the antiquities of the jews-1-第252节

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embraced　him　with　great　affection；　but　that　he　complained　o　her；
and　said；　O　Glaphyra！　thou　provest　that　saying　to　be　true；　which
assures　us　that　women　are　not　to　be　trusted。　Didst　not　thou
pledge　thy　faith　to　me？　and　wast　not　thou　married　to　me　when　thou
wast　a　virgin？　and　had　we　not　children　between　us？　Yet　hast　thou
forgotten　the　affection　I　bare　to　thee；　out　of　a　desire　of　a
second　husband。　Nor　hast　thou　been　satisfied　with　that　injury
thou　didst　me；　but　thou　hast　been　so　bold　as　to　procure　thee　a
third　husband　to　lie　by　thee；　and　in　an　indecent　and　imprudent
manner　hast　entered　into　my　house；　and　hast　been　married　to
Archelaus；　thy　husband　and　my　brother。　However；　I　will　not　forget
thy　former　kind　affection　for　me；　but　will　set　thee　free　from
every　such　reproachful　action；　and　cause　thee　to　be　mine　again；
as　thou　once　wast。　When　she　had　related　this　to　her　female
companions；　in　a　few　days'　time　she　departed　this　life。

5。　Now　I　did　not　think　these　histories　improper　for　the　present
discourse；　both　because　my　discourse　now　is　concerning　kings；　and
otherwise　also　on　account　of　the　advantage　hence　to　be　drawn；　as
well　for　the　confirmation　of　the　immortality　of　the　soul；　as　of
the　providence　of　God　over　human　affairs；　I　thought　them　fit　to
be　set　down；　but　if　any　one　does　not　believe　such　relations；　let
him　indeed　enjoy　his　own　opinion；　but　let　him　not　hinder　another
that　would　thereby　encourage　himself　in　virtue。　So　Archelaus's
country　was　laid　to　the　province　of　Syria；　and　Cyrenius；　one　that
had　been　consul；　was　sent　by　Caesar　to　take　account　of　people's
effects　in　Syria；　and　to　sell　the　house　of　Archelaus。

BOOK　XVIII。

Containing　The　Interval　Of　Thirty…Two　Years。

From　The　Banishment　Of　Archelus　To　The　Departure　　From　Babylon。

CHAPTER　1。

How　Cyrenius　Was　Sent　By　Caesar　To　Make　A　Taxation　Of　Syria　And
Judea；　And　How　Coponius　Was　Sent　To　Be　Procurator　Of　Judea；
Concerning　Judas　Of　Galilee　And　Concerning　The　Sects　That　Were
Among　The　Jews。

1。　Now　Cyrenius；　a　Roman　senator；　and　one　who　had　gone　through
other　magistracies；　and　had　passed　through　them　till　he　had　been
consul；　and　one　who；　on　other　accounts；　was　of　great　dignity；
came　at　this　time　into　Syria；　with　a　few　others；　being　sent　by
Caesar　to　he　a　judge　of　that　nation；　and　to　take　an　account　of
their　substance。　Coponius　also；　a　man　of　the　equestrian　order；
was　sent　together　with　him；　to　have　the　supreme　power　over　the
Jews。　Moreover；　Cyrenius　came　himself　into　Judea；　which　was　now
added　to　the　province　of　Syria；　to　take　an　account　of　their
substance；　and　to　dispose　of　Archelaus's　money；　but　the　Jews；
although　at　the　beginning　they　took　the　report　of　a　taxation
heinously；　yet　did　they　leave　off　any　further　opposition　to　it；
by　the　persuasion　of　Joazar；　who　was　the　son　of　Beethus；　and　high
priest；　so　they；　being　over…pesuaded　by　Joazar's　words；　gave　an
account　of　their　estates；　without　any　dispute　about　it。　Yet　was
there　one　Judas；　a　Gaulonite；　（1）　of　a　city　whose　name　was
Gamala；　who；　taking　with　him　Sadduc；　（2）　a　Pharisee；　became
zealous　to　draw　them　to　a　revolt；　who　both　said　that　this
taxation　was　no　better　than　an　introduction　to　slavery；　and
exhorted　the　nation　to　assert　their　liberty；　as　if　they　could
procure　them　happiness　and　security　for　what　they　possessed；　and
an　assured　enjoyment　of　a　still　greater　good；　which　was　that　of
the　honor　and　glory　they　would　thereby　acquire　for　magnanimity。
They　also　said　that　God　would　not　otherwise　be　assisting　to　them；
than　upon　their　joining　with　one　another　in　such　councils　as
might　be　successful；　and　for　their　own　advantage；　and　this
especially；　if　they　would　set　about　great　exploits；　and　not　grow
weary　in　executing　the　same；　so　men　received　what　they　said　with
pleasure；　and　this　bold　attempt　proceeded　to　a　great　height。　All
sorts　of　misfortunes　also　sprang　from　these　men；　and　the　nation
was　infected　with　this　doctrine　to　an　incredible　degree；　one
violent　war　came　upon　us　after　another；　and　we　lost　our　friends
which　used　to　alleviate　our　pains；　there　were　also　very　great
robberies　and　murder　of　our　principal　men。　This　was　done　in
pretense　indeed　for　the　public　welfare；　but　in　reality　for　the
hopes　of　gain　to　themselves；　whence　arose　seditions；　and　from
them　murders　of　men；　which　sometimes　fell　on　those　of　their　own
people；　（by　the　madness　of　these　men　towards　one　another；　while
their　desire　was　that　none　of　the　adverse　party　might　be　left；）
and　sometimes　on　their　enemies；　a　famine　also　coming　upon　us；
reduced　us　to　the　last　degree　of　despair；　as　did　also　the　taking
and　demolishing　of　cities；　nay；　the　sedition　at　last　increased　so
high；　that　the　very　temple　of　God　was　burnt　down　by　their
enemies'　fire。　Such　were　the　consequences　of　this；　that　the
customs　of　our　fathers　were　altered；　and　such　a　change　was　made；
as　added　a　mighty　weight　toward　bringing　all　to　destruction；
which　these　men　occasioned　by　their　thus　conspiring　together；　for
Judas　and　Sadduc；　who　excited　a　fourth　philosophic　sect　among　us；
and　had　a　great　many　followers　therein；　filled　our　civil
government　with　tumults　at　present；　and　laid　the　foundations　of
our　future　miseries；　by　this　system　of　philosophy；　which　we　were
before　unacquainted　withal；　concerning　which　I　will　discourse　a
little；　and　this　the　rather　because　the　infection　which　spread
thence　among　the　younger　sort；　who　were　zealous　for　it；　brought
the　public　to　destruction。

2。　The　Jews　had　for　a　great　while　had　three　sects　of　philosophy
peculiar　to　themselves；　the　sect　of　the　Essens；　and　the　sect　of
the　Sadducees；　and　the　third　sort　of　opinions　was　that　of　those
called　Pharisees；　of　which　sects；　although　I　have　already　spoken
in　the　second　book　of　the　Jewish　War；　yet　will　I　a　little　touch
upon　them　now。

3。　Now；　for　the　Pharisees；　they　live　meanly；　and　despise
delicacies　in　diet；　and　they　follow　the　conduct　of　reason；　and
what　that　prescribes　to　them　as　good　for　them　they　do；　and　they
think　they　ought　earnestly　to　strive　to　observe　reason's　dictates
for　practice。　They　also　pay　a　respect　to　such　as　are　in　years；
nor　are　they　so　bold　as　to　contradict　them　in　any　thing　which
they　have　introduced；　and　when　they　determine　that　all　things　are
done　by　fate；　they　do　not　take　away　the　freedom　from　men　of
acting　as　they　think　fit；　since　their　notion　is；　that　it　hath
pleased　God　to　make　a　temperament；　whereby　what　he　wills　is　done；
but　so　that　the　will　of　man　can　act　virtuously　or　viciously。　They
also　believe　that　souls　have　an　immortal　rigor　in　them；　and　that
under　the　earth　there　will　be　rewards　or　punishments；　according
as　they　have　lived　virtuously　or　viciously　in　this　life；　and　the
latter　are　to　be　detained　in　an　everlasting　prison；　but　that　the
former　shall　have　power　to　revive　and　live　again；　on　account　of
which　doctrines　they　are　able　greatly　to　persuade　the　body　of　the
people；　and　whatsoever　they　do　about　Divine　worship；　prayers；　and
sacrifices；　they　perform　them　according　to　their　direction；
insomuch　that　the　cities　give　great　attestations　to　them　on
account　of　their　entire　virtuous　conduct；　both　in　the　actions　of
their　lives　and　their　discourses　also。

4。　But　the　doctrine　of　the　Sadducees　is　this：　That　souls　die　with
the　bodies；　nor　do　they　regard　the　observation　of　any　thing
besides　what　the　law　enjoins　them；　for　they　think　it　an　instance
of　virtue　to　dispute　with　those　teachers　of　philosophy　whom　they
frequent：　but　this　doctrine　is　received　but　by　a　few；　yet　by
those　still　of　the　greatest　dignity。　But　they　are　able　to　do
almost　nothing　of　themselves；　for　when　they　become　magistrates；
as　they　are　unwillingly　and　by　force　sometimes　obliged　to　be；
they　addict　themselves　to　the　notions　of　the　Pharisees；　because
the　multitude　would　not　otherwise　bear　them。

5。　The　doctrine　of　the　Essens　is　this：　That　all　things　are　best
ascribed　to　God。　They　teach　the　immortality　of　souls；　and　esteem
that　the　rewards　of　righteousness　are　to　be　earnestly　striven
for；　and　when　they　send　what　they　have　dedicated　to　God　into　the
temple；　they　do　not　offer　sacrifices　（3）　because　they　have　more
pure　lustrations　of　their　own；　on　which　account　they　are　excluded
from　the　common　court　of　the　temple；　but　offer　their　sacrifices
themselves；　yet　is　their　course　of　life　better　than　that　of　other
men；　and　they　entirely　addict　themselves　to　husbandry。　It　also
deserves　our　admiration；　how　much　they　exceed　all　other　men　that
addict　themselves　to　virtue；　and　this　in　righteousness；　and
indeed　to　such　a　degree；　that　as　it　hath　never　appeared　among　any
other　men；　neither　Greeks　nor　barbarians；　no；　not　for　a　little
time；　so　hath　it　endured　a　long　while　among　them。　This　is
demonstrated　by　that　institution　of　theirs；　which　will　not　suffer
any　thing　to　hinder　them　from　having　all　things　in　common；　so
that　a　rich　man　enjoys　no　more　of　his　own　wealth　than　he　who　hath
nothing　at　all。　There　are　about　four　thousand　men　that　live　in
this　way；　and　neither　marry　wives；　nor　are　desirous　to　keep
servants；　as　thinking　the　latter　tempts　men　to　be　unjust；　and　the
former　gives　the　handle　to　domestic　quarrels；　but　as　they　live　by
themselves；　they　minister　one　to　another。　They　also　appoint
certain　stewards　to　receive　t