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。
  （9）　We　have　here；　in　that　Greek　MS。　which　was　once　Alexander　Petavius's；　but　is　now　in　the　library　at　Leyden；　two　most　remarkable　additions　to　the　common　copies；　though　declared　worth　little　remark　by　the　editor；　which；　upon　the　mention　of　Tiberius's　coming　to　the　empire；　inserts　first　the　famous　testimony　of　Josephus　concerning　Jesus　Christ；　as　it　stands　verbatim　in　the　Antiquities；　B。　XVIII。　ch。　3。　sect。　3；　with　some　parts　of　that　excellent　discourse　or　homily　of　Josephus　concerning　Hades；　annexed　to　the　work。　But　what　is　here　principally　to　be　noted　is　this；　that　in　this　homily；　Josephus　having　just　mentioned　Christ；　as　〃God　the　Word；　and　the　Judge　of　the　world；　appointed　by　the　Father；〃　etc。；　adds；　that　〃he　had　himself　elsewhere　spoken　about　him　more　nicely　or　particularly。〃
  （10）　This　use　of　corban；　or　oblation；　as　here　applied　to　the　sacred　money　dedicated　to　God　in　the　treasury　of　the　temple；　illustrates　our　Savior's　words；　Mark　7：11；　12。
  （11）　Tacitus　owns　that　Caius　commanded　the　Jews　to　pla