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1. AFTER the slaughter of file Magi, who, upon the death of Cambyses, attained the government of the Persians for a year, those families which were called the seven families of the Persians appointed Darius, the son of Hystaspes, to be their king. Now he, while he was a private man, had made a vow to God, that if he came to be king, he would send all the vessels of God that were in Babylon to the temple at Jerusalem. Now it so fell out, that about this time Zorobabel, who had been made governor of the Jews that had been in cap- tivity, came to Darius, from Jerusalem; for there had been an old friendship between him and the king. He was also, with two others, thought worthy to be guard of the king's body; and obtained that honor which he hoped for.
2. Now, in the first year of the king's reign, Darius feasted those that were about him, and those born in his house, with the rulers of the Medes, and princes of the Persians, and the toparchs of India and Ethiopia, and the generals of the armies of his hundred and twenty- seven provinces. But when they had eaten and drunk to satiety, and abundantly, they every one departed to go to bed at their own houses, and Darius the king went to bed; but after he had rested a little part of the night, he awaked, and not being able to sleep any more, he fell into conversation with the three guards of his body, and promised, that to him who should make an oration about points that he should inquire of, such as should be most agreeable to truth, and to the dictates of wisdom, he would grant it as a reward of his victory, to put on a purple garment, and to drink in cups of gold, and to sleep upon gold, and to have a chariot with bridles of gold, and a head tire of fine linen, and a chain of gold about his neck, and to sit next to himself, on account of his wisdom; "and," says he, "he shall be called my cousin." Now when he had promised to give them these gifts, he asked the first of them, "Whether wine was not the strongest?"--the second, "Whether kings were not such?”
— and the third, "Whether women were not such? or whether truth was not the strongest of all?" When he had proposed that they should make their inquiries about these problems, he went to rest; but in the morning he sent for his great men, his princes, and toparchs of Persia and Media, and set himself down in the place where he used to give audience, and bid each of the guards of his body to declare what they thought proper concerning the pro- posed questions, in the hearing of them all.
3. Accordingly, the first of them began to speak of the strength of wine, and demonstrated it thus: "When," said he," I am to give my opinion of wine, O you men, I find that it exceeds every thing, by the following indications: It deceives the mind of those that drink it, and
reduces that of the king to the same state with that of the orphan, and he who stands in need of a tutor; and erects that of the slave to the boldness of him that is free; and that of the needy becomes like that of the rich man, for it changes and renews the souls of men when it gets into them; and it quenches the sorrow of those that are under calamities, and makes men forget the debts they owe to others, and makes them think themselves to be of all men the richest; it makes them talk of no small things, but of talents, and such other names as become wealthy men only; nay more, it makes them insensible of their commanders, and of their kings, and takes away the remembrance of their friends and companions, for it arms men even against those that are dearest to them, and makes them appear the greatest strangers to them; and when they are become sober, and they have slept out their wine in the night, they arise without knowing any thing they have done in their cups. I take these for signs of power, and by them discover that wine is the strongest and most insuperable of all things."
4. As soon as the first had given the forementioned demonstrations of the strength of wine, he left off; and the next to him began to speak about the strength of a king, and demonstrated that it was the strongest of all, and more powerful than any thing else that appears to have any force or wisdom. He began his demonstration after the following manner; and said," They are men who govern all things; they force the earth and the sea to become profitable to them in what they desire, and over these men do kings rule, and over them they have authority. Now those who rule over that animal which is of all the strongest and most powerful, must needs deserve to be esteemed insuperable in power and force. For example, when these kings command their subjects to make wars, and undergo dangers, they are hearkened to; and when they send them against their enemies, their power is so great that they are obeyed. They command men to level mountains, and to pull down walls and towers; nay, when they are commanded to be killed and to kill, they submit to it, that they may not appear to transgress the king's commands; and when they have conquered, they bring what they have gained in the war to the king. Those also who are not soldiers, but cultivate the ground, and plough it, and when, after they have endured the labor and all the inconveniences of such works of husbandry, they have reaped and gathered in their fruits, they bring tributes to the king; and whatsoever it is which the king says or commands, it is done of necessity, and that without any delay, while he in the mean time is satiated with all sorts of food and pleasures, and sleeps in quiet. He is guarded by such as watch, and such as are, as it were, fixed down to the place through fear; for no one dares leave him, even when he is asleep, nor does any one go away and take care of his own affairs; but he esteems this one thing the only work of necessity, to guard the king, and accordingly to this he wholly addicts himself. How then can it be otherwise, but that it must appear that the king exceeds all in strength, while so great a multitude obeys his injunctions?"
5. Now when this man had held his peace, the third of them, who was Zorobabel, began
to instruct them about women, and about truth, who said thus: "Wine is strong, as is the
king also, whom all men obey, but women are superior to them in power; for it was a woman that brought the king into the world; and for those that plant the vines and make the wine, they are women who bear them, and bring them up: nor indeed is there any thing which we do not receive from them; for these women weave garments for us, and our household affairs are by their means taken care of, and preserved in safety; nor can we live separate from women. And when we have gotten a great deal of gold and silver, and any other thing that is of great value, and deserving regard, and see a beautiful woman, we leave all these things, and with open mouth fix our eyes upon her countenance, and are willing to forsake what we have, that we may enjoy her beauty, and procure it to ourselves. We also leave father, and mother, and the earth that nourishes us, and frequently forget our dearest friends, for the sake of women; nay, we are so hardy as to lay down our lives for them. But what will chiefly make you take notice of the strength of women is this that follows: Do not we take pains, and endure a great deal of trouble, and that both by land and sea, and when we have procured somewhat as the fruit of our labors, do not we bring them to the women, as to our mistresses, and bestow them upon them? Nay, I once saw the king, who is lord of so many people, smitten on the face by Apame, the daughter of Rabsases Themasius, his concubine, and his diadem taken away from him, and put upon her own head, while he bore it patiently; and when she smiled he smiled, and when she was angry he was sad; and according to the change of her passions, he flattered his wife, and drew her to reconciliation by the great humiliation of himself to her, if at my time he saw her displeased at him."
6. And when the princes and rulers looked one upon another, he began to speak about truth; and he said, "I have already demonstrated how powerful women are; but both these women themselves, and the king himself, are weaker than truth; for although the earth be large, and the heaven high, and the course of the sun swift, yet are all these moved according to the will of God, who is true and righteous, for which cause we also ought to esteem truth to be the strongest of all things, and that what is unrighteous is of no force against it. Moreover, all things else that have any strength are mortal and short-lived, but truth is a thing that is immortal and eternal. It affords us not indeed such a beauty as will wither away
by time, nor such riches as may be taken away by fortune, but righteous rules and laws. It distinguishes them from injustice, and puts what is unrighteous to rebuke.”345
345 The reader is to note, that although the speeches or papers of these three of the king's guard are much the same, in our Third Book of Esdras, ch. 3. and 4., as they are here in Josephus, yet that the introduction of them is entirely different, while in our Esdras the whole is related as the contrivance of the three of the king's guards themselves; and even the mighty rewards are spoken of as proposed by themselves, and the speeches are related to have been delivered by themselves to the king in writing, while all is contrary in Josephus. I need not say whose account is the most probable, the matters speak for themselves; and there can be no doubt but Josephus's history is here to be very much preferred before the other. Nor indeed does it seem to me at all unlikely that the whole was a contrivance of king Darius's own, in order to be decently and inoffensively put in mind by
7. So when Zorobabel had left off his discourse about truth, and the multitude had cried out aloud that he had spoken the most wisely, and that it was truth alone that had immutable strength, and such as never would wax old, the king commanded that he should ask for somewhat over and above what he had promised, for that he would give it him because of his wisdom, and that prudence wherein he exceeded the rest; "and thou shalt sit with me," said the king, "and shalt be called my cousin." When he had said this, Zorobabel put him in mind of the vow he had made in case he should ever have the kingdom. Now this vow was, "to rebuild Jerusalem, and to build therein the temple of God; as also to restore the vessels which Nebuchadnezzar had pillaged, and carried to Babylon. And this," said he, "is that re- quest which thou now permittest me to make, on account that I have been judged to be wise and understanding."
8. So the king was pleased with what he had said, and arose and kissed him; and wrote to the toparchs and governors, and enjoined them to conduct Zorobabel and those that were going with him to build the temple. He also sent letters to those rulers that were in Syria and Phoenicia to cut down and carry cedar trees from Lebanon to Jerusalem, and to assist him in building the city. He also wrote to them, that all the captives who should go to Judea should be free; and he prohibited his deputies and governors to lay any king's taxes upon the Jews; he also permitted that they should have all that land which they could possess themselves of without tributes. He also enjoined the Idumeans and Samaritans, and the in- habitants of Celesyria, to restore those villages which they had taken from the Jews; and that, besides all this, fifty talents should be given them for the building of the temple. He also permitted them to offer their appointed sacrifices, and that whatsoever the high priest and the priests wanted, and those sacred garments wherein they used to worship God, should be made at his own charges; .and that the musical instruments which the Levites used in singing hymns to God should be given them. Moreover, he charged them, that portions of land should be given to those that guarded the city and the temple, as also a determinate sum of money every year for their maintenance; and withal he sent the vessels. And all that Cyrus intended to do before him relating to the restoration of Jerusalem, Darius also ordained should be done accordingly.
9. Now when Zorobabel had obtained these grants from the king, he went out of the palace, and looking up to heaven, he began to return thanks to God for the wisdom he had
Zorobabel of fulfilling his old vow for the rebuilding of Jerusalem and the temple, and the restoration of the worship of the "one true God" there. Nor does the full meaning of Zorobabel, when he cries out, 3 Esd. 4. 41), "Blessed be the God of truth ;" and here, "God is true and righteous;" or even of all the people, 3 Esd. 4. 41, "Great is truth, and mighty above all things ;" seem to me much different from this, "There is but one true God, the God of Israel." To which doctrine, such as Cyrus and Darius; etc., the Jews' great patrons, seem not to have been very averse, though the entire idolatry of their kingdoms made them generally conceal it.
given him, and the victory he had gained thereby, even in the presence of Darius himself; for, said he, "I had not been thought worthy of these advantages, O Lord, unless thou hadst been favorable to me." When therefore he had returned these thanks to God for the present circumstances he was in, and had prayed to him to afford him the like favor for the time to come, he came to Babylon, and brought the good news to his countrymen of what grants he had procured for them from the king; who, when they heard the same, gave thanks also to God that he restored the land of their forefathers to them again. So they betook themselves to drinking and eating, and for seven days they continued feasting, and kept a festival, for the rebuilding and restoration of their country: after this they chose themselves rulers, who should go up to Jerusalem, out of the tribes of their forefathers, with their wives, and children, and cattle, who traveled to Jerusalem with joy and pleasure, under the conduct of those whom Darius sent along with them, and making a noise with songs, and pipes, and cymbals. The rest of the Jewish multitude also besides accompanied them with rejoicing.
10. And thus did these men go, a certain and determinate number out of every family, though I do not think it proper to recite particularly the names of those families, that I may not take off the mind of my readers from the connexion of the historical facts, and make it hard for them to follow the coherence of my narrations; but the sum of those that went up, above the age of twelve years, of the tribes of Judah and Benjamin, was four hundred and
sixty-two myriads and eight thousand346 the Levites were seventy-four; the number of the
women and children mixed together was forty thousand seven hundred and forty-two; and besides these, there were singers of the Levites one hundred and twenty-eight, and porters one hundred and ten, and of the sacred ministers three hundred and ninety-two; there were also others besides these, who said they were of the Israelites, but were not able to show their genealogies, six hundred and sixty-two: some there were also who were expelled out of the number and honor of the priests, as having married wives whose genealogies they could not produce, nor were they found in the genealogies of the Levites and priests; they
346 This strange reading in Josephus's present copies of four millions instead of forty thousand, is one of the grossest errors that is in them, and ought to be corrected from Ezra 2:61; 1 Esd. 5:40; and Nehemiah 7:66, who all agree the general sum was but about forty-two thousand three hundred and sixty. It is also very plain that Josephus thought, that when Esdras afterwards brought up another company out of Babylon and Persia, in the days of Xerxes, they were also, as well as these, out of the two tribes, and out of them only, and were in all no more than "a seed" and "a remnant," while an "immense number" of the ten tribes never returned, but, as he believed, continued then beyond Euphrates, ch. 5. sect. 2, 3; of which multitude, the Jews beyond Euphrates, he speaks frequently elsewhere, though, by the way, he never takes them to be idolaters, but looks on them still as observers of the laws of Moses. The "certain part" of the people that now came up from Babylon, at the end of this chapter, imply the same smaller number of Jews that now came up, and will no way agree with the four millions.
were about five hundred and twenty-five: the multitude also of servants that followed those that went up to Jerusalem were seven thousand three hundred and thirty-seven; the singing men and singing women were two hundred and forty-five; the camels were four hundred and thirty-five; the beasts used to the yoke were five thousand five hundred and twenty-five; and the governors of all this multitude thus numbered were Zorobabel, the son of Salathiel, of the posterity of David, and of the tribe of Judah; and Jeshua, the son of Josedek the high priest; and besides these there were Mordecai and Serebeus, who were distinguished from the multitude, and were rulers, who also contributed a hundred pounds of gold, and five thousand of silver. By this means therefore the priests and the Levites, and a certain part of the entire people of the Jews that were in Babylon, came and dwelt in Jerusalem; but the rest of the multitude returned every one to their own countries.
