mithridates

Now when Cyrus king of the Persians had brought them forth, he delivered them to Mithridates his treasurer:

But in the time of Artexerxes king of the Persians Belemus, and Mithridates, and Tabellius, and Rathumus, and Beeltethmus, and Semellius the secretary, with others that were in commission with them, dwelling in Samaria and other places, wrote unto him against them that dwelt in Judea and Jerusalem these letters following;

When Cyrus had said this to the Israelites, the rulers of the two tribes of Judah and Benjamin, with the Levites and priests, went in haste to Jerusalem; yet did many of them stay at Babylon, as not willing to leave their possessions; and when they were come thither, all the king's friends assisted them, and brought in, for the building of the temple, some gold, and some silver, and some a great many cattle and horses. So they performed their vows to God, and offered the sacrifices that had been accustomed of old time; I mean this upon the rebuilding of their city, and the revival of the ancient practices relating to their worship. Cyrus also sent back to them the vessels of God which king Nebuchadnezzar had pillaged out of the temple, and had carried to Babylon. So he committed these things to Mithridates, the treasurer, to be sent away, with an order to give them to Sanabassar, that he might keep them till the temple was built; and when it was finished, he might deliver them to the priests and rulers of the multitude, in order to their being restored to the temple. Cyrus also sent an epistle to the governors that were in Syria, the contents whereof here follow: "King Cyrus To Sisinnes And Sathrabuzanes Sendeth Greeting. "I have given leave to as many of the Jews that dwell in my country as please to return to their own country, and to rebuild their city, and to build the temple of God at Jerusalem on the same place where it was before. I have also sent my treasurer Mithridates, and Zorobabel, the governor of the Jews, that they may lay the foundations of the temple, and may build it sixty cubits high, and of the same latitude, making three edifices of polished stones, and one of the wood of the country, and the same order extends to the altar whereon they offer sacrifices to God. I require also that the expenses for these things may be given out of my revenues. Moreover, I have also sent the vessels which king Nebuchadnezzar pillaged out of the temple, and have given them to Mithridates the treasurer, and to Zorobabel the governor of the Jews, that they may have them carried to Jerusalem, and may restore them to the temple of God. Now their number is as follows: Fifty chargers of gold, and five hundred of silver; forty Thericlean cups of gold, and five hundred of silver; fifty basons of gold, and five hundred of silver; thirty vessels for pouring [the drink-offerings], and three hundred of silver; thirty vials of gold, and two thousand four hundred of silver; with a thousand other large vessels. I permit them to have the same honor which they were used to have from their forefathers, as also for their small cattle, and for wine and oil, two hundred and five thousand and five hundred drachmae; and for wheat flour, twenty thousand and five hundred artabae; and I give order that these expenses shall be given them out of the tributes due from Samaria. The priests shall also offer these sacrifices according to the laws of Moses in Jerusalem; and when they offer them, they shall pray to God for the preservation of the king and of his family, that the kingdom of Persia may continue. But my will is, that those who disobey these injunctions, and make them void, shall be hung upon a cross, and their substance brought into the king's treasury." And such was the import of this epistle. Now the number of those that came out of captivity to Jerusalem, were forty-two thousand four hundred and sixty-two.

When Cyrus had said this to the Israelites, the rulers of the two tribes of Judah and Benjamin, with the Levites and priests, went in haste to Jerusalem; yet did many of them stay at Babylon, as not willing to leave their possessions; and when they were come thither, all the king's friends assisted them, and brought in, for the building of the temple, some gold, and some silver, and some a great many cattle and horses. So they performed their vows to God, and offered the sacrifices that had been accustomed of old time; I mean this upon the rebuilding of their city, and the revival of the ancient practices relating to their worship. Cyrus also sent back to them the vessels of God which king Nebuchadnezzar had pillaged out of the temple, and had carried to Babylon. So he committed these things to Mithridates, the treasurer, to be sent away, with an order to give them to Sanabassar, that he might keep them till the temple was built; and when it was finished, he might deliver them to the priests and rulers of the multitude, in order to their being restored to the temple. Cyrus also sent an epistle to the governors that were in Syria, the contents whereof here follow: "King Cyrus To Sisinnes And Sathrabuzanes Sendeth Greeting. "I have given leave to as many of the Jews that dwell in my country as please to return to their own country, and to rebuild their city, and to build the temple of God at Jerusalem on the same place where it was before. I have also sent my treasurer Mithridates, and Zorobabel, the governor of the Jews, that they may lay the foundations of the temple, and may build it sixty cubits high, and of the same latitude, making three edifices of polished stones, and one of the wood of the country, and the same order extends to the altar whereon they offer sacrifices to God. I require also that the expenses for these things may be given out of my revenues. Moreover, I have also sent the vessels which king Nebuchadnezzar pillaged out of the temple, and have given them to Mithridates the treasurer, and to Zorobabel the governor of the Jews, that they may have them carried to Jerusalem, and may restore them to the temple of God. Now their number is as follows: Fifty chargers of gold, and five hundred of silver; forty Thericlean cups of gold, and five hundred of silver; fifty basons of gold, and five hundred of silver; thirty vessels for pouring [the drink-offerings], and three hundred of silver; thirty vials of gold, and two thousand four hundred of silver; with a thousand other large vessels. I permit them to have the same honor which they were used to have from their forefathers, as also for their small cattle, and for wine and oil, two hundred and five thousand and five hundred drachmae; and for wheat flour, twenty thousand and five hundred artabae; and I give order that these expenses shall be given them out of the tributes due from Samaria. The priests shall also offer these sacrifices according to the laws of Moses in Jerusalem; and when they offer them, they shall pray to God for the preservation of the king and of his family, that the kingdom of Persia may continue. But my will is, that those who disobey these injunctions, and make them void, shall be hung upon a cross, and their substance brought into the king's treasury." And such was the import of this epistle. Now the number of those that came out of captivity to Jerusalem, were forty-two thousand four hundred and sixty-two.

When Cyrus had said this to the Israelites, the rulers of the two tribes of Judah and Benjamin, with the Levites and priests, went in haste to Jerusalem; yet did many of them stay at Babylon, as not willing to leave their possessions; and when they were come thither, all the king's friends assisted them, and brought in, for the building of the temple, some gold, and some silver, and some a great many cattle and horses. So they performed their vows to God, and offered the sacrifices that had been accustomed of old time; I mean this upon the rebuilding of their city, and the revival of the ancient practices relating to their worship. Cyrus also sent back to them the vessels of God which king Nebuchadnezzar had pillaged out of the temple, and had carried to Babylon. So he committed these things to Mithridates, the treasurer, to be sent away, with an order to give them to Sanabassar, that he might keep them till the temple was built; and when it was finished, he might deliver them to the priests and rulers of the multitude, in order to their being restored to the temple. Cyrus also sent an epistle to the governors that were in Syria, the contents whereof here follow: "King Cyrus To Sisinnes And Sathrabuzanes Sendeth Greeting. "I have given leave to as many of the Jews that dwell in my country as please to return to their own country, and to rebuild their city, and to build the temple of God at Jerusalem on the same place where it was before. I have also sent my treasurer Mithridates, and Zorobabel, the governor of the Jews, that they may lay the foundations of the temple, and may build it sixty cubits high, and of the same latitude, making three edifices of polished stones, and one of the wood of the country, and the same order extends to the altar whereon they offer sacrifices to God. I require also that the expenses for these things may be given out of my revenues. Moreover, I have also sent the vessels which king Nebuchadnezzar pillaged out of the temple, and have given them to Mithridates the treasurer, and to Zorobabel the governor of the Jews, that they may have them carried to Jerusalem, and may restore them to the temple of God. Now their number is as follows: Fifty chargers of gold, and five hundred of silver; forty Thericlean cups of gold, and five hundred of silver; fifty basons of gold, and five hundred of silver; thirty vessels for pouring [the drink-offerings], and three hundred of silver; thirty vials of gold, and two thousand four hundred of silver; with a thousand other large vessels. I permit them to have the same honor which they were used to have from their forefathers, as also for their small cattle, and for wine and oil, two hundred and five thousand and five hundred drachmae; and for wheat flour, twenty thousand and five hundred artabae; and I give order that these expenses shall be given them out of the tributes due from Samaria. The priests shall also offer these sacrifices according to the laws of Moses in Jerusalem; and when they offer them, they shall pray to God for the preservation of the king and of his family, that the kingdom of Persia may continue. But my will is, that those who disobey these injunctions, and make them void, shall be hung upon a cross, and their substance brought into the king's treasury." And such was the import of this epistle. Now the number of those that came out of captivity to Jerusalem, were forty-two thousand four hundred and sixty-two.

When the Cuthearts heard this, for the Samaritans have that appellation, they had indignation at it, and persuaded the nations of Syria to desire of the governors, in the same manner as they had done formerly in the days of Cyrus, and again in the days of Cambyses afterwards, to put a stop to the building of the temple, and to endeavor to delay and protract the Jews in their zeal about it. Now at this time Sisinnes, the governor of Syria and Phoenicia, and Sathrabuzanes, with certain others, came up to Jerusalem, and asked the rulers of the Jews, by whose grant it was that they built the temple in this manner, since it was more like to a citadel than a temple? and for what reason it was that they built cloisters and walls, and those strong ones too, about the city? To which Zorobabel and Jeshua the high priest replied, that they were the servants of God Almighty; that this temple was built for him by a king of theirs, that lived in great prosperity, and one that exceeded all men in virtue; and that it continued a long time, but that because of their fathers' impiety towards God, Nebuchadnezzar, king of the Babylonians and of the Chaldeans, took their city by force, and destroyed it, and pillaged the temple, and burnt it down, and transplanted the people whom he had made captives, and removed them to Babylon; that Cyrus, who, after him, was king of Babylonia and Persia, wrote to them to build the temple, and committed the gifts and vessels, and whatsoever Nebuchadnezzar had carried out of it, to Zorobabel, and Mithridates the treasurer; and gave order to have them carried to Jerusalem, and to have them restored to their own temple, when it was built; for he had sent to them to have that done speedily, and commanded Sanabassar to go up to Jerusalem, and to take care of the building of the temple; who, upon receiving that epistle from Cyrus, came, and immediately laid its foundations; "and although it hath been in building from that time to this, it hath not yet been finished, by reason of the malignity of our enemies. If therefore you have a mind, and think it proper, write this account to Darius, that when he hath consulted the records of the kings, he may find that we have told you nothing that is false about this matter."

But when Demetrius was departed out of Judea, he went to Berea, and besieged his brother Philip, having with him ten thousand footmen, and a thousand horsemen. However Strato, the tyrant of Berea, the confederate of Philip, called in Zizon, the ruler of the Arabian tribes, and Mithridates Sinax, the ruler of the Parthians, who coming with a great number of forces, and besieging Demetrius in his encampment, into which they had driven them with their arrows, they compelled those that were with him by thirst to deliver up themselves. So they took a great many spoils out of that country, and Demetrius himself, whom they sent to Mithridates, who was then king of Parthia; but as to those whom they took captives of the people of Antioch, they restored them to the Antiochinus without any reward. Now Mithridates, the king of Parthia, had Demetrius in great honor, till Demetrius ended his life by sickness. So Philip, presently after the fight was over, came to Antioch, and took it, and reigned over Syria.

But when Demetrius was departed out of Judea, he went to Berea, and besieged his brother Philip, having with him ten thousand footmen, and a thousand horsemen. However Strato, the tyrant of Berea, the confederate of Philip, called in Zizon, the ruler of the Arabian tribes, and Mithridates Sinax, the ruler of the Parthians, who coming with a great number of forces, and besieging Demetrius in his encampment, into which they had driven them with their arrows, they compelled those that were with him by thirst to deliver up themselves. So they took a great many spoils out of that country, and Demetrius himself, whom they sent to Mithridates, who was then king of Parthia; but as to those whom they took captives of the people of Antioch, they restored them to the Antiochinus without any reward. Now Mithridates, the king of Parthia, had Demetrius in great honor, till Demetrius ended his life by sickness. So Philip, presently after the fight was over, came to Antioch, and took it, and reigned over Syria.

But when Demetrius was departed out of Judea, he went to Berea, and besieged his brother Philip, having with him ten thousand footmen, and a thousand horsemen. However Strato, the tyrant of Berea, the confederate of Philip, called in Zizon, the ruler of the Arabian tribes, and Mithridates Sinax, the ruler of the Parthians, who coming with a great number of forces, and besieging Demetrius in his encampment, into which they had driven them with their arrows, they compelled those that were with him by thirst to deliver up themselves. So they took a great many spoils out of that country, and Demetrius himself, whom they sent to Mithridates, who was then king of Parthia; but as to those whom they took captives of the people of Antioch, they restored them to the Antiochinus without any reward. Now Mithridates, the king of Parthia, had Demetrius in great honor, till Demetrius ended his life by sickness. So Philip, presently after the fight was over, came to Antioch, and took it, and reigned over Syria.

About this time news was brought that Tigranes, the king of Armenia, had made an irruption into Syria with five hundred thousand soldiers, and was coming against Judea. This news, as may well be supposed, terrified the queen and the nation. Accordingly, they sent him many and very valuable presents, as also ambassadors, and that as he was besieging Ptolemais; for Selene the queen, the same that was also called Cleopatra, ruled then over Syria, who had persuaded the inhabitants to exclude Tigranes. So the Jewish ambassadors interceded with him, and entreated him that he would determine nothing that was severe about their queen or nation. He commended them for the respects they paid him at so great a distance, and gave them good hopes of his favor. But as soon as Ptolemais was taken, news came to Tigranes, that Lucullus, in his pursuit of Mithridates, could not light upon him, who was fled into Iberia, but was laying waste Armenia, and besieging its cities. Now when Tigranes knew this, he returned home.

At this behavior Pompey was angry; and taking with him that army which he was leading against the Nabateans, and the auxiliaries that came from Damascus, and the other parts of Syria, with the other Roman legions which he had with him, he made an expedition against Aristobulus; but as he passed by Pella and Scythopolis, he came to Corem, which is the first entrance into Judea when one passes over the midland countries, where he came to a most beautiful fortress that was built on the top of a mountain called Alexandrium, whither Aristobulus had fled; and thence Pompey sent his commands to him, that he should come to him. Accordingly, at the persuasions of many that he would not make war with the Romans, he came down; and when he had disputed with his brother about the right to the government, he went up again to the citadel, as Pompey gave him leave to do; and this he did two or three times, as flattering himself with the hopes of having the kingdom granted him; so that he still pretended he would obey Pompey in whatsoever he commanded, although at the same time he retired to his fortress, that he might not depress himself too low, and that he might be prepared for a war, in case it should prove as he feared, that Pompey would transfer the government to Hyrcanus. But when Pompey enjoined Aristobulus to deliver up the fortresses he held, and to send an injunction to their governors under his own hand for that purpose, for they had been forbidden to deliver them up upon any other commands, he submitted indeed to do so; but still he retired in displeasure to Jerusalem, and made preparation for war. A little after this, certain persons came out of Pontus, and informed Pompey, as he was on the way, and conducting his army against Aristobulus, that Mithridates was dead, and was slain by his son Pharmaces.

So Gabinius settled the affairs which belonged to the city Jerusalem, as was agreeable to Antipater's inclination, and went against the Nabateans, and overcame them in battle. He also sent away in a friendly manner Mithridates and Orsanes, who were Parthian deserters, and came to him, though the report went abroad that they had run away from him. And when Gabinius had performed great and glorious actions, in his management of the affairs of war, he returned to Rome, and delivered the government to Crassus. Now Nicolaus of Damascus, and Strabo of Cappadocia, both describe the expeditions of Pompey and Gabinius against the Jews, while neither of them say anything new which is not in the other.

And let no one wonder that there was so much wealth in our temple, since all the Jews throughout the habitable earth, and those that worshipped God, nay, even those of Asia and Europe, sent their contributions to it, and this from very ancient times. Nor is the largeness of these sums without its attestation; nor is that greatness owing to our vanity, as raising it without ground to so great a height; but there are many witnesses to it, and particularly Strabo of Cappadocia, who says thus: "Mithridates sent to Cos, and took the money which queen Cleopatra had deposited there, as also eight hundred talents belonging to the Jews." Now we have no public money but only what appertains to God; and it is evident that the Asian Jews removed this money out of fear of Mithridates; for it is not probable that those of Judea, who had a strong city and temple, should send their money to Cos; nor is it likely that the Jews who are inhabitants of Alexandria should do so neither, since they were in no fear of Mithridates. And Strabo himself bears witness to the same thing in another place, that at the same time that Sylla passed over into Greece, in order to fight against Mithridates, he sent Lucullus to put an end to a sedition that our nation, of whom the habitable earth is full, had raised in Cyrene; where he speaks thus: "There were four classes of men among those of Cyrene; that of citizens, that of husbandmen, the third of strangers, and the fourth of Jews. Now these Jews are already gotten into all cities; and it is hard to find a place in the habitable earth that hath not admitted this tribe of men, and is not possessed by them; and it hath come to pass that Egypt and Cyrene, as having the same governors, and a great number of other nations, imitate their way of living, and maintain great bodies of these Jews in a peculiar manner, and grow up to greater prosperity with them, and make use of the same laws with that nation also. Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic. In Egypt, therefore, this nation is powerful, because the Jews were originally Egyptians, and because the land wherein they inhabit, since they went thence, is near to Egypt. They also removed into Cyrene, because that this land adjoined to the government of Egypt, as well as does Judea, or rather was formerly under the same government." And this is what Strabo says.

And let no one wonder that there was so much wealth in our temple, since all the Jews throughout the habitable earth, and those that worshipped God, nay, even those of Asia and Europe, sent their contributions to it, and this from very ancient times. Nor is the largeness of these sums without its attestation; nor is that greatness owing to our vanity, as raising it without ground to so great a height; but there are many witnesses to it, and particularly Strabo of Cappadocia, who says thus: "Mithridates sent to Cos, and took the money which queen Cleopatra had deposited there, as also eight hundred talents belonging to the Jews." Now we have no public money but only what appertains to God; and it is evident that the Asian Jews removed this money out of fear of Mithridates; for it is not probable that those of Judea, who had a strong city and temple, should send their money to Cos; nor is it likely that the Jews who are inhabitants of Alexandria should do so neither, since they were in no fear of Mithridates. And Strabo himself bears witness to the same thing in another place, that at the same time that Sylla passed over into Greece, in order to fight against Mithridates, he sent Lucullus to put an end to a sedition that our nation, of whom the habitable earth is full, had raised in Cyrene; where he speaks thus: "There were four classes of men among those of Cyrene; that of citizens, that of husbandmen, the third of strangers, and the fourth of Jews. Now these Jews are already gotten into all cities; and it is hard to find a place in the habitable earth that hath not admitted this tribe of men, and is not possessed by them; and it hath come to pass that Egypt and Cyrene, as having the same governors, and a great number of other nations, imitate their way of living, and maintain great bodies of these Jews in a peculiar manner, and grow up to greater prosperity with them, and make use of the same laws with that nation also. Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic. In Egypt, therefore, this nation is powerful, because the Jews were originally Egyptians, and because the land wherein they inhabit, since they went thence, is near to Egypt. They also removed into Cyrene, because that this land adjoined to the government of Egypt, as well as does Judea, or rather was formerly under the same government." And this is what Strabo says.

And let no one wonder that there was so much wealth in our temple, since all the Jews throughout the habitable earth, and those that worshipped God, nay, even those of Asia and Europe, sent their contributions to it, and this from very ancient times. Nor is the largeness of these sums without its attestation; nor is that greatness owing to our vanity, as raising it without ground to so great a height; but there are many witnesses to it, and particularly Strabo of Cappadocia, who says thus: "Mithridates sent to Cos, and took the money which queen Cleopatra had deposited there, as also eight hundred talents belonging to the Jews." Now we have no public money but only what appertains to God; and it is evident that the Asian Jews removed this money out of fear of Mithridates; for it is not probable that those of Judea, who had a strong city and temple, should send their money to Cos; nor is it likely that the Jews who are inhabitants of Alexandria should do so neither, since they were in no fear of Mithridates. And Strabo himself bears witness to the same thing in another place, that at the same time that Sylla passed over into Greece, in order to fight against Mithridates, he sent Lucullus to put an end to a sedition that our nation, of whom the habitable earth is full, had raised in Cyrene; where he speaks thus: "There were four classes of men among those of Cyrene; that of citizens, that of husbandmen, the third of strangers, and the fourth of Jews. Now these Jews are already gotten into all cities; and it is hard to find a place in the habitable earth that hath not admitted this tribe of men, and is not possessed by them; and it hath come to pass that Egypt and Cyrene, as having the same governors, and a great number of other nations, imitate their way of living, and maintain great bodies of these Jews in a peculiar manner, and grow up to greater prosperity with them, and make use of the same laws with that nation also. Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic. In Egypt, therefore, this nation is powerful, because the Jews were originally Egyptians, and because the land wherein they inhabit, since they went thence, is near to Egypt. They also removed into Cyrene, because that this land adjoined to the government of Egypt, as well as does Judea, or rather was formerly under the same government." And this is what Strabo says.

And let no one wonder that there was so much wealth in our temple, since all the Jews throughout the habitable earth, and those that worshipped God, nay, even those of Asia and Europe, sent their contributions to it, and this from very ancient times. Nor is the largeness of these sums without its attestation; nor is that greatness owing to our vanity, as raising it without ground to so great a height; but there are many witnesses to it, and particularly Strabo of Cappadocia, who says thus: "Mithridates sent to Cos, and took the money which queen Cleopatra had deposited there, as also eight hundred talents belonging to the Jews." Now we have no public money but only what appertains to God; and it is evident that the Asian Jews removed this money out of fear of Mithridates; for it is not probable that those of Judea, who had a strong city and temple, should send their money to Cos; nor is it likely that the Jews who are inhabitants of Alexandria should do so neither, since they were in no fear of Mithridates. And Strabo himself bears witness to the same thing in another place, that at the same time that Sylla passed over into Greece, in order to fight against Mithridates, he sent Lucullus to put an end to a sedition that our nation, of whom the habitable earth is full, had raised in Cyrene; where he speaks thus: "There were four classes of men among those of Cyrene; that of citizens, that of husbandmen, the third of strangers, and the fourth of Jews. Now these Jews are already gotten into all cities; and it is hard to find a place in the habitable earth that hath not admitted this tribe of men, and is not possessed by them; and it hath come to pass that Egypt and Cyrene, as having the same governors, and a great number of other nations, imitate their way of living, and maintain great bodies of these Jews in a peculiar manner, and grow up to greater prosperity with them, and make use of the same laws with that nation also. Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic. In Egypt, therefore, this nation is powerful, because the Jews were originally Egyptians, and because the land wherein they inhabit, since they went thence, is near to Egypt. They also removed into Cyrene, because that this land adjoined to the government of Egypt, as well as does Judea, or rather was formerly under the same government." And this is what Strabo says.

Now after Pompey was dead, and after that victory Cæsar had gained over him, Antipater, who managed the Jewish affairs, became very useful to Cæsar when he made war against Egypt, and that by the order of Hyrcanus; for when Mithridates of Pergainus was bringing his auxiliaries, and was not able to continue his march through Pelusium, but obliged to stay at Askelon, Antipater came to him, conducting three thousand of the Jews, armed men. He had also taken care the principal men of the Arabians should come to his assistance; and on his account it was that all the Syrians assisted him also, as not willing to appear behindhand in their alacrity for Cæsar, viz. Jamblicus the ruler, and Ptolemy his son, and Tholomy the son of Sohemus, who dwelt at Mount Libanus, and almost all the cities. So Mithridates marched out of Syria, and came to Pelusium; and when its inhabitants would not admit him, he besieged the city. Now Antipater signalized himself here, and was the first who plucked down a part of the wall, and so opened a way to the rest, whereby they might enter the city, and by this means Pelusium was taken. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Cæsar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Cæsar, and to supply his army with money, and all sorts of provisions which they wanted; and accordingly, when they saw Antipater and the high priest of the same sentiments, they did as they were desired. And when the Jews about Memphis heard that these Jews were come over to Cæsar, they also invited Mithridates to come to them; so he came and received them also into his army.

Now after Pompey was dead, and after that victory Cæsar had gained over him, Antipater, who managed the Jewish affairs, became very useful to Cæsar when he made war against Egypt, and that by the order of Hyrcanus; for when Mithridates of Pergainus was bringing his auxiliaries, and was not able to continue his march through Pelusium, but obliged to stay at Askelon, Antipater came to him, conducting three thousand of the Jews, armed men. He had also taken care the principal men of the Arabians should come to his assistance; and on his account it was that all the Syrians assisted him also, as not willing to appear behindhand in their alacrity for Cæsar, viz. Jamblicus the ruler, and Ptolemy his son, and Tholomy the son of Sohemus, who dwelt at Mount Libanus, and almost all the cities. So Mithridates marched out of Syria, and came to Pelusium; and when its inhabitants would not admit him, he besieged the city. Now Antipater signalized himself here, and was the first who plucked down a part of the wall, and so opened a way to the rest, whereby they might enter the city, and by this means Pelusium was taken. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Cæsar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Cæsar, and to supply his army with money, and all sorts of provisions which they wanted; and accordingly, when they saw Antipater and the high priest of the same sentiments, they did as they were desired. And when the Jews about Memphis heard that these Jews were come over to Cæsar, they also invited Mithridates to come to them; so he came and received them also into his army.

Now after Pompey was dead, and after that victory Cæsar had gained over him, Antipater, who managed the Jewish affairs, became very useful to Cæsar when he made war against Egypt, and that by the order of Hyrcanus; for when Mithridates of Pergainus was bringing his auxiliaries, and was not able to continue his march through Pelusium, but obliged to stay at Askelon, Antipater came to him, conducting three thousand of the Jews, armed men. He had also taken care the principal men of the Arabians should come to his assistance; and on his account it was that all the Syrians assisted him also, as not willing to appear behindhand in their alacrity for Cæsar, viz. Jamblicus the ruler, and Ptolemy his son, and Tholomy the son of Sohemus, who dwelt at Mount Libanus, and almost all the cities. So Mithridates marched out of Syria, and came to Pelusium; and when its inhabitants would not admit him, he besieged the city. Now Antipater signalized himself here, and was the first who plucked down a part of the wall, and so opened a way to the rest, whereby they might enter the city, and by this means Pelusium was taken. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Cæsar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Cæsar, and to supply his army with money, and all sorts of provisions which they wanted; and accordingly, when they saw Antipater and the high priest of the same sentiments, they did as they were desired. And when the Jews about Memphis heard that these Jews were come over to Cæsar, they also invited Mithridates to come to them; so he came and received them also into his army.

Now after Pompey was dead, and after that victory Cæsar had gained over him, Antipater, who managed the Jewish affairs, became very useful to Cæsar when he made war against Egypt, and that by the order of Hyrcanus; for when Mithridates of Pergainus was bringing his auxiliaries, and was not able to continue his march through Pelusium, but obliged to stay at Askelon, Antipater came to him, conducting three thousand of the Jews, armed men. He had also taken care the principal men of the Arabians should come to his assistance; and on his account it was that all the Syrians assisted him also, as not willing to appear behindhand in their alacrity for Cæsar, viz. Jamblicus the ruler, and Ptolemy his son, and Tholomy the son of Sohemus, who dwelt at Mount Libanus, and almost all the cities. So Mithridates marched out of Syria, and came to Pelusium; and when its inhabitants would not admit him, he besieged the city. Now Antipater signalized himself here, and was the first who plucked down a part of the wall, and so opened a way to the rest, whereby they might enter the city, and by this means Pelusium was taken. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Cæsar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Cæsar, and to supply his army with money, and all sorts of provisions which they wanted; and accordingly, when they saw Antipater and the high priest of the same sentiments, they did as they were desired. And when the Jews about Memphis heard that these Jews were come over to Cæsar, they also invited Mithridates to come to them; so he came and received them also into his army.

And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left; and when it came to a fight, that wing where Mithridates was gave way, and was likely to suffer extremely, unless Antipater had come running to him with his own soldiers along the shore, when he had already beaten the enemy that opposed him; so he delivered Mithridates, and put those Egyptians who had been too hard for him to flight. He also took their camp, and continued in the pursuit of them. He also recalled Mithridates, who had been worsted, and was retired a great way off; of whose soldiers eight hundred fell, but of Antipater's fifty. So Mithridates sent an account of this battle to Cæsar, and openly declared that Antipater was the author of this victory, and of his own preservation, insomuch that Cæsar commended Antipater then, and made use of him all the rest of that war in the most hazardous undertakings; he happened also to be wounded in one of those engagements.

And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left; and when it came to a fight, that wing where Mithridates was gave way, and was likely to suffer extremely, unless Antipater had come running to him with his own soldiers along the shore, when he had already beaten the enemy that opposed him; so he delivered Mithridates, and put those Egyptians who had been too hard for him to flight. He also took their camp, and continued in the pursuit of them. He also recalled Mithridates, who had been worsted, and was retired a great way off; of whose soldiers eight hundred fell, but of Antipater's fifty. So Mithridates sent an account of this battle to Cæsar, and openly declared that Antipater was the author of this victory, and of his own preservation, insomuch that Cæsar commended Antipater then, and made use of him all the rest of that war in the most hazardous undertakings; he happened also to be wounded in one of those engagements.

And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left; and when it came to a fight, that wing where Mithridates was gave way, and was likely to suffer extremely, unless Antipater had come running to him with his own soldiers along the shore, when he had already beaten the enemy that opposed him; so he delivered Mithridates, and put those Egyptians who had been too hard for him to flight. He also took their camp, and continued in the pursuit of them. He also recalled Mithridates, who had been worsted, and was retired a great way off; of whose soldiers eight hundred fell, but of Antipater's fifty. So Mithridates sent an account of this battle to Cæsar, and openly declared that Antipater was the author of this victory, and of his own preservation, insomuch that Cæsar commended Antipater then, and made use of him all the rest of that war in the most hazardous undertakings; he happened also to be wounded in one of those engagements.

And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left; and when it came to a fight, that wing where Mithridates was gave way, and was likely to suffer extremely, unless Antipater had come running to him with his own soldiers along the shore, when he had already beaten the enemy that opposed him; so he delivered Mithridates, and put those Egyptians who had been too hard for him to flight. He also took their camp, and continued in the pursuit of them. He also recalled Mithridates, who had been worsted, and was retired a great way off; of whose soldiers eight hundred fell, but of Antipater's fifty. So Mithridates sent an account of this battle to Cæsar, and openly declared that Antipater was the author of this victory, and of his own preservation, insomuch that Cæsar commended Antipater then, and made use of him all the rest of that war in the most hazardous undertakings; he happened also to be wounded in one of those engagements.

And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left; and when it came to a fight, that wing where Mithridates was gave way, and was likely to suffer extremely, unless Antipater had come running to him with his own soldiers along the shore, when he had already beaten the enemy that opposed him; so he delivered Mithridates, and put those Egyptians who had been too hard for him to flight. He also took their camp, and continued in the pursuit of them. He also recalled Mithridates, who had been worsted, and was retired a great way off; of whose soldiers eight hundred fell, but of Antipater's fifty. So Mithridates sent an account of this battle to Cæsar, and openly declared that Antipater was the author of this victory, and of his own preservation, insomuch that Cæsar commended Antipater then, and made use of him all the rest of that war in the most hazardous undertakings; he happened also to be wounded in one of those engagements.

And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left; and when it came to a fight, that wing where Mithridates was gave way, and was likely to suffer extremely, unless Antipater had come running to him with his own soldiers along the shore, when he had already beaten the enemy that opposed him; so he delivered Mithridates, and put those Egyptians who had been too hard for him to flight. He also took their camp, and continued in the pursuit of them. He also recalled Mithridates, who had been worsted, and was retired a great way off; of whose soldiers eight hundred fell, but of Antipater's fifty. So Mithridates sent an account of this battle to Cæsar, and openly declared that Antipater was the author of this victory, and of his own preservation, insomuch that Cæsar commended Antipater then, and made use of him all the rest of that war in the most hazardous undertakings; he happened also to be wounded in one of those engagements.

However, when Cæsar, after some time, had finished that war, and was sailed away for Syria, he honored Antipater greatly, and confirmed Hyrcanus in the high priesthood; and bestowed on Antipater the privilege of a citizen of Rome, and a freedom from taxes every where; and it is reported by many, that Hyrcanus went along with Antipater in this expedition, and came himself into Egypt. And Strabo of Cappadocia bears witness to this, when he says thus, in the name of Aslnius: "After Mithridates had invaded Egypt, and with him Hyrcanus the high priest of the Jews." Nay, the same Strabo says thus again, in another place, in the name of Hypsicrates, that "Mithridates at first went out alone; but that Antipater, who had the care of the Jewish affairs, was called by him to Askelon, and that he had gotten ready three thousand soldiers to go along with him, and encouraged other governors of the country to go along with him also; and that Hyrcanus the high priest was also present in this expedition." This is what Strabo says.

However, when Cæsar, after some time, had finished that war, and was sailed away for Syria, he honored Antipater greatly, and confirmed Hyrcanus in the high priesthood; and bestowed on Antipater the privilege of a citizen of Rome, and a freedom from taxes every where; and it is reported by many, that Hyrcanus went along with Antipater in this expedition, and came himself into Egypt. And Strabo of Cappadocia bears witness to this, when he says thus, in the name of Aslnius: "After Mithridates had invaded Egypt, and with him Hyrcanus the high priest of the Jews." Nay, the same Strabo says thus again, in another place, in the name of Hypsicrates, that "Mithridates at first went out alone; but that Antipater, who had the care of the Jewish affairs, was called by him to Askelon, and that he had gotten ready three thousand soldiers to go along with him, and encouraged other governors of the country to go along with him also; and that Hyrcanus the high priest was also present in this expedition." This is what Strabo says.

"Caius Julius Cæsar, imperator and high priest, and dictator the second time, to the magistrates, senate, and people of Sidon, sendeth greeting. If you be in health, it is well. I also and the army are well. I have sent you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly proposed in a table of brass, both in Greek and in Latin. It is as follows: I Julius Cæsar, imperator the second time, and high priest, have made this decree, with the approbation of the senate. Whereas Hyrcanus, the son of Alexander the Jew, hath demonstrated his fidelity and diligence about our affairs, and this both now and in former times, both in peace and in war, as many of our generals have borne witness, and came to our assistance in the last Alexandrian war, with fifteen hundred soldiers; and when he was sent by me to Mithridates, showed himself superior in valor to all the rest of that army;—for these reasons I will that Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates; and that besides this, everyone of them be reckoned among our particular friends. I also ordain that he and his children retain whatsoever privileges belong to the office of high priest, or whatsoever favors have been hitherto granted them; and if at any time hereafter there arise any questions about the Jewish customs, I will that he determine the same. And I think it not proper that they should be obliged to find us winter quarters, or that any money should be required of them."

Now it was Antipater who was the cause of all this; who when he knew what a mad and licentious way of acting his father was in, and had been a great while one of his counselors, he hurried him on, and then thought he should bring him to do somewhat to purpose, when every one that could oppose him was taken away. When therefore Andromachus and his friends were driven away, and had no discourse nor freedom with the king any longer, the king, in the first place, examined by torture all whom he thought to be faithful to Alexander, Whether they knew of any of his attempts against him; but these died without having any thing to say to that matter, which made the king more zealous [after discoveries], when he could not find out what evil proceedings he suspected them of. As for Antipater, he was very sagacious to raise a calumny against those that were really innocent, as if their denial was only their constancy and fidelity [to Alexander], and thereupon provoked Herod to discover by the torture of great numbers what attempts were still concealed. Now there was a certain person among the many that were tortured, who said that he knew that the young man had often said, that when he was commended as a tall man in his body, and a skillful marksman, and that in his other commendable exercises he exceeded all men, these qualifications given him by nature, though good in themselves, were not advantageous to him, because his father was grieved at them, and envied him for them; and that when he walked along with his father, he endeavored to depress and shorten himself, that he might not appear too tall; and that when he shot at any thing as he was hunting, when his father was by, he missed his mark on purpose, for he knew how ambitious his father was of being superior in such exercises. So when the man was tormented about this saying, and had ease given his body after it, he added, that he had his brother Aristobulus for his assistance, and contrived to lie in wait for their father, as they were hunting, and kill him; and when they had done so to fly to Rome, and desire to have the kingdom given them. There were also letters of the young man found, written to his brother, wherein he complained that his father did not act justly in giving Antipater a country, whose [yearly] revenues amounted to two hundred talents. Upon these confessions Herod presently thought he had somewhat to depend on, in his own opinion, as to his suspicion about his sons; so he took up Alexander and bound him: yet did he still continue to be uneasy, and was not quite satisfied of the truth of what he had heard; and when he came to recollect himself, he found that they had only made juvenile complaints and contentions, and that it was an incredible thing, that when his son should have slain him, he should openly go to Rome [to beg the kingdom]; so he was desirous to have some surer mark of his son's wickedness, and was very solicitous about it, that he might not appear to have condemned him to be put in prison too rashly; so he tortured the principal of Alexander's friends, and put not a few of them to death, without getting any of the things out of them which he suspected. And while Herod was very busy about this matter, and the palace was full of terror and trouble, one of the younger sort, when he was in the utmost agony, confessed that Alexander had sent to his friends at Rome, and desired that he might be quickly invited thither by Cæsar, and that he could discover a plot against him; that Mithridates, the king of Parthia, was joined in friendship with his father against the Romans, and that he had a poisonous potion ready prepared at Askelori.

So Anileus took the government upon himself alone, and led his army against the villages of Mithridates, who was a man of principal authority in Parthia, and had married king Artabanus's daughter; he also plundered them, and among that prey was found much money, and many slaves, as also a great number of sheep, and many other things, which, when gained, make men's condition happy. Now when Mithridates, who was there at this time, heard that his villages were taken, he was very much displeased to find that Anileus had first begun to injure him, and to affront him in his present dignity, when he had not offered any injury to him beforehand; and he got together the greatest body of horsemen he was able, and those out of that number which were of an age fit for war, and came to fight Anileus; and when he was arrived at a certain village of his own, he lay still there, as intending to fight him on the day following, because it was the sabbath, the day on which the Jews rest. And when Anileus was informed of this by a Syrian stranger of another village, who not only gave him an exact account of other circumstances, but told him where Mithridates would have a feast, he took his supper at a proper time, and marched by night, with an intent of falling upon the Parthians while they were unapprised what they should do; so he fell upon them about the fourth watch of the night, and some of them he slew while they were asleep, and others he put to flight, and took Mithridates alive, and set him naked upon an ass which, among the Parthians, is esteemed the greatest reproach possible. And when he had brought him into a wood with such a resolution, and his friends desired him to kill Mithridates, he soon told them his own mind to the contrary, and said that it was not right to kill a man who was of one of the principal families among the Parthians, and greatly honored with matching into the royal family; that so far as they had hitherto gone was tolerable; for although they had injured Mithridates, yet if they preserved his life, this benefit would be remembered by him to the advantage of those that gave it him; but that if he were once put to death, the king would not be at rest till he had made a great slaughter of the Jews that dwelt at Babylon; "to whose safety we ought to have a regard, both on account of our relation to them, and because if any misfortune befall us, we have no other place to retire to, since he hath gotten the flower of their youth under him." By this thought, and this speech of his made in council, he persuaded them to act accordingly; so Mithridates was let go. But when he was got away, his wife reproached him, that although he was son-in-law to the king, he neglected to avenge himself on those that had injured him, while he took no care about it, but was contented to have been made a captive by the Jews, and to have escaped them; and she bid him either to go back like a man of courage, or else she sware by the gods of their royal family that she would certainly dissolve her marriage with him. Upon which, partly because he could not bear the daily trouble of her taunts, and partly because he was afraid of her insolence, lest she should in earnest dissolve their marriage, he unwillingly, and against his inclinations, got together again as great an army as he could, and marched along with them, as himself thinking it a thing not to be borne any longer, that he, a Parthian, should owe his preservation to the Jews, when they had been too hard for him in the war.

So Anileus took the government upon himself alone, and led his army against the villages of Mithridates, who was a man of principal authority in Parthia, and had married king Artabanus's daughter; he also plundered them, and among that prey was found much money, and many slaves, as also a great number of sheep, and many other things, which, when gained, make men's condition happy. Now when Mithridates, who was there at this time, heard that his villages were taken, he was very much displeased to find that Anileus had first begun to injure him, and to affront him in his present dignity, when he had not offered any injury to him beforehand; and he got together the greatest body of horsemen he was able, and those out of that number which were of an age fit for war, and came to fight Anileus; and when he was arrived at a certain village of his own, he lay still there, as intending to fight him on the day following, because it was the sabbath, the day on which the Jews rest. And when Anileus was informed of this by a Syrian stranger of another village, who not only gave him an exact account of other circumstances, but told him where Mithridates would have a feast, he took his supper at a proper time, and marched by night, with an intent of falling upon the Parthians while they were unapprised what they should do; so he fell upon them about the fourth watch of the night, and some of them he slew while they were asleep, and others he put to flight, and took Mithridates alive, and set him naked upon an ass which, among the Parthians, is esteemed the greatest reproach possible. And when he had brought him into a wood with such a resolution, and his friends desired him to kill Mithridates, he soon told them his own mind to the contrary, and said that it was not right to kill a man who was of one of the principal families among the Parthians, and greatly honored with matching into the royal family; that so far as they had hitherto gone was tolerable; for although they had injured Mithridates, yet if they preserved his life, this benefit would be remembered by him to the advantage of those that gave it him; but that if he were once put to death, the king would not be at rest till he had made a great slaughter of the Jews that dwelt at Babylon; "to whose safety we ought to have a regard, both on account of our relation to them, and because if any misfortune befall us, we have no other place to retire to, since he hath gotten the flower of their youth under him." By this thought, and this speech of his made in council, he persuaded them to act accordingly; so Mithridates was let go. But when he was got away, his wife reproached him, that although he was son-in-law to the king, he neglected to avenge himself on those that had injured him, while he took no care about it, but was contented to have been made a captive by the Jews, and to have escaped them; and she bid him either to go back like a man of courage, or else she sware by the gods of their royal family that she would certainly dissolve her marriage with him. Upon which, partly because he could not bear the daily trouble of her taunts, and partly because he was afraid of her insolence, lest she should in earnest dissolve their marriage, he unwillingly, and against his inclinations, got together again as great an army as he could, and marched along with them, as himself thinking it a thing not to be borne any longer, that he, a Parthian, should owe his preservation to the Jews, when they had been too hard for him in the war.

So Anileus took the government upon himself alone, and led his army against the villages of Mithridates, who was a man of principal authority in Parthia, and had married king Artabanus's daughter; he also plundered them, and among that prey was found much money, and many slaves, as also a great number of sheep, and many other things, which, when gained, make men's condition happy. Now when Mithridates, who was there at this time, heard that his villages were taken, he was very much displeased to find that Anileus had first begun to injure him, and to affront him in his present dignity, when he had not offered any injury to him beforehand; and he got together the greatest body of horsemen he was able, and those out of that number which were of an age fit for war, and came to fight Anileus; and when he was arrived at a certain village of his own, he lay still there, as intending to fight him on the day following, because it was the sabbath, the day on which the Jews rest. And when Anileus was informed of this by a Syrian stranger of another village, who not only gave him an exact account of other circumstances, but told him where Mithridates would have a feast, he took his supper at a proper time, and marched by night, with an intent of falling upon the Parthians while they were unapprised what they should do; so he fell upon them about the fourth watch of the night, and some of them he slew while they were asleep, and others he put to flight, and took Mithridates alive, and set him naked upon an ass which, among the Parthians, is esteemed the greatest reproach possible. And when he had brought him into a wood with such a resolution, and his friends desired him to kill Mithridates, he soon told them his own mind to the contrary, and said that it was not right to kill a man who was of one of the principal families among the Parthians, and greatly honored with matching into the royal family; that so far as they had hitherto gone was tolerable; for although they had injured Mithridates, yet if they preserved his life, this benefit would be remembered by him to the advantage of those that gave it him; but that if he were once put to death, the king would not be at rest till he had made a great slaughter of the Jews that dwelt at Babylon; "to whose safety we ought to have a regard, both on account of our relation to them, and because if any misfortune befall us, we have no other place to retire to, since he hath gotten the flower of their youth under him." By this thought, and this speech of his made in council, he persuaded them to act accordingly; so Mithridates was let go. But when he was got away, his wife reproached him, that although he was son-in-law to the king, he neglected to avenge himself on those that had injured him, while he took no care about it, but was contented to have been made a captive by the Jews, and to have escaped them; and she bid him either to go back like a man of courage, or else she sware by the gods of their royal family that she would certainly dissolve her marriage with him. Upon which, partly because he could not bear the daily trouble of her taunts, and partly because he was afraid of her insolence, lest she should in earnest dissolve their marriage, he unwillingly, and against his inclinations, got together again as great an army as he could, and marched along with them, as himself thinking it a thing not to be borne any longer, that he, a Parthian, should owe his preservation to the Jews, when they had been too hard for him in the war.

So Anileus took the government upon himself alone, and led his army against the villages of Mithridates, who was a man of principal authority in Parthia, and had married king Artabanus's daughter; he also plundered them, and among that prey was found much money, and many slaves, as also a great number of sheep, and many other things, which, when gained, make men's condition happy. Now when Mithridates, who was there at this time, heard that his villages were taken, he was very much displeased to find that Anileus had first begun to injure him, and to affront him in his present dignity, when he had not offered any injury to him beforehand; and he got together the greatest body of horsemen he was able, and those out of that number which were of an age fit for war, and came to fight Anileus; and when he was arrived at a certain village of his own, he lay still there, as intending to fight him on the day following, because it was the sabbath, the day on which the Jews rest. And when Anileus was informed of this by a Syrian stranger of another village, who not only gave him an exact account of other circumstances, but told him where Mithridates would have a feast, he took his supper at a proper time, and marched by night, with an intent of falling upon the Parthians while they were unapprised what they should do; so he fell upon them about the fourth watch of the night, and some of them he slew while they were asleep, and others he put to flight, and took Mithridates alive, and set him naked upon an ass which, among the Parthians, is esteemed the greatest reproach possible. And when he had brought him into a wood with such a resolution, and his friends desired him to kill Mithridates, he soon told them his own mind to the contrary, and said that it was not right to kill a man who was of one of the principal families among the Parthians, and greatly honored with matching into the royal family; that so far as they had hitherto gone was tolerable; for although they had injured Mithridates, yet if they preserved his life, this benefit would be remembered by him to the advantage of those that gave it him; but that if he were once put to death, the king would not be at rest till he had made a great slaughter of the Jews that dwelt at Babylon; "to whose safety we ought to have a regard, both on account of our relation to them, and because if any misfortune befall us, we have no other place to retire to, since he hath gotten the flower of their youth under him." By this thought, and this speech of his made in council, he persuaded them to act accordingly; so Mithridates was let go. But when he was got away, his wife reproached him, that although he was son-in-law to the king, he neglected to avenge himself on those that had injured him, while he took no care about it, but was contented to have been made a captive by the Jews, and to have escaped them; and she bid him either to go back like a man of courage, or else she sware by the gods of their royal family that she would certainly dissolve her marriage with him. Upon which, partly because he could not bear the daily trouble of her taunts, and partly because he was afraid of her insolence, lest she should in earnest dissolve their marriage, he unwillingly, and against his inclinations, got together again as great an army as he could, and marched along with them, as himself thinking it a thing not to be borne any longer, that he, a Parthian, should owe his preservation to the Jews, when they had been too hard for him in the war.

So Anileus took the government upon himself alone, and led his army against the villages of Mithridates, who was a man of principal authority in Parthia, and had married king Artabanus's daughter; he also plundered them, and among that prey was found much money, and many slaves, as also a great number of sheep, and many other things, which, when gained, make men's condition happy. Now when Mithridates, who was there at this time, heard that his villages were taken, he was very much displeased to find that Anileus had first begun to injure him, and to affront him in his present dignity, when he had not offered any injury to him beforehand; and he got together the greatest body of horsemen he was able, and those out of that number which were of an age fit for war, and came to fight Anileus; and when he was arrived at a certain village of his own, he lay still there, as intending to fight him on the day following, because it was the sabbath, the day on which the Jews rest. And when Anileus was informed of this by a Syrian stranger of another village, who not only gave him an exact account of other circumstances, but told him where Mithridates would have a feast, he took his supper at a proper time, and marched by night, with an intent of falling upon the Parthians while they were unapprised what they should do; so he fell upon them about the fourth watch of the night, and some of them he slew while they were asleep, and others he put to flight, and took Mithridates alive, and set him naked upon an ass which, among the Parthians, is esteemed the greatest reproach possible. And when he had brought him into a wood with such a resolution, and his friends desired him to kill Mithridates, he soon told them his own mind to the contrary, and said that it was not right to kill a man who was of one of the principal families among the Parthians, and greatly honored with matching into the royal family; that so far as they had hitherto gone was tolerable; for although they had injured Mithridates, yet if they preserved his life, this benefit would be remembered by him to the advantage of those that gave it him; but that if he were once put to death, the king would not be at rest till he had made a great slaughter of the Jews that dwelt at Babylon; "to whose safety we ought to have a regard, both on account of our relation to them, and because if any misfortune befall us, we have no other place to retire to, since he hath gotten the flower of their youth under him." By this thought, and this speech of his made in council, he persuaded them to act accordingly; so Mithridates was let go. But when he was got away, his wife reproached him, that although he was son-in-law to the king, he neglected to avenge himself on those that had injured him, while he took no care about it, but was contented to have been made a captive by the Jews, and to have escaped them; and she bid him either to go back like a man of courage, or else she sware by the gods of their royal family that she would certainly dissolve her marriage with him. Upon which, partly because he could not bear the daily trouble of her taunts, and partly because he was afraid of her insolence, lest she should in earnest dissolve their marriage, he unwillingly, and against his inclinations, got together again as great an army as he could, and marched along with them, as himself thinking it a thing not to be borne any longer, that he, a Parthian, should owe his preservation to the Jews, when they had been too hard for him in the war.

So Anileus took the government upon himself alone, and led his army against the villages of Mithridates, who was a man of principal authority in Parthia, and had married king Artabanus's daughter; he also plundered them, and among that prey was found much money, and many slaves, as also a great number of sheep, and many other things, which, when gained, make men's condition happy. Now when Mithridates, who was there at this time, heard that his villages were taken, he was very much displeased to find that Anileus had first begun to injure him, and to affront him in his present dignity, when he had not offered any injury to him beforehand; and he got together the greatest body of horsemen he was able, and those out of that number which were of an age fit for war, and came to fight Anileus; and when he was arrived at a certain village of his own, he lay still there, as intending to fight him on the day following, because it was the sabbath, the day on which the Jews rest. And when Anileus was informed of this by a Syrian stranger of another village, who not only gave him an exact account of other circumstances, but told him where Mithridates would have a feast, he took his supper at a proper time, and marched by night, with an intent of falling upon the Parthians while they were unapprised what they should do; so he fell upon them about the fourth watch of the night, and some of them he slew while they were asleep, and others he put to flight, and took Mithridates alive, and set him naked upon an ass which, among the Parthians, is esteemed the greatest reproach possible. And when he had brought him into a wood with such a resolution, and his friends desired him to kill Mithridates, he soon told them his own mind to the contrary, and said that it was not right to kill a man who was of one of the principal families among the Parthians, and greatly honored with matching into the royal family; that so far as they had hitherto gone was tolerable; for although they had injured Mithridates, yet if they preserved his life, this benefit would be remembered by him to the advantage of those that gave it him; but that if he were once put to death, the king would not be at rest till he had made a great slaughter of the Jews that dwelt at Babylon; "to whose safety we ought to have a regard, both on account of our relation to them, and because if any misfortune befall us, we have no other place to retire to, since he hath gotten the flower of their youth under him." By this thought, and this speech of his made in council, he persuaded them to act accordingly; so Mithridates was let go. But when he was got away, his wife reproached him, that although he was son-in-law to the king, he neglected to avenge himself on those that had injured him, while he took no care about it, but was contented to have been made a captive by the Jews, and to have escaped them; and she bid him either to go back like a man of courage, or else she sware by the gods of their royal family that she would certainly dissolve her marriage with him. Upon which, partly because he could not bear the daily trouble of her taunts, and partly because he was afraid of her insolence, lest she should in earnest dissolve their marriage, he unwillingly, and against his inclinations, got together again as great an army as he could, and marched along with them, as himself thinking it a thing not to be borne any longer, that he, a Parthian, should owe his preservation to the Jews, when they had been too hard for him in the war.

So Anileus took the government upon himself alone, and led his army against the villages of Mithridates, who was a man of principal authority in Parthia, and had married king Artabanus's daughter; he also plundered them, and among that prey was found much money, and many slaves, as also a great number of sheep, and many other things, which, when gained, make men's condition happy. Now when Mithridates, who was there at this time, heard that his villages were taken, he was very much displeased to find that Anileus had first begun to injure him, and to affront him in his present dignity, when he had not offered any injury to him beforehand; and he got together the greatest body of horsemen he was able, and those out of that number which were of an age fit for war, and came to fight Anileus; and when he was arrived at a certain village of his own, he lay still there, as intending to fight him on the day following, because it was the sabbath, the day on which the Jews rest. And when Anileus was informed of this by a Syrian stranger of another village, who not only gave him an exact account of other circumstances, but told him where Mithridates would have a feast, he took his supper at a proper time, and marched by night, with an intent of falling upon the Parthians while they were unapprised what they should do; so he fell upon them about the fourth watch of the night, and some of them he slew while they were asleep, and others he put to flight, and took Mithridates alive, and set him naked upon an ass which, among the Parthians, is esteemed the greatest reproach possible. And when he had brought him into a wood with such a resolution, and his friends desired him to kill Mithridates, he soon told them his own mind to the contrary, and said that it was not right to kill a man who was of one of the principal families among the Parthians, and greatly honored with matching into the royal family; that so far as they had hitherto gone was tolerable; for although they had injured Mithridates, yet if they preserved his life, this benefit would be remembered by him to the advantage of those that gave it him; but that if he were once put to death, the king would not be at rest till he had made a great slaughter of the Jews that dwelt at Babylon; "to whose safety we ought to have a regard, both on account of our relation to them, and because if any misfortune befall us, we have no other place to retire to, since he hath gotten the flower of their youth under him." By this thought, and this speech of his made in council, he persuaded them to act accordingly; so Mithridates was let go. But when he was got away, his wife reproached him, that although he was son-in-law to the king, he neglected to avenge himself on those that had injured him, while he took no care about it, but was contented to have been made a captive by the Jews, and to have escaped them; and she bid him either to go back like a man of courage, or else she sware by the gods of their royal family that she would certainly dissolve her marriage with him. Upon which, partly because he could not bear the daily trouble of her taunts, and partly because he was afraid of her insolence, lest she should in earnest dissolve their marriage, he unwillingly, and against his inclinations, got together again as great an army as he could, and marched along with them, as himself thinking it a thing not to be borne any longer, that he, a Parthian, should owe his preservation to the Jews, when they had been too hard for him in the war.

But as soon as Anileus understood that Mithridates was marching with a great army against him, he thought it too ignominious a thing to tarry about the lakes, and not to take the first opportunity of meeting his enemies, and he hoped to have the same success, and to beat their enemies as they did before; as also he ventured boldly upon the like attempts. Accordingly, he led out his army, and a great many more joined themselves to that army, in order to betake themselves to plunder the people, and in order to terrify the enemy again by their numbers. But when they had marched ninety furlongs, while the road had been through dry [and sandy] places, and about the midst of the day, they were become very thirsty; and Mithridates appeared, and fell upon them, as they were in distress for want of water, on which account, and on account of the time of the day, they were not able to bear their weapons. So Anileus and his men were put to an ignominious rout, while men in despair were to attack those that were fresh and in good plight; so a great slaughter was made, and many ten thousand men fell. Now Anileus, and all that stood firm about him, ran away as fast as they were able into a wood, and afforded Mithridates the pleasure of having gained a great victory over them. But there now came in to Anileus a conflux of bad men, who regarded their own lives very little, if they might but gain some present ease, insomuch that they, by thus coming to him, compensated the multitude of those that perished in the fight. Yet were not these men like to those that fell, because they were rash, and unexercised in war; however, with these he came upon the villages of the Babylonians, and a mighty devastation of all things was made there by the injuries that Anileus did them. So the Babylonians, and those that had already been in the war, sent to Neerda to the Jews there, and demanded Anileus. But although they did not agree to their demands, [for if they had been willing to deliver him up, it was not in their power so to do,] yet did they desire to make peace with them. To which the other replied, that they also wanted to settle conditions of peace with them, and sent men together with the Babylonians, who discoursed with Anileus about them. But the Babylonians, upon taking a view of his situation, and having learned where Anileus and his men lay, fell secretly upon them as they were drunk and fallen asleep, and slew all that they caught of them, without any fear, and killed Anileus himself also.

But as soon as Anileus understood that Mithridates was marching with a great army against him, he thought it too ignominious a thing to tarry about the lakes, and not to take the first opportunity of meeting his enemies, and he hoped to have the same success, and to beat their enemies as they did before; as also he ventured boldly upon the like attempts. Accordingly, he led out his army, and a great many more joined themselves to that army, in order to betake themselves to plunder the people, and in order to terrify the enemy again by their numbers. But when they had marched ninety furlongs, while the road had been through dry [and sandy] places, and about the midst of the day, they were become very thirsty; and Mithridates appeared, and fell upon them, as they were in distress for want of water, on which account, and on account of the time of the day, they were not able to bear their weapons. So Anileus and his men were put to an ignominious rout, while men in despair were to attack those that were fresh and in good plight; so a great slaughter was made, and many ten thousand men fell. Now Anileus, and all that stood firm about him, ran away as fast as they were able into a wood, and afforded Mithridates the pleasure of having gained a great victory over them. But there now came in to Anileus a conflux of bad men, who regarded their own lives very little, if they might but gain some present ease, insomuch that they, by thus coming to him, compensated the multitude of those that perished in the fight. Yet were not these men like to those that fell, because they were rash, and unexercised in war; however, with these he came upon the villages of the Babylonians, and a mighty devastation of all things was made there by the injuries that Anileus did them. So the Babylonians, and those that had already been in the war, sent to Neerda to the Jews there, and demanded Anileus. But although they did not agree to their demands, [for if they had been willing to deliver him up, it was not in their power so to do,] yet did they desire to make peace with them. To which the other replied, that they also wanted to settle conditions of peace with them, and sent men together with the Babylonians, who discoursed with Anileus about them. But the Babylonians, upon taking a view of his situation, and having learned where Anileus and his men lay, fell secretly upon them as they were drunk and fallen asleep, and slew all that they caught of them, without any fear, and killed Anileus himself also.

But as soon as Anileus understood that Mithridates was marching with a great army against him, he thought it too ignominious a thing to tarry about the lakes, and not to take the first opportunity of meeting his enemies, and he hoped to have the same success, and to beat their enemies as they did before; as also he ventured boldly upon the like attempts. Accordingly, he led out his army, and a great many more joined themselves to that army, in order to betake themselves to plunder the people, and in order to terrify the enemy again by their numbers. But when they had marched ninety furlongs, while the road had been through dry [and sandy] places, and about the midst of the day, they were become very thirsty; and Mithridates appeared, and fell upon them, as they were in distress for want of water, on which account, and on account of the time of the day, they were not able to bear their weapons. So Anileus and his men were put to an ignominious rout, while men in despair were to attack those that were fresh and in good plight; so a great slaughter was made, and many ten thousand men fell. Now Anileus, and all that stood firm about him, ran away as fast as they were able into a wood, and afforded Mithridates the pleasure of having gained a great victory over them. But there now came in to Anileus a conflux of bad men, who regarded their own lives very little, if they might but gain some present ease, insomuch that they, by thus coming to him, compensated the multitude of those that perished in the fight. Yet were not these men like to those that fell, because they were rash, and unexercised in war; however, with these he came upon the villages of the Babylonians, and a mighty devastation of all things was made there by the injuries that Anileus did them. So the Babylonians, and those that had already been in the war, sent to Neerda to the Jews there, and demanded Anileus. But although they did not agree to their demands, [for if they had been willing to deliver him up, it was not in their power so to do,] yet did they desire to make peace with them. To which the other replied, that they also wanted to settle conditions of peace with them, and sent men together with the Babylonians, who discoursed with Anileus about them. But the Babylonians, upon taking a view of his situation, and having learned where Anileus and his men lay, fell secretly upon them as they were drunk and fallen asleep, and slew all that they caught of them, without any fear, and killed Anileus himself also.

But Pompey did not give him time to make any preparations [for a siege], but followed him at his heels; he was also obliged to make haste in his attempt, by the death of Mithridates, of which he was informed about Jericho. Now here is the most fruitful country of Judea, which bears a vast number of palm trees besides the balsam tree, whose sprouts they cut with sharp stones, and at the incisions they gather the juice, which drops down like tears. So Pompey pitched his camp in that place one night, and then hasted away the next morning to Jerusalem; but Aristobulus was so affrighted at his approach, that he came and met him by way of supplication. He also promised him money, and that he would deliver up both himself and the city into his disposal, and thereby mitigated the anger of Pompey. Yet did not he perform any of the conditions he had agreed to; for Aristobulus's party would not so much as admit Gabinius into the city, who was sent to receive the money that he had promised.

But now as Gabinius was marching to the war against the Parthians, he was hindered by Ptolemy, whom, upon his return from Euphrates, he brought back into Egypt, making use of Hyrcanus and Antipater to provide every thing that was necessary for this expedition; for Antipater furnished him with money, and weapons, and corn, and auxiliaries; he also prevailed with the Jews that were there, and guarded the avenues at Pelusium, to let them pass. But now, upon Gabinius's absence, the other part of Syria was in motion, and Alexander, the son of Aristobulus, brought the Jews to revolt again. Accordingly, he got together a very great army, and set about killing all the Romans that were in the country; hereupon Gabinius was afraid, [for he was come back already out of Egypt, and obliged to come back quickly by these tumults,] and sent Antipater, who prevailed with some of the revolters to be quiet. However, thirty thousand still continued with Alexander, who was himself eager to fight also; accordingly, Gabinius went out to fight, when the Jews met him; and as the battle was fought near Mount Tabor, ten thousand of them were slain, and the rest of the multitude dispersed themselves, and fled away. So Gabinius came to Jerusalem, and settled the government as Antipater would have it; thence he marched, and fought and beat the Nabateans: as for Mithridates and Orsanes, who fled out of Parthin, he sent them away privately, but gave it out among the soldiers that they had run away.

Now, after Pompey was dead, Antipater changed sides, and cultivated a friendship with Caesar. And since Mithridates of Pergamus, with the forces he led against Egypt, was excluded from the avenues about Pelusium, and was forced to stay at Asealon, he persuaded the Arabians, among whom he had lived, to assist him, and came himself to him, at the head of three thousand armed men. He also encouraged the men of power in Syria to come to his assistance, as also of the inhabitants of Libanus, Ptolemy, and Jamblicus, and another Ptolemy; by which means the cities of that country came readily into this war; insomuch that Mithridates ventured now, in dependence upon the additional strength that he had gotten by Antipater, to march forward to Pelusium; and when they refused him a passage through it, he besieged the city; in the attack of which place Antipater principally signalized himself, for he brought down that part of the wall which was over against him, and leaped first of all into the city, with the men that were about him.

Now, after Pompey was dead, Antipater changed sides, and cultivated a friendship with Caesar. And since Mithridates of Pergamus, with the forces he led against Egypt, was excluded from the avenues about Pelusium, and was forced to stay at Asealon, he persuaded the Arabians, among whom he had lived, to assist him, and came himself to him, at the head of three thousand armed men. He also encouraged the men of power in Syria to come to his assistance, as also of the inhabitants of Libanus, Ptolemy, and Jamblicus, and another Ptolemy; by which means the cities of that country came readily into this war; insomuch that Mithridates ventured now, in dependence upon the additional strength that he had gotten by Antipater, to march forward to Pelusium; and when they refused him a passage through it, he besieged the city; in the attack of which place Antipater principally signalized himself, for he brought down that part of the wall which was over against him, and leaped first of all into the city, with the men that were about him.

Thus was Pelusium taken. But still, as they were marching on, those Egyptian Jews that inhabited the country called the country of Onias stopped them. Then did Antipater not only persuade them not to stop them, but to afford provisions for their army; on which account even the people about Memphis would not fight against them, but of their own accord joined Mithridates. Whereupon he went round about Delta, and fought the rest of the Egyptians at a place called the Jews' Camp; nay, when he was in danger in the battle with all his right wing, Antipater wheeled about, and came along the bank of the river to him; for he had beaten those that opposed him as he led the left wing. After which success he fell upon those that pursued Mithridates, and slew a great many of them, and pursued the remainder so far that he took their camp, while he lost no more than fourscore of his own men; as Mithridates lost, during the pursuit that was made after him, about eight hundred. He was also himself saved unexpectedly, and became an unreproachable witness to Caesar of the great actions of Antipater.

Thus was Pelusium taken. But still, as they were marching on, those Egyptian Jews that inhabited the country called the country of Onias stopped them. Then did Antipater not only persuade them not to stop them, but to afford provisions for their army; on which account even the people about Memphis would not fight against them, but of their own accord joined Mithridates. Whereupon he went round about Delta, and fought the rest of the Egyptians at a place called the Jews' Camp; nay, when he was in danger in the battle with all his right wing, Antipater wheeled about, and came along the bank of the river to him; for he had beaten those that opposed him as he led the left wing. After which success he fell upon those that pursued Mithridates, and slew a great many of them, and pursued the remainder so far that he took their camp, while he lost no more than fourscore of his own men; as Mithridates lost, during the pursuit that was made after him, about eight hundred. He was also himself saved unexpectedly, and became an unreproachable witness to Caesar of the great actions of Antipater.

Thus was Pelusium taken. But still, as they were marching on, those Egyptian Jews that inhabited the country called the country of Onias stopped them. Then did Antipater not only persuade them not to stop them, but to afford provisions for their army; on which account even the people about Memphis would not fight against them, but of their own accord joined Mithridates. Whereupon he went round about Delta, and fought the rest of the Egyptians at a place called the Jews' Camp; nay, when he was in danger in the battle with all his right wing, Antipater wheeled about, and came along the bank of the river to him; for he had beaten those that opposed him as he led the left wing. After which success he fell upon those that pursued Mithridates, and slew a great many of them, and pursued the remainder so far that he took their camp, while he lost no more than fourscore of his own men; as Mithridates lost, during the pursuit that was made after him, about eight hundred. He was also himself saved unexpectedly, and became an unreproachable witness to Caesar of the great actions of Antipater.