active

Forasmuch as he knew not his Maker, and him that inspired into him an active soul, and breathed in a living spirit.

Now this was an active interference of the unconquerable Providence which assisted the Jews from heaven.

For, who of men at all understood before His coming what God is? Do you accept of the vain and silly doctrines of those who are deemed trustworthy philosophers? of whom some said that fire was God, calling that God to which they themselves were by and by to come; and some water; and others some other of the elements formed by God. But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God. But such declarations are simply the startling and erroneous utterances of deceivers; and no man has either seen Him, or made Him known, but He has revealed Himself. And He has manifested Himself through faith, to which alone it is given to behold God. For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them]. Yea, he was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good; and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment, he appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing all at once upon us, so that we should both share in His benefits, and see and be active [in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation subsisting between them.

And the apostle, having heard this, said: I wonder at the activity of the demons, that it is active in every place, and dares to assail those to whose help I have not been able to come, as now they have tried you, wishing to cause you to offend. And he says to the man: Bring me your son, and I will give him to you alive, through my Christ. And rejoicing, he ran to bring his son. And when he came near his house, he cried out, saying: My son, I have come to you to carry you to the apostle, so that he may present you to me living. And he ordered his slaves to carry the bed; and his son was twenty-three years old. And when Philip saw him, he was moved; and he turned to the high priest, and said: This has happened as a chance for you: if, therefore, I shall raise him up, will you henceforth believe? And he says: I know your magic arts, that you will raise him up; but I will not believe you. And Philip, enraged, said: A curse upon you! Then go down altogether into the abyss before the face of all these. And at the same hour he went down into Hades alive, except that the high priest's robe flew off from him; and because of this, from that day, no one knew what became of the priest's robe. And the apostle turned round and prayed for the boy; and having driven the demon away from him, he raised him up, and set him beside his father alive.

[Most (things)] of [the] world can stand up and live as long as their [insides are hidden. If they're revealed], they die, as [illustrated] by the visible human. [As long as] the human's guts are hidden, the human is alive. If their guts are exposed and come out of them, the human will die. It's the same way with the tree. While its root is hidden, it blossoms and grows. If its root is exposed, the tree dries up. That's what it's like with everything that's born in the world, not only the revealed, but also the hidden; because as long as the root of evil is hidden, it's strong. But if it's recognized, it dissolves, and if it's revealed, it dies. So the Word says, "Already the axe is laid at the root of the trees." It won't (just) cut, (because) that which will be cut blossoms again. Rather, the axe digs down into the ground until it brings up the root. Jesus plucked out the root completely, but others did so partially. As for us, let every one of us dig down to the root of the evil within and pluck it out from its root in us. It'll be uprooted if we recognize it. But if we don't recognize it, it takes root within us and bears its fruit in us. It masters us, and we're forced to serve it. It captures us so that we do what we do [not] want to; and we do [not] do what we want to. [It's] powerful because we haven't recognized it. It's active as long as [it exists]. [Ignorance] is the mother of [all evil]. Ignorance will cause [death, because] what exists from [ignorance] neither did exist nor [does exist], nor will they come into being […] they'll be perfected when the whole truth is revealed, because the truth is like ignorance. When it's hidden, it rests within itself, but if it's revealed and recognized, it's glorified inasmuch as it's stronger than ignorance and error. It gives freedom. The Word says, "If you'll know the truth, the truth will make you free." Ignorance is slavery; knowledge is freedom. If we know the truth, we'll find the fruits of truth within us. If we unite with it, it'll receive our fullness.

Let the deacons be in all things unspotted, as the bishop himself is to be, only more active; in number according to the largeness of the Church, that they may minister to the infirm as workmen that are not ashamed. And let the deaconess be diligent in taking care of the women; but both of them ready to carry messages, to travel about, to minister, and to serve, as spoke Isaiah concerning the Lord, saying: To justify the righteous, who serves many faithfully. Let every one therefore know his proper place, and discharge it diligently with one consent, with one mind, as knowing the reward of their ministration; but let them not be ashamed to minister to those that are in want, as even our Lord Jesus Christ came not to be ministered unto, but to minister and to give His life a ransom for many. So therefore ought they also to do, and not to scruple it, if they should be obliged to lay down their life for a brother. For the Lord and our Saviour Jesus Christ did not scruple to lay down His life, as Himself says, for His friends. If, therefore, the Lord of heaven and earth underwent all His sufferings for us, how then do you make a difficulty to minister to such as are in want, who ought to imitate Him who underwent servitude, and want, and stripes, and the cross for us? We ought therefore also to serve the brethren, in imitation of Christ. For says He: He that will be great among you, let him be your minister; and he that will be first among you, let him be your servant. For so did He really, and not in word only, fulfil the prediction of, serving many faithfully. For when He had taken a towel, He girded Himself. Afterward He puts water into a bason; and as we were sitting at meat, He came and washed the feet of us all, and wiped them with the towel. By doing this He demonstrated to us His kindness and brotherly affection, that so we also might do the same to one another. If, therefore, our Lord and Master so humbled Himself, how can you, the labourers of the truth, and administrators of piety, be ashamed to do the same to such of the brethren as are weak and infirm? Minister therefore with a kind mind, not murmuring nor mutinying; for you do not do it on the account of man, but on the account of God, and shall receive from Him the reward of your ministry in the day of your visitation. It is your duty who are deacons to visit all those who stand in need of visitation. And tell your bishop of all those that are in affliction; for you ought to be like his soul and senses — active and attentive in all things to him as to your bishop, and father and master.

Let the deacons be in all things unspotted, as the bishop himself is to be, only more active; in number according to the largeness of the Church, that they may minister to the infirm as workmen that are not ashamed. And let the deaconess be diligent in taking care of the women; but both of them ready to carry messages, to travel about, to minister, and to serve, as spoke Isaiah concerning the Lord, saying: To justify the righteous, who serves many faithfully. Let every one therefore know his proper place, and discharge it diligently with one consent, with one mind, as knowing the reward of their ministration; but let them not be ashamed to minister to those that are in want, as even our Lord Jesus Christ came not to be ministered unto, but to minister and to give His life a ransom for many. So therefore ought they also to do, and not to scruple it, if they should be obliged to lay down their life for a brother. For the Lord and our Saviour Jesus Christ did not scruple to lay down His life, as Himself says, for His friends. If, therefore, the Lord of heaven and earth underwent all His sufferings for us, how then do you make a difficulty to minister to such as are in want, who ought to imitate Him who underwent servitude, and want, and stripes, and the cross for us? We ought therefore also to serve the brethren, in imitation of Christ. For says He: He that will be great among you, let him be your minister; and he that will be first among you, let him be your servant. For so did He really, and not in word only, fulfil the prediction of, serving many faithfully. For when He had taken a towel, He girded Himself. Afterward He puts water into a bason; and as we were sitting at meat, He came and washed the feet of us all, and wiped them with the towel. By doing this He demonstrated to us His kindness and brotherly affection, that so we also might do the same to one another. If, therefore, our Lord and Master so humbled Himself, how can you, the labourers of the truth, and administrators of piety, be ashamed to do the same to such of the brethren as are weak and infirm? Minister therefore with a kind mind, not murmuring nor mutinying; for you do not do it on the account of man, but on the account of God, and shall receive from Him the reward of your ministry in the day of your visitation. It is your duty who are deacons to visit all those who stand in need of visitation. And tell your bishop of all those that are in affliction; for you ought to be like his soul and senses — active and attentive in all things to him as to your bishop, and father and master.

And Eliphaz the son of Esau was an active man and expert with the bow as his father had taught him, and he was a noted hunter in the field and a valiant man.

The horsemen therefore took Benjamin and brought him to Joseph, his brethren also following him; who, when he saw him in custody, and them in the habit of mourners, said, "How came you, vile wretches as you are, to have such a strange notion of my kindness to you, and of God's providence, as impudently to do thus to your benefactor, who in such an hospitable manner had entertained you?" Whereupon they gave up themselves to be punished, in order to save Benjamin; and called to mind what a wicked enterprise they had been guilty of against Joseph. They also pronounced him more happy than themselves, if he were dead, in being freed from the miseries of this life; and if he were alive, that he enjoyed the pleasure of seeing God's vengeance upon them. They said further; that they were the plague of their father, since they should now add to his former affliction for Joseph, this other affliction for Benjamin. Reubel also was large in cutting them upon this occasion. But Joseph dismissed them; for he said they had been guilty of no offense, and that he would content himself with the lad's punishment; for he said it was not a fit thing to let him go free, for the sake of those who had not offended; nor was it a fit thing to punish them together with him who had been guilty of stealing. And when he promised to give them leave to go away in safety, the rest of them were under great consternation, and were able to say nothing on this sad occasion. But Judas, who had persuaded their father to send the lad from him, being otherwise also a very bold and active man, determined to hazard himself for the preservation of his brother.

There was one whose name was Othniel, the son of Kenaz, of the tribe of Judah, an active man and of great courage. He had an admonition from God not to overlook the Israelites in such a distress as they were now in, but to endeavor boldly to gain them their liberty; so when he had procured some to assist him in this dangerous undertaking, [and few they were, who, either out of shame at their present circumstances, or out of a desire of changing them, could be prevailed on to assist him,] he first of all destroyed that garrison which Chushan had set over them; but when it was perceived that he had not failed in his first attempt, more of the people came to his assistance; so they joined battle with the Assyrians, and drove them entirely before them, and compelled them to pass over Euphrates. Hereupon Othniel, who had given such proofs of his valor, received from the multitude authority to judge the people; and when he had ruled over them forty years, he died.

But as soon as Abner, the son of Ner, who was general of Saul's army, and a very active man, and good-natured, knew that the king, and Jonathan, and his two other sons, were fallen in the battle, he made haste into the camp; and taking away with him the remaining son of Saul, whose name was Ishbosheth, he passed over to the land beyond Jordan, and ordained him the king of the whole multitude, excepting the tribe of Judah; and made his royal seat in a place called in our own language Mahanaim, but in the language of the Grecians, The Camps; from whence Abner made haste with a select body of soldiers, to fight with such of the tribe of Judah as were disposed to it, for he was angry that this tribe had set up David for their king. But Joab, whose father was Suri, and his mother Zeruiah, David's sister, who was general of David's army, met him, according to David's appointment. He had with him his brethren, Abishai and Asahel, as also all David's armed men. Now when he met Abner at a certain fountain, in the city of Gibeon, he prepared to fight. And when Abner said to him, that he had a mind to know which of them had the more valiant soldiers, it was agreed between them that twelve soldiers of each side should fight together. So those that were chosen out by both the generals for this fight came between the two armies, and throwing their lances one against the other, they drew their swords, and catching one another by the head, they held one another fast, and ran each other's swords into their sides and groins, until they all, as it were by mutual agreement, perished together. When these were fallen down dead, the rest of the army came to a sore battle, and Abner's men were beaten; and when they were beaten, Joab did not leave off pursuing them, but he pressed upon them, and excited the soldiers to follow them close, and not to grow weary of killing them. His brethren also pursued them with great alacrity, especially the younger, Asahel, who was the most eminent of them. He was very famous for his swiftness of foot, for he could not only be too hard for men, but is reported to have overrun a horse, when they had a race together. This Asahel ran violently after Abner, and would not turn in the least out of the straight way, either to the one side or to the other. Hereupon Abner turned back, and attempted artfully to avoid his violence. Sometimes he bade him leave off the pursuit, and take the armor of one of his soldiers; and sometimes, when he could not persuade him so to do, he exhorted him to restrain himself, and not to pursue him any longer, lest he should force him to kill him, and he should then not be able to look his brother in the face: but when Asahel would not admit of any persuasions, but still continued to pursue him, Abner smote him with his spear, as he held it in his flight, and that by a back-stroke, and gave him a deadly wound, so that he died immediately; but those that were with him pursuing Abner, when they came to the place where Asahel lay, they stood round about the dead body, and left off the pursuit of the enemy. However, both Joab himself, and his brother Abishai, ran past the dead corpse, and making their anger at the death of Asahel an occasion of greater zeal against Abner, they went on with incredible haste and alacrity, and pursued Abner to a certain place called Ammah: it was about sun-set. Then did Joab ascend a certain hill, as he stood at that place, having the tribe of Benjamin with him, whence he took a view of them, and of Abner also. Hereupon Abner cried aloud, and said that it was not fit that they should irritate men of the same nation to fight so bitterly one against another; that as for Asahel his brother, he was himself in the wrong, when he would not be advised by him not to pursue him any farther, which was the occasion of his wounding and death. So Joab consented to what he said, and accepted these his words as an excuse [about Asahel], and called the soldiers back with the sound of the trumpet, as a signal for their retreat, and thereby put a stop to any further pursuit. After which Joab pitched his camp there that night; but Abner marched all that night, and passed over the river Jordan, and came to Ishbosheth, Saul's son, to Mahanaim. On the next day Joab counted the dead men, and took care of all their funerals. Now there were slain of Abner's soldiers about three hundred and sixty; but of those of David nineteen, and Asahel, whose body Joab and Abishai carried to Bethlehem; and when they had buried him in the sepulcher of their fathers, they came to David to Hebron. From this time therefore there began an intestine war, which lasted a great while, in which the followers of David grew stronger in the dangers they underwent, and the servants and subjects of Saul's sons did almost every day become weaker.

There was also one of Solomon's own nation that made an attempt against him, Jeroboam the son of Nebat, who had an expectation of rising, from a prophecy that had been made to him long before. He was left a child by his father, and brought up by his mother; and when Solomon saw that he was of an active and bold disposition, he made him the curator of the walls which he built round about Jerusalem; and he took such care of those works, that the king approved of his behavior, and gave him, as a reward for the same, the charge of the tribe of Joseph. And when about that time Jeroboam was once going out of Jerusalem, a prophet of the city Shilo, whose name was Ahijah, met him and saluted him; and when he had taken him a little aside to a place out of the way, where there was not one other person present, he rent the garment he had on into twelve pieces, and bid Jeroboam take ten of them; and told him beforehand, that "this is the will of God; he will part the dominion of Solomon, and give one tribe, with that which is next it, to his son, because of the promise made to David for his succession, and will have ten tribes to thee, because Solomon hath sinned against him, and delivered up himself to women, and to their gods. Seeing therefore thou knowest the cause for which God hath changed his mind, and is alienated from Solomon, be thou...."

Now Ahab the king of Israel dwelt in Samaria, and held the government for twenty-two years; and made no alteration in the conduct of the kings that were his predecessors, but only in such things as were of his own invention for the worse, and in his most gross wickedness. He imitated them in their wicked courses, and in their injurious behavior towards God, and more especially he imitated the transgression of Jeroboam; for he worshipped the heifers that he had made; and he contrived other absurd objects of worship besides those heifers: he also took to wife the daughter of Ethbaal, king of the Tyrians and Sidonians, whose name was Jezebel, of whom he learned to worship her own gods. This woman was active and bold, and fell into so great a degree of impurity and madness, that she built a temple to the god of the Tyrians, Which they call Belus, and planted a grove of all sorts of trees; she also appointed priests and false prophets to this god. The king also himself had many such about him, and so exceeded in madness and wickedness all [the kings] that went before him.

Accordingly the king in a very little time died, as Elijah had foretold; but Jehoram his brother succeeded him in the kingdom, for he died without children: but for this Jehoram, he was like his father Ahab in wickedness, and reigned twelve years, indulging himself in all sorts of wickedness and impiety towards God, for, leaving off his worship, he worshipped foreign gods; but in other respects he was an active man. Now at this time it was that Elijah disappeared from among men, and no one knows of his death to this very day; but he left behind him his disciple Elisha, as we have formerly declared. And indeed, as to Elijah, and as to Enoch, who was before the deluge, it is written in the sacred books that they disappeared, but so that nobody knew that they died.

Hereupon, when Benhadad, the king of Syria, had escaped to Damascus, and understood that it was God himself that cast all his army into this fear and disorder, and that it did not arise from the invasion of enemies, he was mightily cast down at his having God so greatly for his enemy, and fell into a distemper. Now it happened that Elisha the prophet, at that time, was gone out of his own country to Damascus, of which Benhadad was informed: he sent Hazael, the most faithful of all his servants, to meet him, and to carry him presents, and bade him inquire of him about his distemper, and whether he should escape the danger that it threatened. So Hazael came to Elisha with forty camels, that carried the best and most precious fruits that the country of Damascus afforded, as well as those which the king's palace supplied. He saluted him kindly, and said that he was sent to him by king Benhadad, and brought presents with him, in order to inquire concerning his distemper, whether he should recover from it or not. Whereupon the prophet bid him tell the king no melancholy news; but still he said he would die. So the king's servant was troubled to hear it; and Elisha wept also, and his tears ran down plenteously at his foresight of what miseries his people would undergo after the death of Benhadad. And when Hazael asked him what was the occasion of this confusion he was in, he said that he wept out of his commiseration for the multitude of the Israelites, and what terrible miseries they will suffer by thee; "for thou wilt slay the strongest of them, and wilt burn their strongest cities, and wilt destroy their children, and dash them against the stones, and wilt rip up their women with child." And when Hazael said, "How can it be that I should have power enough to do such things?" the prophet replied, that God had informed him that he should be king of Syria. So when Hazael was come to Benhadad, he told him good news concerning his distemper but on the next day he spread a wet cloth, in the nature of a net, over him, and strangled him, and took his dominion. He was an active man, and had the good-will of the Syrians, and of the people of Damascus, to a great degree; by whom both Benhadad himself, and Hazael, who ruled after him, are honored to this day as gods, by reason of their benefactions, and their building them temples by which they adorned the city of the Damascenes. They also every day do with great pomp pay their worship to these kings, and value themselves upon their antiquity; nor do they know that these kings are much later than they imagine, and that they are not yet eleven hundred years old. Now when Joram, the king of Israel, heard that Benhadad was dead, he recovered out of the terror and dread he had been in on his account, and was very glad to live in peace.

Now when king Nebuchadnezzar had reigned forty-three years, he ended his life. He was an active man, and more fortunate than the kings that were before him. Now Berosus makes mention of his actions in the third book of his Chaldaic History, where he says thus: "When his father Nebuchodonosor [Nabopollassar] heard that the governor whom he had set over Egypt, and the places about Coelesyria and Phoenicia, had revolted from him, while he was not himself able any longer to undergo the hardships [of war], he committed to his son Nebuchadnezzar, who was still but a youth, some parts of his army, and sent them against him. So when Nebuchadnezzar had given battle, and fought with the rebel, he beat him, and reduced the country from under his subjection, and made it a branch of his own kingdom; but about that time it happened that his father Nebuchodonosor [Nabopollassar] fell ill, and ended his life in the city Babylon, when he had reigned twenty-one years; and when he was made sensible, as he was in a little time, that his father Nebuchodonosor [Nabopollassar] was dead, and having settled the affairs of Egypt, and the other countries, as also those that concerned the captive Jews, and Phoenicians, and Syrians, and those of the Egyptian nations; and having committed the conveyance of them to Babylon to certain of his friends, together with the gross of his army, and the rest of their ammunition and provisions, he went himself hastily, accompanied with a few others, over the desert, and came to Babylon. So he took upon him the management of public affairs, and of the kingdom which had been kept for him by one that was the principal of the Chaldeans, and he received the entire dominions of his father, and appointed, that when the captives came, they should be placed as colonies, in the most proper places of Babylonia; but then he adorned the temple of Belus, and the rest of the temples, in a magnificent manner, with the spoils he had taken in the war. He also added another city to that which was there of old, and rebuilt it, that such as would besiege it hereafter might no more turn the course of the river, and thereby attack the city itself. He therefore built three walls round about the inner city, and three others about that which was the outer, and this he did with burnt brick. And after he had, after a becoming manner, walled the city, and adorned its gates gloriously, he built another palace before his father's palace, but so that they joined to it; to describe whose vast height and immense riches it would perhaps be too much for me to attempt; yet as large and lofty as they were, they were completed in fifteen days. He also erected elevated places for walking, of stone, and made it resemble mountains, and built it so that it might be planted with all sorts of trees. He also erected what was called a pensile paradise, because his wife was desirous to have things like her own country, she having been bred up in the palaces of Media." Megasthenes also, in his fourth book of his Accounts of India, makes mention of these things, and thereby endeavors to show that this king [Nebuchadnezzar] exceeded Hercules in fortitude, and in the greatness of his actions; for he saith that he conquered a great part of Libya and Iberia. Diocles also, in the second book of his Accounts of Persia, mentions this king; as does Philostrates in his Accounts both of India and of Phoenicia, say, that this king besieged Tyre thirteen years, while at the same time Ethbaal reigned at Tyre. These are all the histories that I have met with concerning this king.

So Alexandra, when she had taken the fortress, acted as her husband had suggested to her, and spake to the Pharisees, and put all things into their power, both as to the dead body, and as to the affairs of the kingdom, and thereby pacified their anger against Alexander, and made them bear goodwill and friendship to him; who then came among the multitude, and made speeches to them, and laid before them the actions of Alexander, and told them that they had lost a righteous king; and by the commendation they gave him, they brought them to grieve, and to be in heaviness for him, so that he had a funeral more splendid than had any of the kings before him. Alexander left behind him two sons, Hyrcanus and Aristobulus, but committed the kingdom to Alexandra. Now, as to these two sons, Hyrcanus was indeed unable to manage public affairs, and delighted rather in a quiet life; but the younger, Aristobulus, was an active and a bold man; and for this woman herself, Alexandra, she was loved by the multitude, because she seemed displeased at the offenses her husband had been guilty of.

But there was a certain friend of Hyrcanus, an Idumean, called Antipater, who was very rich, and in his nature an active and a seditious man; who was at enmity with Aristobulus, and had differences with him on account of his good-will to Hyrcanus. It is true that Nicolaus of Damascus says, that Antipater was of the stock of the principal Jews who came out of Babylon into Judea; but that assertion of his was to gratify Herod, who was his son, and who, by certain revolutions of fortune, came afterward to be king of the Jews, whose history we shall give you in its proper place hereafter. However, this Antipater was at first called Antipas, and that was his father's name also; of whom they relate this: That king Alexander and his wife made him general of all Idumea, and that he made a league of friendship with those Arabians, and Gazites, and Ascalonites, that were of his own party, and had, by many and large presents, made them his fast friends. But now this younger Antipater was suspicious of the power of Aristobulus, and was afraid of some mischief he might do him, because of his hatred to him; so he stirred up the most powerful of the Jews, and talked against him to them privately; and said that it was unjust to overlook the conduct of Aristobulus, who had gotten the government unrighteously, and ejected his brother out of it, who was the elder, and ought to retain what belonged to him by prerogative of his birth. And the same speeches he perpetually made to Hyrcanus; and told him that his own life would be in danger, unless he guarded himself, and got shut of Aristobulus; for he said that the friends of Aristobulus omitted no opportunity of advising him to kill him, as being then, and not before, sure to retain his principality. Hyrcanus gave no credit to these words of his, as being of a gentle disposition, and one that did not easily admit of calumnies against other men. This temper of his not disposing him to meddle with public affairs, and want of spirit, occasioned him to appear to spectators to be degenerous and unmanly; while. Aristobulus was of a contrary temper, an active man, and one of a great and generous soul.

But there was a certain friend of Hyrcanus, an Idumean, called Antipater, who was very rich, and in his nature an active and a seditious man; who was at enmity with Aristobulus, and had differences with him on account of his good-will to Hyrcanus. It is true that Nicolaus of Damascus says, that Antipater was of the stock of the principal Jews who came out of Babylon into Judea; but that assertion of his was to gratify Herod, who was his son, and who, by certain revolutions of fortune, came afterward to be king of the Jews, whose history we shall give you in its proper place hereafter. However, this Antipater was at first called Antipas, and that was his father's name also; of whom they relate this: That king Alexander and his wife made him general of all Idumea, and that he made a league of friendship with those Arabians, and Gazites, and Ascalonites, that were of his own party, and had, by many and large presents, made them his fast friends. But now this younger Antipater was suspicious of the power of Aristobulus, and was afraid of some mischief he might do him, because of his hatred to him; so he stirred up the most powerful of the Jews, and talked against him to them privately; and said that it was unjust to overlook the conduct of Aristobulus, who had gotten the government unrighteously, and ejected his brother out of it, who was the elder, and ought to retain what belonged to him by prerogative of his birth. And the same speeches he perpetually made to Hyrcanus; and told him that his own life would be in danger, unless he guarded himself, and got shut of Aristobulus; for he said that the friends of Aristobulus omitted no opportunity of advising him to kill him, as being then, and not before, sure to retain his principality. Hyrcanus gave no credit to these words of his, as being of a gentle disposition, and one that did not easily admit of calumnies against other men. This temper of his not disposing him to meddle with public affairs, and want of spirit, occasioned him to appear to spectators to be degenerous and unmanly; while. Aristobulus was of a contrary temper, an active man, and one of a great and generous soul.

But this calamity of the Jews' friends, who fell in this battle, grieved them, as did also this plundering of the money dedicated to God in the temple. Accordingly, that body of them which continued best together, and was the most warlike, encompassed the palace, and threatened to set fire to it, and kill all that were in it. Yet still they commanded them to go out presently, and promised, that if they would do so, they would not hurt them, nor Sabinus neither; at which time the greatest part of the king's troops deserted to them, while Rufus and Gratus, who had three thousand of the most warlike of Herod's army with them, who were men of active bodies, went over to the Romans. There was also a band of horsemen under the command of Rufus, which itself went over to the Romans also. However, the Jews went on with the siege, and dug mines under the palace walls, and besought those that were gone over to the other side not to be their hinderance, now they had such a proper opportunity for the recovery of their country's ancient liberty; and for Sabinus, truly he was desirous of going away with his soldiers, but was not able to trust himself with the enemy, on account of what mischief he had already done them; and he took this great [pretended] lenity of theirs for an argument why he should not comply with them; and so, because he expected that Varus was coming, he still bore the siege.

When this thing was told Cæsar, he did not believe it, because Herod was not easily to be imposed upon in such affairs as were of great concern to him; yet, having some suspicion it might be so, he sent one Celadus, a freed-man of his, and one that had conversed with the young men themselves, and bade him bring Alexander into his presence; so he brought him, being no more accurate in judging about him than the rest of the multitude. Yet did not he deceive Cæsar; for although there was a resemblance between him and Alexander, yet was it not so exact as to impose on such as were prudent in discerning; for this spurious Alexander had his hands rough, by the labors he had been put to and instead of that softness of body which the other had, and this as derived from his delicate and generous education, this man, for the contrary reason, had a rugged body. When, therefore, Cæsar saw how the master and the scholar agreed in this lying story, and in a bold way of talking, he inquired about Aristobulus, and asked what became of him who [it seems] was stolen away together with him, and for what reason it was that he did not come along with him, and endeavor to recover that dominion which was due to his high birth also. And when he said that he had been left in the isle of Crete, for fear of the dangers of the sea, that, in case any accident should come to himself, the posterity of Mariamne might not utterly perish, but that Aristobulus might survive, and punish those that laid such treacherous designs against them; and when he persevered in his affirmations, and the author of the imposture agreed in supporting it, Cæsar took the young man by himself, and said to him, "If thou wilt not impose upon me, thou shalt have this for thy reward, that thou shalt escape with thy life; tell me, then, who thou art, and who it was that had boldness enough to contrive such a cheat as this. For this contrivance is too considerable a piece of villainy to be undertaken by one of thy age." Accordingly, because he had no other way to take, he told Cæsar the contrivance, and after what manner and by whom it was laid together. So Cæsar, upon observing the spurious Alexander to be a strong active man, and fit to work with his hands, that he might not break his promise to him, put him among those that were to row among the mariners, but slew him that induced him to do what he had done; for as for the people of Melos, he thought them sufficiently punished, in having thrown away so much of their money upon this spurious Alexander. And such was the ignominious conclusion of this bold contrivance about the spurious Alexander.

Now Herod was an active man, and soon found proper materials for his active spirit to work upon. As therefore he found that Hezekias, the head of the robbers, ran over the neighboring parts of Syria with a great band of men, he caught him and slew him, and many more of the robbers with him; which exploit was chiefly grateful to the Syrians, insomuch that hymns were sung in Herod's commendation, both in the villages and in the cities, as having procured their quietness, and having preserved what they possessed to them; on which occasion he became acquainted with Sextus Caesar, a kinsman of the great Caesar, and president of Syria. A just emulation of his glorious actions excited Phasaelus also to imitate him. Accordingly, he procured the good-will of the inhabitants of Jerusalem, by his own management of the city affairs, and did not abuse his power in any disagreeable manner; whence it came to pass that the nation paid Antipater the respects that were due only to a king, and the honors they all yielded him were equal to the honors due to an absolute lord; yet did he not abate any part of that good-will or fidelity which he owed to Hyrcanus.

Now Herod was an active man, and soon found proper materials for his active spirit to work upon. As therefore he found that Hezekias, the head of the robbers, ran over the neighboring parts of Syria with a great band of men, he caught him and slew him, and many more of the robbers with him; which exploit was chiefly grateful to the Syrians, insomuch that hymns were sung in Herod's commendation, both in the villages and in the cities, as having procured their quietness, and having preserved what they possessed to them; on which occasion he became acquainted with Sextus Caesar, a kinsman of the great Caesar, and president of Syria. A just emulation of his glorious actions excited Phasaelus also to imitate him. Accordingly, he procured the good-will of the inhabitants of Jerusalem, by his own management of the city affairs, and did not abuse his power in any disagreeable manner; whence it came to pass that the nation paid Antipater the respects that were due only to a king, and the honors they all yielded him were equal to the honors due to an absolute lord; yet did he not abate any part of that good-will or fidelity which he owed to Hyrcanus.

Upon the war between Cassius and Brutus on one side, against the younger Caesar [Augustus] and Antony on the other, Cassius and Marcus got together an army out of Syria; and because Herod was likely to have a great share in providing necessaries, they then made him procurator of all Syria, and gave him an army of foot and horse. Cassius promised him also, that after the war was over, he would make him king of Judea. But it so happened that the power and hopes of his son became the cause of his perdition; for as Malichus was afraid of this, he corrupted one of the king's cup-bearers with money to give a poisoned potion to Antipater; so he became a sacrifice to Malichus's wickedness, and died at a feast. He was a man in other respects active in the management of affairs, and one that recovered the government to Hyrcanus, and preserved it in his hands.

Now they so manage their preparatory exercises of their weapons, that not the bodies of the soldiers only, but their souls may also become stronger: they are moreover hardened for war by fear; for their laws inflict capital punishments, not only for soldiers running away from the ranks, but for slothfulness and inactivity, though it be but in a lesser degree; as are their generals more severe than their laws, for they prevent any imputation of cruelty toward those under condemnation, by the great rewards they bestow on the valiant soldiers; and the readiness of obeying their commanders is so great, that it is very ornamental in peace; but when they come to a battle, the whole army is but one body, so well coupled together are their ranks, so sudden are their turnings about, so sharp their hearing as to what orders are given them, so quick their sight of the ensigns, and so nimble are their hands when they set to work; whereby it comes to pass that what they do is done quickly, and what they suffer they bear with the greatest patience. Nor can we find any examples where they have been conquered in battle, when they came to a close fight, either by the multitude of the enemies, or by their stratagems, or by the difficulties in the places they were in; no, nor by fortune neither, for their victories have been surer to them than fortune could have granted them. In a case, therefore, where counsel still goes before action, and where, after taking the best advice, that advice is followed by so active an army, what wonder is it that Euphrates on the east, the ocean on the west, the most fertile regions of Libya on the south, and the Danube and the Rhine on the north, are the limits of this empire? One might well say that the Roman possessions are not inferior to the Romans themselves.

Now, by this crafty speech, John made the zealots afraid; yet durst he not directly name what foreign assistance he meant, but in a covert way only intimated at the Idumeans. But now, that he might particularly irritate the leaders of the zealots, he calumniated Ananus, that he was about a piece of barbarity, and did in a special manner threaten them. These leaders were Eleazar, the son of Simon, who seemed the most plausible man of them all, both in considering what was fit to be done, and in the execution of what he had determined upon, and Zacharias, the son of Phalek; both of whom derived their families from the priests. Now when these two men had heard, not only the common threatenings which belonged to them all, but those peculiarly leveled against themselves; and besides, how Artanus and his party, in order to secure their own dominion, had invited the Romans to come to them, for that also was part of John's lie; they hesitated a great while what they should do, considering the shortness of the time by which they were straitened; because the people were prepared to attack them very soon, and because the suddenness of the plot laid against them had almost cut off all their hopes of getting any foreign assistance; for they might be under the height of their afflictions before any of their confederates could be informed of it. However, it was resolved to call in the Idumeans; so they wrote a short letter to this effect: That Ananus had imposed on the people, and was betraying their metropolis to the Romans; that they themselves had revolted from the rest, and were in custody in the temple, on account of the preservation of their liberty; that there was but a small time left wherein they might hope for their deliverance; and that unless they would come immediately to their assistance, they should themselves be soon in the power of Artanus, and the city would be in the power of the Romans. They also charged the messengers to tell many more circumstances to the rulers of the Idumeans. Now there were two active men proposed for the carrying this message, and such as were able to speak, and to persuade them that things were in this posture, and, what was a qualification still more necessary than the former, they were very swift of foot; for they knew well enough that these would immediately comply with their desires, as being ever a tumultuous and disorderly nation, always on the watch upon every motion, delighting in mutations; and upon your flattering them ever so little, and petitioning them, they soon take their arms, and put themselves into motion, and make haste to a battle, as if it were to a feast. There was indeed occasion for quick despatch in the carrying of this message, in which point the messengers were no way defective. Both their names were Ananias; and they soon came to the rulers of the Idumeans.

Now when Bassus had taken a full view of this place, he resolved to besiege it, by filling up the valley that lay on the east side; so he fell hard to work, and took great pains to raise his banks as soon as possible, and by that means to render the siege easy. As for the Jews that were caught in this place, they separated themselves from the strangers that were with them, and they forced those strangers, as an otherwise useless multitude, to stay in the lower part of the city, and undergo the principal dangers, while they themselves seized on the upper citadel, and held it, and this both on account of its strength, and to provide for their own safety. They also supposed they might obtain their pardon, in case they should [at last] surrender the citadel. However, they were willing to make trial, in the first place, whether the hopes they had of avoiding a siege would come to any thing; with which intention they made sallies every day, and fought with those that met them; in which conflicts they were many of them slain, as they therein slew many of the Romans. But still it was the opportunities that presented themselves which chiefly gained both sides their victories; these were gained by the Jews, when they fell upon the Romans as they were off their guard; but by the Romans, when, upon the others' sallies against their banks, they foresaw their coming, and were upon their guard when they received them. But the conclusion of this siege did not depend upon these bickerings; but a certain surprising accident, relating to what was done in this siege, forced the Jews to surrender the citadel. There was a certain young man among the besieged, of great boldness, and very active of his hand, his name was Eleazar; he greatly signalized himself in those sallies, and encouraged the Jews to go out in great numbers, in order to hinder the raising of the banks, and did the Romans a vast deal of mischief when they came to fighting; he so managed matters, that those who sallied out made their attacks easily, and returned back without danger, and this by still bringing up the rear himself. Now it happened that, on a certain time, when the fight was over, and both sides were parted, and retired home, he, in way of contempt of the enemy, and thinking that none of them would begin the fight again at that time, staid without the gates, and talked with those that were upon the wall, and his mind was wholly intent upon what they said. Now a certain person belonging to the Roman camp, whose name was Rufus, by birth an Egyptian, ran upon him suddenly, when nobody expected such a thing, and carried him off, with his armor itself; while, in the mean time, those that saw it from the wall were under such an amazement, that Rufus prevented their assistance, and carried Eleazar to the Roman camp. So the general of the Romans ordered that he should be taken up naked, set before the city to be seen, and sorely whipped before their eyes. Upon this sad accident that befell the young man, the Jews were terribly confounded, and the city, with one voice, sorely lamented him, and the mourning proved greater than could well be supposed upon the calamity of a single person. When Bassus perceived that, he began to think of using a stratagem against the enemy, and was desirous to aggravate their grief, in order to prevail with them to surrender the city for the preservation of that man. Nor did he fail of his hope; for he commanded them to set up a cross, as if he were just going to hang Eleazar upon it immediately; the sight of this occasioned a sore grief among those that were in the citadel, and they groaned vehemently, and cried out that they could not bear to see him thus destroyed. Whereupon Eleazar besought them not to disregard him, now he was going to suffer a most miserable death, and exhorted them to save themselves, by yielding to the Roman power and good fortune, since all other people were now conquered by them. These men were greatly moved with what he said, there being also many within the city that interceded for him, because he was of an eminent and very numerous family; so they now yielded to their passion of commiseration, contrary to their usual custom. Accordingly, they sent out immediately certain messengers, and treated with the Romans, in order to a surrender of the citadel to them, and desired that they might be permitted to go away, and take Eleazar along with them. Then did the Romans and their general accept of these terms; while the multitude of strangers that were in the lower part of the city, hearing of the agreement that was made by the Jews for themselves alone, were resolved to fly away privately in the night time; but as soon as they had opened their gates, those that had come to terms with Bassus told him of it; whether it were that they envied the others' deliverance, or whether it were done out of fear, lest an occasion should be taken against them upon their escape, is uncertain. The most courageous, therefore, of those men that went out prevented the enemy, and got away, and fled for it; but for those men that were caught within they were slain to the number of one thousand seven hundred, as were the women and children made slaves. But as Bassus thought he must perform the covenant he had made with those that surrendered the citadel, he let them go, and restored Eleazar to them.

But now it is proper to satisfy the inquiry of those that disbelieve the records of barbarians, and think none but Greeks to be worthy of credit, and to produce many of these very Greeks who were acquainted with our nation, and to set before them such as upon occasion have made mention of us in their own writings. Pythagoras, therefore, of Samos, lived in very ancient times, and was esteemed a person superior to all philosophers in wisdom and piety towards God. Now it is plain that he did not only know our doctrines, but was in very great measure a follower and admirer of them. There is not indeed extant any writing that is owned for his but many there are who have written his history, of whom Hermippus is the most celebrated, who was a person very inquisitive into all sorts of history. Now this Hermippus, in his first book concerning Pythagoras, speaks thus: "That Pythagoras, upon the death of one of his associates, whose name was Calliphon, a Crotonlate by birth, affirmed that this man's soul conversed with him both night and day, and enjoined him not to pass over a place where an ass had fallen down; as also not to drink of such waters as caused thirst again; and to abstain from all sorts of reproaches." After which he adds thus: "This he did and said in imitation of the doctrines of the Jews and Thracians, which he transferred into his own philosophy." For it is very truly affirmed of this Pythagoras, that he took a great many of the laws of the Jews into his own philosophy. Nor was our nation unknown of old to several of the Grecian cities, and indeed was thought worthy of imitation by some of them. This is declared by Theophrastus, in his writings concerning laws; for he says that "the laws of the Tyrians forbid men to swear foreign oaths." Among which he enumerates some others, and particularly that called Corban: which oath can only be found among the Jews, and declares what a man may call "A thing devoted to God." Nor indeed was Herodotus of Halicarnassus unacquainted with our nation, but mentions it after a way of his own, when he saith thus, in the second book concerning the Colchians. His words are these: "The only people who were circumcised in their privy members originally, were the Colchians, the Egyptians, and the Ethiopians; but the Phoenicians and those Syrians that are in Palestine confess that they learned it from the Egyptians. And for those Syrians who live about the rivers Thermodon and Parthenius, and their neighbors the Macrones, they say they have lately learned it from the Colchians; for these are the only people that are circumcised among mankind, and appear to have done the very same thing with the Egyptians. But as for the Egyptians and Ethiopians themselves, I am not able to say which of them received it from the other." This therefore is what Herodotus says, that "the Syrians that are in Palestine are circumcised." But there are no inhabitants of Palestine that are circumcised excepting the Jews; and therefore it must be his knowledge of them that enabled him to speak so much concerning them. Cherilus also, a still ancienter writer, and a poet, makes mention of our nation, and informs us that it came to the assistance of king Xerxes, in his expedition against Greece. For in his enumeration of all those nations, he last of all inserts ours among the rest, when he says, "At the last there passed over a people, wonderful to be beheld; for they spake the Phoenician tongue with their mouths; they dwelt in the Solymean mountains, near a broad lake: their heads were sooty; they had round rasures on them; their heads and faces were like nasty horse-heads also, that had been hardened in the smoke." I think, therefore, that it is evident to every body that Cherilus means us, because the Solymean mountains are in our country, wherein we inhabit, as is also the lake called Asphaltitis; for this is a broader and larger lake than any other that is in Syria: and thus does Cherilus make mention of us. But now that not only the lowest sort of the Grecians, but those that are had in the greatest admiration for their philosophic improvements among them, did not only know the Jews, but when they lighted upon any of them, admired them also, it is easy for any one to know. For Clearchus, who was the scholar of Aristotle, and inferior to no one of the Peripatetics whomsoever, in his first book concerning sleep, says that "Aristotle his master related what follows of a Jew," and sets down Aristotle's own discourse with him. The account is this, as written down by him: "Now, for a great part of what this Jew said, it would be too long to recite it; but what includes in it both wonder and philosophy it may not be amiss to discourse of. Now, that I may be plain with thee, Hyperochides, I shall herein seem to thee to relate wonders, and what will resemble dreams themselves. Hereupon Hyperochides answered modestly, and said, For that very reason it is that all of us are very desirous of hearing what thou art going to say. Then replied Aristotle, For this cause it will be the best way to imitate that rule of the Rhetoricians, which requires us first to give an account of the man, and of what nation he was, that so we may not contradict our master's directions. Then said Hyperochides, Go on, if it so pleases thee. This man then, [answered Aristotle,] was by birth a Jew, and came from Celesyria; these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city, it is a very awkward one, for they call it Jerusalem. Now this man, when he was hospitably treated by a great many, came down from the upper country to the places near the sea, and became a Grecian, not only in his language, but in his soul also; insomuch that when we ourselves happened to be in Asia about the same places whither he came, he conversed with us, and with other philosophical persons, and made a trial of our skill in philosophy; and as he had lived with many learned men, he communicated to us more information than he received from us." This is Aristotle's account of the matter, as given us by Clearchus; which Aristotle discoursed also particularly of the great and wonderful fortitude of this Jew in his diet, and continent way of living, as those that please may learn more about him from Clearchus's book itself; for I avoid setting down any more than is sufficient for my purpose. Now Clearchus said this by way of digression, for his main design was of another nature. But for Hecateus of Abdera, who was both a philosopher, and one very useful ill an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus; he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating by way of epitome. And, in the first place, I will demonstrate the time when this Hecateus lived; for he mentions the fight that was between Ptolemy and Demetrius about Gaza, which was fought in the eleventh year after the death of Alexander, and in the hundred and seventeenth olympiad, as Castor says in his history. For when he had set down this olympiad, he says further, that "in this olympiad Ptolemy, the son of Lagus, beat in battle Demetrius, the son of Antigonus, who was named Poliorcetes, at Gaza." Now, it is agreed by all, that Alexander died in the hundred and fourteenth olympiad; it is therefore evident that our nation flourished in his time, and in the time of Alexander. Again, Hecateus says to the same purpose, as follows: "Ptolemy got possession of the places in Syria after that battle at Gaza; and many, when they heard of Ptolemy's moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; one of whom [Hecateus says] was Hezekiah the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skillful in the management of affairs, if any other man ever were so; although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most." Hecateus mentions this Hezekiah a second time, and says, that "as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people; for he had all their habitations and polity down in writing." Moreover, Hecateus declares again, "what regard we have for our laws, and that we resolve to endure any thing rather than transgress them, because we think it right for us to do so." Whereupon he adds, that "although they are in a bad reputation among their neighbors, and among all those that come to them, and have been often treated injuriously by the kings and governors of Persia, yet can they not be dissuaded from acting what they think best; but that when they are stripped on this account, and have torments inflicted upon them, and they are brought to the most terrible kinds of death, they meet them after an extraordinary manner, beyond all other people, and will not renounce the religion of their forefathers." Hecateus also produces demonstrations not a few of this their resolute tenaciousness of their laws, when he speaks thus: "Alexander was once at Babylon, and had an intention to rebuild the temple of Belus that was fallen to decay, and in order thereto, he commanded all his soldiers in general to bring earth thither. But the Jews, and they only, would not comply with that command; nay, they underwent stripes and great losses of what they had on this account, till the king forgave them, and permitted them to live in quiet." He adds further, that "when the Macedonians came to them into that country, and demolished the [old] temples and the altars, they assisted them in demolishing them all but [for not assisting them in rebuilding them] they either underwent losses, or sometimes obtained forgiveness." He adds further, that "these men deserve to be admired on that account." He also speaks of the mighty populousness of our nation, and says that "the Persians formerly carried away many ten thousands of our people to Babylon, as also that not a few ten thousands were removed after Alexander's death into Egypt and Phoenicia, by reason of the sedition that was arisen in Syria." The same person takes notice in his history, how large the country is which we inhabit, as well as of its excellent character, and says, that "the land in which the Jews inhabit contains three millions of arourae, and is generally of a most excellent and most fruitful soil; nor is Judea of lesser dimensions." The same man describe our city Jerusalem also itself as of a most excellent structure, and very large, and inhabited from the most ancient times. He also discourses of the multitude of men in it, and of the construction of our temple, after the following manner: "There are many strong places and villages [says he] in the country of Judea; but one strong city there is, about fifty furlongs in circumference, which is inhabited by a hundred and twenty thousand men, or thereabouts; they call it Jerusalem. There is about the middle of the city a wall of stone, whose length is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents: upon these there is a light that is never extinguished, either by night or by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple." Moreover, he attests that we Jews went as auxiliaries along with king Alexander, and after him with his successors. I will add further what he says he learned when he was himself with the same army, concerning the actions of a man that was a Jew. His words are these: "As I was myself going to the Red Sea, there followed us a man, whose name was Mosollam; he was one of the Jewish horsemen who conducted us; he was a person of great courage, of a strong body, and by all allowed to be the most skillful archer that was either among the Greeks or barbarians. Now this man, as people were in great numbers passing along the road, and a certain augur was observing an augury by a bird, and requiring them all to stand still, inquired what they staid for. Hereupon the augur showed him the bird from whence he took his augury, and told him that if the bird staid where he was, they ought all to stand still; but that if he got up, and flew onward, they must go forward; but that if he flew backward, they must retire again. Mosollam made no reply, but drew his bow, and shot at the bird, and hit him, and killed him; and as the augur and some others were very angry, and wished imprecations upon him, he answered them thus: Why are you so mad as to take this most unhappy bird into your hands? for how can this bird give us any true information concerning our march, who could not foresee how to save himself? for had he been able to foreknow what was future, he would not have come to this place, but would have been afraid lest Mosollam the Jew should shoot at him, and kill him." But of Hecateus's testimonies we have said enough; for as to such as desire to know more of them, they may easily obtain them from his book itself. However, I shall not think it too much for me to name Agatharchides, as having made mention of us Jews, though in way of derision at our simplicity, as he supposes it to be; for when he was discoursing of the affairs of Stratonice, "how she came out of Macedonia into Syria, and left her husband Demetrius, while yet Seleueus would not marry her as she expected, but during the time of his raising an army at Babylon, stirred up a sedition about Antioch; and how, after that, the king came back, and upon his taking of Antioch, she fled to Seleucia, and had it in her power to sail away immediately yet did she comply with a dream which forbade her so to do, and so was caught and put to death." When Agatharehides had premised this story, and had jested upon Stratonice for her superstition, he gives a like example of what was reported concerning us, and writes thus: "There are a people called Jews, and dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. Now it came to pass, that when Ptolemy, the son of Lagus, came into this city with his army, that these men, in observing this mad custom of theirs, instead of guarding the city, suffered their country to submit itself to a bitter lord; and their law was openly proved to have commanded a foolish practice. This accident taught all other men but the Jews to disregard such dreams as these were, and not to follow the like idle suggestions delivered as a law, when, in such uncertainty of human reasonings, they are at a loss what they should do." Now this our procedure seems a ridiculous thing to Agatharehides, but will appear to such as consider it without prejudice a great thing, and what deserved a great many encomiums; I mean, when certain men constantly prefer the observation of their laws, and their religion towards God, before the preservation of themselves and their country.

Now, if this be the case, it seems to me that this very decay and falling away of the understanding is not the same in all, but that this conversion into a soul is carried to a greater or less degree in different instances, and that certain understandings retain something even of their former vigour, and others again either nothing or a very small amount. Whence some are found from the very commencement of their lives to be of more active intellect, others again of a slower habit of mind, and some are born wholly obtuse, and altogether incapable of instruction. Our statement, however, that the understanding is converted into a soul, or whatever else seems to have such a meaning, the reader must carefully consider and settle for himself, as these views are not to be regarded as advanced by us in a dogmatic manner, but simply as opinions, treated in the style of investigation and discussion. Let the reader take this also into consideration, that it is observed with regard to the soul of the Saviour, that of those things which are written in the Gospel, some are ascribed to it under the name of soul, and others under that of spirit. For when it wishes to indicate any suffering or perturbation affecting Him, it indicates it under the name of soul; as when it says, “Now is my soul troubled;” and, “My soul is sorrowful, even unto death;” and, “No man taketh my soul from me, but I lay it down of myself.” Into the hands of His Father He commends not His soul, but His spirit; and when He says that the flesh is weak, He does not say that the soul is willing, but the spirit: whence it appears that the soul is something intermediate between the weak flesh and the willing spirit.

"And I took from all a third of their power, that they should no more be active in their evil doings, and that, if the men who are in the world, invoke them in their mysteries--those which the angels who transgressed have brought down, that is their sorceries,--in order that, therefore, if they invoke them in their evil doings, they may not be able to accomplish them.

"For there are twelve æons; over six Sabaōth, the Adamas, ruleth, and his brother Yabraōth ruleth over the other six. At that time then Yabraōth with his rulers had faith in the mysteries of the Light and was active in the mysteries of the Light and abandoned the mystery of congress. But Sabaōth, the Adamas, and his rulers have persisted in the practice of congress.

"But he carried Sabaōth, the Adamas, and his rulers who had not been active in the mysteries of the Light, but have been persistently active in the mysteries of congress, and inbound them into the sphere.

"But he carried Sabaōth, the Adamas, and his rulers who had not been active in the mysteries of the Light, but have been persistently active in the mysteries of congress, and inbound them into the sphere.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

There, we have stated: “Rebbi Jehudah said, when is that? If he has no other, different profession. But if he has another, different profession it is permitted.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is acceptable, otherwise he is unacceptable. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is permitted. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. It was stated: Rebbi Jehudah is restrictive. How is this implemented? If he was working in his profession all the years of the sabbatical cycles but when the Sabbatical began he became active and traded in forbidden produce, if he has another profession on the side he is permitted, otherwise he is forbidden. (But if he was working in his profession all the years of the sabbatical cycles and when the Sabbatical began he became active and traded in forbidden produce, even if he has no other profession on the side he is forbidden.) With this we are not concerned. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was publicly praised for presenting a tradition in the name of a younger person. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

Rebbi Ḥaggai asked before Rebbi Yose: Why did we not state that the human having active or passive sex with a koy is guilty? He told him, it was stated: “In all other ways it is like wild and domestic animals.”

Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There, we have stated: “He who opens a boil on the Sabbath, if to make an opening he is liable, if to remove fluid he is not liable.” Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There, we have stated: “One who catches a snake on the Sabbath, if he is active that it should not bite him he is not liable, if for medicine he is liable.” Rebbi Joḥanan said, there is here no “not liable” but “permitted.” There, we have stated: “About rural dishes that they are pure in a tent with a corpse but impure if carried by a sufferer from gonorrhea.” Rebbi Zeˋira said, this is correct. If for a need, that is what we have stated, “if for medicine he is liable.” This implies that there is here no “not liable” but “permitted.”

We find that the Temple was destroyed the first time only because they were active idolators, and uncoverers of nakedness, and spillers of blood. And so the second time. Rebbi Joḥanan ben Torta said, we find that Shiloh was destroyed only because they slighted the holidays and desecrated the sancta. We find that the Temple was destroyed the first time only because they were active idolators, and uncoverers of nakedness, and spillers of blood. But of the second we know that they toiled in the Torah, were careful about the commandments and tithes, and every good custom was in them; only they loved money and hated one another without reason. Hate without reason is hard for it is the equivalent if idolatry, and uncovering nakedness, and spilling of blood. An example. Rebbi Zeˋira, and Rebbi Jacob bar Aḥa, and Rebbi Abuna, were sitting and saying, it is worse since the first time it was rebuilt but the second time it was not rebuilt. Rebbi Zeˋira said, the first ones repented, the second ones did not repent. Rebbi Eleazar said, the first time their sin was brought into the open and so was their end; the second time their sin was brought into the open but their end was not brought into the open. They asked Rebbi Eliezer, are the later generations more qualified than the first? He told them, your witness, the Temple, shall prove it. Our forefathers removed the ceiling, the curtain of Jehudah was lifted, but we blew out the walls, who are saying, make bare, make bare, up to its foundations. They said, any generation in which it is not rebuilt is debited as if it had destroyed it.

We find that the Temple was destroyed the first time only because they were active idolators, and uncoverers of nakedness, and spillers of blood. And so the second time. Rebbi Joḥanan ben Torta said, we find that Shiloh was destroyed only because they slighted the holidays and desecrated the sancta. We find that the Temple was destroyed the first time only because they were active idolators, and uncoverers of nakedness, and spillers of blood. But of the second we know that they toiled in the Torah, were careful about the commandments and tithes, and every good custom was in them; only they loved money and hated one another without reason. Hate without reason is hard for it is the equivalent if idolatry, and uncovering nakedness, and spilling of blood. An example. Rebbi Zeˋira, and Rebbi Jacob bar Aḥa, and Rebbi Abuna, were sitting and saying, it is worse since the first time it was rebuilt but the second time it was not rebuilt. Rebbi Zeˋira said, the first ones repented, the second ones did not repent. Rebbi Eleazar said, the first time their sin was brought into the open and so was their end; the second time their sin was brought into the open but their end was not brought into the open. They asked Rebbi Eliezer, are the later generations more qualified than the first? He told them, your witness, the Temple, shall prove it. Our forefathers removed the ceiling, the curtain of Jehudah was lifted, but we blew out the walls, who are saying, make bare, make bare, up to its foundations. They said, any generation in which it is not rebuilt is debited as if it had destroyed it.

The colleagues in the name of Rebbi Joḥanan; Rebbi Ayvo bar Nagari said before Rebbi Ila in the name of Rebbi Joḥanan. The reason of this Tanna: But if any impure animal from which no sacrifice to the Eternal may be offered. Why does the verse say, impure? But even impure for this denomination. This is difficult; about this is written, he shall stand, he shall appraise? Rebbi Ze`ira in the name of Rebbi Eleazar did not say so but, but if any impure animal from which no sacrifice to the Eternal may be offered; anything which could be sacrificed neither here nor at any other place does not effect substitution. This excludes the female of a bird which even though it cannot be sacrificed here is fit to be sacrificed at another place. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Are there not the animals used for active or passive bestiality, which can be sacrificed neither here nor at any other place, and they effect substitution? He said to them, also I did speak only about really impure ones. This is difficult; about this is written, he shall stand, he shall appraise?

“Dealers in sabbatical produce.” “Who is a dealer in sabbatical produce? One who sits idle all the years of a sabbatical cycle. As soon as the sabbatical year starts, be becomes active and trades in forbidden produce. One does not accept them before another sabbatical year starts and he can be checked out that he repented in complete repentance.” It was stated: Rebbi Yose says, two sabbatical periods. “Rebbi Nehemiah says, repentance in money, not repentance in words; that he say to them, here are denars, distribute them to the poor, for I earned them from forbidden produce.” They added shepherds, extortioners, and any who are suspect in money matters, that their testimony be invalid. Rebbi Abbahu said, only shepherds of small animals.

HALAKHAH: “One does not explain sexual aberrations to three {persons},” etc. Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael? Since Rebbi Ismael states warnings to the actors. Since Rebbi Immi was sitting and stating a warning for active homosexual and a warning for the passive homosexual, this implies that practice follows Rebbi Ismael.

“If she spent six months for her husband and six months for the levir, she cannot eat heave. Not only six months for the levir but even all the time for the levir except for one day, she cannot eat heave.” The Mishna follows neither the earliest not the last Mishnah, but the intermediate development. As it was stated: First, they were saying that a preliminarily married woman, daughter of an Israel, could eat heave, for they were explaining: “If a Cohen acquires a person, acquistion by money;” for what would be the difference between one who acquires a wife and one who acquires a slave girl? They changed, to say: after twelve months, when he becomes responsible for her upkeep. The court of the later ones said: A woman never eats heave before she enters the bridal chamber. ”Already Rebbi Joḥanan ben Bagbag sent to Rebbi Jehudah ben Bathyra at Nisibis: They say in your name that the preliminarily married daughter of an Israel eats heave. He sent back the following: I had been convinced that you are knowledgeable in the secrets of the Torah, but you do not even know the rules de minore ad majus! Since money can acquire a Gentile slave girl to permit her to eat heave, but she cannot be acquired by sexual relations to permit her to eat heave, whereas a wife can be acquired by sexual relations to permit her to eat heave, it is only logical that money can acquire a wife to permit her to eat heave! But what can I do? They said that no woman eats heave before she enters the bridal chamber,” and they supported it by the verse: “Every pure person in your household shall eat it.” Rebbi Yudan said, that is an argument de minore ad majus that can be reversed! Because he could say to him, since a Gentile slave girl can be acquired by active possession to permit her to eat heave, what can you say about a wife who cannot be acquired by active possession? If an argument de minore ad majus can be reversed, the argument is invalid.

“If she spent six months for her husband and six months for the levir, she cannot eat heave. Not only six months for the levir but even all the time for the levir except for one day, she cannot eat heave.” The Mishna follows neither the earliest not the last Mishnah, but the intermediate development. As it was stated: First, they were saying that a preliminarily married woman, daughter of an Israel, could eat heave, for they were explaining: “If a Cohen acquires a person, acquistion by money;” for what would be the difference between one who acquires a wife and one who acquires a slave girl? They changed, to say: after twelve months, when he becomes responsible for her upkeep. The court of the later ones said: A woman never eats heave before she enters the bridal chamber. ”Already Rebbi Joḥanan ben Bagbag sent to Rebbi Jehudah ben Bathyra at Nisibis: They say in your name that the preliminarily married daughter of an Israel eats heave. He sent back the following: I had been convinced that you are knowledgeable in the secrets of the Torah, but you do not even know the rules de minore ad majus! Since money can acquire a Gentile slave girl to permit her to eat heave, but she cannot be acquired by sexual relations to permit her to eat heave, whereas a wife can be acquired by sexual relations to permit her to eat heave, it is only logical that money can acquire a wife to permit her to eat heave! But what can I do? They said that no woman eats heave before she enters the bridal chamber,” and they supported it by the verse: “Every pure person in your household shall eat it.” Rebbi Yudan said, that is an argument de minore ad majus that can be reversed! Because he could say to him, since a Gentile slave girl can be acquired by active possession to permit her to eat heave, what can you say about a wife who cannot be acquired by active possession? If an argument de minore ad majus can be reversed, the argument is invalid.

MISHNAH: Whipping by three [judges]; in the name of Rebbi Ismael they said, by 23. The lengthening of a month by three [judges], the intercalation of a year by three [judges], the words of Rebbi Meïr. Rabban Simeon ben Gamliel says, one starts with three, one discusses with five, and one votes with seven. But if they voted with three, it is intercalated. The leaning of Elders and the breaking of the calf’s neck by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five. Ḥalîṣah and repudiations by three [judges], [redemption of] the growth of the fourth year and Second Tithe whose value is not known by three [appraisers], also of Temple dedications by three. Estimations of movables by three [appraisers], Rebbi Jehudah says that one of them must be a Cohen; of real estate nine and a Cohen. The same holds for humans. Capital crimes [are judged] by 23. The participants in active or passive bestiality [is judged] by 23, as it is said, you shall slay the woman and the animal, and it says, and you shall slay the animal. The bull to be stoned [is judged] by 23, as it is said, the bull shall be stoned, also its owner shall die; like the owner’s death sentence so is the ox’s death sentence. The wolf and the lion, the bear, and the tiger, and the panther, and the snake are sentenced to death by 23. Rebbi Eliezer says, anyone quick to kill them is meritorious; Rebbi Aqiba says, they are sentenced by 23.

“Dealers in sabbatical produce.” “Who is a dealer in sabbatical produce? One who sits idle all the years of a sabbatical cycle. As soon as the sabbatical year starts, be becomes active and trades in sabbatical produce. One does not accept them before another sabbatical year starts and he can be checked out that he repented in complete repentance.” It was stated: Rebbi Yose says, two sabbatical periods. “Rebbi Nehemiah says, repentance in money, not repentance in words; that he say to them, here are 200 denars, distribute them to the poor, for I earned them from forbidden produce.” They added shepherds, extortionists, and any who are suspect in money matters, that their testimony be invalid. Rebbi Abbahu said, only shepherds of small animals.

“Rebbi Simeon says, earlier they were listing harvesters of sabbatical produce; but since the increase of oppressors they returned to list only dealers in sabbatical produce. Rebbi Jehudah said, when? If he has no profession but this; but if he has another profession, he is qualified.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in sabbatical produce. If at the same time he is engaged in another occupation, he is qualified; otherwise he is disqualified. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in sabbatical produce, even if he has no other profession on the side he is qualified. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was praised for formulating the tradition in the name of a person younger than himself.

“Rebbi Simeon says, earlier they were listing harvesters of sabbatical produce; but since the increase of oppressors they returned to list only dealers in sabbatical produce. Rebbi Jehudah said, when? If he has no profession but this; but if he has another profession, he is qualified.” How is this implemented? If he was sitting idle all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in sabbatical produce. If at the same time he is engaged in another occupation, he is qualified; otherwise he is disqualified. But if he was working in his profession all the years of the sabbatical cycle and when the Sabbatical began he became active and traded in sabbatical produce, even if he has no other profession on the side he is qualified. Rebbi Abba bar Zavda, Rebbi Abbahu in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was praised for formulating the tradition in the name of a person younger than himself.

Rebbi Ḥiyya stated restrictively. How is this implemented? If he was working in his profession all the years of the sabbatical cycle but when the Sabbatical began he became active and traded in sabbatical produce. Even if he has another profession on the side he is disqualified. This is not what Rebbi Abba bar Zavda, Rebbi Abbahu said in the name of Rebbi Eleazar: Practice follows Rebbi Jehudah of our Mishnah. Rebbi Abba bar Zavda was praised for formulating the tradition in the name of a person younger than himself. Here also should it be so? Rebbi Yose ben Rebbi Abun said, there the government is not oppressive, here the government is oppressive.

HALAKHAH: “A man who had sexual relations with a male.” From where the warning for a person having sexual relations with a male? With a male you shall not sleep in women’s ways. From where extirpation? For anybody who would commit any of these abominations will be extirpated, etc. Punishment from where? A man who would sleep with a male in women’s ways, an abomination did both of them commit; they shall be put to death; their blood be on them. You learn their blood be on them from their blood be on them. That is for the active one. For the passive one from where? With a male you shall not sleep in women’s ways, read: to be slept with. So far following Rebbi Aqiba. Following Rebbi Ismael? There shall be no qadeš among the sons of Israel. From where extirpation for the passive homosexual following Rebbi Ismael? Rebbi Jeremiah in the name of Rebbi Abbahu. It says here qadeš and it says there, also a qadeš was in the land. You learn qadeš from qadeš and qadeš from abomination. Rebbi Ḥiyya bar Ada in the name of Rebbi Ḥanina: Abomination from abomination. Rebbi Yose ben Rebbi Abun said, a baraita states this: Both committed an abomination. Both are stoned, both are subject to warning, both by extirpation.

From where the warning for a person having sexual relations with an animal? Do not give your emission into an animal to defile yourself by it. From where extirpation? For anybody who would commit any of these abominations will be extirpated, etc. Punishment from where? A man who would sleep with a animal shall be put to death. You infer their blood be on them from their blood be on them. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael from his source and Rebbi Aqiba from his source. Extirpation for a male passive partner is not found for Rebbi Ismael. Punishment for a male passive partner is not found for Rebbi Ismael or Rebbi Aqiba, but it is written: One who sacrifices to the forces of nature shall be banned. Since this one is in for stoning and extirpation, also that one is in for stoning and extirpation. What is the difference between them? If one had active homosexual relations followed by passive ones, in Rebbi Ismael’s opinion he is liable only once; in Rebbi Aqiba’s opinion he is liable twice. If one had active relations with an animal followed by passive ones. Both in Rebbi Aqiba’s as in Rebbi Ismael’s opinions he is liable twice. If he had active homosexual relations with both a male and an animal he is liable twice. If he had passive homosexual relations with both a male and an animal he is liable twice. If he had simultaneous active sexual relations with two males, since both of them became guilty because of him, he is liable twice. If he had simultaneous passive sexual relations with two males, since both of them became guilty because of him, he is liable twice. It was stated: For males, an underage boy does not have the status of an adult; a young animal has the status of a fully grown one. Rebbi Eleazar said, he cannot become liable because of it unless it be three years and one day of age.

From where the warning for a person having sexual relations with an animal? Do not give your emission into an animal to defile yourself by it. From where extirpation? For anybody who would commit any of these abominations will be extirpated, etc. Punishment from where? A man who would sleep with a animal shall be put to death. You infer their blood be on them from their blood be on them. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael from his source and Rebbi Aqiba from his source. Extirpation for a male passive partner is not found for Rebbi Ismael. Punishment for a male passive partner is not found for Rebbi Ismael or Rebbi Aqiba, but it is written: One who sacrifices to the forces of nature shall be banned. Since this one is in for stoning and extirpation, also that one is in for stoning and extirpation. What is the difference between them? If one had active homosexual relations followed by passive ones, in Rebbi Ismael’s opinion he is liable only once; in Rebbi Aqiba’s opinion he is liable twice. If one had active relations with an animal followed by passive ones. Both in Rebbi Aqiba’s as in Rebbi Ismael’s opinions he is liable twice. If he had active homosexual relations with both a male and an animal he is liable twice. If he had passive homosexual relations with both a male and an animal he is liable twice. If he had simultaneous active sexual relations with two males, since both of them became guilty because of him, he is liable twice. If he had simultaneous passive sexual relations with two males, since both of them became guilty because of him, he is liable twice. It was stated: For males, an underage boy does not have the status of an adult; a young animal has the status of a fully grown one. Rebbi Eleazar said, he cannot become liable because of it unless it be three years and one day of age.

From where the warning for a person having sexual relations with an animal? Do not give your emission into an animal to defile yourself by it. From where extirpation? For anybody who would commit any of these abominations will be extirpated, etc. Punishment from where? A man who would sleep with a animal shall be put to death. You infer their blood be on them from their blood be on them. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael from his source and Rebbi Aqiba from his source. Extirpation for a male passive partner is not found for Rebbi Ismael. Punishment for a male passive partner is not found for Rebbi Ismael or Rebbi Aqiba, but it is written: One who sacrifices to the forces of nature shall be banned. Since this one is in for stoning and extirpation, also that one is in for stoning and extirpation. What is the difference between them? If one had active homosexual relations followed by passive ones, in Rebbi Ismael’s opinion he is liable only once; in Rebbi Aqiba’s opinion he is liable twice. If one had active relations with an animal followed by passive ones. Both in Rebbi Aqiba’s as in Rebbi Ismael’s opinions he is liable twice. If he had active homosexual relations with both a male and an animal he is liable twice. If he had passive homosexual relations with both a male and an animal he is liable twice. If he had simultaneous active sexual relations with two males, since both of them became guilty because of him, he is liable twice. If he had simultaneous passive sexual relations with two males, since both of them became guilty because of him, he is liable twice. It was stated: For males, an underage boy does not have the status of an adult; a young animal has the status of a fully grown one. Rebbi Eleazar said, he cannot become liable because of it unless it be three years and one day of age.

From where the warning for a person having sexual relations with an animal? Do not give your emission into an animal to defile yourself by it. From where extirpation? For anybody who would commit any of these abominations will be extirpated, etc. Punishment from where? A man who would sleep with a animal shall be put to death. You infer their blood be on them from their blood be on them. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael from his source and Rebbi Aqiba from his source. Extirpation for a male passive partner is not found for Rebbi Ismael. Punishment for a male passive partner is not found for Rebbi Ismael or Rebbi Aqiba, but it is written: One who sacrifices to the forces of nature shall be banned. Since this one is in for stoning and extirpation, also that one is in for stoning and extirpation. What is the difference between them? If one had active homosexual relations followed by passive ones, in Rebbi Ismael’s opinion he is liable only once; in Rebbi Aqiba’s opinion he is liable twice. If one had active relations with an animal followed by passive ones. Both in Rebbi Aqiba’s as in Rebbi Ismael’s opinions he is liable twice. If he had active homosexual relations with both a male and an animal he is liable twice. If he had passive homosexual relations with both a male and an animal he is liable twice. If he had simultaneous active sexual relations with two males, since both of them became guilty because of him, he is liable twice. If he had simultaneous passive sexual relations with two males, since both of them became guilty because of him, he is liable twice. It was stated: For males, an underage boy does not have the status of an adult; a young animal has the status of a fully grown one. Rebbi Eleazar said, he cannot become liable because of it unless it be three years and one day of age.

HALAKHAH: “I am putting an oath on you,” etc. Halakhah 8: “I am putting an oath on you,” etc. A person who would sin, a person who would sin as an equal cut. Since a person who would sin which was said further on refers to an active monetary claim, also a person who would sin must refer to an active monetary claim.

HALAKHAH: “I am putting an oath on you,” etc. Halakhah 8: “I am putting an oath on you,” etc. A person who would sin, a person who would sin as an equal cut. Since a person who would sin which was said further on refers to an active monetary claim, also a person who would sin must refer to an active monetary claim.

Dealers in sabbatical produce, that is the sabbatical trader. “Who is a sabbatical trader? One who sits idle all the years of a sabbatical cycle. In the sabbatical year he becomes active and trades in sabbatical produce. One does not accept him before another sabbatical year starts and he can be checked out that he repented in complete repentance.” Rebbi Yose stated, two sabbatical periods. “Rebbi Nehemiah says, repentance in money, not repentance in words; that he say to them, here are 200 denars, distribute them to the poor, for I earned them from forbidden produce.” They added shepherds, extortionists, and any who are suspect in money matters, that their testimony be invalid. Rebbi Abbahu said, shepherds of small animals.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

There [by Pesach and circumcision] that isn't the reason [why one doesn't bring a sacrifice], rather it's because the whole Torah is compared to [the prohibition of] idolatry. Just as idolatry is a "sit and don't do" [a passive prohibition] so to all [times that one is obligated to bring a conciliatory sacrifice] is by a "sit and don't do", which excludes these [Peasch and circumcision] which are each a "get up and do" [an active commandment]

It was taught in a mishna over there, One who takes a mother bird while with its young [in violation of the Torah's prohibition]. Rebbi Yehuda says that he receives malkus and need not send her away. And the Sages say that he must send away [the mother bird] and is not flogged. This is the general rule, any prohibition that has an active positive commandment one is not liable for. Rebbi Yochanon said, We do not have any examples of this [where one can receive malkus by nullifying a remedial positive commandment] besides for this case [of sending away the mother bird] and one other case.

[Regarding] one who takes a mother bird while on her young, Rebbi Yehuda says he incurs malkus, and need not send her away, but the sages say that he must send her away and does not receive malkus. This is the general rule, any prohibition that has an active positive commandment [to remedy it] does not make one liable to malkus.