.

This passage is taken from the book in which Philo speaks of the Esseans; and we here see the followers of Jesus placed in a very interesting

εισι, όποιους αναπλαττεσθε; καλον γε αποκρίνεσθαι ότι και παλαι τινες ησαν, των καθ' αυτους οι αρετη διεφερον, ἡγεμονι μονῳ θεῷ χρωμενοι, και κατα νομον, τον ορθον φύσεως λόγον, ζωντες, ουκ ελευθεροι μόνον, αλλα και τους πλησιάζοντας ελευθερου φρονήματος αναπιμπλαντες, και εφ' ήμων αυτών ετι εισι ώσπερ εικονες απο αρχετυπου γραφής, σοφων ανδρων καλακαγαθίας, τυπωθεντες. ου γαρ ει αι των αντιλέγοντων ψυχαί, κεχηρεύκασιν ελευθε ρίας, ὑπ ̓ αφρόσυνος και των άλλων κακιων δουλαγωγηθεί σαι, δια τουτο και το ανθρωπων γενος, ει δε μη κατα σιφή μεγάλα προτασιν αγεληδόν, θαυμαςον ουδεν πρωτον μεν, ότι τα λιαν καλα, σπανια ειτ' επειδη τον των εικαιοτέρων εκτρεπομενοι πολύν όμιλον, θεωρια των της φυσεως σχολαζουσιν' ευχομενοι μεν ει πως ενην επανορθώσασθαι του βιον κοινωφελές γαρ αρετη" το δε αδυνατούντες πλημ μυρούντων κατα πολεις αλλοκότων πραγμάτων, ο ψυχης παθη κακιά συνηυξήθησαν αποδιδρασκουσιν, ώς μη τη ρύμη της φοράς καθαπερ απο χείμαρρου βιας κατασυρειεν. ήμεις δε, ει βελτιώσεως τις ζηλος ην, ιχνηλατείν έδει τας τουτων καταδύσεις, και ίκετας καθεζομενους παρακαλειν, ἵνα τεθηριωμενον τον βιον προσελθοντες εξημερωσωσιν' αντι πολεμου και δουλειας και κακών αμυθητων ειρηνην και ελευθερίαν και την αλλων αγαθών αφθονίαν περιρρεομένην απαγγείλαντες. Ρ. 874. vol. ii. 455.

point of light. The degree of virtue which they had attained appeared incredible to those who opposed and persecuted them. They were the reformers and benefactors of the world. They wished, if possible, to live in the midst of society, and diffuse over it by their example and instruction the blessings of peace, order, and virtue. But the enemies of truth and virtue assailed them with war and slavery, and other innumerable evils, and they were obliged to seek shelter in solitude, lest they should be swept away by persecution as by an irresistible torrent. This is the flood which the author of the Revelation, in figurative language, represents the serpent as casting after the christian church, when flying into the wilderness, that he might cause her to be carried away of the flood. Philo well knew the debased state of the heathen world, in regard to virtue and real knowledge, and especially that of the Egyptians, in the midst of whom he lived. He speaks of it as a savage state, overrun with monstrous disorders, as with wild beasts: and in another place, he declares it impossible to reform men without the especial wisdom and assistance of God. He therefore supposes the holy men, of whom he speaks, to be possessed of this peculiar wisdom and assistance: and he earnestly prays for their return to society, that their presence might illumine and regenerate mankind.

This is a glorious and delightful representation of the character of the primitive christians; and powerfully concurs with a thousand other testimonies to set aside the account of Gibbon as false and calumnious, when he speaks of them as neither agreeable nor useful in this world, and represents their virtues as only a mean and timid repentance for former sins, and an impetuous zeal in supporting the reputation of a rising

sect.

The friendly disposition which Claudius shewed towards the Jews, and the edicts which he sent to the provinces in behalf of them, proved the means of restoring those of Alexandria to their former rank and privileges in that city. But the causes which produced the disturbances and persecution under Flaccus, were followed by similar commotions after the death of that emperor. And Josephus has, in one place, given a short and transient account of the manner in which his countrymen were treated by the Egyptians. "At Alexandría," says he, "the natives were continually rising against the Jews, ever since Alexander, who perceived their readiness to assist him against the Egyptians, gave them, as a reward, the same privileges with the Grecians themselves. These privileges the Jewish people enjoyed uninterrupted under his successors, who appropriated to them a particular

portion of the city, that they might preserve their rites and modes of living untainted by mixing with foreigners. Even when the Romans became masters of Egypt, neither the first Cæsar, nor his immediate successors, wished to diminish the honourable privileges, which Alexander had bestowed on the Jews. Nevertheless, they had continual conflicts with the Grecians: and although the governors daily punished the principal disturbers in both parties, the tumult increased, till it was blown into a violent flame by the disorders which prevailed in other places. For when the Alexandrians held an assembly, to deliberate about an embassy intended to be sent to Nero, a number of the Jews assembled with them. The Greeks perceiving this, called them spies and enemies, and immediately laid violent hands on them. These, though they attempted to escape, were all put to death, except three men, whom they dragged away to burn them alive. But the Jews, collecting in their defence, at first assailed the Greeks with stones: they next rushed into the amphitheatre with torches In their hands, and threatened to burn their enemies to a man: and this they would have done, had not Tiberius Alexander, governor of the city, restrained their violence; which he attempted to do at first by sending, not the sol diers, but men respected by the Jews, to sooth

and persuade them, not to provoke the Roman army against them. The seditious disregarded these persuasions, and withal abused Tiberius.' "Now when Tiberius perceived, that those who were for innovation would not be restrained, till they were severely punished, he brought out against them two legions, together with five thousand other soldiers, who happened just then to arrive for suppressing the Jews. These were permitted not only to kill the Jews, but to plunder their bodies, and to set fire to their houses. They accordingly rushed into that part of the city which is called Delta, and which the Jewish people inhabited, and there executed the orders given them, though not without loss on their own side.

For the Jews, having embodied themselves, and placed those who were best armed in the front, bravely resisted for a long while; but at length giving way, they were destroyed without mercy: and their destruction was complete, some being caught in the open fields, and others forced into their houses, which were first plundered, and then set on fire by the Romans. No compassion was shewn to infants, nor to the aged; but persons of every age were slain without distinction, till the whole place overflowed with blood, and fifty thousand lay dead in heaps; nor would the remainder have been spared, if they had not begged for mercy. On