But when after some time he had recovered him- 24 self, his punishment did not bring him to repentance: but he departed with bitter threatenings. So B. C. 210. that when he came into Egypt, he both grew 25 worse in wickedness, and upon conversing with his drinking companions and such friends as were estranged from all which was good, of whom we have already spokent; he not only persevered 26 in countless instances of debauchery", but proceeded farther to that degree of insolence, that he raised reproaches against us in those places; and that many of our friends, carefully watching the king's purpose, did themselves also follow his will. Now he proposed to bring forward publicly an 27 accusation against our nation: and raising up a pillar at the door of his court, he engraved on it an inscription: "That none who did not sacrifice 28 "in their temples should enter; and that all the "Jews should be brought to the lowest registry*, "and to the condition of slaves: and that those "who refuse to comply should be seized upon by "force and put to death. That those also who 29 " are registered shall have a mark imprinted by "fire upon their body, namely, an ivy-leafy, the t This does not appear in any previous part of the book, such as we now possess it; it therefore furnishes an additional reason for our thinking, with Grotius, that that which remains is only a portion of a larger work. See the note on chap. i. 1. u Historians, as Polybius, Justin, and Strabo, speak of the systematic luxury and licentiousness of this monarch, especially at this period. * Gr. εἰς λαογραφίαν, which Grotius translates "relatio in plebem." See his note.Compare chap. vii. 22. 66 y Compare 3 Maccabees, vi. 7. From the horror with which the Jews appear to regard this threat, may be judged the falsehood of the story, which is mentioned by Plutarch and alluded to by Tacitus, (Histor. V. 5.) that they were supposed by some writers to be worshippers of Bacchus. " emblem of Bacchus: and that those thus mark"ed shall be inscribed in a separate register with 30" inferior and diminished rights." But, that he might not appear an enemy to them all, he wrote underneath thus: "that if any of them chuse to "be joined with those who are initiated into our "mysteries, and to live accordingly, they shall "have equal privileges with the citizens of Alex"andria b." 31 Then indeed a few of those who dwelt in the city, who hated the advances of the religion of the city, easily resigned themselves to his will: as expecting to be made partakers of some great glory, from the familiarity which they would have 32 with the king. But the greatest part persevered with a generous spirit, and did not depart from their religion: and redeeming their lives with money, did fearlessly endeavour to escape from the registries, and stood in good hope of obtain z Gr. οἷς καὶ καταχωρίσαι εἰς τὴν προσυνεσταλμένην αὐθεντίαν. Crutwell wholly omits this clause. See Grotius's note on the place. a Precisely the same thing had been granted to their ancestors by Ptolemy Lagus. See Josephus, Ant. XII. 1. And at a still earlier period Seleucus Nicator had honoured them in a similar manner, by creating them citizens of Antioch. Joseph. Ant. XII. 3. b That is, with the Macedonians who had been planted at Alexandria by Alexander and his successors. © Gr. Tàs Tŷs Tóλews evσreβείας ἐπιβάθρας στυγοῦντες. The sense of the word ἐπιβάθρα ap ing assistance. They also abhorred those of themselves who had apostatized; and deemed them the enemies of their nation; and excluded them from common intercourse and the advantages of social life. B. C. 210. CHAPTER III. Ptolemy's persecuting edict against the Jews. Now as soon as this wicked man was informed 1 of these things, he was so enraged as not only to be very angry with those Jews who dwelt at Alexandria, but also he became a more grievous adversary to those who dwelt in the country: and commanded to make haste and gather them all together, and put them to death in the most cruel manner. While these things were in agitation, a malig- 2 nant report went forth against our nation, from those men who were consenting to this wicked project; a handle being given for this their design, upon the complaint of those apostates that we forbade them to communicate with us in our ordinances. But the Jews continued to preserve 3 unchangeable their good will and fidelity to their kings. But, as they worshipped God, and ordered 4 their conversation according to his law, they made a separation in some points, and rejections of some a Namely, in the country forward, in disparagement of parts of Egypt. b Viz. to Alexandria. c The Greek text has καTаσTρоás: but Grotius pronounces that by all means we must read ἀποστροφὰς, rejections. Several of these national peculiarities are brought the Jews, by the historian Diodorus Siculus: Eclog. lib. XXXIV. and XL.: others are mentioned (as erroneously) by Dio Cassius: and Tacitus has left on record some curious particulars, exhibiting the imperfect knowledge and e others on which account to some persons they 5 appeared odious. Yet by adorning their conversation with the works of the righteous, they had 6 become well approved by all men. But those foreigners paid no regard to that character for good deeds of the nation everywhere so much 7 spoken of: but made a great noise about the separation which they made from others, in their ways of worship and sorts of food: and said, that these men were not sociable either with the king or with his armies; but that they were disaffected, and greatly opposed to the success of their affairs: so that they covered them with no small 8 blame. Now those Greeks, who were in the city, and were in no wise injured by them, observing the unexpected disturbance which was raised, and unforeseen concourses of people about these men, were indeed unable to help them, for the consti9 tutions of the government was tyrannical: yet loose notions which even the polished Romans then had, respecting a people lately subdued by their own generals. Hist. V. 2, &c. d Doing that which St. Paul recommends to the Christian converts, at Coloss. iv. 5, and 1 Thess. iv. 12, "Walk ho"nestly" [in wisdom] "to"wards them that are with"out." e Namely, the Macedonians, settled at Alexandria. f It is remembered that the same charge was made by Haman, the Agagite, when he persuaded king Ahasuerus to issue an edict for a general massacre of the Jews throughout his they used exhortations in their favour, and were very sorry for them, and thought these things would have a change; for that so vast a body of men who had done no harm through ignorance h would not be thus overlooked by their God. And 10 besides, certain of their neighbours and friends and partisans called some of them together privately, and plighted their faith to protect them, and to use every endeavour for their assistance. Ptolemy then, as exulting in his present pros- 11 perity; and having no regard to the power of the Most High God; but supposing that he should continue always in the same design, wrote this epistle against them: "King Ptolemy Philopator 12 "to his commanders and soldiers in Egypt and elsewhere, joy and health. I myself am in health, 13 " and our affairs also are prosperous. Since our 14 "last expedition into Asia, as you yourselves "know, has, through the unforeseeni assistance "of the gods to us, and by our own fortitude, justly been brought to a happy conclusion; we 15 "determined to treat the nations which inhabit 66 66 66 Coelosyria and Phoenice, not with force of arms, "but to nurse them with kindness and great ten"derness, and willingly to do them good. And 16 having bestowed great revenues on the temples "of the several cities, we proceeded as far as "Jerusalem: and went up with an intention to "honour the temple of these wretches, who will never leave off their madness. Now those men 17 66 h Gr. undèv nyvoŋkós. Com3 Macc. xi. 31. pare i The Greek text reads anроnтár: but the interpret ers unanimously translate the |