the wars of the jews-第64章
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CHAPTER 22。
The Jews Make All Ready For The War； And Simon； The Son Of Gioras； Falls To Plundering。
1。 And thus were the disturbances of Galilee quieted； when； upon their ceasing to prosecute their civil dissensions； they betook themselves to make preparations for the war with the Romans。 Now in Jerusalem the high priest Artanus； and do as many of the men of power as were not in the interest of the Romans； both repaired the walls； and made a great many warlike instruments； insomuch that in all parts of the city darts and all sorts of armor were upon the anvil。 Although the multitude of the young men were engaged in exercises； without any regularity； and all places were full of tumultuous doings； yet the moderate sort were exceedingly sad； and a great many there were who； out of the prospect they had of the calamities that were coming upon them； made great lamentations。 There were also such omens observed as were understood to be forerunners of evils by such as loved peace； but were by those that kindled the war interpreted so as to suit their own inclinations； and the very state of the city； even before the Romans came against it； was that of a place doomed to destruction。 However； Ananus's concern was this； to lay aside； for a while； the preparations for the war； and to persuade the seditious to consult their own interest； and to restrain the madness of those that had the name of zealots； but their violence was too hard for him； and what end he came to we shall relate hereafter。
2。 But as for the Acrabbene toparchy； Simon； the son of Gioras； got a great number of those that were fond of innovations together； and betook himself to ravage the country； nor did he only harass the rich men's houses； but tormented their bodies； and appeared openly and beforehand to affect tyranny in his government。 And when an army was sent against him by Artanus； and the other rulers； he and his band retired to the robbers that were at Masada； and staid there； and plundered the country of Idumea with them； till both Ananus and his other adversaries were slain； and until the rulers of that country were so afflicted with the multitude of those that were slain； and with the continual ravage of what they had； that they raised an army； and put garrisons into the villages； to secure them from those insults。 And in this state were the affairs of Judea at that time。
WAR BOOK 2 FOOTNOTES
（1） Hear Dean Aldrich's note on this place： 〃The law or Custom of the Jews （says he） requires seven days' mourning for the dead； Antiq。 B。 XVII。 ch。 8。 sect。 4； whence the author of the Book of Ecclesiasticus； ch。 22：12； assigns seven days as the proper time of mourning for the dead； and； ch。 38：17； enjoins men to mourn for the dead； that they may not be evil spoken of； for； as Josephus says presently； if any one omits this mourning ＇funeral feast＇； he is not esteemed a holy person。 How it is certain that such a seven days' mourning has been customary from times of the greatest antiquity； Genesis 1：10。 Funeral feasts are also mentioned as of considerable antiquity； Ezekiel 24：17； Jeremiah 16：7； Prey。 31：6； Deuteronomy 26：14； Josephus； Of the War B。 III。 ch。 9。 sect。 5。
（2） This holding a council in the temple of Apollo； in the emperor's palace at Rome； by Augustus； and even the building of this temple magnificently by himself in that palace； are exactly agreeable to Augustus； in his elder years； as Aldrich and from Suttonius and Propertius。
（3） Here we have a strong confirmation that it was Xerxes； and not Artaxerxes； under whom the main part of the Jews returned out of the Babylonian captivity； i。e。 in the days of Ezra and Nehemiah。 The same thing is in the Antiquities； B。 XI。 ch。6
（4） This practice of the Essens； in refusing to swear； and esteeming swearing in ordinary occasions worse than perjury； is delivered here in general words； as are the parallel injunctions of our Savior； Matthew 6：34； 23：16； and of St。 James； 5：12； but all admit of particular exceptions for solemn causes； and on great and necessary occasions。 Thus these very Essens； who here do so zealously avoid swearing； are related； in the very next section； to admit none till they take tremendous oaths to perform their several duties to God； and to their neighbor； without supposing they thereby break this rule； Not to swear at all。 The case is the same in Christianity； as we learn from the Apostolical Constitutions； which although they agree with Christ and St。 James； in forbidding to swear in general； ch。 5：12； 6：2； 3； yet do they explain it elsewhere； by avoiding to swear falsely； and to swear often and in vain； ch。 2：36； and again； by 〃not swearing at all；〃 but withal adding； that 〃if that cannot be avoided； to swear truly；〃 ch。 7：3； which abundantly explain to us the nature of the measures of this general injunction。
（5） This mention of the 〃names of angels；〃 so particularly preserved by the Essens； （if it means more than those 〃messengers〃 which were employed to bring； them the peculiar books of their Sect；） looks like a prelude to that 〃worshipping of angels；〃 blamed by St。 Paul； as superstitious and unlawful； in some such sort of people as these Essens were； Colossians 2：8； as is the prayer to or towards the sun for his rising every morning； mentioned before； sect。 5； very like those not much later observances made mention of in the preaching of Peter； Authent。 Rec。 Part II。 p。 669； and regarding a kind of worship of angels； of the month； and of the moon； and not celebrating the new moons； or other festivals； unless the moon appeared。 Which； indeed； seems to me the earliest mention of any regard to the phases in fixing the Jewish calendar； of which the Talmud and later Rabbins talk so much； and upon so very little ancient foundation。
（6） Of these Jewish or Essene （and indeed Christian） doctrines concerning souls； both good and bad； in Hades； see that excellent discourse； or homily； of our Josephus concerning Hades； at the end of the volume。
（7） Dean Aldrich reckons up three examples of this gift of prophecy in several of these Essens out of Josephus himself； viz。 in the History of the War； B。 I。 ch。 3。 sect。 5； Judas foretold the death of Antigonus at Strato's Tower； B。 II。 ch。 7。 sect。 3； Simon foretold that Archelaus should reign but nine or ten years； and Antiq。 B。 XV。 ch。 10。 sect。 4； 5； Menuhem foretold that Herod should be king； and should reign tyrannically； and that for more than twenty or even thirty years。 All which came to pass accordingly。
（8） There is so much more here about the Essens than is cited from Josephus in Porphyry and Eusebius； and yet so much less about the Pharisees and Sadducees； the two other Jewish sects； than would naturally be expected in proportion to the Essens or third sect； nay； than seems to be referred to by himself elsewhere； that one is tempted to suppose Josephus had at first written less of the one； and more of the two others； than his present copies afford us； as also； that； by some unknown accident； our present copies are here made up of the larger edition in the first case； and of the smaller in the second。 See the note in Havercamp's edition。 However； what Josephus says in the name of the Pharisees； that only the souls of good men go out of one body into another； although all souls be immortal； and still the souls of the bad are liable to eternal punishment； as also what he says afterwards； Antiq。 B。 XVIII。 ch。 1。 sect。 3； that the soul's vigor is immortal； and that under the earth they receive rewards or punishments according as their lives have been virtuous or vicious in the present world； that to the bad is allotted an eternal prison； but that the good are permitted to live again in this world； are nearly agreeable to the doctrines of Christianity。 Only Josephus's rejection of the return of the wicked into other bodies； or into this world； which he grants to the good； looks somewhat like a contradiction to St。 Paul's account of the doctrine of the Jews； that they 〃themselves allowed that there should be a resurrection of the dead； both of the just and unjust；〃 Acts 24：15。 Yet because Josephus's account is that of the Pharisees； and St。 Patti's that of the Jews in general； and of himself the contradiction is not very certain
