a sudden, without any formality, and all his effects sold by auction almost before his eyes, by order of the same Roman people. This," continues Cicero, "shows other kings upon what they are to rely for their security; from this fatal example they learn, that amongst us there needs only the secret intrigue of some seditious tribune, for depriving them of their thrones, and plundering them at the same time, of all their fortunes." b

What I am most amazed at is, that Cato, the justest and most upright man of those times, but what was the most shining virtue and justice of the pagans ! should lend his name and service in so notorious an injustice. Cicero, who had reasons for sparing him, and dared not blame his conduct openly, shows, however, in the same discourse I have now cited, but in an artful and delicate manner, and by way of excusing him, how much he had dishonoured himself by that action.

During Cato's stay at Rhodes, Ptolemy Auletes, king of Egypt, and brother to him of Cyprus, came thither to him. I reserve for the following book the history of that prince, which merits a particular attention.

Cic. Orat. pro. Sexto. n. 57.

BOOK TWENTIETH.

THE

HISTORY

OF

ALEXANDER'S SUCCESSORS,

CONTINUED.

ARTICLE I.

ABRIDGMENT OF THE HISTORY OF THE JEWS, FROM ARISTOBULUS TO HEROD THE IDUMEAN.

As the history of the Jews is often intermixed with that of the kings of Syria and Egypt, I have taken care, as occasion offered, to relate of it what was most necessary and suitable to my subject. I shall add here what remains of that history to the reign of Herod the Great. The historian Josephus, who is in every one's hands, will satisfy the curiosity of such as are desirous of being more fully informed of it. Dean Prideaux, whom I have used here, may be also consulted to the same effect.

SECTION I.

REIGN OF ARISTOBULUS I. WHICH LASTED TWO YEARS.

HYRCANUS, high priest and prince of the Jews, had left five sons at his death. The first was Aristobulus, the second Antigonus, the third Alexander Janneus; the fourth's name is unknown. The fifth was called Absalom.

Aristobulus, as the eldest, succeeded his father in the high priesthood and temporal sovereignty. As soon as he saw himself well established, he assumed the diadem and title of king, which none of those who had governed Judea from the Babylonish captivity, had done besides himself. The conjuncture seemed favourable for that design. The kings of Syria and Egypt, who were alone capable of opposing it, were weak princes, involved in domestic troubles and civil wars, little secure upon the throne, and not maintaining themselves long in the possession of it. He knew the Romans were much inclined to authorize the dismembering and dividing the dominions of the Grecian kings, in order to weaken and keep them low in comparison to themselves. Besides, it was natural for Aristobulus to take the advantage of the victories and acquisitions made by his ancestors, who had given an assured and uninterrupted establishment to the Jewish nation, and enabled it to support the dignity of a king amongst its neighbours.

A. M. 3898. Ant. J. C. 106. Joseph. Antiq. xiii. 19, &c. Id. de Bell. Jud. 1. 3.

Aristobulus's mother, in virtue of Hyrcanus's will, pretended to the government; but Aristobulus was the strongest, and put her in prison, where he caused her to be starved to death. For his brothers, as he very much loved Antigonus the eldest of them, he gave him at first a share in the government; but some small time after, upon a false accusation, put him to death. He confined the other three in prison during his life.

When Aristobulus had fully possessed himself of the authority his father had enjoyed, he entered into a war with the Itureans, and after having subjected the greatest part of them, he obliged them to embrace Judaism, as Hyrcanus had the Idumeans some years before. He gave them the alternative, either to be circumcised and profess the Jewish religion, or to quit their country, and seek a settlement elsewhere. They chose to stay and comply with what was required of them, and were incorporated with the Jews, both as to spirituals and temporals. This practice became a fundamental maxim with the Asmoneans. It shows that they had not a just idea of religion at that time, which does not impose itself by force, and which ought not to be received but voluntarily and by persuasion. Iturea, inhabited by the people in question, was a part of Celosyria, on the north east frontier of Israel, between the inheritance of the half tribe of Manasseh, on the other side of the Jordan, and the territory of Damascus.

A distemper obliged Aristobulus to return from Iturea to Jerusalem, and to leave the command of the

b A. M. 3898. Ant. J. C. 106. Joseph. Antiq. xiii. 19. Id. de Bell. Jud. 1. 3.