Chapter 51
Beth-lehem
The Jews are very silent about this
city: nor do I remember that I have read any thing in them concerning
it, besides those things which are produced out of the Old Testament;
this only excepted, that the Jerusalem Gemarists do confess that the
Messias was born there before their times.
"Beth-lehem is a certain town in the
land of the Jews, thirty-five furlongs distant from Jerusalem": and
that towards the south.
The father of the ecclesiastical
annals, citing these words of Eusebius, "But now, when in the
eighteenth year of the empire of Adrian, the war was more vehemently
kindled near the town called Beth-lehem (which was very well fortified
with all manner of defence, nor was seated far from the city of
Jerusalem)," &c.
The interpreter of Eusebius renders,
Beth-thera: not illy, however it be not rendered according to the
letter: perhaps crept into the word instead of by the carelessness of
the copiers. But by what liberty the other should render it Beth-lehem,
let himself see. Eusebius doth certainly treat of the city Betar
(it is vulgarly written Bitter), of the destruction of which
the Jews relate very many things with lamentation: which certainly is
scarcely to be reckoned the same with Beth-lehem.
The same father of the annals adds,
that Beth-lehem, from the times of Adrian to the times of Constantine,
was profaned by the temple of Adonis: for the asserting of which he
cites these words of Paulinus: "Hadrianus, supposing that he should
destroy the Christian faith by offering injury to the place, in the
place of the passion dedicated the image of Jupiter, and profaned
Beth-lehem with the temple of Adonis": as also like words of Jerome:
yet, he confesses, the contrary seems to be in Origen against Celsus:
and that more true. For Adrian had no quarrel with the Christians, and
Christianity,--but with the Jews, that cursedly rebelled against him.
Chapter 52
Betar
Of this city there is a deep silence
in the Holy Scriptures, but a most clamorous noise in the Talmudic
writings. It is vulgarly written, Betar, and rendered by
Christians, Bitter, or Bither: but I find it written in
the Jerusalem Talmud pretty often in the same page, to be read, as it
seems Beth-Tar; and casting away the first tau, which is very
usual in the word, Be-Tar, 'the house of the
inquirer.'--"Wherefore (say they) was Beth-Tar laid waste?
Because it lighted candles after the destruction of the Temple. And
why did it light candles? Because the counsellors at Jerusalem
dwelt in the midst of the city. And when they saw any going up to
Jerusalem, they said to him, 'We hear of you, that you are ambitious
to be made a captain, or a counsellor': but he answered, 'There is no
such thing in my mind.'--'We hear of you, that you are about to sell
your wealth.' But he answered, 'Nor did this come into my mind.' Then
would one of the company say, 'Whatsoever you ask of this man, write
it, and I will seal it.' He therefore wrote, and his fellow sealed it:
and they sent this feigned instrument to their friends, saying, 'If N.
endeavours to come again to the possession of his wealth, suffer him
not to do it, for he hath sold it among us.'"
The principal cause of the
destruction of Beth-Tera was Ben-Cozba, and his rebellion against the
Romans. The Babylonian writers assign another cause.
"For the foot of a chariot, was
Bathara laid waste. It was a custom, that when an infant male was
born, they planted a cedar; when an infant female, a pine; and, when
the children contracted marriage, out of those trees they made the
bride-chamber. On a certain day the daughter of the emperor passed by,
and the foot of her chariot broke. They cut down such a cedar, and
brought it to her. [The Jews] rose up against them, and beat them. It
was told the emperor that the Jews rebelled. Being angry, he marched
against them, and destroyed the whole horn of Israel," &c.
"Hadrian besieged Bether three years
and a half.--And when they took it, they slew the men, the women, and
the children, so that their blood flowed into the great sea. You will
say, perhaps, that it was near the sea; but it was a mile distant. The
tradition is, that R. Eliezer the Great saith, That there were two
rivers in the valley of Jadaim, of which one flowed this way,--the
other, that. And the Rabbins computed that the third part of them was
blood, and two parts water. It was delivered also, that the heathen
gathered the vintages, for the space of seven years, without dunging
the land, because the vineyards were made fruitful enough by the blood
of the Israelites."
The Jerusalem writers do hyperbolize
enough concerning the distance of this city from the sea. "For if you
say (say they) that it was near the sea, was it not distant forty
miles? They say, that three hundred skulls of young children were
found upon one stone: and that there were three chests of torn
phylacteries, each chest containing nine bushels: but there are others
that say, nine chests, each containing three bushels."
Josephus mentions "Betaris, and
Cephartobas, two midland towns of Idumea":--where by Idumea he
means the southern part of Judea, especially that that was
mountainous: as appears by the context. He calls Idumea, properly so
called, "Idumea the Great."
Chapter 53
Ephraim
We mean not here the land of
Ephraim, but a certain town in the confines of that land: of which you
read
2 Chronicles 13:19; and of which the Talmudic writers speak: "What
is the best flour," to be offered in the Temple? "Michmas and
Mezonechah obtain the first place for fine flour; Ephraim in the
valley obtains the next place to them." These words are not read the
same way by all.
Those of the Mishnaioth, in the
eighth chapter, read, as we have writ it: the Tosaphtah also reads
Michmas: but the Talmud...: the Aruch also hath Michmas:
but for Mezonechah, it hath Zanoah...the Talmud
Ephoraim: the Gloss saith, "Ephoraim is a city, of which it
is thus written in the books of the Chronicles, 'And Abijah took
Ephraim.'"
The Gemarists read it after the same
manner, Ephraim, this story being added; "Jannes and Mambres
said to Moses, Do you bring straw into Ephraim?" Which the Aruch
reciting, adds these words; "There was a city in the land of Israel,
very fruitful in bread-corn, called Ephraim: when Moses therefore came
with his miracles,--Jannes and Mambres, who were the chief of
Pharaoh's magicians, said unto him, This is our business, and we can
do thus with our enchantments; you therefore are like one bringing
straw into Ephraim, which is the city of bread-corn, and out of which
is provision for many places: therefore, how doth any carry in straw
thither?" &c.
Josephus, speaking of Vespasian,
hath these words; "After he went into the hill country, he took two
Toparchies,--namely, Gophnitica and Acrabatena: and, together with
them, Beth-el and Ephraim, two small cities." Into this Ephraim, we
suppose it was that Christ retired, in that story,
John 11:54.
Let us also add these things from
the places alleged above. R. Josi saith, "They brought also of the
wheat of Barchaim, and of Caphar Achum; which were near
Jerusalem."
"For oil, Tekoa deserves the first
praise. Aba Saul saith, Ragab, beyond Jordan, obtains the next
to it. R. Eliezer Ben Jacob saith, Gush Chalab, in Galilee, obtains
the third place."
Karchiim and Atolin
"produce the best wine: Beth Rimmah and Beth Laban, in the hilly
country,--and Caphar Sigana, in the valley, next to them."
Let us also add these words
elsewhere: "He eateth all manner of victuals, and eateth not flesh:
the clusters of figs of Keila are brought in. He drinks all manner of
drink, but he drinks not wine: honey and milk are brought in." And
elsewhere: "He eateth the clusters of Keila, and drinks honey
and milk, and enters into the Temple."
Chapter 54
Tsok: and Beth Chadudo.
When they sent forth the goat Azazel,
on the day of expiation,--before that, they set up ten tents, a mile
distant one from another: where some betook themselves before that
day, that they might be ready to accompany him, who brought forth the
goat. Those of the better rank went out of Jerusalem with him, and
accompanied him to the first tent. There others received him, and
conducted him to the second; others to the third, and so to the tenth.
From the tenth to the rock Tsok, whence the goat was cast down,
were two miles. They, therefore, who received him there, went not
farther than a mile with him, that they might not exceed a sabbath
day's journey: but, standing there, they observed what was done by
him. "He snapped the scarlet thread into two parts, of which he bound
one to the horns of the goat, and the other to the rock: and thrust
the goat down; which, hardly coming to the middle of the precipice,
was dashed and broke into pieces." The rock Tsok therefore was
twelve miles distant from Jerusalem, according to later computation.
But there are some, who assign nine-tenths only, and ten miles.--See
the Gemarists.
Tsok, among the Talmudists,
is any more craggy and lofty rock. Hence is that, "she went up to the
top of the rocks and fell." Where the Gloss writes, "Tsokin are
high and craggy mountains."
The first entrance into the desert
was three miles from Jerusalem, and that place was called 'Beth
Chadudo.' The Misna of Babylon writes thus of it; "They say to the
high priest, The goat is now come into the wilderness." But whence
knew they, that he was now come into the wilderness? They set up high
stones; and, standing on them, they shook handkerchiefs; and hence
they knew that the goat was now got into the wilderness. R. Judah
saith, 'Was not this a great sign to them?' From Jerusalem to Beth
Chadudo were three miles. They went forward the space of a mile, and
went back the space of a mile, and they tarried the space of a mile:
and so they knew that the goat was now come to the wilderness.
The Jerusalem Misna thus: "R. Judah
saith, Was not this a great sign to them? From Jerusalem to Beth-horon
were three miles. They went forward the space of a mile," &c.
From these things compared, it is no
improbable conjecture, that the goat was sent out towards Beth-horon,
which both was twelve miles distant from Jerusalem, and had rough and
very craggy rocks near it: and that the sense of the Gemarists was
this,--In the way to Beth-horon, were three miles to the first verge
of the wilderness,--and the name of the place was Beth Chadudo.
Chapter 55
Divers matters.
I. Beth-cerem,
Nehemiah 3:14. "The stones, as well of the altar, as of the ascent
to the altar, were from the valley of Beth-cerem, which they
digged out beneath the barren land. And thence they are wont to bring
whole stones, upon which the working iron came not."
The fathers of the traditions,
treating concerning the blood of women's terms, reckon up five colours
of it; among which that, "which is like the water of the earth, out of
the valley of Beth-cerem."--Where the Gloss writes thus, "Beth-cerem
is the name of a place: whence a man fetches turf, and puts it into a
pot, and the water swims upon it: that is, he puts water to it, until
the water swims above the turf."
The Gemarists, examining this
clause, hath these words: "R. Meir saith, He fetched the turf out of
the valley of Beth-cerem. R. Akibah saith, Out of the valley of
Jotapata. R. Jose saith, Out of the valley of Sicni. R.
Simeon saith, Also out of the valley of Genesara."
II. Let the author of Aruch render
it for me: "The mount of Simeon brought forth three hundred bags of
broken bread for the poor every sabbath evening." But instead of 'the
mount of Simeon brought forth,'--whence it might be taken for the lot
of the land of Simeon,--he renders it, "Rabbi Simeon brought forth,"
&c.
"But why was it laid waste? Some
say, For fornication:--others say, Because they played at bowls." The
town Simonias is mentioned by Josephus in his life, "in the confines
of Galilee."
III. "Two tribes had nine hundred
cities." The Gloss is: "There were nine hundred cities in the tribe of
Judah, and in the tribe of Simeon: therefore, nine became the priests'
and Levites'." See
Joshua 21:16, and weigh the proportion.
IV. "Nittai the Tekoite brought a
cake out of Bitur but they received it not. The Alexandrians brought
their cakes from Alexandria; but they received them not. The
inhabitants of mount Zeboim brought their first-fruits before
Pentecost; but they received them not," &c. The Gloss is, "Bitar
was without the land." Therefore, this was not that Bitar, whose
destruction we have mentioned before.
"Mount Zeboim," wheresoever it was,
was certainly within the land: for otherwise the first-fruits were not
to be received from thence. Now they refused them, not because they
were unlawful in themselves, but because they were brought in an
unlawful time: for "they offered not the first-fruits before
Pentecost," saith the tradition; where also this same story is
repeated.
Mention is made of Migdal Zabaaia
(a word of the same etymology), in that notable story: "Three cities
were laid waste; Chabul for discord: Shichin for magical
arts: and Migdal Zabaaia" (or the town of dyers) "for
fornication."
V. Socoh,
Joshua 15:35. Thence was Antigonus, some time president of the
Sanhedrim. "Antigonus of Soco received the Cabala of Simeon the
Just."
VI. "Be Teri and Kubi."
The Gemarists, speaking of David's battle with Ishbi-benob,
2 Samuel 21, make mention of these things: "When they were come to
Kubi (say they), they said, 'Let us arise up against him':--when they
were come to Be Teri, they said, 'Do they kill the lion between the
two she-whelps?'" Where the Gloss writes thus: "David pursued them
flying, and he approached near to the land of the Philistines: and
when he came to Kubi, which was between the land of Israel and the
Philistines, they said, &c. Be Teri is also the name of a
place."
VII. Gophna.--Concerning the
situation of this place it is doubted whether it is to be assigned to
Judah or to the land of Samaria. These things certainly seem plainly
to lay it to Judea. Josephus saith these words concerning Titus
marching with his army to Jerusalem: "He passeth swiftly through the
country of Samaria unto Gophna:...where tarrying one day, in the
morning he marches forward; and, after some days, pitches his station
along the valley of thorns unto a certain town called Gabbath-Saul."
The Jerusalem Talmudists write thus:
"Fourscore pair of brethren, priests, married fourscore pair of
sisters, priestesses, in Gophna, in one night." You will scarce find
so many priests in the country of Samaria.
"The synagogue of the men of Gophna
was in Zippor":--whom you will scarcely believe to be Samaritans.
Of the eleven Toparchies, the second
after Jerusalem was Toparchia Gophnitica, in Pliny Zophanitica, the
Toparchy of Gophna.
The word Gophna is derived
from the vineyards.
VIII. "The valley of Rimmon."--"Seven
elders came together to intercalate the year in the valley of Rimmon:--namely,
R. Meir, R. Juda, R. Jose, R. Simeon, R. Nehemiah, R. Lazar Ben Jacob,
and R. Jochanan Sandelar." And a little after; "There was a marble
rock there: into which every one fastened a nail; therefore it is
called to this day, 'The Rock of Nails.'"
IX. "They do not bring the sheaf [of
first-fruits] but from some place near Jerusalem. But if some
place near Jerusalem shall not produce those first-fruits, then they
fetch it farther off. There was a time when a sheaf was brought out of
the gardens of Zeriphin, and the two loaves out of the valley
of En-Socar."
X. "They sometime asked R. Joshua,
'What concerning the sons of the envious woman?' (as
1 Samuel 1:6). He answered, 'Ye put my head between two high
mountains,--namely, the school of Shammai and of Hillel, that they may
dash out my brains: but I testify concerning the family of Beth
Anubai, of Beth Zebuim; of the family of Beth-Nekiphi, of
Beth-Koshesh, that they were the sons of the envious woman; and yet
their posterity stood great priests, and offered at the altar.'"
Chapter 56
Samaria. Sychem.
"The country of Samaria lies in the
middle, between Judea and Galilee. For it begins at a town called
Ginea, lying in the Great plain, and ends at the Toparchy of the
Acrabateni: the nature of it nothing differing from Judea," &c.
[Acrabata was distant from
Jerusalem, the space of a day's journey northwards.]
Samaria, under the first Temple, was
the name of a city,--under the second, of a country. Its metropolis at
that time was Sychem; "A place destined to revenges": and which the
Jews, as it seems, reproached under the name of Sychar,
John 4:5, from the words of the prophet, "Woe to the drunken
Ephraimites,"
Isaiah 28:1. The mountains of Gerizim and Ebal touched on it.
The city Samaria was at last called
Sebaste; and Sychem, Neapolis. R. Benjamin thus writes of them: "Sebaste
is Samaria; where still the palace of Ahab king of Israel is known.
Now that city was in a mountain, and well fortified; and in it were
springs, and well-watered land, and gardens, and paradises, and
vineyards, and olive-yards. And two parsae thence (eight miles) is
Neapolis, which is also Sychem in mount Ephraim. And it is seated in a
valley between the mountains Gerizim and Ebal: and in it are about a
hundred Cutheans observing the law of Moses only, and they are called
Samaritans: and they have priests of the seed of Aaron." And a little
after, "They sacrifice in the Temple in mount Gerizim, on the day of
the Passover, and the feast-days, upon the altar, which they built
upon mount Gerizim, of those stones which the children of Israel set
up when they passed over Jordan," &c. And afterward, "In mount Gerizim
are fountains and paradises: but mount Ebal is dry, like the stones
and rocks: and between them, in the valley, is the city Sychem."
Josephus speaking of Vespasian; "He
turned away to Ammaus, thence through the country of Samaria, and by
Neapolis so called, but Mabartha by the inhabitants," &c. Maabartha.
"R. Ismael Ben R. Josi, went to
Neapolis. The Cutheans came to him: to whom he said, 'I see that
ye do not worship to that mountain, but to the idols which are under
it: for it is written'; 'and Jacob hid the idols under the grove,
which was near Shechem.'"
You may not improperly divide the
times of Samaria under the second Temple into heathenism,--namely,
before the building of the Temple at Gerizim,--and after that into
Samaritanism, as it was distinguished from Judaism, and as it was an
apostasy from it: although both religions indeed departed not a hair's
breadth from deceitful superstition.
The author of Juchasin does not
speak amiss here: "Then" (under Simeon the Just) "Israel went into
parties. Part followed Simeon the Just, and Antigonus his scholar, and
their school; as they had learned from Ezra and the prophets: part,
Sanballat, and his son-in-law: and they offered sacrifices without the
Temple of God, and instituted rites out of their own heart. In that
Temple, Manasseh, the son-in-law of Sanballat, the son of Joshua, the
son of Jozedek the high priest, performed the priest's office. And at
that time Zadok and Baithus, the scholars of Antigonus, did flourish;
and hence was the beginning of the schism;--namely, when, in the days
of Antigonus, many went back to mount Gerizim."
That Temple flourished about two
hundred years, and it perished by the sword and fire of Hyrcanus: but
the Samaritan superstition perished not, but lasted for many ages; as
odious to the Jews as heathenism,
John 4:9. Yet they confess that "the land of the Samaritans was
clean, and their fountains clean, and their dwellings clean, and
their paths clean." But much dispute is made about their victuals, in
the place noted in the margin. "R. Jacob Bar Acha in the name of R.
Lazar saith, 'The victuals of the Cutheans are lawful,' which is to be
understood of that food with which their wine and vinegar is not
mingled. It is a tradition. They sometimes said, Why is the wine of
Ugdor forbidden? Because of [its nearness to] Caphar Pagash.
Why the wine of Burgatha? Because of Birath Sorika. Why the wine of En
Cushith? Because of Caphar Salama. But they said afterward, If it be
open, it is every where forbidden; if it be covered, it is lawful."
And a story concerning R. Simeon Ben Lazar follows; who came into a
certain city of the Samaritans, and a certain Samaritan scribe came to
me; from whom when he asked something to drink, and it was set before
him, "he doubted about it," &c. And other things to that purpose are
read not much after: "No wine was found in all Samaria, on a
certain eve of the sabbath, but, in the end of the sabbath, there was
abundance; for the Syrians had brought it, and the Samaritans received
it of them," &c.
They took not the half-shekel of the
Cutheans, nor the pigeons of women after child-birth, &c. "Rabbi said,
'A Samaritan is as a heathen.' R. Simeon Ben Gamaliel saith, A Cuthean
is as an Israelite in all things. R. Lazar, The tradition is
concerning the heathen, not concerning the Cutheans, &c. But the
tradition contradicts R. Lazar," &c.
But that deserves to be observed, "The
Cuiheans, when they make their unleavened bread with the Israelites,
are to be believed concerning the putting away of leaven: but when
they do not make their unleavened bread with the Israelites, are not
to be believed concerning the putting away of leaven. R. Josah saith,
This is to be understood of them as to their houses; but as to their
courts, they may be suspected: for so they interpret, 'Leaven shall
not be found in your houses'; not, 'in your courts.'--It is a
tradition. Rabban Simeon Ben Gamaliel saith, In whatsoever precept the
Cutheans converse, they are more accurate in it than the Israelites.
This is to be understood, saith R. Simeon, concerning the time past,--namely,
when they were scattered about in their towns; but now, when
they have neither precept nor any remainders of a precept, they are
suspected, and they are corrupted"...It is something difficult what
that means, "They were scattered in their towns," whether it is spoken
of the Cutheans residing within their own towns,--or of the Jews
residing with them,--or of them residing with the Jews. Whatsoever
that is, it is clear certainly, both hence and elsewhere, that the
Samaritans sometime did dwell together with the Jews, being here and
there sprinkled among them, and the Jews here and there among the
Samaritans. Certainly that is worthy of observing which Josephus
related of Herod's rebuilding Sebaste, heretofore called Samaria: "In
the land of Samaria (saith he) he compassed a city with a very fair
wall twenty furlongs, and brought six thousand inhabitants into it":
(do you think all these were Samaritans?) "and on these he bestowed a
very fertile land; and, in the middle of this work, he set up a very
great temple to Caesar, and made a grove about it of three half
furlongs, and called the city Sebaste."
"The Samaritans (saith R. Benjamin)
have not the letters he or ain, or cheth. He is in the name of
Abraham, And they have not honour. Cheth, is in the name of
Isaac, And they have not mercy Ain is in the name of Jacob, And
they have not gentleness. But for these letters they use aleph: and
hence it is known that they are not of the seed of Israel." Compare
these things with the Samaritan interpreter of the Pentateuch, and
judge.
Chapter 57
Caesarea. Strato's Tower.
The Arabian interpreter thinks the
first name of this city was Hazor,
Joshua 11:1. The Jews, Ekron,
Zephaniah 2:4. "R. Abhu saith," (he was of Caesarea,) "Ekron shall
be rooted out"; this is Caesarea, the daughter of Edom, which is
situated among things profane. She was a goad, sticking in Israel, in
the days of the Grecians. But when the kingdom of the Asmonean family
prevailed, it overcame her, &c. R. Josi Bar Chaninah saith, What is
that that is written, 'And Ekron shall be as a Jebusite?' (Zech
9:7). These are the theatres and judgment-seats which are in Edom,
in which the chief men of Judah hereafter shall publicly teach the
law. R. Isaac said, Leshem is Panias, and Ekron is Caesarea, the
daughter of Edom."
The Jews are scarce in earnest when
they say Caesarea is the same with Ekron: but partly, they play with
the sound of the words 'Ekron,' and 'shall be rooted out'; partly,
they propound to themselves to reproach her, while they compare that
city, for the most part heathen, with Ekron, the city of Beelzebub.
When the Asmoneans had snatched away
this city out of the hand of the Grecians, the name of it was changed
into "The taking of the tower Shur," as the Gemarists tell us in the
place alleged: or as the author of Juchasin, "The taking of the tower
Tzur":--or as the Jerusalem Talmudists (unless my conjecture
deceives me), "the tower Sid." Whether out of these words you
can make out the name of "the tower of Strato," it is your part to
study; that certainly was the denomination of this place before it was
called Caesarea.
It was distant six hundred furlongs,
or thereabout, from Jerusalem (that is, seventy-five miles), as
Josephus related in that story of an Essene Jew that prophesied. Who,
when he saw Antigonus, the brother of Aristobulus, passing by in the
Temple, having been now sent for by his brother (indeed, that he might
be slain by treachery), "O strange! (saith he) now it is good for me
to die; because that which I foretold proves a lie. For Antigonus
lives, who ought this day to die: and Strato's tower is the place
appointed for his death: which is distant six hundred furlongs hence:
and there remains yet four hours of day. But the very time makes my
prediction false." Having said these things, the old man remained
perplexed in his thoughts; but by and by news was brought that
Antigonus was slain in a certain place underground, "in a certain dark
passage," which also was called, "Strato's tower."
Herod built the city to the honour
and name of Caesar, and made a very noble haven at vast expenses. "He
built all the city with white stone, and adorned it with most splendid
houses: in which especially he shewed the natural greatness of his
mind. For between Dori and Joppa, in the middle of which this city
lay, it happened that all the seacoast was destitute of havens, &c. He
made the greater haven of Pireus, &c.: and, at the mouth of it, stood
three great statues, &c. There were houses joining to the haven, and
they also were of white stone, &c. Over against the haven's mouth was
the temple of Caesar, situate upon a rising ground, excellent both for
the beauty and greatness of it; and in it a large statue of Caesar,
&c. The rest of the works, which he did there, was an amphitheatre, a
theatre, and a market, all worthy to be mentioned," &c. See more in
Josephus.
Caesarea was inhabited mixedly by
Jews, heathens, and Samaritans. Hence some places in it were profane
and unclean to the Jews.
"R. Nichomi Bar R. Chaija Bar Abba
said, My father passed not under the arch of Caesarea; but R. Immi
passed. R. Ezekiah, R. Cohen, and R. Jacob Bar Acha, walked in the
palace of Caesarea: when they came to the arch, R. Cohen departed from
them; but when they came to a clean place, he again betook himself to
them." This story is recited Beracoth, fol. 6. 1; and there it is said
that they walked in the palace of Zippor.
"One brought a bill of divorce from
the haven of Caesarea. Concerning which when judgment was had before
R. Abhu, he said, There is no need to say, It was written, I being
present,--and I being present, it was sealed. For the haven of
Caesarea is not as Caesarea."
Of the various strifes and uproars
between the Caesarean Greeks and Jews, in which the Jews always went
by the worst, Josephus hath very much. "Another disturbance (saith he)
was raised at Caesarea, of the Jews mingled there, rising up against
the Syrians that were in it." The contest was about priority and
chiefdom, and it was transacted before Nero, "And the Greeks of
Caesarea overcame," &c. Where the reader will observe, that the
Syrians and Greeks are convertible terms.
In this city were the first seeds of
a direful war, by reason of workshops, built by a certain Greek of
Caesarea, near a synagogue of the Jews. Twenty thousand men were slain
there afterward on one sabbath-day. You may read of more seditions and
bloodshed at that place, before the destruction of the nation, in the
author quoted.
Long after the destruction of it,
here the schools and doctors of the Jews flourished; so that "the
Rabbins of Caesarea" are celebrated every where in the Talmudical
books.
I. R. Hoshaia Rubba, or the
Great.--"R. Jochanan said, We travelled to R. Hoshaia Rubba to
Caesarea, to learn the law."
II. R. Abhu.--"R. Abhu appointed
divers sounds of the trumpet at Caesarea."--"R. Abhu sent his son from
Caesarea to Tiberias to the university," &c.--"The Cutheans of
Caesarea asked R. Abhu, saying, Your fathers were contented with our
things, why are not ye also? He answered, Your fathers corrupted not
their works, but you have corrupted them."
III. R. Achavah and R. Zeira.--"R.
Mena said, I travelled to Caesarea, and I heard R. Achavah and R.
Zeira."
IV. R. Zerikan.--"R. Mena said, I
heard R. Zerikan at Caesarea."
V. "R. Prigori of Caesarea."
VI. Ulla of Caesarea. And,
VII. R. Ada of Caesarea, and R.
Tachalipha, &c.
Mention is made of "the synagogue
Mardatha, (or Maradtha,) of Caesarea": we do not inquire of the reason
of the name, for it is written elsewhere "The synagogue Madadta";--in
both places with this story joined; "R. Abhu sat teaching in the
synagogue Maradta of Caesarea. The time came of lifting up hands, and
they asked him not of that matter. The time of eating came, and of
that they asked him. To whom he replied, Ye ask me concerning the time
of eating, but not of the lifting up of hands. Which when they heard,
every one withdrew himself, and fled."
Chapter 58
Antipatris. Caphar Salama.
We find this town marked out
heretofore by a double name, if we believe some. 1. It is called
Caphar Salama by some, of which mention is made by Josephus, and the
Book of the Maccabees. 2. Capharzaba by Josephus himself: "But
Alexander, fearing his" [Antiochus Dionysius] "coming, digs a deep
trench, beginning at Capharzaba, which is now called Antipatris, unto
the sea of Joppa, a hundred and fifty furlongs." Note, by the way,
from Joppa to Antipatris is a hundred and fifty furlongs, that is,
eighteen miles.
We will not contend about the name;
of the situation of it, as it stands almost in all maps, we doubt. We
will give the reason of our scruple by those things that follow; in
the mean time we will give some history of the place.
I. Herod built it in memory of his
father Antipater. "For he raised (saith Josephus) a monument to his
father, and a city, which he built in the best plain of his kingdom,
rich in springs and woods, and called it Antipatris."
II. Hither was Paul brought when he
was carried to Caesarea,
Acts 23:31; where, unless those words be rendered by no unusual
interpretation, "they brought him by night towards Antipatris,"--you
must place that city much nearer Jerusalem than almost all the maps
do.
III. This measuring once and again
occurs among the Gemarists, "From Gebath to Antipatris."--"From Gebath
to Antipatris (say they) were sixty myriads of cities, the least of
which was Beth-Shemesh." We do not assert the truth of the thing; we
only take notice of the phrase.
And again; "Hezekiah the king (say
they) fixed his sword to the door of Beth-Midras, and said, Whosoever
studieth not the law shall be run through with that sword. They make
inquiry from Dan even to Beersheba, and found not any one
uninstructed: from Gebath to Antipatris, and found not boy or girl,
man or woman, who did not well know the traditions of cleanness and
uncleanness." Where the Gloss is; "Gebath and Antipatris were places
in the utmost borders."--Think of the scene of the story, and how such
an encomium could reach as far as Antipatris, almost in the middle of
Samaria, as it is placed in the maps. And what authority had Hezekiah
to make inquiry among the Samaritans?
The Talmudists also say, that the
meeting of Alexander the Great, and of Simeon the Just, was at
Antipatris. "The Cutheans (say they) prayed Alexander the Great, that
he would destroy the Temple [of Jerusalem]. Some came, and
discovered the thing to Simeon the Just. Therefore what does he? He
puts on the high priest's garments, and veils himself with the high
priest's veil: and he and the chief men of Israel went forth, holding
torches in their hands. Some went this way and others that, all night,
till the morning brake forth. When the morning grew light, said
(Alexander) to his men, Who are those?--The Jews, said they, who have
rebelled against you. When they were come to Antipatris, the
sun arose, and they were met by these: when Alexander saw Simeon the
Just lighting down out of his chariot he worshipped him," &c.
Do you think that the high priest,
clothed in his priestly garments, and the Jews, went through all
Samaria almost in such solemn procession? Josephus, relating this
story, only the name of Jaddua changed, saith this meeting was "at a
certain place called Sapha. But this name, being changed into the
Greek language, signifies, A watch-tower. For the buildings of
Jerusalem and the Temple might from thence be seen." Of which place he
and we treat elsewhere under the name of Scopus, and Tzophim.
Chapter 59
Galilee
"There is Galilee the upper, and
Galilee the nether, and the valley. From Caphar Hananiah, and
upwards,--whatsoever land produceth not sycamines, is Galilee the
upper: but from Caphar Hananiah, and below, whatsoever produceth
sycamines, is Galilee the nether. There is also the coast of Tiberias,
and the valley."
"Phoenice and Syria compass both
Galilees, both the upper and the nether, so called. Ptolemais and
Carmel bound the country westward."
That which is said before of the
sycamines, recalls to mind the city Sycaminon, of which Pliny speaks:
"We must go back (saith he) to the coast, and to Phoenice. There was
the town Crocodilon: it is a river. The remembrance of cities. Dorum,
Sycaminum, the promontory Carmel," &c.
And Josephus: "He set sail, and,
being brought to the city called Sycaminum, there he landed his
forces."
Shikmonah the name of a
place, among the Talmudists, seemed to design that town...
Since the whole land of Samaria lay
between Judea and Galilee, it is no wonder if there were some
difference both of manners and dialect between the inhabitants of
those countries. Concerning which, see the eighty-sixth and the
eighty-seventh chapters.
"There are two hundred and four
cities and towns in Galilee":--which is to be understood of those that
are more eminent and fortified.
In nether Galilee, those, among
others, were fortified by Josephus,--Jotopata, Beersabee, Salamis,
Pareccho, Japha, Sigo, Mount Itaburion, Tarichee, Tiberias.
In upper Galilee, the rock
Acharabon, Seph, Jamnith, Mero. More will occur to us as we go on.
Chapter 60
Scythopolis. Beth-shean, the beginning of Galilee.
The bonds of Galilee were, "on the
south, Samaris and Scythopolis, unto the flood of Jordan."
Scythopolis is the same with Beth-shean,
of which is no seldom mention in the Holy Scriptures,
Joshua 17:11;
Judges 1:27;
1 Samuel 31:10. "Bethsaine (saith Josephus), called by the Greeks
Scythopolis." It was distant but a little way from Jordan, seated in
the entrance to a great valley: for so the same author writes, "Having
passed Jordan, they came to a great plain, where lies before you the
city Bethsane," &c.
"Before-time it was called Nysa
(Pliny being our author), by Father Bacchus, his nurse being there
buried."
It was a part of the land of
Israel, when it was first subdued; but scarcely, when it was subdued
the second time; as R. Solomon speaks not amiss. Hence it passed into
a Greek denomination, and was inhabited by Gentiles. Among whom
nevertheless not a few Jews dwelt, who also had sometime their schools
there, and their doctors. "The men of Beth-shean asked R. Immi,
What if a man take away stones from one synagogue, and build another
synagogue with them? He answered, It is not lawful." And mention is
made "of something done in Beth-shean by the doctors about the
wine of the heathen."
"Resh Lachish saith, If Paradise be
in the land of Israel, Beth-shean is the gate of it: if it be
in Arabia, Beth-geram is the gate of it: if among the rivers,
Damascus." The Gloss is, "The fruits of Beth-shean were the sweetest
of all in the land of Israel." "Fine linen garments were made in Beth-shean."
