legitimate

Abraham now removed to Gerar of Palestine, leading Sarah along with him, under the notion of his sister, using the like dissimulation that he had used before, and this out of fear: for he was afraid of Abimelech, the king of that country, who did also himself fall in love with Sarah, and was disposed to corrupt her; but he was restrained from satisfying his lust by a dangerous distemper which befell him from God. Now when his physicians despaired of curing him, he fell asleep, and saw a dream, warning him not to abuse the stranger's wife; and when he recovered, he told his friends that God had inflicted that disease upon him, by way of punishment, for his injury to the stranger; and in order to preserve the chastity of his wife, for that she did not accompany him as his sister, but as his legitimate wife; and that God had promised to be gracious to him for the time to come, if this person be once secure of his wife's chastity. When he had said this, by the advice of his friends, he sent for Abraham, and bid him not to be concerned about his wife, or fear the corruption of her chastity; for that God took care of him, and that it was by his providence that he received his wife again, without her suffering any abuse. And he appealed to God, and to his wife's conscience; and said that he had not any inclination at first to enjoy her, if he had known she was his wife; but since, said he, thou leddest her about as thy sister, I was guilty of no offense. He also entreated him to be at peace with him, and to make God propitious to him; and that if he thought fit to continue with him, he should have what he wanted in abundance; but that if he designed to go away, he should be honorably conducted, and have whatsoever supply he wanted when he came thither. Upon his saying this, Abraham told him that his pretense of kindred to his wife was no lie, because she was his brother's daughter; and that he did not think himself safe in his travels abroad, without this sort of dissimulation; and that he was not the cause of his distemper, but was only solicitous for his own safety: he said also, that he was ready to stay with him. Whereupon Abimelech assigned him land and money; and they coventanted to live together without guile, and took an oath at a certain well called Beersheba, which may be interpreted, The Well of the Oath: and so it is named by the people of the country unto this day.

Now Isaac was of such a generous disposition as became the son of such a father, and was pleased with this discourse; and said, "That he was not worthy to be born at first, if he should reject the determination of God and of his father, and should not resign himself up readily to both their pleasures; since it would have been unjust if he had not obeyed, even if his father alone had so resolved." So he went immediately to the altar to be sacrificed. And the deed had been done if God had not opposed it; for he called loudly to Abraham by his name, and forbade him to slay his son; and said, "It was not out of a desire of human blood that he was commanded to slay his son, nor was he willing that he should be taken away from him whom he had made his father, but to try the temper of his mind, whether he would be obedient to such a command. Since therefore he now was satisfied as to that his alacrity, and the surprising readiness he showed in this his piety, he was delighted in having bestowed such blessings upon him; and that he would not be wanting in all sort of concern about him, and in bestowing other children upon him; and that his son should live to a very great age; that he should live a happy life, and bequeath a large principality to his children, who should be good and legitimate." He foretold also, that his family should increase into many nations and that those patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear before, for the sacrifice. So Abraham and Isaac receiving each other unexpectedly, and having obtained the promises of such great blessings, embraced one another; and when they had sacrificed, they returned to Sarah, and lived happily together, God affording them his assistance in all things they desired.

With this intention he went to the well, and desired the maidens to give him some water to drink: but while the others refused, on pretense that they wanted it all at home, and could spare none for him, one only of the company rebuked them for their peevish behavior towards the stranger; and said, What is there that you will ever communicate to anybody, who have not so much as given the man some water? She then offered him water in an obliging manner. And now he began to hope that his grand affair would succeed; but desiring still to know the truth, he commended her for her generosity and good nature, that she did not scruple to afford a sufficiency of water to those that wanted it, though it cost her some pains to draw it; and asked who were her parents, and wished them joy of such a daughter. "And mayst thou be espoused," said he, "to their satisfaction, into the family of an agreeable husband, and bring him legitimate children." Nor did she disdain to satisfy his inquiries, but told him her family. "They," says she, "call me Rebeka; my father was Bethuel, but he is dead; and Laban is my brother; and, together with my mother, takes care of all our family affairs, and is the guardian of my virginity." When the servant heard this, he was very glad at what had happened, and at what was told him, as perceiving that God had thus plainly directed his journey; and producing his bracelets, and some other ornaments which it was esteemed decent for virgins to wear, he gave them to the damsel, by way of acknowledgment, and as a reward for her kindness in giving him water to drink; saying, it was but just that she should have them, because she was so much more obliging than any of the rest. She desired also that he would come and lodge with them, since the approach of the night gave him not time to proceed farther. And producing his precious ornaments for women, he said he desired to trust them to none more safely than to such as she had shown herself to be; and that he believed he might guess at the humanity of her mother and brother, that they would not be displeased, from the virtue he found in her; for he would not be burdensome, but would pay the hire for his entertainment, and spend his own money. To which she replied, that he guessed right as to the humanity of her parents; but complained that he should think them so parsimonious as to take money, for that he should have all on free cost. But she said she would first inform her brother Laban, and, if he gave her leave, she would conduct him in.

As soon then as this was over, she introduced the stranger; and for the camels, the servants of Laban brought them in, and took care of them; and he was himself brought in to supper by Laban. And, after supper, he says to him, and to the mother of the damsel, addressing himself to her, "Abraham is the son of Terah, and a kinsman of yours; for Nahor, the grandfather of these children, was the brother of Abraham, by both father and mother; upon which account he hath sent me to you, being desirous to take this damsel for his son to wife. He is his legitimate son, and is brought up as his only heir. He could indeed have had the most happy of all the women in that country for him, but he would not have his son marry any of them; but, out of regard to his own relations, he desired him to match here, whose affection and inclination I would not have you despise; for it was by the good pleasure of God that other accidents fell out in my journey, and that thereby I lighted upon your daughter and your house; for when I was near to the city, I saw a great many maidens coming to a well, and I prayed that I might meet with this damsel, which has come to pass accordingly. Do you therefore confirm that marriage, whose espousals have been already made by a Divine appearance; and show the respect you have for Abraham, who hath sent me with so much solicitude, in giving your consent to the marriage of this damsel." Upon this they understood it to be the will of God, and greatly approved of the offer, and sent their daughter, as was desired. Accordingly Isaac married her, the inheritance being now come to him; for the children by Keturah were gone to their own remote habitations.

And when he was gone thence, and was come over against Ephrata, he there buried Rachel, who died in child-bed: she was the only one of Jacob's kindred that had not the honor of burial at Hebron. And when he had mourned for her a great while, he called the son that was born of her Benjamin, because of the sorrow the mother had with him. These are all the children of Jacob, twelve males and one female.--Of them eight were legitimate,--viz. six of Lea, and two of Rachel; and four were of the handmaids, two of each; all whose names have been set down already.

He became the father of five sons; of whom Jaus, and Jalomus, and Coreus, were by one wife, whose name was Alibama; but of the rest, Aliphaz was born to him by Ada, and Raguel by Basemmath: and these were the sons of Esau. Aliphaz had five legitimate sons; Theman, Omer, Saphus, Gotham, and Kanaz; for Amalek was not legitimate, but by a concubine, whose name was Thamna. These dwelt in that part of Idumea which is called Gebalitis, and that denominated from Amalek, Amalekitis; for Idumea was a large country, and did then preserve the name of the whole, while in its several parts it kept the names of its peculiar inhabitants.

He became the father of five sons; of whom Jaus, and Jalomus, and Coreus, were by one wife, whose name was Alibama; but of the rest, Aliphaz was born to him by Ada, and Raguel by Basemmath: and these were the sons of Esau. Aliphaz had five legitimate sons; Theman, Omer, Saphus, Gotham, and Kanaz; for Amalek was not legitimate, but by a concubine, whose name was Thamna. These dwelt in that part of Idumea which is called Gebalitis, and that denominated from Amalek, Amalekitis; for Idumea was a large country, and did then preserve the name of the whole, while in its several parts it kept the names of its peculiar inhabitants.

Jacob, encouraged by this dream, went on more cheerfully for Egypt with his sons, and all belonging to them. Now they were in all seventy. I once, indeed, thought it best not to set down the names of this family, especially because of their difficult pronunciation [by the Greeks]; but, upon the whole, I think it necessary to mention those names, that I may disprove such as believe that we came not originally from Mesopotamia, but are Egyptians. Now Jacob had twelve sons; of these Joseph was come thither before. We will therefore set down the names of Jacob's children and grandchildren. Reuben had four sons--Anoch, Phallu, Assaron, Charmi. Simeon had six--Jamuel, Jamin, Avod, Jachin, Soar, Saul. Levi had three sons--Gersom, Caath, Merari. Judas had three sons-- Sala, Phares, Zerah; and by Phares two grandchildren, Esrom and Amar. Issachar had four sons--Thola, Phua, Jasob, Samaron. Zabulon had with him three sons--Sarad, Helon, Jalel. So far is the posterity of Lea; with whom went her daughter Dinah. These are thirty-three. Rachel had two sons, the one of whom, Joseph, had two sons also, Manasses and Ephraim. The other, Benjamin, had ten sons—Bolau, Bacchar, Asabel, Geras, Naaman, Jes, Ros, Momphis, Opphis, Arad. These fourteen added to the thirty-three before enumerated, amount to the number forty-seven. And this was the legitimate posterity of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons that followed him— Jesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi. If these be added to those before mentioned, they complete the number fifty-four. Gad and Aser were the sons of Zilpha, who was the handmaid of Lea. These had with them, Gad seven— Saphoniah, Augis, Sunis, Azabon, Aerin, Erocd, Ariel. Aser had a daughter, Sarah, and six male children, whose names were Jomne, Isus, Isoui, Baris, Abar and Melchiel. If we add these, which are sixteen, to the fifty-four, the forementioned number is completed Jacob not being himself included in that number.

Thermuthis therefore perceiving him to be so remarkable a child, adopted him for her son, having no child of her own. And when one time had carried Moses to her father, she showed him to him, and said she thought to make him her successor, if it should please God she should have no legitimate child of her own; and to him, "I have brought up a child who is of a divine form, and of a generous mind; and as I have received him from the bounty of the river, in, I thought proper to adopt him my son, and the heir of thy kingdom." And she had said this, she put the infant into her father's hands: so he took him, and hugged him to his breast; and on his daughter's account, in a pleasant way, put his diadem upon his head; but Moses threw it down to the ground, and, in a puerile mood, he wreathed it round, and trod upon his feet, which seemed to bring along with evil presage concerning the kingdom of Egypt. But when the sacred scribe saw this, [he was the person who foretold that his nativity would lay the dominion of that kingdom low,] he made a violent attempt to kill him; and crying out in a frightful manner, he said, "This, O king! this child is he of whom God foretold, that if we kill him we shall be in no danger; he himself affords an attestation to the prediction of the same thing, by his trampling upon thy government, and treading upon thy diadem. Take him, therefore, out of the way, and deliver the Egyptians from the fear they are in about him; and deprive the Hebrews of the hope they have of being encouraged by him." But Thermuthis prevented him, and snatched the child away. And the king was not hasty to slay him, God himself, whose providence protected Moses, inclining the king to spare him. He was, therefore, educated with great care. So the Hebrews depended on him, and were of good hopes great things would be done by him; but the Egyptians were suspicious of what would follow such his education. Yet because, if Moses had been slain, there was no one, either akin or adopted, that had any oracle on his side for pretending to the crown of Egypt, and likely to be of greater advantage to them, they abstained from killing him.

Now Gideon had seventy sons that were legitimate, for he had many wives; but he had also one that was spurious, by his concubine Drumah, whose name was Abimelech, who, after his father's death, retired to Shechem to his mother's relations, for they were of that place: and when he had got money of such of them as were eminent for many instances of injustice, he came with them to his father's house, and slew all his brethren, except Jotham, for he had the good fortune to escape and be preserved; but Abimelech made the government tyrannical, and constituted himself a lord, to do what he pleased, instead of obeying the laws; and he acted most rigidly against those that were the patrons of justice.

I shall now make mention of Araunah, who was a wealthy man among the Jebusites, but was not slain by David in the siege of Jerusalem, because of the good-will he bore to the Hebrews, and a particular benignity and affection which he had to the king himself; which I shall take a more seasonable opportunity to speak of a little afterwards. Now David married other wives over and above those which he had before: he had also concubines. The sons whom he had were in number eleven, whose names were Amnon, Emnos, Eban, Nathan, Solomon, Jeban, Elien, Phalna, Ennaphen, Jenae, Eliphale; and a daughter, Tamar. Nine of these were born of legitimate wives, but the two last-named of concubines; and Tamar had the same mother with Absalom.

Now Rehoboam, the son of Solomon, who, as we said before, was king of the two tribes, built strong and large cities, Bethlehem, and Etare, and Tekoa, and Bethzur, and Shoco, and Adullam, and Ipan, and Maresha, and Ziph, and Adorlam, and Lachlsh, and Azekah, and Zorah, and Aijalon, and Hebron; these he built first of all in the tribe of Judah. He also built other large cities in the tribe of Benjamin, and walled them about, and put garrisons in them all, and captains, and a great deal of corn, and wine, and oil, and he furnished every one of them plentifully with other provisions that were necessary for sustenance; moreover, he put therein shields and spears for many ten thousand men. The priests also that were in all Israel, and the Levites, and if there were any of the multitude that were good and righteous men, they gathered themselves together to him, having left their own cities, that they might worship God in Jerusalem; for they were not willing to be forced to worship the heifers which Jeroboam had made; and they augmented the kingdom of Rehoboam for three years. And after he had married a woman of his own kindred, and had by her three children born to him, he married also another of his own kindred, who was daughter of Absalom by Tamar, whose name was Maachah, and by her he had a son, whom he named Abijah. He had moreover many other children by other wives, but he loved Maachah above them all. Now he had eighteen legitimate wives, and thirty concubines; and he had born to him twenty-eight sons and threescore daughters; but he appointed Abijah, whom he had by Maachah, to be his successor in the kingdom, and intrusted him already with the treasures and the strongest cities.

About this time died Phraates, king of the Parthians, by the treachery of Phraataces his son, upon the occasion following: When Phraates had had legitimate sons of his own, he had also an Italian maid-servant, whose name was Thermusa, who had been formerly sent to him by Julius Cæsar, among other presents. He first made her his concubine; but he being a great admirer of her beauty, in process of time having a son by her, whose name was Phraataces, he made her his legitimate wife, and had a great respect for her. Now she was able to persuade him to do any thing that she said, and was earnest in procuring the government of Parthia for her son; but still she saw that her endeavors would not succeed, unless she could contrive how to remove Phraates's legitimate sons [out of the kingdom;] so she persuaded him to send those his sons as pledges of his fidelity to Rome; and they were sent to Rome accordingly, because it was not easy for him to contradict her commands. Now while Phraataces was alone brought up in order to succeed in the government, he thought it very tedious to expect that government by his father's donation [as his successor]; he therefore formed a treacherous design against his father, by his mother's assistance, with whom, as the report went, he had criminal conversation also. So he was hated for both these vices, while his subjects esteemed this [wicked] love of his mother to be no way inferior to his parricide; and he was by them, in a sedition, expelled out of the country before he grew too great, and died. But as the best sort of Parthians agreed together that it was impossible they should be governed without a king, while also it was their constant practice to choose one of the family of Arsaces, [nor did their law allow of any others; and they thought this kingdom had been sufficiently injured already by the marriage with an Italian concubine, and by her issue,] they sent ambassadors, and called Orodes [to take the crown]; for the multitude would not otherwise have borne them; and though he was accused of very great cruelty, and was of an untractable temper, and prone to wrath, yet still he was one of the family of Arsaces. However, they made a conspiracy against him, and slew him, and that, as some say, at a festival, and among their sacrifices; [for it is the universal custom there to carry their swords with them;] but, as the more general report is, they slew him when they had drawn him out a hunting. So they sent ambassadors to Rome, and desired they would send one of those that were there as pledges to be their king. Accordingly, Vonones was preferred before the rest, and sent to them [for he seemed capable of such great fortune, which two of the greatest kingdoms under the sun now offered him, his own and a foreign one]. However, the barbarians soon changed their minds, they being naturally of a mutable disposition, upon the supposal that this man was not worthy to be their governor; for they could not think of obeying the commands of one that had been a slave, [for so they called those that had been hostages,] nor could they bear the ignominy of that name; and this was the more intolerable, because then the Parthians must have such a king set over them, not by right of war, but in time of peace. So they presently invited Artabanus, king of Media, to be their king, he being also of the race of Arsaces. Artabanus complied with the offer that was made him, and came to them with an army. So Vonones met him; and at first the multitude of the Parthians stood on this side, and he put his army in array; but Artabanus was beaten, and fled to the mountains of Media. Yet did he a little after gather a great army together, and fought with Vonones, and beat him; whereupon Vonones fled away on horseback, with a few of his attendants about him, to Seleucia [upon Tigris]. So when Artabanus had slain a great number, and this after he had gotten the victory by reason of the very great dismay the barbarians were in, he retired to Ctesiphon with a great number of his people; and so he now reigned over the Parthians. But Vonones fled away to Armenia; and as soon as he came thither, he had an inclination to have the government of the country given him, and sent ambassadors to Rome [for that purpose]. But because Tiberius refused it him, and because he wanted courage, and because the Parthian king threatened him, and sent ambassadors to him to denounce war against him if he proceeded, and because he had no way to take to regain any other kingdom, [for the people of authority among the Armenians about Niphates joined themselves to Artabanus,] he delivered up himself to Silanus, the president of Syria, who, out of regard to his education at Rome, kept him in Syria, while Artabanus gave Armenia to Orodes, one of his own sons.

About this time died Phraates, king of the Parthians, by the treachery of Phraataces his son, upon the occasion following: When Phraates had had legitimate sons of his own, he had also an Italian maid-servant, whose name was Thermusa, who had been formerly sent to him by Julius Cæsar, among other presents. He first made her his concubine; but he being a great admirer of her beauty, in process of time having a son by her, whose name was Phraataces, he made her his legitimate wife, and had a great respect for her. Now she was able to persuade him to do any thing that she said, and was earnest in procuring the government of Parthia for her son; but still she saw that her endeavors would not succeed, unless she could contrive how to remove Phraates's legitimate sons [out of the kingdom;] so she persuaded him to send those his sons as pledges of his fidelity to Rome; and they were sent to Rome accordingly, because it was not easy for him to contradict her commands. Now while Phraataces was alone brought up in order to succeed in the government, he thought it very tedious to expect that government by his father's donation [as his successor]; he therefore formed a treacherous design against his father, by his mother's assistance, with whom, as the report went, he had criminal conversation also. So he was hated for both these vices, while his subjects esteemed this [wicked] love of his mother to be no way inferior to his parricide; and he was by them, in a sedition, expelled out of the country before he grew too great, and died. But as the best sort of Parthians agreed together that it was impossible they should be governed without a king, while also it was their constant practice to choose one of the family of Arsaces, [nor did their law allow of any others; and they thought this kingdom had been sufficiently injured already by the marriage with an Italian concubine, and by her issue,] they sent ambassadors, and called Orodes [to take the crown]; for the multitude would not otherwise have borne them; and though he was accused of very great cruelty, and was of an untractable temper, and prone to wrath, yet still he was one of the family of Arsaces. However, they made a conspiracy against him, and slew him, and that, as some say, at a festival, and among their sacrifices; [for it is the universal custom there to carry their swords with them;] but, as the more general report is, they slew him when they had drawn him out a hunting. So they sent ambassadors to Rome, and desired they would send one of those that were there as pledges to be their king. Accordingly, Vonones was preferred before the rest, and sent to them [for he seemed capable of such great fortune, which two of the greatest kingdoms under the sun now offered him, his own and a foreign one]. However, the barbarians soon changed their minds, they being naturally of a mutable disposition, upon the supposal that this man was not worthy to be their governor; for they could not think of obeying the commands of one that had been a slave, [for so they called those that had been hostages,] nor could they bear the ignominy of that name; and this was the more intolerable, because then the Parthians must have such a king set over them, not by right of war, but in time of peace. So they presently invited Artabanus, king of Media, to be their king, he being also of the race of Arsaces. Artabanus complied with the offer that was made him, and came to them with an army. So Vonones met him; and at first the multitude of the Parthians stood on this side, and he put his army in array; but Artabanus was beaten, and fled to the mountains of Media. Yet did he a little after gather a great army together, and fought with Vonones, and beat him; whereupon Vonones fled away on horseback, with a few of his attendants about him, to Seleucia [upon Tigris]. So when Artabanus had slain a great number, and this after he had gotten the victory by reason of the very great dismay the barbarians were in, he retired to Ctesiphon with a great number of his people; and so he now reigned over the Parthians. But Vonones fled away to Armenia; and as soon as he came thither, he had an inclination to have the government of the country given him, and sent ambassadors to Rome [for that purpose]. But because Tiberius refused it him, and because he wanted courage, and because the Parthian king threatened him, and sent ambassadors to him to denounce war against him if he proceeded, and because he had no way to take to regain any other kingdom, [for the people of authority among the Armenians about Niphates joined themselves to Artabanus,] he delivered up himself to Silanus, the president of Syria, who, out of regard to his education at Rome, kept him in Syria, while Artabanus gave Armenia to Orodes, one of his own sons.

About this time died Phraates, king of the Parthians, by the treachery of Phraataces his son, upon the occasion following: When Phraates had had legitimate sons of his own, he had also an Italian maid-servant, whose name was Thermusa, who had been formerly sent to him by Julius Cæsar, among other presents. He first made her his concubine; but he being a great admirer of her beauty, in process of time having a son by her, whose name was Phraataces, he made her his legitimate wife, and had a great respect for her. Now she was able to persuade him to do any thing that she said, and was earnest in procuring the government of Parthia for her son; but still she saw that her endeavors would not succeed, unless she could contrive how to remove Phraates's legitimate sons [out of the kingdom;] so she persuaded him to send those his sons as pledges of his fidelity to Rome; and they were sent to Rome accordingly, because it was not easy for him to contradict her commands. Now while Phraataces was alone brought up in order to succeed in the government, he thought it very tedious to expect that government by his father's donation [as his successor]; he therefore formed a treacherous design against his father, by his mother's assistance, with whom, as the report went, he had criminal conversation also. So he was hated for both these vices, while his subjects esteemed this [wicked] love of his mother to be no way inferior to his parricide; and he was by them, in a sedition, expelled out of the country before he grew too great, and died. But as the best sort of Parthians agreed together that it was impossible they should be governed without a king, while also it was their constant practice to choose one of the family of Arsaces, [nor did their law allow of any others; and they thought this kingdom had been sufficiently injured already by the marriage with an Italian concubine, and by her issue,] they sent ambassadors, and called Orodes [to take the crown]; for the multitude would not otherwise have borne them; and though he was accused of very great cruelty, and was of an untractable temper, and prone to wrath, yet still he was one of the family of Arsaces. However, they made a conspiracy against him, and slew him, and that, as some say, at a festival, and among their sacrifices; [for it is the universal custom there to carry their swords with them;] but, as the more general report is, they slew him when they had drawn him out a hunting. So they sent ambassadors to Rome, and desired they would send one of those that were there as pledges to be their king. Accordingly, Vonones was preferred before the rest, and sent to them [for he seemed capable of such great fortune, which two of the greatest kingdoms under the sun now offered him, his own and a foreign one]. However, the barbarians soon changed their minds, they being naturally of a mutable disposition, upon the supposal that this man was not worthy to be their governor; for they could not think of obeying the commands of one that had been a slave, [for so they called those that had been hostages,] nor could they bear the ignominy of that name; and this was the more intolerable, because then the Parthians must have such a king set over them, not by right of war, but in time of peace. So they presently invited Artabanus, king of Media, to be their king, he being also of the race of Arsaces. Artabanus complied with the offer that was made him, and came to them with an army. So Vonones met him; and at first the multitude of the Parthians stood on this side, and he put his army in array; but Artabanus was beaten, and fled to the mountains of Media. Yet did he a little after gather a great army together, and fought with Vonones, and beat him; whereupon Vonones fled away on horseback, with a few of his attendants about him, to Seleucia [upon Tigris]. So when Artabanus had slain a great number, and this after he had gotten the victory by reason of the very great dismay the barbarians were in, he retired to Ctesiphon with a great number of his people; and so he now reigned over the Parthians. But Vonones fled away to Armenia; and as soon as he came thither, he had an inclination to have the government of the country given him, and sent ambassadors to Rome [for that purpose]. But because Tiberius refused it him, and because he wanted courage, and because the Parthian king threatened him, and sent ambassadors to him to denounce war against him if he proceeded, and because he had no way to take to regain any other kingdom, [for the people of authority among the Armenians about Niphates joined themselves to Artabanus,] he delivered up himself to Silanus, the president of Syria, who, out of regard to his education at Rome, kept him in Syria, while Artabanus gave Armenia to Orodes, one of his own sons.

A yavam marries his yevamah and she is subsequently found to be pregnant, and she gives birth: If the child is viable, he must divorce her and both are obligated to bring a sacrifice; If the child is not viable, he may retain her [as a wife]. If it is doubtful whether it is a nine-months child of the first [husband] or a seven-months child of the second [husband] he must divorce her, and the child is legitimate, and they must bring an asham talui.

Some women are permitted to their husbands and forbidden to their yevamim, Others are permitted to their yevamim and forbidden to their husbands, Others are permitted to both, Others are forbidden to both. [In all these cases the women] are permitted to their husbands and forbidden to their yevamim. These are the women who are permitted to their husbands and forbidden to their yevamim: An ordinary priest married a widow and had a brother who was a high priest; A halal married a woman who was fit and had a brother of legitimate status; An Israelite married the daughter of an Israelite and had a brother who was a mamzer, A mamzer married a mamzeret and had a brother who was an Israelite.

If one slaughtered [an animal] as a sacrifice to mountains, hills, seas, rivers, or deserts, the slaughtering is invalid. If two persons held a knife and slaughtered [an animal], one intending it as a sacrifice to one of these things and the other for a legitimate purpose, the slaughtering is invalid.

If one slaughtered [an unconsecrated animal outside the Temple court] for it to be an olah or a shelamim or an asham for a doubtful sin or as a Pesah or a todah, the slaughtering is invalid. But Rabbi Shimon declares it valid. If two persons held one knife and slaughtered [an unconsecrated animal outside the Temple court], one declaring it to be one of the above and the other intending it for a legitimate purpose, the slaughtering is invalid. If one slaughtered [an unconsecrated animal outside the Temple court] for it to be a hatat or an asham or a first-born or the tithe [of cattle] or a substitute offering, the slaughtering is valid. This is the general rule: if one slaughtered an animal declaring it to be a sacrifice which can be brought either as a voluntary or a freewill-offering it is invalid, but if he declares it to be a sacrifice which cannot be brought either as a votive or a freewill-offering it is valid.

Everything they made dependent on usage. If women use not to work after the end of the Sabbath, it is no [{legitimate} usage]; until the end of the seder it is [{legitimate} usage]. On Monday and Thursday, it is no [{legitimate} usage], to the end of the fast-day prayers it is [legitimate] usage. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is {legitimate} usage. On the day of the New Moon it is {legitimate} usage. Rebbi Zeˋira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

Everything they made dependent on usage. If women use not to work after the end of the Sabbath, it is no [{legitimate} usage]; until the end of the seder it is [{legitimate} usage]. On Monday and Thursday, it is no [{legitimate} usage], to the end of the fast-day prayers it is [legitimate] usage. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is {legitimate} usage. On the day of the New Moon it is {legitimate} usage. Rebbi Zeˋira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

Everything they made dependent on usage. If women use not to work after the end of the Sabbath, it is no [{legitimate} usage]; until the end of the seder it is [{legitimate} usage]. On Monday and Thursday, it is no [{legitimate} usage], to the end of the fast-day prayers it is [legitimate] usage. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is {legitimate} usage. On the day of the New Moon it is {legitimate} usage. Rebbi Zeˋira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

Everything they made dependent on usage. If women use not to work after the end of the Sabbath, it is no [{legitimate} usage]; until the end of the seder it is [{legitimate} usage]. On Monday and Thursday, it is no [{legitimate} usage], to the end of the fast-day prayers it is [legitimate] usage. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is {legitimate} usage. On the day of the New Moon it is {legitimate} usage. Rebbi Zeˋira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

Everything they made dependent on usage. If women use not to work after the end of the Sabbath, it is no [{legitimate} usage]; until the end of the seder it is [{legitimate} usage]. On Monday and Thursday, it is no [{legitimate} usage], to the end of the fast-day prayers it is [legitimate] usage. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is {legitimate} usage. On the day of the New Moon it is {legitimate} usage. Rebbi Zeˋira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

Everything they made dependent on usage. If women use not to work after the end of the Sabbath, it is no [{legitimate} usage]; until the end of the seder it is [{legitimate} usage]. On Monday and Thursday, it is no [{legitimate} usage], to the end of the fast-day prayers it is [legitimate] usage. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is {legitimate} usage. On the day of the New Moon it is {legitimate} usage. Rebbi Zeˋira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

Everything they made dependent on usage. If women use not to work after the end of the Sabbath, it is no [{legitimate} usage]; until the end of the seder it is [{legitimate} usage]. On Monday and Thursday, it is no [{legitimate} usage], to the end of the fast-day prayers it is [legitimate] usage. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is {legitimate} usage. On the day of the New Moon it is {legitimate} usage. Rebbi Zeˋira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

Everything they made dependent on usage. If women use not to work after the end of the Sabbath, it is no [{legitimate} usage]; until the end of the seder it is [{legitimate} usage]. On Monday and Thursday, it is no [{legitimate} usage], to the end of the fast-day prayers it is [legitimate] usage. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is {legitimate} usage. On the day of the New Moon it is {legitimate} usage. Rebbi Zeˋira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder it is {legitimate} usage. On Monday and Thursday, it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder it is {legitimate} usage. On Monday and Thursday, it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder it is {legitimate} usage. On Monday and Thursday, it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder it is {legitimate} usage. On Monday and Thursday, it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder it is {legitimate} usage. On Monday and Thursday, it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder it is {legitimate} usage. On Monday and Thursday, it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder it is {legitimate} usage. On Monday and Thursday, it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder it is {legitimate} usage. On Monday and Thursday, it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

MISHNAH: If somebody marries his sister-in-law but she turned out to have been pregnant and gave birth. If the child is alive, [the levir] has to divorce her and they must bring a sacrifice. If the child is not alive, he may keep her. If it is doubtful whether [the child is] a nine-month child of the first [brother] or a seven-month of the second, he has to divorce her, the child is legitimate, and they are obligated to bring a reparation offering for an uncertain case.

Rav said, in any case where the true fact can never be established, one does not have to bring a reparation offering for the doubt. How is that? If there were before him two olive-sized pieces, one of suet and one of fat, he ate one of them, and then a raven ate the other. Since he cannot ascertain the true fact, one does not have to bring a reparation offering for this doubt. But if the raven ate first and then he ate, since he could have ascertained the true fact, one has to bring a reparation offering for the doubt. But did not Rav say, only if he made sure that it certainly was suet? Even though Rav said, only if he made sure that it certainly was suet, he agrees here that he could have ascertained the true fact. A baraita disagrees with Rav: “As Rebbi Eleazar says, one must bring a reparation offering for the doubt of suet.” What does Rav do with that? They disagree with the words of Rebbi Eleazar. A baraita disagrees with Rav: “If there were both a piece of profane [meat] and a piece of sacrificial [meat], he ate one of them and it is not known which one, he brings a reparation offering for the doubt. If he [then] ate the second piece, he brings a reparation offering for a certain transgression. If he ate the first piece and another person came and ate the second, each one brings a reparation offering for the doubt.” One understands that the first brings a reparation offering for the doubt. Why the second? Rebbi Yose said, explain it that the piece was large, he ate half of it and left the other half. A Mishnah disagrees with Rav: “If it is doubtful whether [the child is] a nine-month child of the first [brother] or a seven-month of the second, he has to divorce her, the child is legitimate, and they are obligated for a reparation offering for the doubt.” Here it is impossible to ascertain the true fact and they are obligated for a reparation offering for the doubt! Rebbi Yose said, Rebbi Ze‘ira explained it before Rebbi Ḥiyya bar Abba; Rebbi Ḥizqiah, Rebbi Ḥiyya bar Abba: Rebbi Ze‘ira explained it before us. Since he could just have touched her and then separated, he could have known whether it is his or the other’s, it is as if he could have ascertained the true fact!

There, we have stated: “If it is doubtful whether [the child is] a nine-month’s child of the first [brother] or a seven-month’s of the second, he has to divorce her, the child is legitimate, and they are obligated for a reparation offering for a possible sin.” It was stated: “The first son could be High Priest, any second son possibly is a bastard. Rebbi Eliezer ben Jacob said, there is no such thing as a possible bastard.” Rebbi Eliezer ben Jacob agrees in cases of doubt of Samaritans and desecrated persons. This refers to what we have stated there: “Ten classes returned from Babylonia.” In the opinion of Rebbi Eliezer ben Jacob, eight. In the opinion of Rabban Gamliel and Rebbi Eliezer, nine. In the opinion of the rabbis, ten.

It was stated: Rebbi Jehudah says in the name of Rebbi Eleazar ben Matthias: It says, “but if the woman was not impure but was pure.” Would we not know that if she was not impure she was pure? Why does the verse say, “but she was pure”? Only that at the end the Omnipresent rewards her for the abuse, that if she was sterile she will become pregnant, [if she] was having difficult births she will have easy ones, [if she] had ugly children she will have good looking ones, black ones she will have white ones, short ones she will have tall ones, females she will have males, single children she will have twins. Rebbi Simeon ben Laqish said to him: If it were so then all women should be misbehaving in order to become pregnant! But does Rebbi Simeon not interpret “she will be found innocent and become pregnant with seed”? He does, legitimate seed, not illegitimate.

MISHNAH: Three kinds of bills of divorce are invalid, but if she married, the child is legitimate: If he wrote in his own handwriting but it was not signed by witnesses; it was signed by witnesses but is not dated; it is dated but only one witness signed it. These are three invalid kinds of bills of divorce, but if she married, the child is legitimate.

MISHNAH: Three kinds of bills of divorce are invalid, but if she married, the child is legitimate: If he wrote in his own handwriting but it was not signed by witnesses; it was signed by witnesses but is not dated; it is dated but only one witness signed it. These are three invalid kinds of bills of divorce, but if she married, the child is legitimate.

There, we have stated: “If it is doubtful whether [the child is] a nine-months’ child of the first [brother] or a seven-months’ of the second, he has to divorce her, the child is legitimate, and they are obligated for a reparation offering for a possible sin.” It was stated: “The first son could be [High] Priest, any second son possibly is a bastard. Rebbi Eliezer ben Jacob said, there is no such thing as a possible bastard.” Rebbi Eliezer ben Jacob agrees in cases of doubt of Samaritans and desecrated persons. This refers to what we have stated there: “Ten classes returned from Babylonia.” In the opinion of Rebbi Eliezer ben Jacob, eight. In the opinion of Rabban Gamliel and Rebbi Eliezer, nine. In the opinion of the rabbis, ten.

Rebbi Simeon ben Ḥalfuta, Rebbi Ḥaggai in the name of Rebbi Joḥanan. Lambs for your clothing; the price of a field are rams. It is written “suppressings”. How is this? If the students are young, suppress before them the secrets of the Torah. If they grew and became like rams, reveal to them the secrets of the Torah. This lends support to what Rebbi Simoen ben Ioḥai stated: And these are the laws which you shall put before them. Just as this putting is not revealed to everybody so you do have permission to immerse yourself in words of the Torah only before legitimate people.

Rab Isaac b. Samuel quoted in objection : In the case of herbs wherewith one complies with the requirements of the law on Passover, they or their stalk are legitimate, but not if they have been pickled or cooked or sodden ! If thou thinkest they are to be regarded as remaining the same, why not when [these herbs are cooked] ? There it is different ;