[Page 171].—Era of freedom.] The Jews were long without any proper era for the computation of time, though we find traces of the departure from Egypt, Num. i. 1. 1 Kings vi. 1., the building of Solomon’s temple, 2 Chron. viii. 1., the commencement of the captivity, Ezek. xxxiii. 21., being used as points from which to reckon; but without that uniformity of use which could make any of them properly an era. When they came under the dominion of Syria, they made use of what is called the era of the Contracts, A. M. 3692, B. C. 312, beginning with the establishment of the dynasty of the Seleucidæ in Syria. When Demetrius granted the privileges of an independent sovereign to Simon, the Jewish people “began to write in their instruments and contracts, ‘In the first year of Simon the high-priest, the governor and leader of the Jews.’” Jos. Ant xiii. 6, 7. Mac. xiii. 41. This is remarkably confirmed by the inscription of the coins of Simon. See Eckhel Doct. N. Vet. iii. 468. This era begins in the year B. C. 143, and is called the Asmonean; the era of the Seleucidæ however still continued in use. Wähneri Ant. Hebr. ii. 47. The modern Jews reckon from the creation; the present year 1824 is 5584 of their reckoning. Reland Ant. 428.
[Page 173].—Ptolemy Physcon.] He was the seventh king of Egypt, named by his subjects Κακεργέτης. By his cruelties he drove nearly all the men of letters and science from Alexandria, and by that means very much revived literature in Greece and the Grecian islands, (Athen. iv. 83.) in which they took refuge.
[Page 175].—The Romans.] The connection between the Jews and the Romans appears to have begun by an embassy from Judas Maccabeus (B. C. 161) to Rome. Nothing could be more acceptable to the Romans than to raise up an independent power within the dominions of the kings of Syria; and they readily granted the Jews their friendship, and commanded Demetrius to abstain from hostilities against them. As they extended their power in the east, they continued carefully to cultivate this alliance, and renewed their treaties with Simon, (B. C. 139) with John Hyrcanus, (B. C. 128.) The weakness of the Syrian monarchy, and the protection of the Romans, are the real causes of the independence which Judæa enjoyed till the year B. C. 63; when Hyrcanus and Aristobulus, sons of Alexander Jannæus, disputing about the succession, appealed to Pompey, who placed Hyrcanus on the throne, but in a state of complete dependence on Rome.
BOOK II.
[Page 181].—Gaza.] From Raphia to Gaza was a distance of twenty-two miles. Gaza had been taken, after a siege of two months, by Alexander, (B. C. 332) the inhabitants reduced to slavery, and the city repeopled by a colony from the adjacent country. Arr. ii. 27. Strabo (xvi. p. 522) speaks of it as entirely abandoned; but it is evident from the history of the Maccabees (1 Macc. xi. 61. xiii. 43.) that it was still a place of strength. In Strabo’s own time indeed it was as he describes it, having been totally destroyed (B. C. 96) by Alexander Zerbina. Reland, p. 787. St. Croix, 285.
[Page 184].—Dagon.] See 1 Sam. v. 4. the last clause of which should be rendered, “only the fish-part was left.” Dagon was the same divinity with Atargatis, Derceto, the Syrian Venus. See Selden de Dis Syris Synt. 3. c. 3.
[Page 188].—The stream of Besor.] 1 Sam. xxx. 10. Sephela, signifying in Hebrew hollow or level ground, was applied as a proper name to the level country along the shore from Gaza to Joppa, in which Eleutheropolis stood. It was bordered on the east by the hills of Judah. The easier road by the plain of Sephela has been so generally preferred by travellers, that, with the exception of Baumgarten, I hardly remember one who has gone by Hebron to Jerusalem. They commonly go to the north, as far as Jaffa, before they turn off.
[Page 190].—Latter rains.] The early and latter rains are frequently spoken of in Scripture. After the dry months of summer it begins to rain in Palestine in October. These are the early rains (יורה). Again a considerable quantity falls in the month of March and the beginning of April; this is the מלקרש or latter rain. Buhle’s Calend. Œcon. Palestinæ. Without the former the grain would not spring, without the latter it would not swell and ripen.
[Page 191].—The sweet water of the Nile.] It was as celebrated in ancient as in modern times. “Hic quum apud Ægyptum milites vinum peterent respondit Nilum habetis et vinum quæritis? Si quidem tanta illius fluminis dulcedo, ut accolæ vina non quærant.” Spartianus Pesc. Niger. Hist. Aug. i. 663. with Casaubon’s note. Βυβλίνων ὀρῶν ἄπο Ἴησι σέπτον Νεῖλος εὔποτον ῥέος. Æsch. Prom. v. 837. Athenæus (ii. 67.) mentions that it used to be sent to the kings of Persia for their drinking, though their own “Choaspes’ amber stream” was so highly prized; and (ii. 45.) that Ptolemy Philadelphus, whose daughter was married to Antiochus, king of Syria, used to send her the water of the Nile. Of the estimation in which the modern Egyptians hold it, see Harmer, vol. ii. chap. ix. “It is a common saying among the Turks, that if Mahommed had drunk of it, he would have begged of God not to have died that he might always have done it.” According to Dr. Clarke (v. 283.) it is remarkably pure, and better adapted for chymical purposes than any other.
[Page 196].—Sitting cross-legged, or on the hams or heels, on mats or carpets, is now the general practice at meals in the east. Harmer (ii. 66. iii. 338.) gives some reasons for supposing that it was not universal in ancient times, among the Orientals. In the older books of Scripture, as in Homer, guests are described as sitting at table; Amos ii. 8. is the first passage in which mention is made of reclining. Brüning’s Antiq. p. 299. In our Saviour’s time the recumbent posture was very common, a couch or divan being used for this purpose, or cushions laid upon the floor.