph, having often occasion to visit Alexandria, in the execution of his office, on one occasion took with him a brother by the name of Solymius, who having a very beautiful daughter of marriageable age, took her along, probably with the view of obtaining for her a respectable connexion in marriage with some wealthy Jew of Alexandria. While they were at court, Joseph was desperately smitten with the beauty of a young Egyptian girl, whom he had seen in one of the dances which took place in the palace. Being unable to suppress the violence of his passion, he solicited his brother to endeavour to obtain this beautiful dancing girl as a concubine for him. Solymius, while he seemed to assent to his brother’s proposal, yet resolved to prevent his forming such a connexion with a heathen woman; and the method which he took, according to our ideas of propriety, were very unbecoming in the father of a young virgin. For, as Josephus tells the story, instead of introducing to his brother’s bed the Egyptian girl, he substituted his own daughter, and the affair was so managed that for some days the cheat was not discovered. But Joseph becoming more and more attached to his Egyptian concubine, as he supposed she was, expressed his devoted attachment to his brother, who then confessed to him what he had done, and avowed as his motive, the desire of keeping him from violating the law of God, by taking a strange wife, against which the displeasure of the

Lord had been so strongly manifested in the days of Ezra and Nehemiah. Joseph was so far from expressing any displeasure, that he thanked his brother for his friendship in thus taking measures to preserve him from a disgraceful transgression of the law of God. Joseph now received his brother’s daughter as his lawful wife; for the Jews hold that for a man to marry his niece is no violation of the law of Moses, nor of the law of nature; but for a man to marry his aunt is forbidden, and is contrary to the law of nature; because it reverses the order of reverence and obedience which younger persons naturally owe to their near relatives of superior age and relative standing. This story should not have been introduced here, but for the important figure which Ilyrcanus, the fruit of this marriage, makes in the subsequent history of the Jews.

Joseph had seven other sons by another wife, all older than Hyrcanus, to each of whom he offered the commission to go as his deputy to the court of Ptolemy; but they all refusing, Hyrcanus, then a very young man, undertook it. And as he had a very large sum of the collected tribute to pay into the king’s treasury, he persuaded his father not to send presents from Judea, but to permit him to purchase in Alexandria such articles as would be suitable for the occasion. Accordingly, an order was given by Joseph to Arion his agent, to let his son have as much money as he should need. But Hyrcanus, on his arrival, instead of demanding ten talents, or any moderate sum, required a thousand talents to be paid to him; equal to a hundred thousand pounds sterling. With this money he purchased one hundred beautiful boys, as a present for the king, and as many beautiful maidens for the queen. Each of these, when presented, carried a talent in their hands. By this means he so ingratiated himself into the favour of the king and queen, that he came away with a commission to collect the king’s revenues in all the country beyond Jordan. Having thus overreached his father, and having obtained for himself most of that authority and influence which his father had so long possessed, his brothers were so enraged against him, that they laid a plot to assassinate him; but being well attended, he got the better of them in the affray, and left two of them dead on the spot; on which account, his father being greatly exasperated, as well as for his unfair dealing in Egypt, refused any longer to own him. Hyrcanus noAV passed over Jordan, to execute his office; but his father dying soon afterwards, a violent dissension arose between him and his remaining brothers, about the possession of his estate, which was carried on with such violence on both sides, that for some time the peace of Jerusalem was disturbed by their quarrels.

The high-priest and people of Jerusalem, generally, took part with the brothers; and Hyrcanus was obliged to retreat again beyond Jordan, where he built a strong fortress which he called Tyre, and from which he carried on a predatory war with the neig-hbourinfn; Arabs. These events occurred while Seleucus Philopator, the son of Antiochus the Great, reigned in Persia; but when Antiochus Epiphanes succeeded to the throne, and had regained these provinces, Hyrcanus attracted his attention, and he threatened to execute vengeance upon him for his lawless conduct. On hearing of this, Hyrcanus fell on his sword, and killed himself. Before his death, however, he had contrived to gain over Onias, the high-priest, who undertook the safe-keeping of his treasure, and laid it up for him in the temple, which was probably the first occasion of the quarrel between Onias and Simon the governor of the temple, who is believed to have been the brother of Hyrcanus.

It seems that Joseph had been appointed governor of the temple. He was, perhaps, the first who held that office; for before this time, the high-priest seems to have had the sole authority in Jerusalem. But the kings who ruled over Palestine, no doubt found it convenient to have an officer of their own selection stationed in that important city; and Joseph being greatly in favour of the Ptolemies, as he was ever faithful to their interests, was probably clothed with authority to act for them in Jerusalem. However this may be, we find Simon a Benjamite, holding this office in the year 170 B. C, who is believed to have been the son of Joseph, as before hinted. Between this man and Onias the high-priest, a difference arose; and when Simon could not prevail, he and his associates, who are called the sons of Tobias, fled from Jerusalem, and went to Apollonius, governor of Coelo-Syria, informing him that great treasures were concealed in the temple of Jerusalem; in consequence of which intelligence, the king sent his treasurer, Heliodorus, to brino; them awav.

An account of what befell Heliodorus in consequence of this sacrilegious attempt to rifle the temple of Jehovah, is related at large in the third chapter of the second book of Maccabees.

The substance of this account is, that Heliodorus, on coming to Jerusalem, notwithstanding the determined opposition of Onias the high-priest, the solemn and importunate entreaties of the other priests and Levites, and the mournings and supplications of all ranks and sexes, would not be diverted from his purpose. But when, with his guard, he had penetrated to the treasury, he was met with a fearful apparition; for “there appeared unto him a horse with a terrible rider upon him, and adorned with a very fair covering; and he ran fiercely and smote at Heliodorus with his fore-feet; and it seems that he that sat upon the horse had complete harness of gold. Moreover, two other young men appeared before him, notable in strength, excellent in beauty, and comely in apparel, who stood by him on the other side, and scourged him continually, and gave him many sore stripes. And Heliodorus fell suddenly upon the ground, and was compassed with great darkness; but they that were about him took him up and put him upon a litter.” And he was restored only through the prayers of the high-priest. (See the account in full, 2 Mac. ii. 3.)

SECTION XIII.

JUDEA FALLS UNDER THE POWER OF ANTIOCHUS — PREDICTIONS RESPECTING

SELEUCUS GOOD CHARACTER OF ONIAS THE HIGH PRIEST JASON’S WICKED

CONDUCT AND THE MORE WICKED OF MENELAUS DEATH OF ONIAS ROBBERY

OF THE TEMPLE BY LYSIMACHUS STRANGE SIGHTS SEEN AT JERUSALEM TEM-PLE DESECRATED BY ANTIOCHUS WRETCHED END OF MENELAUS ANTIOCHUS

INVADES EGYPT, BUT IS MET BY AN EMBASSY FROM ROME — DREADFUL PER-SECUTION OF THE JEWS BY ANTIOCHUS EPIPHAKES.

After the battle of Paneas, before mentioned, Judea and all the neighbouring provinces came under the power of Antiochus the Great. But when he made peace with Ptolemy, and gave his daughter Cleopatra in marriage to him, these provinces it was agreed should go with her, as a part of her dowry. There is, however, reason to believe, that this treaty was never executed, so far as relates to these intermediate countries: for in the reign of Seleucus, the successor of Antiochus, we find them still under the Syrian government; yet if the story of Josephus, related above, respecting Hyrcanus, is worthy of credit, they must have belonged to Egypt at the birth of Ptolemy Philometor. There seems to be, therefore, a chasm in the history of Judea, about this period. It is certain, however, from the testimony both of Josephus and the author of the second book of Maccabees, that they were in the possession of Seleucus king of Syria, at the time of his decease.

The prophet Daniel, who was so particular in predicting the fortunes of Antiochus the Great, has not passed over his successor Seleucus, without notice. He is spoken of as his successor, in the words following: “There should stand upon his estate a raiser of taxes.” And it is a fact, that Seleucus was occupied during his whole reign in collecting money from all quarters to pay what had been laid upon his father, by the Romans. The whole sum was fifteen thousand Eubsean talents, which they agreed should be paid by instalments of a thousand talents annually, and the last of the years of this tribute, was the last of his life; so he did little else than gather taxes. But the prophecy goes on to say, that, “Within a few years he should be destroyed, and that neither in anger, nor in battle.” And

SO it turned out, for he was neither slain in foreign war, noi’ sedition at home, but fell bj the treachery of one of his own friends.

Seleucus died in the year 175 B. C, and Heliodorus, who was the treacherous author of his death, used every effort to place himself on the throne. Antiochus the brother of Seleucus, hearing of his death at Athens, and of the treasonable designs of Heliodorus, who had secured a powerful party in his favour, applied to Eumenes the king of Pergamus, and to Attains his brother, to assist him in getting possession of the throne, to which he was the legitimate heir; which, through policy, they did. Fearing a war with the Romans, they knew that the friendship of the king of Syria would be important. Antiochus, when seated on his throne, took the name of Epiphanes, which signifies illustrious, the very opposite of his true character. The unerring pen of the prophet gives an exact description of this prince, when he is called “a vile person.’’ (Dan. xi. 21.) The original, however, would be more correctly rendered, a despicable person. But the truth of this character is also confirmed by the most unexceptionable testimony of profane writers. Polybius, Philarchus, Livy, and Diodorus Siculus, the two first of whom were contemporary with him, all concur in describing him as a king of corrupt manners, of which they give many pertinent examples. Indeed his conduct was so extravagant and so unbecoming his royal station, that he appeared to many to be a fool or insane; and for shameless impudence, and beastly lust and intemperance, no one could be more debased.

Onias, who was now high-priest, was held in great esteem by all the people for his piety and justice; but he had a brother named Jason, of a very opposite character. The ambition of this man led him to the impious attempt to supplant his brother. And knowing the high esteem in which Onias was held, he prevailed upon Antiochus to call him to Antioch, that he might be out of his way. To induce Antiochus, who was in great need of money, to comply with his wishes, he offered him a large sum. In addition to what Jason gave the king for the priesthood, he offered a hundred and fifty talents more for the liberty of erecting a gymnasium and an ephibeum, according to the manner of the Greeks, in the city of Jerusalem. He also bargained with the king to have as many of the Jews, as he wished, made freemen of Antioch. This introduction of Grecian customs and Grecian amusements, had a powerful tendency to corrupt the young people of the Jewish nation, who appear by their long captivity to have been entirely weaned from their propensity to idolatry. But now, through the dissolute principles of Jason, a great corruption of manners took place. The services of the altar were often neglected, and many of the Jews apostatized from their religion.

Upon the death of Ptolemy Philometor, Cleopatra his queen, the sister of Antiochus Epiphanes, administered the affairs of the kingdom with much prudence. But on her decease, Ptolemy Philometor being still an infant, the administration fell into the hands of some of the nobility; who speedily involved the country in a war with Antiochus Epiphanes, by a demand of the provinces of Coclo-Syria, Palestine, and Phenicia, which had always belonged to Egypt, until the times of Antiochus the Great.

Ptolemy Philometor, having reached his fourteenth year, was crowned king, and inaugurated with great pomp. Jason, now high-priest, sent his brother Menelaus to the king at Antioch, to carry the tribute due from the province of Judea. This man, being even more unprincipled than his brother, availed himself of the favourable opportunity which this embassy afforded, to supplant Jason, as Jason had Onias. The king, regardless of the Jewish law and of the wishes of the people, for the sake of a higher price, agreed to advance Menelaus to the priesthood; but on his arrival, the party of Jason proved too powerful for him, so that he was obliged to return to Antioch. Here he showed how little he cared for the priesthood or the religion of his fathers, by offering, with his adherents, to embrace the religion of the king. His only object in aspiring to the office of high-priest, was to obtain the civil power whicl; had been connected with it since the days of Nehemiah; for during this long period, the high-priests were invested with the principal authority in all civil as well as ecclesiastical affairs. Antiochus being much gratified with the offer of Menelaus to conform to his religion, sent now along with him to Jerusalem a sufficient force to place him in the office. Jason was therefore obliged to flee to the land of the Ammonites.

Menelaus, being now advanced to the high-priesthood, was little careful to pay the money which he had promised for the office: on which the king summoned both him and the captain of the temple to appear before him at Antioch. When they arrived at that city, the king was gone to suppress an insurrection in Asia Minor. This gave Menelaus time to make an exertion to raise the money, which he effected by purloining some of the golden vessels which belonged to the temple, and causing them to be sold at Tyre. By this means, he not only raised the sum due to the king, but was able to bribe Andronicus, and some other of the courtiers, to use their influence in his favour.

Onias still resided at Antioch, and by his piety and virtue had greatly won the affections of the people. When he was informed of the sacrilege of his brother Menelaus, he sharply reproved him; by which he was so deeply offended, that he got Andronicus to agree to murder Onias. Onias obtaining information of this plot, fled to the famous asylum at Daphne; but Andronicus, by various flattering and false pretences, having enticed him from the sanctuary, immediately destroyed him. With this act of cruelty towards so good a man, the inhabitants of Antioch were so much displeased, that when the king returned, they made complaint of Andronicus. Antiochus as soon as he had satisfied himself of the truth of the charge, ordered Andronicus to be taken and killed on the very spot where he had slain Onias. The time of the priesthood of Onias until his death, was twenty-four years.

In the meantime a great mutiny arose at Jerusalem, respecting the vessels which had been taken from the temple by order of Menelaus. He having gone to Antioch, had left Lysimachus, another brother no better than himself, to manage his affairs during his absence. He used his instrumentality to procure the vessels above mentioned, which he sold at Tyre. The report of this sacrilegious action having got wind among the people, produced a wonderful tumult. Lysimachus, to defend himself against the multitude, collected around him about three thousand men; but the multitude becoming outrageous, fell upon them, and having slain many of them, found their way to the presence of Lysimachus, whom they put to death.

The war having commenced (170 years before Christ) between Antiochus and the king of Egypt, while he was at Tyre with his army, the Jews sent an embassy of three respectable citizens to complain of the conduct of Menelaus. These ambassadors were commissioned by the Sanhedrim, and on being admitted to an audience, made good their accusation. Menelaus, to avoid the sentence which he deserved, bribed with a great sum, one of the king’s chief favourites, by whose influence it was brought about, that Antiochus, instead of punishing the sacrilegious priest, put to death the three envoys from Jerusalem.

At Jerusalem, about this time, there were seen strange sights in the air, for forty days together; horseman and footmen armed with shields, spears and swords, and in great companies fighting with each other, as in battle array; which are supposed to have been ominous of the calamities which speedily fell on that city. Similar appearances were beheld before its utter destruction by the Romans.

Antiochus met with but small resistance from the young king of Egypt, who seems voluntarily to have put himself into the power of his enemy. While he was in Egypt, the report reached him of a revolt among the Jews. Jason, thinking this a good opportunity for recovering his lost power, marched to Jerusalem with more than a thousand men and took the city, forcing jSIenelaus to take refuge in the castle, and exercising the utmost cruelty on the citizens — putting to death without mercy as many of his adversaries as he could lay hands on. Antiochus marched with all his forces into Judea; and on being told that the people of Jerusalem had greatly rejoiced at a report which had been circulated of his death, he was exceedingly exasperated; and in great rage laying siege to Jerusalem, and taking the city by force, slew of the inhabitants, in three days, forty thousand persons, and sold as many more for slaves to the neighbouring nations. But the impious king not contented with these cruelties, found his way into the temple, under the guidance of Menelaus; and entering into its inmost recesses, polluted by his presence not only the holy place, but also the holy of holies. To complete the climax of his impieties, he sacrificed a sow upon the altar of burnt-offerings; and having ordered broth to be made of part of the flesh, he had it sprinkled all over the temple, that its defilement might be carried to the very uttermost. After this, he proceeded to plunder it, by taking away the golden altar, the table of shew-bread, and the golden candlestick, and other vessels, to the value of eighteen hundred talents of gold. Having completed the desecration and robbery of the temple, the wicked wretch marched home to Antioch, laden with the spoils of both Egypt and Judea. To increase the vexation of the Jews, he appointed one Philip, a Phrygian, of ferocious temper, to be ruler of Samaria; and, what was to them the worst of all, left Menelaus in the office of high-priest. As soon as Antiochus approached Jerusalem, Jason fled again to the Ammonites; but being there accused by Aretas king of the Arabians, of some injury done to his dominions in that vicinity, he fled to Egypt, and thence to Greece, hated and despised of all men, and receiving countenance from none, until at last he died miserably in exile, without even a decent burial.

When the Egyptians found that through the imbecility of Ptolemy Philometor, their country was fallen under a kind of vassalage to Antiochus, they made his brother king in his room, whose name was at first Ptolemy Euergetes; but on account of his corpulency through luxury, he was afterwards known by the name of Ptolemy Physcon, i. e. The Fat. This led Antiochus to make another expedition to Egypt,” where, upon his arrival, he laid siege to Alexandria; but being unable to take the city, he went to Memphis, and pretended to put the whole country into the hands of the elder brother, but reserved in his Own hands Pelusium, the key of the country. After his departure, the brothers were reconciled, through the influence of Cleopatra their sister, by which means peace was restored to Egypt; the youngest brother having yielded the throne to Philometor. As soon as Antiochus heard of this revolution, he was filled with rage; for he had laid his plans to set them at war with each othei’, by which means he hoped the country would fall an easy prey to himself. He, therefore, sent a large fleet to Cyprus, from which island he designed to invade Egypt. This he soon after did, and having reduced it as far as Memphis, laid siege to Alexandria, which he would have taken, had he not been met by a Roman embassy, which put an end to all his fond hopes of subduing Egypt. As Popilius, the chief of this embassy, had been an intimate friend of Antiochus, when he resided, in his younger days, at Rome, he offered to embrace him in a friendly manner; but Popilius drew back, and told him that private friendship must yield to the public interest; and when he observed that Antiochus wished to gain time and not to give an immediate answer, he took his staff, and making a circle round him in the sand, peremptorily told him, that he should not move out of that circle, until he had given his reply. This interposition of the Romans was brought about by an embassy to Rome from Cleopatra and Ptolemy Physcon, during the former siege of Alexandria. The ambassadors, on that occasion, represented the dangerous height of power to which Antiochus was likely to arise, if Egypt should be added to the other countries under his dominion.

Antiochus, enraged at the failure of his design upon Egypt, but not daring to resist the Roman power which was now growing formidable in Greece, where Paulus Emilius had just obtained a great victory over the Macedonians, turned his wrath against Judea. On his march homeward from Egypt, he detached from his army two and seventy thousand men, and sent them, under the command of Apollonius, to destroy Jerusalem.

The arrival of Apollonius at the holy city was just two years after Antiochus had been there himself, as related above. At first he behaved peaceably, until the Sabbath arrived, when, the people being all collected in their synagogues, he let loose his soldiers among them; giving them orders to kill all the men, and seize the women and children, that they might be sold as slaves. This order was executed with the most horrid cruelty. The streets of Jerusalem were made to swim with the blood of its innocent inhabitants. None were spared on whom the soldiers could lay hands. Having completed this work of destruction, Apollonius spoiled the city of all its riches, pulled down the walls, and set fire to it in several places. Out of the ruins of the walls he built a strong fortress over against the temple, so as completely to command that edifice. In this fortress lie placed a strong garrison, and there deposited great quantities of arras and munitions of war, together with the spoils which he had taken from the city. From this fortress, the garrison attacked all who came up to the temple with their sacrifices, or to worship, and shed their blood around the courts and the altar; so that in a little time, the service of the temple fell into neglect; for no one durst come up thither to make his oflFerings according to the law; and in this condition did affairs remain for three years and a half. At this time many of the pious Jews fled into the wilderness, where they concealed themselves in caves and among the rocks, living upon herbs and such scanty provisions as the wilderness afforded.

Antiochus, after his return to Antioch, issued a decree that all the nations within his dominions should worship the same gods which he did. This was particularly intended for the destruction of the Jews, not only those in Palestine, but also those who were scattered through the surrounding countries. The heathen conformed without scruple to the king’s edict, as one form of idolatry was as good, in their view, as another. The Samaritans, also, who were forward, when the Jews were in prosperity, to claim kindred with them, now pretended that they were of Sidonian origin, and manifested no opposition to conforming to the king’s edict. The whole weight of this decree, therefore, fell on the afflicted Jews. The Samaritans, moreover, petitioned that their temple on mount Gerizim, might henceforth be dedicated to the Grecian Jupiter; which being favourably received by Antiochus, he sent Nicanor to Samaria to see that it was done according to their wish. It is also a melancholy truth, that under this grievous persecution, many of the Jews also fell away into heathen idolatry, and became bitter enemies to the religion of their fathers; joining with the king in all his cruel persecutions of their brethren.

Antiochus showed that he was in good earnest in executing this decree; for he sent one Athenseus, an old man, well skilled in all the rites of the Gentiles, to carry it into full effect in Judea and Samaria. All sacrifices to the God of Israel were now prohibited, and all the observances of the Jewish religion were suppressed: their children were forbidden to be circumcised, and their law, wherever a copy could be found, was seized and destroyed. The temple itself was consecrated to Jupiter Olympus, whose image was set up over the altar of burnt-offerings, just before which they built a smaller altar, on which sacrifices were offered to Jupiter. The same change was made in the public worship at Samaria, but with the full consent of the people. Their temple was dedicated to Jupiter, under the name of Protector of Stranger’s.

The severity with which this cruel and impious decree was executed, -will appeal’ by the following narrative: Two women were discovered in Jerusalem to have circumcised their new-born sons. The oiEcers suspended the children around the necks of their mothers, and then led them through the streets of Jerusalem, until coming to a high part of the wall, they precipitated them from the top, and slew all who had given any assistance in the performance of the sacred rite. With the same cruelty they persecuted all who were found practising any part of their old religion. And to propagate paganism more effectually, chapels for idols were erected in every city, and sacrifices offered to their false deities. The feast of Bacchus was especially celebrated, in which the Jews were forced to join the procession, carrying in their hands branches of ivy.

SECTION XIY.

ASMONEAN FAMILY OF MODIN — CONSTANCV OF MATTATHIAS — HE AND HIS FRIENDS

TAKE REFUGE IN THE SIOUNTAINS MARTRYDOM OF ELEAZAR OF THE MOTHER

AND HER SEVEN SONS ASSIDEANS ANTIOCHUS AIMS TO DESTROY ALL COPIES OF

THE LAW DEATH OF MATTATHIAS JUDAS MACCAB^EUS — BOOKS OF THE MACCA-BEES VICTORIES OF JUDAS — ANTIOCHUS RESOLVES TO DESTROY THE WHOLE JEW-ISH NATION WONDERFUL SUCCESS OF JUDAS — OCCUPIES JERUSALEM CLEANSES

AND DEDICATES ANEW THE TEMPLE PROPHECIES RESPECTING ANTIOCHUS EPI-PHANES.

“While these efforts were making utterly to suppress the Jewish religion, and to introduce the impure rites of heathenism, Apelles, one of the oihcers who had charge of this matter, came to the town of Modin, where Mattathias, a priest of the course of Joarib, had his residence. He was the son of John, the son of Simon, the son of Asmonseus; from whom the family had the name of Asmoneans. This man was truly zealous for the law of his God; and had five sons, all valiant men, and equally zealous for the law as himself. The names of these young men were, John, surnamed Kaddis, Simon, called Thassi, Judas, surnamed Maccabseus, Eleazar, named Avaran, and Jonathan, whose surname was Apphus.

Apelles having called together the inhabitants of Modin, informed them of the purpose of his visit, and persuaded them to comply with the king’s mandate; and especially he addressed himself to Mattathias, as being the principal man of the place; promising, that if by his example he would induce the other inhabitants to obey, he should be advanced to great power and wealth. To which the venerable Mattathias answered with a loud voice, so as to be heard by all the people, that no consideration should induce him or any of his family to forsake the law of their God; but that they would still adhere to the covenant which he had made with their forefathers. When he had made this public declaration of his steadfastness, he saw one of the Jews coming up to offer sacrifice on the heathen altar; at the sight of which, being transported with zeal, like Phinehas of old, he fell upon the apostate and slew him at the altar. After this, he and his sons put Apelles and all his attendants to the sword, and inviting all who were zealous for the law to follow him, retired to the mountains. Many others, in various places, followed this example; so that the wilderness was filled with the refugees who had escaped from the cruel persecution which raged throughout Judea. Against them Philip the Phrygian, governor of Samaria and Jerusalem, went out with an army. At first he persuaded them quietly to submit to the king’s authority; promising a complete amnesty for all that was past. To this they all answered, that they would rather die than forsake the law of their God. On which Philip then laid siege to the cave where they were collected, and knowing their sacred regard to the Sabbath, he waited till the arrival of that day of rest, when he fell upon them, not a hand being raised in their defence, and all the men, women, and children, who were collected in that cave, were butchered.

Mattathias and his friends, who were in another part of the mountain, when they heard of this disaster, and the reason of it, held a solemn consultation; whether, in such circumstances they were bound by the laws of the Sabbath, foreseeing, that on these principles, they must all inevitably perish. The result of their deliberation was, that in such a case the law of God did not bind them to refrain from self-defence. Accordingly, it was resolved, that after this time, when assaulted by their enemies upon the Sabbath, they would fight for their lives. Having ratified this decree by the consent of all the priests and elders who were with them, they sent it to those throughout the land who stood up for the observance of the law; by whom it was received with the like consent; and ever afterwards it was made the rule, in all the wars which the Jews waged against their enemies.

The next year, 167 B. C, Antiochus hearing that his edict met with opposition from the Jews in many places, came himself to see its execution; and to strike terror into the other Jews who adhered to their law, he exercised the greatest cruelties on such as fell into his hands. It was on this occasion, as we read in the second book of Maccabees, that Eleazar sufi’ered martyrdom; and a mother and her seven sons, who bravely encountered death, “wo accepting deliverance;’’ (Heb. xi. 35,) of which transactions Josephus has also given a very particular account.

In the meantime, Mattathias and his company lay concealed in the fastnesses of the mountains, where they were scarcely accessible; and as soon as Antiochus had returned home, great numbers of the Jews who were zealous for their religion, resorted to Mattathias, to fight for the law of their God, and for their liberties. Among these, there was a company called Assideans, men mighty in valour, and of great zeal for the law, who had voluntarily devoted themselves to a more rigid observance of it than others; whence they obtained the name of Chasidim, or Assideans, that is, the pious. For after the return of the Jews from the Babylonish captivity, there were two sets of religious men among them. The first were called Zadikim, the righteous; who were contented with an exact observance of the written law; the others, Chasidim, the pious; who, to the written law, added many observances, which they had received from the tradition of the elders.

The company of Mattathias increased so much, that they began to assume the appearance of a little army. He no longer, therefore, confined himself to his fastnesses, but came boldly forth into the inhabited country, and going from village to village, pulled down the heathen altars, caused the male children to be circumcised, and cut off all apostates and persecutors, wherever he came. He, moreover, re-establised the worship of the true God; and having recovered several copies of the law, restored the worship of the synagogue.

One object at which Antiochus aimed in his persecution, was to destroy all copies of the law. A proclamation was therefore made by him, that every person, who was in possession of a copy, should, upon pain of death, deliver it up to his officers. By this means, all the copies of the law fell into the hands of the persecutors, except such as were carried away by those who fled into the wilderness. And when they did obtain them, they either destroyed them, or polluted them by painting on their margins the images of their gods; so that the Jews could make no further use of them. This work of destruction, however, had relation only to the books of Moses; for these only, had before this time been read in the synagogues. Those Jews, therefore, who still persisted in attending to the worship of God, being destitute of copies of the law, began now to read select portions of the prophets; and this practice has been continued in the synagogues ever since. The law and the prophets are both read every Sabbath day, wherever there is a synagogue of the Jews.

Mattathias, being advanced in years, was soon worn out with this state of perpetual warfare, and died the very next year after he had commenced his resistance to the impious edict of the king, 16G B. C. Before his death, the old man called his five sons together and exhorted them to stand up manfully for the law of their God, and with a steady courage and constancy to fight the battles of Israel, against their present persecutors.

That there might be no contention among them about pre-eminence, he, knowing the character of each, appointed Judas to be their captain, and Simon to be their counsellor. Mattathias was then buried by his sons in Modin, in the sepulchres of his forefathers, and great lamentation was made for him by all the faithful in Israel. But the place of this good patriarch was more than supplied by his son Judas Maccabseus; for as soon as his father’s funeral was over, he took on him the chief command of the forces collected, according to his father’s will; and his army being continually increased by those resorting to him from all parts, who were zealous for the law, he erected his standard and marched forth to meet the enemies of his God. The inscription on his standard consisted of the initial letters of the words, mi camo-ka haalim Jehovah; the meaning of which motto is, “who is like unto thee among the gods, 0 Jehovah?” Hence, Judas was called Maccabseus, and all who followed his standard were denominated Maccabees or Maceahseans. Such abbreviations, and names formed from them, are so common among the Jews, that it will be unnecessary to give particular instances. Because Ruffin has called the eldest of the seven brothers who suffered martyrdom, Maccabseus, some have supposed that the name was derived from him; but there can be little doubt that Buffin called him by that name, because, in this war the chief defenders of the law were so denominated.

The books which have received the title, Maccabees, are four in number. The first and second are contained in the Apocrypha of our Bibles, and are reckoned to be canonical by the Romanists. The third is a book, already mentioned, which contains the history of Ptolemy Philometor’s attempt to destroy all the Jews in Egypt by his elephants. The fourth is a history of the martyrdom of Eleazar and the mother and her seven sons, by Josephus the Jewish historian.

Antiochus, the king, having heard that Paulus Emilius, after his victory over Perseus king of Macedon, had celebrated games at Amphipolis, on the river Strymon, proposed to do the same in imitation of him, at Daphne, near Antioch. These games were celebrated with much pomp and at great expense, for several days, during which time, the king gave himself up to his usual impudent folly and vileness, to such a degree, that many decent people left the games in utter disgust, at the indecency of his behaviour. But while Antiochus was thus playing the fool at Daphne, Judas was playing another sort of game in Judea. He went round the cities, as his father had done before, destroying the whole apparatus of idolatry, and slaying all apostates from the true religion; and not only delivered the faithful worshippers of God from their oppressors, but fortified the towns, and rebuilt the fortresses, in which he placed strong garrisons, that henceforward they might be in a state of security.

Apollonius, who was left governor of those regions, now thought it high time to arrest the aharming progress of a force, which, in the beginning, appeared too despicable to create any apprehensions. But Judas, on the first meeting with this impious foe, who had spilled so much innocent blood in Jerusalem, fell upon his army with such vehemence and determined courage, that they could not stand before him. Apollonius himself was slain in the battle, and a great slaughter was made among his soldiers. Among the spoils taken, was the sword of Apollonius the general, which Judas took to himself, and used ever afterwards, in all his battles.

Seron, deputy governor of some part of Coelo-Syria under Macron, on hearing of the overthrow of Apollonius, collected all the forces that were at his command, and marched into Judea, calculating on reaping a rich harvest of renown, by speedily conquering Judas, whose name now began to be terrible. But on meeting with this valiant captain, with his little army, the event was very different from the expectation of the haughty Syrian: for he met with the same fate as Apollonius, being vanquished and slain in battle by Judas, and a great slaughter made among his men.

When Antiochus heard of these two defeats, his indignation and fury were enkindled to the highest pitch, and he immediately gave orders, that all his forces should be collected, intending to march in person at their head into Judea, and inflict tremendous vengeance on Judas and his associates. Upon examination of his treasury, however, it was found that there was not money sufiicient to pay his troops, which rendered it necessary to suspend his design of utterly extirpating the Jews, on which he had resolved.

Antiochus was a king of great profusion and magnificence, dealing out to his followers munificent gifts, so that he obtained the name of the magnanimous and munificent. And thus also his character exactly answered to the description of the prophet, that “he should scatter among his followers the prey, and the spoil and riches.” Another prophecy of Daniel was also fulfilled at this time. “Tidings came to him out of the East, and out of the North, that troubled him;” (Dan. xi. 24 — 44.) For he now received intelligence, that Artaxias, king of Armenia, had revolted against him; this was from the North; and from Persia, in the East, he learned that his taxes, of which he now stood in so much need, were no longer duly paid. This failure was the efi’ect of his laws requiring uniformity in religion, by which the minds of the Persians were disturbed and alienated.

In this difficult state of his aiFairs, he resolved to divide his army, and to send the one half of his forces against Judca, under Lysias; and with the other half, to march himself into Armenia and Persia. Accordingly, having invested Lysias, who was of the royal family, with authority over all the countries on this side the Euphrates, and having committed to his tutelage his infant son, then seven years of age, he set out on his march to the East, taking the route over mount Taurus into Armenia; where, having vanquished Artaxias, and made him prisoner, he marched directly into Persia.

Lysias, intent on executing the king’s orders, which required him utterly to destroy and extirpate the whole nation of the Jews, and to settle the country with people brought from among other nations, among whom the lands of the Jews were to be divided, made haste to send an army into Judea; which seemed to become more necessary every day, as intelligence was constantly received of the progress made by Judas, in bringing all places under his authority. The conduct of this army was committed to Ptolemy Macron, governor of Coelo-Syria, who appointed Nicanor his lieutenant, and sent him before him with twenty thousand men. Gorgias, an old and experienced soldier, was associated with him in command. But Ptolemy was not long in following with the rest of the forces, which, when joined together, amounted to an army of forty thousand infantry and seven thousand horse. They met with no obstacle to their march until they came near to Jerusalem, where they encamped at a village called Emmaus. To this place also resorted merchants to the number of one thousand, who came to purchase slaves. For, Nicanor having it in view to raise two thousand talents to pay the tribute due to the Romans, had made proclamation in all the neighbouring countries, that ninety Jews would be sold for a single talent. The plan was to kill all the full grown people and sell the rest for slaves.

Judas, finding his country threatened with utter destruction, for the orders of the king in relation to the extirpation of the Jewish nation were known, resolved, with his associates, to stand on their defence, and bravely fight for their laws, their lives, and their liberties. Having about six thousand men, he divided them into four bands of fifteen hundred each. Of one of these Judas himself took the command, and committed the others to three of his brothers; he then led his little army to Mizpah, there to supplicate God for his divine aid, in this time of imminent danger. This place was chosen for this solemn purpose, because it had formerly been one of the places chosen of God for his worship, and Jerusalem was now in the hands of the ememy. AYhen they arrived at Mizpah, a day was spent in prayer and fasting before the Lord, immediately after which they marched to meet the Syrian host.

Judas, who was fighting for the law of his God, was very careful to observe all the precepts of that law himself. He, therefore, made proclamation, that all who had recently married wives, built houses, or planted vineyards, were at liberty to return home: for he knew that the battle was not to the strong, and that God could save by few as well as by many. In consequence of this permission, his army was reduced from six to three thousand, with which diminished force he valiantly resolved to encounter an enemy of fifty thousand veterans. He, therefore, went and pitched his camp very near to the Syrian host, informing his men that it was his purpose early the next morning to attack the enemy; for which they prepared accordingly. During the night he received intelligence that Gorgias, by the guidance of certain apostate Jews acquainted with the country, was leading five thousand selected men by unfrequented paths, to attack him by surprise. He immediately determined on a counter-march, and on an enterprise of the boldest kind. For instead of waiting for the attack of Gorgias, he marched his force directly on the camp of the enemy, now weakened by having its best soldiers detached on this secret expedition. This bold and well-planned manoeuvre was attended with complete success, for the Syrians left in the camp were taken by surprise, and were thrown into confusion, so that they made scarcely any resistance, but fled in all directions, leaving three thousand of their men dead on the ground.

Judas, finding himself master of the Syrian camp, would not permit his men to lay their hands on the spoil, because the corps of Gorgias, superior in numbers to his force, and chosen men, were untouched; but as soon as his soldiers heard of the total defeat of their main army, they threw down their arms and fled also. Judas, on being informed of this fact, engaged in the pursuit of the fugitives, nine thousand of whom he slew, and wounded many more. When he and his men returned to the Syrian camp, they found it full of riches, and there got possession of the large suras of money which had been brought to purchase their wives and children as slaves. Judas and his associates, flushed with this great victory, and their number being increased by the addition of many who now were encouraged by their success, to join them, resolved to march over Jordan, and attack Timotheus and Bacchides, who were collecting forces in that country. Accordingly, they met the army of the enemy and overthrew them in a great battle, killing twenty thousand of their men, and enriching themselves with abundance of spoil. On this occasion the vengeance of Heaven overtook two men who had distinguished themselves by acts of impiety and cruelty. The one was Philarches, the author of many evils to the Jews, who was slain in battle; the other, Callisthenes, the man who set fire to the gates of the temple and burnt them down; he was pursued into a small house, which being set on fire, he perished in the flames.

JNicanor, the Syrian general, escaped home with his life, but was ever after held in the utmost contempt, on account of his total failure in this expedition. To excuse himself, he was constrained to acknowledge the great power of the God of Israel, who, he said, fought for his people. As to Ptolemy Macron, he seems not to have been present, for although he came to Emmaus, it is probable that he returned before the battle. When Lysias heard of the total defeat of all his armies by Judas with his small band of associates, he was utterly confounded: but knowing how much the king had the execution of his orders at heart in relation to the Jews, he set himself about collectinoanother army. Having mustered sixty-four thousand men, and five thousand horse, he put himself at their head, and marched into Judea, aiming at nothing less than the utter destruction of the country. On entering Judea, he pitched his camp at a place called Bethsura, not far to the south of Jerusalem. Here Judas met him with ten thousand men, and having unshaken confidence in God, he did not hesitate to engage with the whole Syrian army of seventy thousand chosen men. And God, in whom he trusted, did not disappoint his expectations; for he completely defeated the army of the Syrians, slaying five thousand men, and putting the rest to flight. Lysias, being greatly dismayed, returned home to Antioch with the scattered remains of his forces, intending to return with a more numerous army the next year. This extraordinary success of Judas took place in the year 165 B. C.

By the retreat of Lysias, the whole country being left under the power of Judas, he proposed to his brethren, that they should march to Jerusalem, and after cleansing the place, restore the worship of Jehovah. When they arrived, and beheld the destruction of the city, which was a heap of rubbish, and the defilement of the sanctuary of the Lord, they were all afi”ected with the deepest grief, and were urgent, that the work of cleaning and rebuilding the place should immediately commence. But as Antiochus had carried away the altar of incense, the table of shew-bread, and the golden candlestick, Judas caused to be made out of the gold taken from the Syrians, other holy furniture for the sanctuary, exactly according to the pattern of those which they had lost. By his care, too, all other vessels and utensils, necessary for the service of God, were provided. The ensigns of idolatry being thus removed, and the house of God cleansed, it was determined to dedicate it anew, in a solemn manner., For this celebration, the twenty-fifth of the month Cisleu was appointed, which was about the time of the winter solstice, and the very day on which, three years and a half before, the temple had been profaned and desolated by Apollonius.

This feast of dedication was celebrated for eight days together, with great joy and thanksgiving, for the deliverance which God had wrought for his people. They commenced the solemnities by offering sacrifices according to the law, upon the new altar which they had erected. The fire was obtained by striking two flints together; and from the same fire they lighted the seven lamps of the golden candlestick, which stood in the holy place. All other parts of the divine service were now restored, according to the prescriptions of the law, and the usage of former times. This feast continued to be observed by the Jews on the same day of the year, the twenty-fifth of Cisleu, as long as the temple stood. It is once mentioned in the New Testament, and our Saviour was at Jerusalem at the time of its celebration. (John x. 22.) That it was the anniversary of this dedication, and not of that of Solomon, or of Zerubbabel, is manifest, from the season of the year in which it occurred, which is expressly stated to have been the winter; whereas, both the other dedications occurred at other seasons. This was sometimes denominated the feast of lights, because, during its celebration the Jews were accustomed to set up candles at every door. Although the temple was now recovered and purified, and the worship of God restored, the fortress or castle, which overlooked and commanded the temple, remained in the hands of the enemy, and was strongly garrisoned by them, partly with heathen soldiers, and partly with apostate Jews. The people who came up to the temple to worship, were, therefore, greatly annoyed by the soldiers of the garrison; who often sallied out upon them, and sometimes slew those who were bringing their sacrifices to the temple. This castle stood on a mount which received the name of Acra, on account of the fortress on the top. Judas, at first, stationed some of his men, so as to prevent these sallies from the garrison; but that plan not succeeding, he built high walls around the mountain of the temple, and so fortified the place, as to secure those who were coming to the temple to worship. As a barrier against the Idumeans, who were now troublesome to the Jews, Judas fortified Bethsura which was on their borders. But it should be remarked, that what is here called Idumea, is not the same country as the land of Edom, so often mentioned in the Old Testament. This lay between the Dead Sea and Red Sea, and was afterwards known by the name of Arabia-Petrea: but while the Jews were in captivity, the Edomites took possession of the south part of the land which had been assigned to the tribe of Judah, in the original distribution; and also, that part of the land of Simeon which was included in the general survey of the lot of Judah. There they dwelt ever afterwards, and in process of time, all went over to the Jewish religion.

Antiochus, while in Persia, heard the news of the repeated defeats of the Syrians in Judea, at which he was so much enraged, that he immediately turned his face towards that country in haste, to inflict vengeance on the Jews; for his whole soul seemed to be fired with wrath against this people, especially when he heard that Judas had pulled down all his heathen altars, and restored the worship of God. But while on his march to Babylonia, which lay in his way, he was seized with a painful and incurable disease in his bowels, for which no remedy could be found; and yet so ardent was his desire of vengeance on the Jews, that he could not be persuaded to stop, nor to slacken his march. While pressing on, however, with redoubled speed, the chariot in which he rode was overturned, and he was bruised in a fearful manner. He was now obliged to stop in a small village, where he lay suffering excruciating pains. A loathsome ulcer began to discharge fetid matter, and was soon filled with vermin; in which distressing condition he continued until his death. And the hand of God seemed to be heavy upon him, in spirit as well as body; for his conscience was agonized with a sense of his crimes, and especially of his sacrilegious conduct in regard to the temple at Jerusalem. Polybius relates the fact of his agony of mind on account of this crime, but ascribes it to the attempt to rob the temple of Diana, in Elymais. Josephus, however, and the author of the book of Maccabees, refer it all to his actual and horrid profanation of the temple of God, at Jerusalem.

Antiochus being the greatest enemy of the church and people of God, who ever arose, the prophecies have been very particular in describing him. The eleventh chapter of Daniel, from the twenty-fifth verse to the forty-fifth, seems to be entirely occupied with predicting the character and deeds of this enemy to all righteousness.

The revolt of Ptolemy Macron from Ptolemy Philometor, is referred to in the twenty-fifth and twenty-sixth verses. The twenty-seventh verse relates to the free and apparently friendly intercourse, which took place between the two kings at Memphis, when Antiochus and Ptolemy often eat at the same table; but they spoke lies to one another, while they pretended friendship. In the twenty-ninth and thirtieth verses, there is a prediction of the last visit of Antiochus to Egypt, after he had taken oif the mask, for then “7ie returned again towards the south, that is, to Egypt; but he did not then prevail as in the former and latter attempts;” that is, in the two former expeditions; because of the ships that come from Chittim; that is, the Grecian ships that brought Poplius and the other Roman ambassadors into Egypt, to Alexandria, whose arrival put an end to all his expectations of conquering that country; for they made him, ‘■Ho his great grief return out of Egypt.’’ What is said in verses forty-third and forty-fourth of his stretching forth his hand upon the land of Egypt, ^’■and his having ppoiver over the treasures of gold a7id silver, and all other precious things of that country,” was fulfilled exactly, in the frequent expeditions to that country, from which he carried ojQF great spoils.

The prophet in this chapter (xi.) also predicts, in strong language, the disappointment of Antiochus, upon his being prevented by the Romans from seizing on Egypt, which was just ready to fall into his hands: and, also, how he turned his vengeance against the holy city, and desecrated the sanctuary of God. “For the ships of Chittiyn shall come against him; therefore he shall he grieved, and return, and have indignation against the covenant: so shall he do; and he shall have intelligence with them that forsake the covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall jolace the abomination that maketh desolate.”

These prophecies respecting Antiochus Epiphanes, so exactly correspond with the events related of him by all the historians, that Porphyry, who wrote largely against the Scriptures, acknowledged the exact coincidence, but pretended that these predictions were never penned by Daniel, but by some writer who lived after the time of Antiochus. And to make this the more probable, he compared what is contained in this eleventh chapter of Daniel, with the accounts of all the historians extant in his time, most of which are now lost, and proved that the agreement was most exact; from which he drew the inference, that this chapter must have been written after the events took place. This work of Porphyry is now lost, and also several answers to it by learned Christians. All we now have of it is found in Jerome’s Commentary on Daniel.

SECTION XV.

HISTORY OF JUDAS CONTINUED — DISTRESSING CONDITION OF THE JEWS — DEATH OF

ELEAZAR, BROTHER OF JUDAS DEATH OF ANTIOCHUS — MISERABLE END OF MENE-LAUS CIVIL WAR BETWEEN THE TWO BROTHERS IN EGYPT — INTERPOSITION OF

THE ROMANS DEBIETRIUS SUCCEEDS ANTIOCHUS ALCIMUS APPOINTED HIGH-PRIEST

THE QUARREL OF THE TWO BROTHERS, PT0LE3IY PHILOMETOR AND PTOLEMY

PHYSCON, BROUGHT BEFORE THE ROMAN SENATE AND DECIDED.

Judas Maccabeus was not permitted to be idle; for although the Syrians were driven from Judea, the neighbouring nations seemed to have entered into a general conspiracy against the. Jews. Judas, therefore, turned his arms against the Edomites, who had been foremost in forming this confederation. Of them he slew twenty thousand men. He next passed over Jordan to the land of the Ammonites, where he fought many battles, and having vanquished the enemies of the Jews in that quarter, and taken Jazar, returned to Judea.

The heathen about Gilead, hearing of the discomfiture of so many of their friends, rose against the Jews, and having slain a thousand of them in the land of Tob, forced the rest to take refuge in a castle. The people of Phenicia also rose against the Jews of Galilee; and Judas, receiving urgent calls for help from both these places, was at a loss which way he should march. He, therefore, consulted the Sanhedrim, who advised him to divide his forces. Accordingly, he and Jonathan passed over Jordan, and arrived just in time to relieve the Jews who were besieged in Dathema.

Simon took another division of the army and marched to Galilee, where also he met with great success; for in many conflicts with the enemy, he came off uniformly victorious. But finding that the Jews in those parts could not be protected from the heathen round about, he took measures to have them transplanted into Judea. While these two divisions of the army had been completely successful, a third which had been left at Jerusalem, under Joseph and Azarias, having undertaken an expedition against Jamnia, on the seacoast, where Gorgias commanded, were by him repulsed with great loss.

Lysias, who, after the death of Antiochus, had seized upon the chief authority, as he had the young king in his power, now resolved to march with a great army against Judas. He collected sixty thousand infantry, as many cavalry as he could find, and eighty elephants, and with this force marched towards Judea. This great army commenced the war by laying siege to Bethsura; but Judas, coming upon them, slew eleven thousand of his infantry, and sixteen hundred of his cavalry, and put the rest to flight. Lysias, growing weary of this unsuccessful war, now made peace with Judas and his people. Quintillus Memmius, and Torquatus Manlius, who were then ambassadors from the Romans, in Syria, were very helpful to the Jews on this occasion. The edict of Antiochus, requiring the people to conform to the heathen worship, was entirely rescinded; and liberty was given them to live according to their own laws. But this law was not of long continuance. The nations by whom the Jews were surrounded, began to raise disturbances as soon as Lysias was gone. Judas was soon called to inflict punishment on Joppa, where two hundred Jews had been drowned. He burned their shipping, and then turning to Jamnia treated them in the same manner, and for a similar offence.

He was next called into Gilead, where Timotheus continued to raise disturbances. He had now collected a more numerous army, which was entirely overthrown by Judas, and thirty thousand of his men slain. Timotheus himself was in his flight taken prisoner; but on the promise that he would release many Jews whom he had in his power, he was permitted to go free. Judas, finding that the Jews beyond Jordan would be perpetually molested, treated them as Simon had the Galileans, and transplanted them into the land of Judea. As the garrison, however, in the fortress at Jerusalem was a perpetual thorn in the sides of the Jews, Judas collected a great force, and prepared all sorts of engines of war used in sieges, and pressed with all his might to take it; but the apostate Jews who were in the garrison, knowing that they should receive no mercy if the castle were taken, several of them made their escape, and going to the king at Antioch, urged their suit so earnestly, that he was persuaded to collect a great army of a hundred thousand foot, twenty thousand horse, and thirty -two elephants, at the head of which he marched himself, accompanied by Lysias his guardian. When they arrived in Judea, they laid siege to Bethsura, when Judas making an attack upon them in the night, slew about five thousand men, and returned without suffering any loss. The next day Judas encountered the whole Syrian army with his small force; but finding that he must be overwhelmed by the multitude, withdrew to Jerusalem.

In this battle, Eleazar, one of Judas’ brothers, lost his life by a very daring act. Observing that one of the elephants was much larger than the rest, he imagined that the king was carried on the back of this large animal, and that by destroying him he should deliver his country, and obtain everlasting renown; he ran under the elephant and pierced his belly with his sword; but before he could make his escape, the wounded beast fell upon him, and crushed him to death.

Bethsura, now, after a brave defence by its garrison, fell into the hands of the Syrians. Antiochus marched immediately to Jerusalem, and laid siege to the sanctuary: and when they were reduced to great straits, deliverance was obtained in an unexpected manner. When Antiochus Epiphaneswas near his end, he had called one of his generals named Philip, and in a formal manner appointed him the guardian of his young son; and committed to him his signet and his crown. But before Philip arrived at Antioch, Lysias, who had been left governor of Syria and guardian of the young king, had taken the supreme power into his own hands, and retained possession of the king’s person, refusing to resign either the one or the other to Philip. But now, while Lysias and all the best troops were absent, he watched his opportunity for seizing Antioch, and endeavouring to make himself master of the Syrian empire. Lysias, hearing of this event, found it necessary to return back, and thereupon, again made peace with the Jews.

Menelaus, the wicked high-priest of the Jews, had a great hand in instigating the king to engage in this war, and accompanied the Syrian army into Jerusalem, with the hope that he would be restored to his office; and also that the government of the whole country would be put into his hands. But when the issue of the war proved to be unfortunate, Lysias was so much exasperated against this wretch, that he accused him to the king as the author of all the mischief: on which he was condemned to death, and carried to Berhoea, a city of Syria, where he was cast headlong into a tower of ashes which was in that place. This punishment was inflicted for treason, sacrilege, and such other crimes as were considered more than commonly enormous; and was well adapted to the shocking crimes of which this man had been so long and signally guilty.

On the death of Menelaus, the office of high-priest should have descended to Onias, the son of that Onias whom Menelaus caused to be put to death at Antioch; but it was conferred on one Alcimus, or Jacimus, as he is sometimes called; a man not less wicked than Menelaus himself. Onias being much dissatisfied that he was thus deprived of his right, escaped from Antioch, where he had resided from the time of his father’s death, and fled into Egypt, where he succeeded in insinuating himself into the favour of Ptolemy Philometor and his queen Cleopatra.

On the return of the king and Lysias with the Syrian army, Antioch was without difficulty recovered, and Philip, seeking safety in flight, soon after perished.

It has been seen that there were two brothers in Egypt, Ptolemy Philometor and Ptolemy Physcon, both of whom had been crowned; and although for a while there was a compromise between them, their rival pretensions soon involved them in a fresh quarrel. In this contest Ptolemy Physcon had prevailed against his brother, and driven him out of the kingdom.

The Roman senate, hearing of this civil war in Egypt, sent orders to their ambassadors in Syria, Cneius Octavius, Spurius Lucretius, and Lucius Aurelius, to go to Egypt and settle the dispute between the two brothers. But while they were on their journey, Philoraetor had fled, and was on his way to Rome, on foot, and in a sordid habit. Demetrius, the son of Seleucus Philopater, late king of Syria, who was then a hostage at Rome, being informed of the fact, provided a royal equipage and robes for Philometor, and met him before he reached the city. He not only refused, however, to accept them, but would not even permit Demetrius to accompany him. He did this, that the senate, seeing his miserable condition, might be the more disposed to compassionate his cause, and grant him the assistance which he asked. As soon as the senate heard of his arrival, they sent for him, and immediately directed that he should be furnished with everything answerable to his royal dignity; and having heard his complaint, decreed that the kingdom should be restored to him, appointing Quintus and Canuleius, two of their own body, to see that their decree was executed. These ambassadors, on their arrival in Egypt, made a compromise between the two brothers, assigning Egypt and Cyprus to Philometor, and Lybia and Cyrene to Physcon.

The Roman ambassadors who were sent to Syria, finding that the Syrian fleet contained more ships, and the Syrian army more elephants, than were allowed by the treaty made with Antiochus the Great, proceeded to burn the supernumerary ships, and slay the supernumerary elephants. Many of the Syrians were exceedingly indignant at this arbitrary proceeding of the ambassadors, and one Leptines was so transported with rage, that he fell upon Cneius Octavius while he was anointing himself at Laodicea and slew him in the gymnasium. This Octavius had recently been consul at Rome, and was the first of his family who had attained that high honour. From him was descended Octavius Cesar, (commonly called Augustus,) who was so long emperor of Rome. It was supposed that Lysias had secretly instigated* the man to commit this violation of the law of nations; but he immediately dispatched ambassadors to Rome to disclaim this act, on the part of the government. The Senate heard them, but returned no answer, saying that they would reserve their judgment pf the true authors of the murder, until future inquiry.

Demetrius, having made another unsuccessful attempt to obtain permission to return to his own country, by the advice of his friends, (among whom was Polybius the historian,) made his escape from Rome. As soon as he arrived at Tripoli, he gave out that he was sent by the Roman Senate to take possession of the kingdom. The cause of Eupator being now considered desperate, most of the people joined themselves to Demetrius; and Lysias was put to death by his own soldiers.

The first act of Demetrius, after his accession to the throne, was the punishment of two tyranical governors, whom Antiochus had set over the province of Babylonia. This act of prompt and salutary justice rendered him so exceedingly popular in that region, that they gave him the surname of Soter, which he ever afterwards retained. Alcimus, who, as was before said, received the appointment of high-priest from the king of Syria, when he came to Jerusalem to enter on the office, was rejected by the people, because he was one of those who had conformed to the religious customs of the Greeks, in the time of Antiochus Epiphanes. Upon this he collected all the apostate Jews, then living at Antioch, and went with them in a body to Demetrius, to petition for relief against Judas and his brethren; accusing them of slaying many of the king’s friends, and expelling others from the country.

Demetrius was so exasperated against Judas, in consequence of these misrepresentations, that he forthwith sent Bacchides, governor of Mesopotamia, with an army into Judea, and rencAved the appointment of Alcimus to be high-priest, joining him also with Bacchides in authority over the country. On their first arrival, they attempted to circumvent Judas, by offering conditions of peace; but he was aware of their designs, and escaped the snare. Others, however, were deceived by them, and among the rest a company of Assideans, and some of the rulers; who relying on the pacific professions of Bacchides and Alcimus, committed themselves to them. No sooner however, had they got them in their power than they put them all to death.

Bacchides now returned home, leaving Alcimus part of his forces to secure him in the possession of the country, who had influence to draw over many deserters, and in no small degree to disturb the state of Israel. But no sooner was Bacchides gone, than Judas came forth with his forces, and took vengeance on those who had revolted from him, Alcimus being unable to stand before him. This wicked disturber of the public peace, now resorted again to the king,. and renewed his complaints against Judas and his brethren; declaring that as long as Judas lived, the king’s authority could never be established in that country. This being confirmed by other enemies of the Jews about the king’s person, Demetrius, more incensed than ever, sent another army against them under the command of their old enemy, Nicanor, with peremptory orders, to cut off

Judas, disperse Lis followers, and so reinstate Alcimus in the office of high-priest. Nicanor knowing the power of Judas, as having been already defeated by him, was afraid to encounter him in battle. He, therefore, endeavoured to enter into negotiation for peace, and accordingly a treaty was made between them; after which Judas and Nicanor communed together in a friendly manner. But Alcimus not liking the treaty, as thinking that his own interest had not been sufficiently provided for, went a third time to the king, and so prepossessed him against the peace, that he refused to ratify it; and sent positive orders to Nicanor to renew the war, and not to cease until Judas was slain, or sent prisoner to Antioch. Nicanor was then, though reluctantly, obliged to engage in new hostilities with Judas.

When the agreement made between the two Ptolemies was laid before the Senate, they were not satisjSed with the division which the ambassadors had made, thinking that too much had been allotted to Philometor, and too little to Physcon. They, therefore, determined that Cyprus should be taken from Philometor and given to his brother. This was brought about very much by the presence of Physcon at Rome, where, in person, he had the opportunity of urging his suit with the senators. Ambassadors were now sent back with him, to obtain the consent of Philometor to this new arrangement. While they went forward to Alexandria, to carry on the negotiation, Physcon waited on the borders of the kingdom for the result. Philometor treated the ambassadors with great respect, but contrived to spin out the negotiation for forty days, and then peremptorily refused to comply with the last arrangement; but professed his willingness to abide by the allotment first agreed on.

At the same time the affairs of Physcon became more involved in difficulty, on account of the conduct of the Cyrenians; who having heard an ill report of him, were unwilling to come under his government, and raised the standard of rebellion against him. This event prevented his return to Rome, but Morula, the Roman ambassador, who had been employed in the negotiation, spread before the Senate a full account of the whole transaction: on which it was decreed, that all friendship and alliance with Philometor should be broken off; and his ambassador was ordered to leave Rome forthwith.

SECTION XVI.

THE WAR RENEWED — SUICIDE OF RAZIS — VICTORY OF JUDAS AND DEATH OF NICA-NOR BACCHIDES IS SENT TO SUCCEED NICANOR DEATH OF JUDAS DREADFUL

STATE OF THE JEWS JONATHAN AND SIMON, BROTHERS OF JUDAS, MAKE A SUC-CESSFUL STAND DEATH OF ALCIMUS THE JEWS ENJOY REST FOR TWO YEARS WAR

BETWEEN THE TWO PTOLEMIES RENEWED DESIETRIUS ABANDONS HIMSELF TO DIS-SIPATION AN IMPOSTOR ARISES TO CLAIM HIS CROWN BOTH COURT THE AID OF

JONATHAN — JONATHAN ASSUMES THE OFFICE OF HIGH-PRIEST — ALEXANDER BALA3 OBTAINS THE THRONE OF SYRIA.

NiCANOR, having received his orders to renew the war, came to Jerusalem with his army, and endeavoured, by craft, to get Judas into his power. For, in the first place, he invited him to a conference, with which Judas complied, relying on the peace which had been agreed upon; but soon finding that there was an ambush laid for him, he made his escape; after which all confidence was at an end, and the war again commenced. In the first action, Nicanor lost five thousand men, and was forced to retreat; and being greatly chagrined and mortified at his defeat, he vented his rage on Razis, a venerable senator of the Jewish Sanhedrim, who was held in the highest esteem by the people for his pious and benevolent acts. Nicanor therefore judged that it would be felt as a sore calamity to the Jews, if he were cut ofi”; he therefore sent a body of men to take him, intending to put him to death. This man, however, was in a castle, where he defended himself for some time with great bravery; but finding that the place could not hold out any longer, he rashly put a termination to his own life, by falling on his sword. This act is spoken of with approbation by the writer of the Maccabees, which is a clear proof that he was not an inspired man. No countenance is given to such acts of bravery any where in the Holy Scriptures. The idea that suicide in such cases, was not only lawful, but noble and heroic, was derived from intercourse with the Greeks and Romans. It is, moreover, related, that when he found that the wound did not produce immediate death, he thrust his hand into it, and pulled out his own bowels. For this act, he has been reckoned a martyr by the Jews; but St. Augustine, in his Epistle to Dulcilius, has given unanswerable reasons to prove that it was unjustifiable.

Nicanor then went up into the fortress, situated on the mountain of the temple, and demanded that Judas and his associates should be delivered up; threatening, in case of refusal, that he would pull down the altar and burn the temple, and in their place erect a temple to Bacchus. At the same time he uttered many blasphemous words against the temple, and against the God who was there worshipped. But he soon experienced the power and vengeance of Him whose name and worship he dared to blaspheme. For coming out with all his forces to encounter Judas, Nicanor was slain on the very first onset, on which the “VN’hole of his army took to flight; and all the country rising up against them, scarcely a man of them was able to effect his escape. When Judas and his men returned from the pursuit, to the field of battle, and found Nicanor among the slain, they cut off his head and his right hand, and hanged them up in the temple, as a memorial of the vengeance of Jehovah. This victory was gained on the 13th of the month Adar; and on account of the wonderful deliverance obtained on that day, it was resolved that, ever afterwards, it should be observed as an anniversary of thanksgiving: accordingly, it is so commemorated by the Jews until this day.

Judas was not only a valiant and skilful general, but a wise politician. Finding that there was likely to be no end to the Syrian invasions, and having heard of the power and magnanimity of the Romans, he sent ambassadors to Rome, to obtain their protection against the Syrians. These ambassadors, Jason and Eupolemus, were kindly received, and a decree was made that the Jews should be acknowledged as the friends and allies of the Romans. A letter was at the same time written to Demetrius, ordering him to desist from vexing them, and threatening him with war if he persisted. But before this favourable intelligence reached Judea, Judas was no longer in the land of the living.

Demetrius, upon hearing of the defeat and death of Nicanor, collected another army of chosen troops, and again sent Bacchides and Alcimus into Judea. When this army arrived, Judas had with him no more than three thousand men; and most of these were so terrified at the mighty force which they had to oppose, that they deserted his standard; so that he was left with only eight hundred men. But such was the undaunted spirit and unshaken confidence of the man, that with this handful of soldiers he dared to engage the host of the Syrians. In this instance his courage seems to have degenerated into rashness; or, at least, the event naturally suggests this idea; for in this unequal battle, Judas himself was slain. I do not believe, that in all the annals of the world, there is exhibited to our view a character more distinguished for bravery and extraordinary success; taking into view the small number of his soldiers, and the numerous and well appointed armies, headed by experienced generals, to which he was opposed. But he evidently was actuated by a spirit superior to mere human courage. His confidence was firmly fixed on God, in whose aid he relied in all difficulties, and in all times of danger.

After the death of Judas, the Syrians overran the land; the apostate Jews came forward in multitudes, and Alci.mus was put in possession of the object of his ambition. Now a time of great distress was experienced by all the faithful Jews; not surpassed even by the persecutions in the days of Antiochus Epiphanes. Bacchides used great diligence in finding out, and punishing, all the MaccabiBans, wherever they could be found; putting them to death with every species of indignity and cruelty. At length, Jonathan and Simon, the brothers of Judas, collected a small force of those who were disposed to resist the tyranny and cruelties of Bacchides and Alcimus, and retreated into the wilderness of Tekoa; where, being defended by the river Jordan on the one hand, and a morass on the other, they could not with advantage be attacked.

To secure their goods in these dangerous times, Jonathan and Simon sent their brother John with all their carriages and baggage, to their friends, the Nabatheans, to be kept for them until they should be in a condition to reclaim their property: but while he was on his journey, he was attacked by the Jambrians, a tribe of Arabians, who slew him, and seized all the goods which he had under his care. To revenge this unprovoked violence, Jonathan and Simon having learned that a great marriage was to be solemnized on a certain day, at Medaba, the chief town of the Jambrians, placed an ambush by the road along which the bridegroom and bride with their numerous attendants were to pass, in meeting each other, who killed most of the party, and took from them much rich spoil.

Bacchides, learning that Jonathan and his adherents were encamped on the bank of the Jordan, made an assault on them, on the Sabbath day, calculating upon no resistance; but Jonathan, agreeably to the decision made in the days of Mattathias his father, exhorted his brethren to resist the enemy, which they did so manfully, that they killed a thousand men: but not being able to withstand so great a multitude, they swam the Jordan and escaped.

The next year died Alcimus, the great troubler of Israel. As soon as he was established in the priesthood, he set himself to corrupt and change the Jewish religion, endeavouring to bring it to a nearer conformity with the religious institutions of the Greeks. When the temple was rebuilt after the return from captivity, there was erected around the sanctuary, a low wall, it is said, by order of the prophets Zechariah and Haggai, beyond which, no uncircumcised person was permitted to pass. This wall, commonly called Ilil, Alcimus directed to be removed, that the Gentiles might be put on a level with the Jews. But during the progress of this work, he was struck with the palsy, and suddenly expired.

After the death of Alcimus, Bacchides was recalled to Antioch, and for two years the land had rest. This was probably owing to the letter which Demetrius received from the Roman Senate; for he was solicitous not to provoke the displeasure of that formidable power; and, indeed, they had never recognized him as the lawful king of Syria. For, as has been related, he fled from Rome, when residing there as a hostage, and coming into Syria, usurped the throne, and slew Antiochus Eupator, the reigning king. He, therefore, took every opportunity of gratifying the Romans, and so earnestly and repeatedly urged his petition for reconciliation, with their ambassadors, that at length he accomplished his wish, and was acknowledged king of Syria, by the Roman Senate, and all the treaties made with the former kings of Syria were renewed with him. The death of Alcimus occurred in the year 160 B. C.

The Jews having now, as was before said, two years of uninterrupted quiet, Jonathan exerted himself to restore every thing to. its proper state: but the Jews who were ill affected to him and his cause, sent again to Antioch, and procured an order for Bacchides to return with his army into Judea. A conspiracy was also formed to seize Jonathan and his brothers, and deliver them up; but he, receiving intelligence of it, seized about fifty of the conspirators and put them to death. He and Simon then retreated to the strong fortress called Bethbasi, where one of them remained to defend the place, while the other hung upon the skirts of the Syrian army, until Bacchides grew weary of the war, and turned his wrath against some of those who induced him to undertake the expedition. At which time Jonathan and Simon made to him offers of- peace, which he gladly accepted, and solemnly swore that he would never any more carry on war with the Jews, with which he complied; for he never after this returned in a hostile manner to Judea.

In the year 166 B. C. another war broke out between the two Ptolemies. Physcon became so odious to his subjects, that some of them way-laid him, and in attempting to assassinate him, wounded him severely. He attributed it to his brother, who, he supposed, had hired these assassins to kill him; on which, he repaired again to Rome, where he showed his scars, and entered grevious complaints against his brother. The Romans, without much inquiry, directed an army to accompany him, and put him in possession of Cyprus, which Philometor refused to give up. Being met, however, on the island, by Philometor, he was vanquished and taken prisoner; but his mild and affectionate brother, instead of putting him to death, according to his deserts, restored him to his kingdom in Lybia and Cyrene, and added some other territories, to render the possession more valuable.

Demetrius now gave himself up entirely to drinking and dissipatlon. He relinquished all care of the public administration, and shut himself up in a castle, near Antioch, from which he seldom came out. But while he was thus indulging himself in indolence and pleasure, an unexpected enemy arose. Heraclides, a favourite of Antiochus Epiphanes, whom Demetriiis had banished from Babylonia, on account of his maladministration, found an obscure young man, called Balas, who was willing to subserve his views, by acting the part of an impostor, and pretending that he was the son of Antiochus Epiphanes. This imposture could have had little effect, had not several of the crowned heads of the neighbouring countries favoured it; but Ptolemy, Attains, and Ariarthes, having all received great provocation from Demetrius, were disposed to lend their countenance to any scheme which would have a tendency to annoy, or ruin him.

The three kings, above mentioned, having acknowledged the impostor, under the name of Alexander son of Antiochus, Heraclides took him to Rome; and to give colour to the deception, carried with him Laodice, the real daughter of Antiochus. There, by craft and false pretences, he got him acknowledged, and obtained a decree, not only permitting him to return to Syria, for the recovery of his kingdom, but granting him aid in accomplishing this object.

These events roused Demetrius from his inactivity; and as he had a high opinion of the powers and fidelity of Jonathan, and thought it would be important to secure his services, he appointed him his general, in Judea, with authority to raise forces. As soon as Jonathan received this letter, he caused it to be read in the hearing of the officers of the garrison, in Jerusalem; by which they were induced to give up the hostages which they had in the fortress.

Alexander, hearing what Demetrius had done to gain Jonathan, sent proposals to him also. He offered to make him high-priest, with the title of the hing s friend. He also sent him a purple robe, such as princes only wear, and a crown of gold. On this, Demetrius sent new offers to Jonathan, proniising him all that had been offered by Alexander, together with extraordinary privileges to the Jewish people. But the Jews, remembering the long and bitter enmity of Demetrius to their nation, and how much injury he had done them, could place no confidence in him, and therefore resolved to take sides with Alexander.

Jonathan now entered on the office of high-priest, which had been vacant for seven years; and from this time the office became settled in the family of the Asmoneans, and so continued until the days of Herod. From the Babylonish captivity, the office descended on the family of Jozadak, until the time of

Onias the third. After his expulsion, it was occupied by Jason his brother, then by Menelaus an older brother; and then by Alcimus. Whether the Asmoneans were of the family of Jozadak, is nowhere said; but they were of the course of Joarib, which was the first class of the sons of Aaron.

Alexander, backed by the three kings already mentioned, and his title being acknowledged by the E-omans, was in a condition to cope with Demetrius, on equal footing. Demetrius, on the other hand, was not inactive in preparing for a contest, in which his kingdom was at stake. The hostile armies met, and a decisive battle took place, in which, although the wing commanded by Demetrius himself gained some advantage, the left wing was put to flight, and Demetrius slain in the pursuit.

Alexander, having now obtained the throne of Syria, sent to Ptolemy, king of Egypt, requesting his daughter Cleopatra in marriage. To this Ptolemy consented, and carried her to Ptolemais, where the nuptials were celebrated. To this wedding Jonathan the high-priest of the Jews was invited, and was received with signal favour by both the kings; especially by Alexander, who had him clothed in purple, and enrolled among the chief of his friends. And although his enemies presented accusations against him, the king would listen to none of them, but sent him back with honour to Judea.

SECTION XVII.

ONIAS OBTAINS THE FAVOUR OF THE KING AND QUEEN OF EGYPT — BUILDS THERE

A TEMPLE SIMILAR TO THAT AT JERUSALEM CONTENTIONS BETWEEN THE JEWS

AND SAMARITANS ABOUT THE PLACE OF WORSHIP HIPPARCHUS THE ASTRONO-MER WAR BETWEEN ALEXANDER THE IMPOSTOR AND DEMETRIUS THE FORMER

FORSAKEN BY HIS FATHER-IN-LAW IS OVERTHROWN AND SLAIN.

Onias, who on being disappointed of the high-priest’s office had fled into Egypt, became a favourite both with the king and queen; for he was a great soldier and a great politician. By degrees he was advanced to the highest station in the army, and also at court; and had influence to introduce another Jew of talents into the royal favour, whose name was Dositheus: these two, in fact, managed all the afi’airs of the kingdom. Onias made use of his influence to induce the king to permit him to erect, in Egypt, a temple similar to that at Jerusalem, with the grant that the ofiice of high-priest should for ever be continued in his family. He did not find it difficult to persuade the king that this would be good policy, since it would induce many of the Jews to settle in Egypt. But the difficulty was, to reconcile the minds of the Jews to the idea of worshipping any where else but at Jerusalem, which had been selected by

God himself as the site of his temple. To satisfy their minds, he referred to the prophecy of Isaiah, (Isa. xix. 18, 19,) where it is said, “In that day, shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts: one shall be called the city of Destruction. In that day shall there be an altar to the Lord, in the midst of the land of Egypt, and a pillar at the border thereof, to the Lord.” The place selected for this temple was Heliopolis, only twenty-four miles from Memphis, where formerly a temple had stood, which was now in ruins. Onias made it exactly according to the pattern of that at Jerusalem, although not so high, nor so costly; and furnished it with all the apparatus for worship; an altar of burnt-offerings, an altar of incense, a table of shew-bread, and other utensils and vessels, such as were used in the temple at Jerusalem; except, that instead of a candlestick with seven lamps, one large lamp was suspended in the holy place. In this temple daily sacrifices were offered, and the whole ritual service of the law performed by priests, just as it was at Jerusalem; and continued so to be, until after the destruction of the temple at Jerusalem, when it was shut up, and soon afterwards utterly demolished. The building of this temple took place about the year 150 B. C.

There is pretty strong internal evidence that the prophecy of Isaiah was translated into Greek, by Jews who worshipped at this temple, and consequently, that the version was made after its erection; for the text cited above, is here rendered, not the city of destruction, as in the Hebrew, but {lioXL^ Aashixxxr;er;sstat, rj (iia rtojitf,) one of the cities shall he called the city of righteousness.

About this time there arose a great commotion in Alexandria between the Jews and Samaritans, respecting the place appointed by God for his worship. Ptolemy, in order to quell it, appointed a day to hear both parties, before himself and council. On this trial, the Samaritans failed entirely in their proof, and their leaders were condemned to death, for exciting so great a disturbance without cause.

As soon as Alexander found himself in quiet possession of a rich kingdom, he gave himself up to luxury and vice. He surrounded himself with lewd women, and relinquished all attention to the government. The principal management of affairs was left to one Ammonius, who acted in a very cruel manner towards the people. By such a course of life, Alexander soon became odious to his subjects, and Demetrius, the son of the late king, now grown to manhood, thought this a fit opportunity to recover his crown. Accordingly, he landed in Syria, with some mercenaries from Crete, and soon gathered a considerable army, which was greatly strengthened by the revolt of Apollonius, the governor of Coelo-Sjria, who declared in favour of Demetrius.

Jonathan, who had entered into a treaty with Alexander, adhered to his interest. Apollonius, therefore, turned his forces, in the first place, against him; and drawing together a large army at Jamnia, sent a challenge to Jonathan to meet him in battle. Jonathan marching out of Jerusalem with ten thousand men, took Joppa, in the presence of Apollonius and his army; and then joining battle with him, vanquished him in the open field, and pursued his broken forces to Azotus. Having taken the place, he set it on fire and burnt it down, together with the temple of Dagon, which was in it. In consequence of this victory, Alexander sent Jonathan a buckle of gold, such as was used only by the royal family, and gave him the city of Ekron.

About the year 147 B. C. flourished the celebrated philosopher Hipparchus of Nice, in Bithynia. He spent thirty-four years in studying the motions and relative positions of the heavenly bodies. The Jews call him Abrachus, and his name is deservedly great among them; for their rabbis received from him that form of the year which has been in use among them ever since.

The war bt?tween Alexander and Demetrius, for the crown of Syria, still continued; and Ptolemy Philometor, being desirous of assisting Alexander his son-in-law, marched with a great army into Palestine; where he was met by Jonathan the high-priest of the Jews, whom he received with great honour and friendship, and took him with him to his camp at Ptolemais. But here he found that snares were laid for his life by Ammonius, the general of Alexander; and when he demanded of this prince that Ammonius should be delivered up to him, for punishment, he met with a refusal. Ptolemy was, on this account, so much displeased with Alexander, that he not only ceased to aid him, but even took away his daughter from him, and gave her to Demetrius, his competitor for the crown.

The people of Antioch had Ammonius in such hatred, that they rose up tumultuously against him, and slew him; and at the same time revolted from Alexander, and opened their gates to Ptolemy, whom they invited to be their king. This offer he declined, and recommended to them Demetrius, the legitimate heir of the kingdom, whom accordingly they received into Antioch, and placed on the throne of his ancestors.

Alexander, who was then in Cilicia, hearing of these events, hastened towards Antioch, where he laid waste the surrounding country; until, being met by the army of Demetrius, he was overthrown in a decisive battle, and made his escape with only five hundred horse, to Zabdiel, an Arabian prince, to whom he had privately sent his children for security. But here, in a few days, he was murdered by those in whom he most confided. Such was the end of this successful impostor, after a reign of five years.

The head of Alexander was brought by his murderers to Ptolemy, who was greatly delighted at the sight of it; but his joy was short-lived, for in a few days afterwards, he himself received a wound which caused his death, after a reign of thirty-five years.

SECTION XVIII.

CARTHAGE AND CORINTH DESTROYED IN THE SAME YEAR — HISTORY OF POLYEIUS — CLEO-PATRA MARRIES PHYSCON, WHO MURDERS HER SON BY HER FORMER HUSBAND — SYRIA IN A DISTURBED STATE — TYRANNICAL CONDUCT OF DEMETRIUS — TRYPHON CONSPIRES AGAINST HIM AND OVERCOMES HIM — THEOS IS MADE KING, WHO GRANTS GREAT PRI-VILEGES TO JONATHAN AND SIMON.

The year 147 B. 0. was not only famous for the death of the kings of Egypt and Syria, within a few days of each other, but also for the destruction of the two famous cities, Carthage and Corinth. The former by Scipio Africanus, the latter by L. Mummius. In the burning of Corinth, all the brass was melted down, and mingled with other metals, which formed the famous Corinthian brass of the ancients. With this year ends the history of Polybius, which he wrote in forty books; extending from the beginning of the second Punic war to the end of the third. Of these, only five are now extant; which are written with so much spirit and correctness, that they serve to increase our regret for the loss of all the rest. Polybius was a native of Megapolis in Arcadia, the son of Lycortas, the famous supporter of the Achaean league. Being overcome by the Romans, a thousand of the principal youth were carried to Rome as hostages, of whom Polybius was one. It was here that he wrote his history.

Ptolemy Philometor being dead, his wife, Cleopatra — who was also his sister — wished to secure the succession to her son, then an infant; but Ptolemy Physcon, king of Cyrene, the brother of Philometor, now laid in his claim. On this occasion, Onias and Dositheus surrounded the queen with an army of Jews; but the Romans interposing, to prevent a civil war, proposed that Physcon should marry his brother’s widow, and that after his death, the son of Cleopatra should succeed to the throne. This was agreed to; but on the very day of the nuptials, this unprincipled and unfeeling wretch murdered the son of his brother, in his mother’s arms. The afiairs of Syria were also in a disturbed state, under Demetrius, who was a young and inexperienced man, and of an unhappy disposition.

Jonathan, finding all quiet in Judea, resolved to reduce the fortress of Jerusalem. But as soon as he commenced the siege, complaints were made against him to Demetrius, who coming to Ptolemais, summoned Jonathan to appear before him. He accordingly came down, attended by some of the priests and chief people of Jerusalem, and bringing with him valuable presents for the king. And he so managed, as to obtain the favour of Demetrius, who not only confirmed him in his priesthood, but admitted him to a chief place among his friends, and bestowed on him several cities which had formerly belonged to the Samaritans.

Demetrius conducted himself in a very tyrannical manner at Antioch, so that the inhabitants became greatly disaffected towards him; and on one occasion rose in arms, and would have destroyed him, had it not been for a body of Jewish soldiers, whom Jonathan sent to his aid, in consideration of a promise, that the garrison should be removed from the fortress in Jerusalem, which he was unable to reduce, either by violence or stratagem. These Jewish soldiers fell upon the inhabitants of Antioch; and, it is said, slew no less than a hundred thousand of them. Thus retaliating the massacres of the Syrians in the streets of Jerusalem, in former days.

A man called Tryphon, observing how odious Demetrius had become to his subjects by his tyranny, formed the design of placing one of Alexander’s sons on the throne; or rather, as is commonly supposed, of availing himself of his name and claims, to ascend the throne. With this view, he went to Zabdiel the guardian of Alexander’s children, and prevailed on him to commit Antiochus the son of Alexander into his hands, and brought the boy immediately to Syria, and proclaimed him king. On this, the soldiers who had been disbanded by Demetrius, and many others, flocked to his standard. He was soon in a condition to march against Demetrius, whom he vanquished in battle, driving him into Seleucia, and taking all his elephants. The result of this victory was, that Antioch fell into his hands; and he was placed on the throne. The people gave him the name of Theos, or divine.

The new king, anxious to secure Jonathan in his interest, immediately sent an embassy to him, with a confirmation of all the grants which he had received from former sovereigns, with the privilege of wearing purple, and the golden buckle. Simon was at the same time made commander of all the king’s forces from the border of Syria to Egypt, on condition that the two brothers should declare for him; which they were very ready to do, on account of the perfidious conduct of Demetrius, who had neither withdrawn the garrison from Jerusalem, nor released the country from tribute, according to his promise. The brothers, therefore, raised a large army in Palestine and Coelo-Syria, and Jonathan, leaving Simon in Judea, went to Galilee, where he was very near being taken prisoner, by being drawn into an ambush: but his men rallying, after being put to flight, rescued their leader, and gained the victory. Bethsura, which had a strong garrison, was reduced, to the great comfort of the surrounding inhabitants, who had been long annoyed by the heathen soldiers.

SECTION XIX.

JONATHAN RENEWS HIS LEAGUE WITH THE ROMANS AND LACEDEMONIANS HE AND

SIMON CALL A GREAT COUNCIL OF THE NATION TRYPHON TREACHEROUSLY MUR-DERS JONATHAN SIMON SUCCEEDS HIM ERECTS A FAMOUS MONUMENT FOR HIS

BROTHERS DEMOLISHES THE STRONG FORTRESS AT JERUSALEM DEMETRIUS GOES

AGAINST THE PARTHIANS, AND FALLS INTO THEIR HANDS HIS LIFE IS SPARED

BY MITHRIDATES, WHO GIVES HIM HIS DAUGHTER IN MARRIAGE CLEOPATRA

MARRIES ANTIOCHUS SIDETES, WHO INVADES SYRIA, AND OVERCOMES AND SLAYS

TRYPHON SIMON SENDS AN EMBASSY TO ROME TO OBTAIN THEIR CONFIRMATION

OF HIS AUTHORITY ANTIOCHUS SEEKS THE DESTRUCTION OF SIMON BEASTLY

CHARACTER OF PTOLEMY PHYSCON AND ATTALUS SIMON TREACHEROUSLY MUR-DERED AT JERICHO.

Jonathan being now relieved from all disquietude at home, sent ambassadors to Rome to renew the treaty which had been concluded with Judas. They were kindly and honourably received, and obtained all that they wished. The ambassadors, agreeably to their orders, on their return renewed the former league with the Lacedemonians, and other allies of the Jews in Greece. The general of Demetrius, who had been defeated in Galilee by Jonathan, returned with a greater force, but was again obliged to fly; and the two brothers brought the whole country under subjection to Antiochus.

When the country was freed from invading foes, Jonathan and Simon convened the great council of the nation to consult about repairing and fortifying Jerusalem, and other strong places in Judea. At this meeting it was agreed that the walls of the city should be repaired, and a new wall erected between the town and the castle, so as to prevent all intercourse between the garrison and the inhabitants; by which means it was hoped, that for want of supplies, they would before long be under the necessity of surrendering.

Tryphon, who had brought back the young king, supposed that the time was now come to execute his nefarious scheme of putting him to death, and seizing the crown for himself. But foreseeing that Jonathan would never countenance such villany, te resolved to remove him out of the way, in the first place. He therefore marched into Judea with a strong force, but found Jonathan prepared to meet him at the head of forty thousand men. He therefore assumed the appearance of friendship, and informed Jonathan that the purpose of his coming was to put Ptolemais into his hands; and so deceived him by his specious pretexts, that he was induced to send away all his men except one thousand. With these he went to Ptolemais, to receive the city, which Tryphon had sworn to surrender to him; but no sooner was he within the walls, than he ordered the gates to be shut, and resolved to put Jonathan and his all men to the sword.

The Jews, greatly intimidated and distressed by the loss of their leader, appointed Simon to be their captain; who soon collected a formidable force, and marched to meet Tryphon, then on his way to besiege Jerusalem, and relieve the garrison. To Simon he pretended that his only reason for seizing Jonathan was because he owed the king a debt, which, if he would pay, his brother should be released. Simon saw through the deception, but lest any censure should light upon himself for not ransoming his brother, he raised the money and sent it to him. But this wicked wretch, instead of complying with his promise, put Jonathan to death. Thinking that the only obstacle to the accomplishment of his ambitious purpose was now removed, he finished by making way with Antiochus.

As soon as Simon heard of his brother’s death, he sent and brought away his bones from Bascama, and buried them at Modin, in the sepulchre of his father; over which he built a splendid monument of marble. Near this monument he erected seven pyramids, one for his father, another for his mother, four for his brothers, and the seventh for himself. The architecture of this monument is said to have been very excellent, and as it was erected on an eminence near the seacoast, it served as a light-house to mariners. Josephus says that it was entire in his time, and considered an admirable piece of architecture. Eusebius, who lived two hundred years later, informs us that it was still standing when he wrote.

Tryphon, now very anxious to conciliate the Romans, sent them as a present, a golden image of victory, valued at ten thousand pieces of gold; hoping to be recognized as king of Syria. The Roman Senate accepted the present; but ordered the name of Antiochus, whom Tryphon had murdered, to be inscribed on the image, as if it had been received from him. Simon, also, sent ambassadors to Rome, after his brother’s death, who were received with distinguished honour; and had all their former grants and promises renewed. The same ambassadors renewed their leagues with the other allies of the Jews, who lay in their way home.

The Jews who had joined the young king, in opposition to Demetrius, now felt disposed to return to his aid against Tryphon the usurper, who had perfidiously inflicted on them so deep an injury. Simon, therefore, sent an embassy to Demetrius, with a crown of gold. This aid was so much needed by Demetrius and so seasonable, that he not only confirmed Simon in the priesthood, and renewed all former grants, with an amnesty for all acts done against his government; but actually conferred the sovereignity of the country on Simon, by which means the land was freed from a foreign yoke. The Jews, therefore, from this time, instead of dating their concontracts by the years of the Syrian kings, dated them by the years of Simon and his successors. Simon now made a progress through the land, reducing such fortresses as were garrisoned by the heathens, and fortifying those places which served for the defence of the country. He made Bethsura a despository of the munitions of war; and Joppa, the seaport of Jerusalem, it being the nearest place on the Mediterranean. Gazara, which had revolted on the death of Jonathan, he reduced, driving ofi” the heathen garrison, and building a house there for himself.

In the year 142 B. C. the strong fortress at Jerusalem which overlooked the temple, was reduced to the necessity of surrendering for the want of provisions and other necessaries, by which means the inhabitants were delivered from a great and long continued grievance. That they might never again be subjected to a similar annoyance, Simon not only demolished the fortress, but proposed to the inhabitants of Jerusalem to take away the hill itself on which it had been built. This proposal met with universal acceptance; and for three years they were engaged in this herculean labour. Simon, also, renewed and strengthened the fortifications of the temple; and built for himself and his attendants, a house within the circuit of the outer wall, which probably occupied the site where the tower called Antonia was afterwards erected. John, the son of Simon, afterwards called Hyrcanus, being a valiant man, and skilled in military matters, his father made him general of all the forces of Judea, and sent him to live at Gazara, as being a frontier town; and also, that he might be near Joppa, to superintend the works, which he was erecting there to render it a commodious place for commerce.

Demetrius found, this year, 141 B. C, a new eniemy rising up against him in the east. The Parthians had extended their conquests from the Euphrates to the Indus; his friends in the eastern provinces therefore invited him to come over and secure his territory from the grasp of usurpers. In compliance with this invitation, Demetrius passed the Euphrates, leaving

Tryphon In possession of a considerable part of Syria, behind him. At first, lie defeated the Parthians in many battles; but at length being drawn into a snare, he was taken prisoner by Mithridates, king of Parthia, and his whole army cut to pieces. By this event, the Parthian power was established in the east, and became a formidable enemy to all, even to the Romans. Mithridates was the fourth in descent form Arsaces, who, by his revolt, laid the foundation of this empire. He extended his conquests far into India, and to the west as far as the Euphrates. Having got Demetrius into his power, he carried him about, through all the provinces which formerly belonged to him, to let the people see the man in whom they had confided for deliverance from his power. But he treated him in a manner suitable to his dignity; and after awhile, gave him his own daughter in marriage, though he still retained him as a captive.

Simon having received from the king of Syria the sovereignty of the nation, all that was necessary to make him a lawful king was the free and explicit consent of the people; and this was given in a general congregation of the priests, elders, and people. Here it was agreed that the ofiice of high-priest, and the supreme power of the nation, should be settled on Simon, and his family, for ever. A copy of this act they caused to be engraved on tablets of brass, and hung up in the sanctuary; and the original writing was laid up among the archives belonging to the treasury of the temple. From this time Simon assumed the state, style, and authority of a royal prince; and all public acts were in his name.

Cleopatra, the wife of Demetrius, when she heard of his captivity, and of his marriage to the daughter of Mithridates, sent to his brother Antiochus Sidetes, and oflered him her hand and the crown of Syria, if he would come and assist her against Tryphon: which oifer he gladly accepted.

In the year 139 B. C, Antiochus Sidetes wrote a letter to Simon, king of Judea, complaining of the usurpation of Tryphon; and to gain him over to his interests, made him many promises. (Mac. XV. 2 — 9.) Having landed in Syria with a large body of mercenaries, he marched against Tryphon, whose soldiers having become much disaffected towards him, deserted in great numbers, and joined the standard of Antiochus. The forces of the latter, by the accessions which he received in Syria, soon amounted to more than a hundred thousand men. Tryphon, not being able to withstand such a force, fled from place to place, until he came to Apamia, where he was taken and put to death.

Simon thought it would add much to the stability of his government if he could get the Romans to confirm him in his authority. He therefore sent an embassy to Rome, which was received very favourably, as all former embassies from the Jews had been. In compliance with their request, letters were written to all the kings whose territories lay near Judea, informing them that the Jews were the allies and friends of the Romans, and forbidding all persons to molest or injure them. But the letters to the king of Syria, being addressed to Demetrius, who was then in captivity, they were of no service to the Jews, for as soon as Antiochus was settled on the throne, he sought an opportunity to quarrel with Simon. In pursuance of this design, he sent an ambassador to Simon, to demand the restoration of Gazara, Joppa, and the fortress of Jerusalem — or five hundred talents in lieu of them — and five hundred more for injuries done in other parts of his dominions. Simon answered that he was willing to pay one hundred talents for Joppa and Gazara, but as for his other demands, the places belonged to the inheritance of his forefathers, which had for a while been unjustly taken from them, but which he was now resolved to keep.

Antiochus, on hearing this answer, immediately sent Coendebeus into Judea with an army to enforce his demands. Simon, now too old to take the field himself, sent his two sons, John and Judas, with twenty thousand men, to meet the Syrian army. A battle was fought not far from Modin, in which the Syrians were defeated, and two thousand of them slain. They were pursued as far as Azotus, where John took their towers of defence and burned them, and then returned to Jerusalem in triumph with his brother.

Two greater brutes in human shape, perhaps, never appeared in the world at one time, than Ptolemy Physcon, king of Egypt, and Attains Philometor, king of Pergamus. Folly and madness were never more completely exemplified, than in the conduct of them both. The former either killed or banished all the friends of his late brother, and so oppressed and terrified the inhabitants of Alexandria, that most of them fled to other countries, leaving the city almost destitute. To supply their places, he invited strangers of all sorts to come and occupy the vacant habitations. By the dispersion of men of letters, and of artizans, the countries of Greece and Asia Minor were filled with learning of various kinds; for after the conquests of Alexander, literature flourished nowhere so much as in Egypt, under the fostering patronage of the Ptolemies.

About this time, the Romans sent ambassadors to visit all the countries in alliance with them; a prudent measure, frequently adopted. Of this embassy was Publius Scipio Africanus, Sp. Mummius, and L. Metellus, who made Egypt the first object of their attention. At Alexandria they were received with great honour, and every luxury was provided for them; but their simple republican manners formed a complete contrast with the luxurious effeminacy of the Egyptians. Scipio, then the greatest man at Rome, had in his train only one friend and five servants. In the midst of the most sumptuous entertainments provided expressly for them, they refused to take more than what was necessary for sustenance and refreshment.

Physcon the king was at this time one of the most disgusting sights that could be seen. He was naturally deformed, very short of stature, and very thick, with a belly so prominent, that from this circumstance his name was derived. But to render himself still more odious, he wore a dress entirely transparent, by which means the turpitude of his deformed body was rendered altogether visible.

In the year 135 B. C, Simon, making a progress through Judea, to settle every thing on a proper footing, came to Jericho with his two sons, Mattathias and Judas, where he was invited to an entertainment by Ptolemy, son of Abubus, who had married one of his daughters. But this perfidious wretch, aiming to make himself master of all Judea, and having, it is supposed, concerted the plan with Antiochus Sidetes, had concealed assassins in his house, who at a concerted signal rushed into the room, and slew the venerable old man and his two sons. It was also a part of the design to murder John, who was governor of Gazara; but he had received early intelligence of what was done at Jericho, so that when the persons commissioned to murder him arrived, he fell on them and cut them off. Then, hastening to Jerusalem, he secured the city and the mountain of the temple against those sent by Ptolemy to take possession of them. John was now declared high-priest and prince of the Jews, who took measures immediately to provide for the security of the country. Ptolemy, the traitor, fled, but what became of him afterwards, is not recorded in history.

SECTION XX.

ANTIOCHUS INVADES JUDEA — BESIEGES IIYRCANUS IN JERUSALEM — TERMS OF PEACE

FAMILY OF JOSEFHUS — BOOK OF ECCLESIASTICUS — ANTIOCHUS SIDETES MARCHES AN ARMY INTO THE EAST, WHERE HE IS ATTACKED AND SLAIN BY I’HRAATES — HYRCANUS SEIZES THE OPPORTUNITY OF DELIVERING HIS COUNTRY FROM SUBJECTION TO THE SYRIAN YOKE — DEMETRIUS RESTORED TO HIS THRONE — INVADE* EGYPT — IS CALLED BACK BY A REVOLT AT ANTIOCH — PTOLEMY RAISES UP A YOUTH WHO PRETENDS TO BE THE SON OF ALEXANDER EALAS — HE RAISES AN ARMY AND DEFEATS DEMETRIUS, WHO IS SLAIN AT TYRE — ALEXANDER ZEBINA REIGNS OVER SYRIA — VAST SWARM OF LOCUSTS — ZEBINA DEFEATED AND PUT TO DEATH.

Antiochus, the king, on hearing of the death of Simon and his sons, immediately marched with a powerful army into Judea, and overran the country. Hyrcanus being driven from the field by a superior force, shut himself up in Jerusalem, where he was besieged by the whole Syrian army, wliicli Antiochus divided into seven camps, that the city might be entirely surrounded. But the besieged defended themselves valiantly, and often sallied out to burn the engines and works of the assailants. To render it more difficult for those within the walls to hold communication with the country, Antiochus caused two large and deep ditches to bo drawn round the city. Hyrcanus, to lesson the pressure of famine, put without the gates, all such persons as were unable to be of any service within the walls; but by means of the ditches they could not make their escape, and he was obliged to take them in again.

When the time for celebrating the feast of tabernacles approached, riyrcanus sent to Antiochus requesting that there might be a truce, during the festival; which he not only granted, but himself sent into the city beasts for sacrifice; which act of generosity gave Hyrcanus such an opinion of the character of the king, that he sent again to sue for terms of peace. A treaty was accordingly concluded. The conditions were, that Jerusalem should be dismantled; and that for Joppa and other towns held out of Judea, five hundred talents should be paid. Antiochus wished to have the fortress in Jerusalem rebuilt and garrisoned again; but with this Hyrcanus would not comply.

When this treaty was made, the Jews were reduced to the last extremity, and could not have held out much longer. Their enemies were urgent with Antiochus, not to make peace with them; but utterly to destroy the hated nation. And it is admitted, not only by Josephus, but Diodorus SicTilus, that it was entirely owing to the generosity and clemency of this prince that the whole nation of the Jews was not extirpated.

Three hundred talents of the sum laid upon Hyrcanus was paid upon the spot; for the remainder time was given. Josephus tells a very improbable story, respecting the manner in which the money was obtained by Hyrcanus. He says he robbed the sepulchre of David, and took from thence three thousand talents. If there is any truth in this account, it must have been, that many rich men, in the times of trouble which the nation had experienced, hid their treasures in this sepulchre, to preserve them from the rapacity of their enemies; for certainly these treasures could not have remained there untouched, from the time of David, and especially during the captivity. About this time, Mattathias, a priest of the course of Joarib, married a daughter of Jonathan, the late high-priest and prince of the Jews; of whom was born Mattathias Curtis; and from him another Mattathias, whose son, Josephus, was the father of a third Mattathias; of whom was born Josephus, the celebrated Jewish historian, in the first year of the emperor

Caligula, which answers to the thirty-seventh of the Christian era.

In the year 133 B. C. died Attalos Philometor, the mad king of Pergamus, who left all his dominions, by his will, to the Romans, which they did not hesitate to take possession of without delay.

In the year 132 B. C, Jesus the son of Sirach, a Jew of Jerusalem, came into Egypt, and translated out of Hebrew into Greek, for the use of the Jews, who spoke that language, the book of Jesus his grandfather; the same which we now have in the Apocrypha, by the name of Ecclesiasticus.

In the year 131 B. C, Antiochus Sidetes marched a vast army over the Euphrates, under pretence of delivering his brother from captivity, but in reality to recover the eastern provinces of the Syrian empire, which had been wrested from its princes. The Parthian king, Phraates, was overthrown by him in many battles. On this expedition he was accompanied by John Hyrcanus, prince of the Jews, who returned home at the end of the year with much glory.

In the year 130 B. C, Antiochus having remained in the east with his army, was obliged to disperse them in places remote from each other, for the sake of subsistence. Phraates, having ascertained how the Syrians were scattered, formed a plan of a simultaneous attack upon their several encampments. Antiochus hastened to the help of those who lay nearest to him, but was overpowered and slain; and of that vast multitude, said to have been three hundred thousand, who crossed the Euphrates with him, not one returned to Syria to tell the doleful tidings. Of this army, however, more than one-half were butlers, bakers, cooks, confectioners, and others who only ministered to the luxury of the soldiers. As soon as Antiochus had crossed the Euphrates, the king of Parthia released Demetrius, his brother, and sent him back to claim the kingdom in Syria, hoping thus to withdraw him from the east: but upon obtaining this complete victory over the Syrian army, he sent messengers after him, to arrest him and bring him back. Demetrius, however, had made so much haste, that he had passed the Euphrates before they arrived. Phraates took up the body of Antiochus from among the slain, and enclosing it in a silver coffin, sent it into Syria, to be honourably buried among his friends: and finding among the captives a daughter of the king, he was so smitten with her beauty, that he took her for his wife.

After the death of Antiochus, Hyrcanus seized the favourable opportunity of rendering his country entirely independent of Syria. He also took possession of several strong places beyond his own borders, as Medaba, Samega, and several others. From this time, Judea was no more subject to the kings of Syria. Hyrcanus destroyed the Samaritan temple, which was built by Sanballat, on mount Gerizim. The Samaritans, however, still offered sacrifices on an altar there, as they have continued to do unto this day.

In the year 129 B. C, Hyrcanus, having conquered the Iduraeans, gave them their choice, to leave the country, or to embrace the Jewish religion; they chose the latter, and became incorporated with the Jewish church and nation.

The Parthians, in the war with the Syrians, having called in the aid of the Scythians, these were so much pleased with the country, that as soon as the war was over, they began to seize upon it for themselves. And now Phraates was guilty of a second folly for having taken, in the late victory, a multitude of Grecian mercenaries, he put arms into their hands and employed them against the Scythians. But these veteran soldiers, resenting the cruel treatment received from the Parthians, went generally over to the Scythians; and having with them ravaged the country, then returned home.

Hyrcanus next sent an embassy to Rome, to renew the treaty made with his father Simon, to which the Roman Senate readily consented. And as Antiochus Sidetes had made war upon the Jews, contrary to the provisions of that treaty, and had exacted from them a heavy tribute for Gazara and Joppa, and by besieging Jerusalem, had forced them to a disadvantageous peace, it was now resolved, that those cities should be restored to them, free from all tribute: and that the Syrians should be accountable for all damages which they might have incurred, while in their possession. And, moreover, it was ordered, that the expenses of the Jewish ambassadors should be paid out of the public treasury.

A war having broken out in Egypt, between Cleopatra the wife of Philometor, and Physcon, the latter was, for a while, driven from Egypt, and took refuge in Cyprus; but collecting an army, he afterwards defeated the forces of Cleopatra; on which she sent to Demetrius, now restored to the throne of Syria, to come to her aid, promising him the possession of the kingdom.

Demetrius readily complied with this invitation, and invaded Egypt; but while he was absent, a revolt was raised against him at Antioch, on account of his tyrannical behaviour. Cleopatra, being now disappointed in her expectation of aid from Demetrius, whose affairs required his presence at home, took all her treasures, and putting them into a ship, sailed to Ptolemais, where her daughter Cleopatra resided. This daughter had first married Alexander Balas, the king of Syria, and afterwards

Demetrius, in her father’s life-time; but when Demetrius was taken prisoner, in Parthia, she was married to his brother Antiochus; and after his death returned again to the bed of Demetrius.

Ptolemy now returned to the throne of Egypt, and out of resentment for the hostile conduct of Demetrius, raised up a youth called Alexander Zebina, who he pretended was the son of Alexander Balas; and sent him into Syria, where his pretensions were countenanced by many, out of hatred to Demetrius. In a short time he was strong enough to meet Demetrius in the field. A battle was fought near Damascus, in which Demetrius being defeated, fled to Cleopatra, at Ptolemais. But she being not fully reconciled to him for marrying Rhodoguna, the Parthian, refused to admit him into the city; on which he was obliged to fly to Tyre, where he was slain. Zebina now reigned over the greater part of Syria; Cleopatra being permitted to hold in her possession a certain part. John Hyrcanus, who was a politic man, formed a close alliance with Zebina, by which means he enlarged and strengthened his territory.

In the year 125 B. C, a vast swarm of locusts came into Africa, and destroyed all the verdure, and fruits of the earth, wherever they came; and being driven into the sea by the wind, on the coasts of Lybia and Cyrene, and carried on shore by the tide, they occasioned such a plague in those regions, as carried ofi”, according to report, above eight hundred thousand persons.

Seleucus, the son of Cleopatra queen of Syria, being now twenty years of age, aspired to the crown of Persia, with which his mother was so much displeased that she murdered him with her own hands; but finding that she needed some one to bear the royal title, whose claim would be respected, she sent to Athens for Antiochus, her other son, who was then pursuing his education, intending that his power should be merely nominal, as she was ambitious to rule the country herself. This young man, who was not more than twenty years of age, was declared, on his arrival, king of Syria. To distinguish him from others of the same name, he has been called Grypus; though Josephus calls him Philometor; and the name Epiphanes is on his coins.

Zebina, not discovering a disposition to hold Syria as a dependent of the crown of Egypt, according to the wishes of Physcon, who had set him up, he was not permitted by the latter to retain the quiet possession of his power; for he, entei”- ing into an agreement with Cleopatra, married his daughter Tryphocna to Grypus her son, and sent an army into Syria. Zebina being overthrown in battle, fled to Antioch, where, being detected in an attempt to rob the temple of Jupiter, he

was expelled from the city; and wandering about for a while, was at length put to death.

SECTION XXI.

REMARKABLE SEASON — CLEOPATRA DIES BY A rOTION PREPARED FOR HER SON — DISTURB-ANCES IN SYRIA JOHN HYRCANUS GOES ON PROSPEROUSLY ife OPPOSED BY THE PHARI-SEES — ORIGIN OF THIS SECT — HYRCANUS JOINS THE SADDUCEES — HIS DEATH THE

CASTLE OF BARIS.

The year 121 B. C, (L. Opimius and I. Fab. Maximus being consuls at Rome,) was distinguished for the excellency of its seasons, and value of its productions. The wine made this year was so excellent, that some of it was kept for two hundred years, and is celebrated by the poets under the name of the Opimian wine. The next year, 120 B. C, Grypus having attained to manhood, began to exercise the power of a king, as he had before assumed the name; on which, Cleopatra was so much displeased, that she resolved to dispatch him, as she had done his brother; and, accordingly, prepared a poisonous potion, which he made her drink herself. Nor did it fail of its effect; for in a little time, this ambitious and wicked woman was a corpse, by the draught which she had prepared for her own son.

In the year 117 B. C, Ptolemy Physcon having reigned twenty-nine years after the death of his brother, died at Alexandria. His vile character has already been given. He was succeeded by his son Lathyrus, as he is commonly called in history; though the name assumed by himself, was Soter.

Grypus had been married to Cleopatra, but he was forced to put her away and take Tryphona her sister; on which the former married Cycizenus, the half brother of Grypus. This young man was brought up in private, to preserve him from death, because an object of jealousy to Grypus; so that he was under the necessity of fighting for the crown as his only means of safety. But being defeated at Antioch, he fled, leaving Cleopatra in an asylum. Her sister, however, would not be satisfied until she was destroyed, although her husband entreated for her life. But her death, which took place in the temple whither she had fled, was not unavenged; for her husband, collecting another army, was more successful in a second battle, in which he obtained the victory, and got Tryphoena into his hands, whom he sacrificed to the ghost of his departed wife, putting her to a cruel death. Grypus and Cycizenus at length divided the Syrian empire between them, the former residing at Antioch, the latter at Damascus.

John Hyrcanus, while these disturbances existed in Syria,

was increasing in power and wealth. He found that he had little to fear from either of the kings of Syria, and therefore sent two of his sons, Aristobulus and Antigonus, to besiege Samaria. The inhabitants sent for Antiochus Cjcizenus to bring them assistance; who, coming with a great army, was vanquished by them, and with difficulty escaped alive.

The two brothers, after the gaining of this victory, returned to the siege of Sajmaria, and pressed it so hard, that the besieged sent a second time to Cycizenus; but he, not having force enough of his own, sent to Lathyrus, king of Egypt, and obtained from him six thousand auxiliaries, much to the dissatisfaction of Cleopatra, his mother; for she had then at court Chelcias and Ananias, the sons of Onias, prime favourites, and she did not wish to disoblige them. These auxiliaries being joined by the Syrians from Damascus, wasted the open country; but at length they were obliged to withdraw, and several Syrian towns fell into the hands of the Jews; and Samaria, after a siege of one year, was obliged to surrender. The city was utterly demolished by Hyrcanus, not out of hatred to the Samaritans, as some have said, for as we have before seen, they were all gone from the place, and its present inhabitants were of Macedonian descent. The siege of Samaria occurred 109 B. C.

John Hyrcanus now became master of all Judea, Samaria, and Galilee, and being freed from all foreign enemies, enjoyed a high degree of prosperity; but in the latter part of his life, met with some trouble from the Pharisees, a sect which had recently sprung up, and were distinguished for their pride, authority, and ostentatious display of strictness in religion. They are now first heard of in history, but they must have been in existence some time before, as they were at this time so numerous and powerful as to be formidable even to a prince of so decisive a character as John Hyrcanus. They were probably a branch of the people called Ohasidhn, or Assideans, who rigidly followed the traditions of the fathers, and received their name, Pharisees, from a Hebrew word, which signifies, to separate; on account of their separating themselves from the rest of the people, on pretence of their not being holy enough for their society. As this sect was always held in veneration by the people, on account of their sanctity, Hyrcanus wished to gain them over to his own interests; for he himself had been brought up in their discipline, and professing himself to be of their number, had always patronized them to the utmost of his power. He, therefore, invited all the leaders of the sect to a feast, and then addressing them, said, that his purpose ever had been to serve God, and do justly towards man, according to the doctrine of the Pharisees; but knowing the frailty of men, he wished now to hear from them, whether they had observed any thing defective in his conduct, that he might amend it. All united in giving him nnqualified praise, except an old austere man, by the name of Eleazar, who sternly said, “If you would approve yourself a just man, quit the high-priesthood, and content yourself with the civil government.” Upon being asked why he gave this advice, he said, “Because, we have it from good authority, that your mother was a captive, in consequence of which you are incompetent to hold the office, by the law of Moses.”

Hyrcanus was much displeased, but receiving it as the ill saying of an individual, he intended to take no further notice of it. But Jonathan, a Sadducee, and an intimate friend, insisted that Eleazar merely expressed the sentiment of the whole sect; and suggested that this could be put to the test by convening them again, and requiring them to declare what punishment this man deserved, for reviling God’s high-priest. Hyrcanus pursued this method, and to his astonishment, he heard from them that defamation was not a capital crime, and could only be punished by scourging, or some inferior penalty. Hyrcanus was so much offended with the whole sect, especially as his mother’s fame was called in question, that from that day he forsook them, and went and joined the Sadducees. Hyrcanus did not long survive this change of sect; for the next year he died, having held the supreme power of Jerusalem twenty-nine years after the death of Simon. This event occured in the year 107 B. C. He built the castle called Baris, on a steep rock, where afterwards all the members of the Asmonean family resided, and where the robes of the high-priest were laid up — the same spot on which the castle of Antonia was afterwards erected by Herod, cased with polished marble, so that it was impossible for any one to climb to the top.

SECTION XXII.

HTKCANUS SUCCEEDED BY ARISTOBULUS, HIS SOJf, WHO FORCES THE ITPREANS TO

EMBRACE THE JEWISH RELIGION, AS HIS FATHER HAD THE IDUJIEAMS SLAYS HIS

BROTHER ANTIG0NU3, BUT REPENTS AND DIES IN GREAT AGONY STORY OF JUDAS

THE ESSENE ORIGIN OF THIS SECT ALEXANDER SUCCEEDS HIS BROTHER, ARISTO-BULUS SIEGE OF PTOLEMAIS DEFEAT OF ALEXANDER BY LATHYRUS CIVIL WAR

ANNA THE PROPHETESS DEATH OF ALEXANDER JANNEUS.

John Hyrcanus, at his death, left five sons; Aristobulus, Antigonus, Alexander, and Absalom: the name of one of them, the fourth in order, is nowhere mentioned. Aristobulus, being the oldest, succeeded his father, both as high-priest and civil ruler; and as soon as he found himself settled in authority, he put a diadem on his head, and assumed the title of king; being the first elevated to this honour after the Babylonish captivity.

His mother by the will of Hyrcanus, claimed the sovereignty while she lived; but Aristobulus cast her into prison, and there caused her to be starved to death. His brother Antigonus, was, for a while, his favourite; but his other brothers he shut up in prison, and kept them there as long as he lived.

Cleopatra being much displeased with her son Lathyrus, found means to expel him from the throne, and from Egypt; and calling from Cyprus her youngest son, Alexander, placed him on the throne; forcing Lathyrus to take Cyprus in place of the kingdom of Egypt.

Aristobulus, when settled in his authority at home, made war on the Itureans, and compelled them to embrace the Jewish religion, as Hyrcanus had the Idumeans before. For he required them, either to forsake their country, and seek new habitations, or to become proselytes; and in this manner the Asmonean princes dealt with all the countries which they conquered. Iturea lay to the north-east of Judea, and was originally a part of Coelo-Syria. It seems to have received its name from Hur, one of the sons of Ishmael; who, in our English version, is called Jetur; (Gen. xxv. 15.) Aristobulus, returning home sick from Iturea, left his brother Antigonus with the army, to finish the war which he had begun. This country is the same which is sometimes called Auranitis.

While Aristobulus lay sick, his queen, and some of his courtiers, were continually insinuating things to the disadvantage of Antigonus, his favourite brother. When Antigonus had completed the war, he returned in triumph to Jerusalem, and went immediately to the temple, to pay his devotions there, without putting off his armour or changing his dress. This was represented to Aristobulus, now sick in bed, as a very suspicious circumstance. On which he sent word to Antigonus to come to him unarmed; and having stationed soldiers along a subterranean gallery, through which he must pass, he gave them orders, if Antigonus came unarmed, not to interrupt him, but if he came with his armour on, to fall upon him and put him to death. The queen having heard these orders, bribed the messenger to tell him, that the king wished him to come to him completely armed, that the queen might see his new suit of armour, of which she had heard so much. Accordingly, Antigonus presented himself armed, when the guards, agreeably to their orders, fell upon him and slew him. No sooner was this murder perpetrated, than Aristobulus repented it grievously. His murder of his own mother now also rushing upon his conscience, occasioned such perturbation, that it brought on a vomiting of blood. The servant in attendance, in carrying out the basin of blood, stumbled and spilled it on the very spot where Antigonus had been slain; which accident affected him so exceedingly, that he could no longer restrain his feelings, but bitterly accused himself of both these unnatural murders. So great was his agony, that, in conjunction with the disease, it soon brought him to a dreadful and premature death, after having reigned no more than one year.

Josephus relates a remarkable story respecting one Judas, an Essene, which, though it has not a little of the marvellous in its composition, it may not be improper briefly to state. This man, it seems, pretended to be a prophet, and had predicted that Antigonus should die at the tower of Straton, on that very day on which he returned to Jerusalem; but on seeing him come into the temple he was filled with indignation, thinking that his prophecy would fail of its accomplishment; for Straton’s tower was two days journey from Jerusalem, on the seacoast. After the murder of Antigonus, however, he found upon inquiry, that the tower immediately over the spot where he was killed, was called by the same name. This, I believe, is the first mention of the sect of the Essenes, by Josephus. They were devoted to an ascetic life, and inhabited remote and desert places, far from the bustle of worldly commerce, and from the promiscuous intercourse of men. Their origin and history is buried, even in more obscurity than those of the Pharisees and Sadducees; and though largely treated of by Philo, and Josephus in other parts of his work, are not once mentioned in the New Testament. The most probable occasion of this sect was, the long and severe persecutions cf the Jews, in consequence of which, many, for the sake of a good conscience, fled far into the recesses of the wilderness, where they devoted themselves to acts of piety and contemplation. Being shut out from the service of the temple and the synagogue, they formed a rule of life, according to which external ceremonies were little depended on; which mode of religious life they were so much delighted with, that they continued to pursue the same, after the necessity which first drove them into the wilderness had ceased to exist. Immediately upon the death of Aristobulus, his wife Salome released his three brothers, who had been kept in prison while he lived; and Alexander surnamed Janneus, the eldest, took the kingdom. His next brother, having made some attempt to supplant him, was put to death; but Absalom being contented to live a private life, enjoyed his favour and protection, and lived for forty years after this; and when Jerusalem was taken by Pompey, he was made a prisoner.

The wars between Grypus who reigned at Antioch, and Cycizenus who had Damascus as the seat of his kingdom, were incessant. This furnished an opportunity for many towns belonging to the Syrian empire to declare themselves independent. Others was seized upon by tyrants, who reigned without responsibility to either of the kings of Syria. This occurred in regard to Tyre, Sidon, Ptolemais, Gaza, Gadara, Straton’s Tower, &c.

The year 106 B. C. was famous for the birth of two noble Romans, whose names fill a large space in the history of after time. The one was Cn. Pompey, the other Marcus Tullius Cicero.

Alexander, as soon as he found himself firmly established in authority, besieged Ptolemais. The inhabitants sent for aid to Lathyrus, now king of Cyprus; but on his arrival, they were as much afraid of him as of the Jews, and refused him admittance into their city; on which, he accepted the invitation of Zoilus the petty tyrant of Gaza, to join him in laying waste the country of Judca. Alexander now ofi”ered Lathyrus a large sum, if he would deliver up Zoilus; to which he consented; but before the treaty was executed, he found that Alexander was not acting with good faith, for he was at the same time treating with Cleopatra, queen of Egypt, about driving him out of Palestine. He, therefore, broke off the negotiation, and having now determined to do him all the harm he could, left a part of his army to besiege Ptolemais, while with the rest, he invaded the territories of this prince, and took several towns in Galilee, with many captives. Alexander now marched to meet Lathyrus, with an army of fifty thousand men. A great battle was fought between them, near the banks of Jordan; in which Alexander was completely defeated, and lost thirty thousand of his men. Lathyrus pursued the victory to the uttermost; and after the battle, finding the villages full of women and children, he slaughtered them as sheep, and put their limbs into great cauldrons, as if preparing for a feast.

The affairs of Alexander, after this defeat, must have been in a ruined condition, had not Cleopatra come to his aid against her own son; for she feared if he conquered Phenicia and Judea, he would become strong enough to recover Egypt. She, therefore, sent an army into Phenicia, under Chilkias and Ananias, the two favourite Jews already mentioned.

Ananias expected to be received into Ptolemais, and being relused, laid siege to the town; while Chilkias pursued Lathyrus into Coelo-Syria, where he lost his life. Lathyrus now marched his army directly into Egypt, expecting that in the absence of his mother and the best troops, there would be little resistance made. But he was repulsed and driven back to Phenicia, where he took up his winter quarters at Gaza.

Cleopatra continued the siege of Ptolemais until it fell into her hands, after which she would have seized on Alexandria, and brought the country under the Egyptian yoke, had it not been for the sage advice of Ananias; who alleged, that this would prejudice the world against her, and unite all the Jews in the world in opposition to her. Alexander was, therefore, permitted to return to Jerusalem in safety.

Ptolemy Lathyrus finding it in vain to continue any longer in Palestine, as his mother thwarted all his schemes, returned to Cyprus; but he carried on a negotiation with Cycizenus to aid in recovering Egypt, which becoming known to Cleopatra, she negotiated with his rival Grypus; and to engage him to declare war, she gave him her daughter Selene, whom she had taken away from Lathyrus. A new war therefore broke out between the two kings, which prevented the invasion of Egypt.

Ptolemy Alexander, observing how his mother acted towards his brothers, and that nothing could stand before her ambition, fled from Egypt. Nor was it without great solicitation, that he consented to return; for the Egyptians would not permit Cleopatra to exercise the sovereignty in her own name.

Alexander, 102 B. C, marched an army beyond Jordan, where he took Gadara and Amathus; but Theodorus, prince of Philadelphia, collecting a large force, fell suddenly on him, overthrew him with the slaughter of ten thousand men, and not only recovered his own treasure, but took all Alexander’s baggage. The Pharisees, who had become enemies to all the family of Hyrcanus, were especially inimical to Alexander; and having great influence with the people, soon rendered them disaifected to his government.

In the year 97 B. C, Alexander, after a long and destructive siege, took Gaza, which was delivered up to him by treachery. At first he showed clemency to the vanquished; but when he found the place completely in his power, he let loose his soldiers to plunder and kill at their own pleasure. This was in resentment for the injury which he had sustained in consequence of the Gazeans calling in Lathyrus to their aid, against him. In this same year, 97 B. C, died Grypus king of Syria, by the treachery of one of his dependents, named Heracleon. He left five sons — Seleucus, Antiochus, Philip, Demetrius Euchurus, and Antiochus Dionysius.

Ptolemy Apion died 96 B. C, and willed his kingdom of Cyrene to the Romans, which they would not receive; but gave freedom to the people, which, however, only served to bring them under the power of petty tyrants, who seized on particular cities, and subjected them to a more cruel bondage than they had endured before. Cycizenus, on the death of Grypus, seized on Antioch, and endeavoured to make himself sovereign of the whole empire; but Seleucus took possession of many os cities, and drew together great forces, to assert his right to his father’s dominions.

In the year 95 B. C, Anna, the daughter of Phanuel, of the tribe of Aser, of whom mention is made, Luke ii. 36, was married to her husband, and from this time, lived with him seven years; when, on his death, she became a widow, in which state she continued fourscore years. Alexander, while officiating this year, 95 B. C, at the feast of tabernacles, was openly insulted by the people, who publicly reproached him, calling him slave, and pelting him with citrons, which so enraged him, that he fell upon them with his soldiers, and slew six thousand men. The disaffection of the people and the insult publicly offered, were owing to the instigation of the Pharisees, who could lead the people as they would.

In the year 94 B. C, Alexander marched against the Arabians, and brought the inhabitants of Moab and Gilead under his dominions. Seleucus having collected a large force about him, Cycizenus went out to attack him, but was overthrown in battle, taken prisoner, and put to death. By this event, Seleucus became master of the whole Persian empire, but could not long retain it; for Antiochus Eusebes, the son of Cycizenus, having collected an army of his father’s old soldiers, overthrew Seleucus, who being forced to flee to Mopsuesta, in Cilicia, was there burnt to death by the inhabitants. The brothers of Seleucus endeavoured to avenge his death on the inhabitants of Mopsuesta, but on their return were met by Eusebes; and Antiochus, in attempting to swim the Orontes, was drowned. Philip having escaped, and collected large forces, the contest for the Syrian empire now lay between him and Eusebes.

Eusebes, to strengthen himself in the kingdom, married Selene, the widow of Grypus, at which Lathyrus, whose wife she first was, being offended, sent for Demetrius the fourth son of Grypus, and made him king of Damascus. The contest between Philip and Eusebes prevented either of them from interposing. When the forces of these rivals came to an engagement, Eusebes was defeated, and was obliged to flee to Partliia.

Alexander, ever fond of military expeditions, marched into Gaulonitis, a district of country on the east of the lake Gennesareth, and there engaged in battle with Obedas an Arabian king; by whom he was led into an ambush and lost most of his men. The Jews, when he returned to Jerusalem, were in rebellion against him. A civil war now ensued which lasted for six years, by which the country was exceedingly wasted.

In the year 89 B. C., Cleopatra was plotting to put her son Alexander to death, but he being aware of her designs, prevented it by putting her to death. The Egyptians understanding that she fell by her own son, could not endure his presence among them; and banishing him from the country, recalled Lathyrus, and replaced him on the throne of Egypt. Alexander soon after perished near Cyprus, in a battle at sea. The civil war continued to rage between Alexander and the Jews; and the latter not having command of soldiers and treasures, sent for aid to Demetrius Eucheros; but when he approached, the very people who sent for him turned against him.

In the year 88 B. C, Anna, the prophetess, being left a widow, went into the temple, where she remained day and night, serving God with fasting and prayers, for eighty-four years. The civil war between Alexander and the Jews still raged; and although he was generally successful, he could bring them to no terms.

During the year 87 B. C, the civil war raged more violently than ever. In a decisive battle, Alexander inflicted a terrible blow upon his enemies, and shut up those who remained, in Bethsura. In the year 86 B. C. the place was taken. He then carried eight hundred of the principal persons to Jerusalem, where he caused them all to be crucified in one day, and their wives and children to be slain before their eyes, while hanging on the cross. To enjoy this scene the more, he had a feast prepared for himself, his wives, and his concubines, near the place of execution, whence the whole scene was visible. This shocking cruelty obtained for him the name of Thracian. Thus ended this rebellion, which cost the Jews about fifty thousand lives.

In the year 84 B. C, Bella and Dia, beyond Jordan, were taken by Alexander.

The Syrians, worn out with the continual wars between the princes of the east and Seleucus, resolved to call in some foreign prince, and place him over them. Accordingly, they sent for Tigranes, king of Armenia, who reigned over Syria eighteen years.

In the years 83 and 82 B. C, Alexander Janneus extended his conquests in the country beyond Jordan, taking Gaulana, Seleucia, and the strong fortress of Gamala. After this, he gave himself up to luxury and drunkenness.

In the year 81 B. C, Thebes, in Upper Egypt, was taken by Lathyrus, and so ruined and demolished that it never afterwards made any figure; soon after which he died, having reigned in all, thirty-six years. He was succeeded by Berenice, his only legitimate child. She was also called Cleopatra, as were all the queens of Egypt; just as all their kings were called Ptolemy.

In the year 80 B. C, Alexander, son of him who murdered his mother, came to Egypt to claim the kingdom, and a compromise was made, by giving him Cleopatra to wife. But in a few days he put her to death, and reigned alone, forty years.

In the year 79 B. C, Alexander Janneus, being affected with a quartan ague which had hung upon him for a long time, thought he would try the effect of exercise and exertion. He, therefore, marched over Jordan, and besieged Razaba, a castle in the country of Gerasans, where, labouring too hard, he brought on a paroxysm of his disorder, of which he died in the camp.