Footnotes to Book 3



(1) Take the confirmation of this in the words of Suetonius, here produced by Dr. Hudson: "In the reign of Claudius," says he, "Vespasian, for the sake of Narcissus, was sent as a lieutenant of a legion into Germany. Thence he removed into Britain " battles with the enemy." In Vesp. sect. 4. We may also here note from Josephus, that Claudius the emperor, who triumphed for the conquest of Britain, was enabled so to do by Vespasian's conduct and bravery, and that he is here styled "the father of Vespasian."

(2) Spanheim and Reland both agree, that the two cities here esteemed greater than Antioch, the metropolis of Syria, were Rome and Alexandria; nor is there any occasion for doubt in so plain a case.

(3) This description of the exact symmetry and regularity of the Roman army, and of the Roman encampments, with the sounding their trumpets, etc. and order of war, described in this and the next chapter, is so very like to the symmetry and regularity of the people of Israel in the wilderness, (see Description of the Temples, ch. 9.), that one cannot well avoid the supposal, that the one was the ultimate pattern of the other, and that the tactics of the ancients were taken from the rules given by God to Moses. And it is thought by some skillful in these matters, that these accounts of Josephus, as to the Roman camp and armor, and conduct in war, are preferable to those in the Roman authors themselves.

(4) I cannot but here observe an Eastern way of speaking, frequent among them, but not usual among us, where the word "only" or "alone" is not set down, but perhaps some way supplied in the pronunciation. Thus Josephus here says, that those of Jotapata slew seven of the Romans as they were marching off, because the Romans' retreat was regular, their bodies were covered over with their armor, and the Jews fought at some distance; his meaning is clear, that these were the reasons why they slew only, or no more than seven. I have met with many the like examples in the Scriptures, in Josephus, etc.; but did not note down the particular places. This observation ought to be borne in mind upon many occasions.

(5) I do not know where to find the law of Moses here mentioned by Josephus, and afterwards by Eleazar, 13. VII. ch. 8. sect. 7, and almost implied in Book I. ch. 13. sect. 10, by Josephus's commendation of Phasaelus for doing so; I mean, whereby Jewish generals and people were obliged to kill themselves, rather than go into slavery under heathens. I doubt this would have been no better than "self-murder;" and I believe it was rather some vain doctrine, or interpretation, of the rigid Pharisees, or Essenes, or Herodiaus, than a just consequence from any law of God delivered by Moses.

(6) These public mourners, hired upon the supposed death of Josephus, and the real death of many more, illustrate some passages in the Bible, which suppose the same custom, as Matthew 11:17, where the reader may consult the notes of Grotius.

(7) Of this Caesarea Philippi (twice mentioned in our New Testament, Matthew 16:13; Mark 8;27) there are coins still extant, Spanheim here informs us.

(8) It may be worth our while to observe here, that near this lake of Gennesareth grapes and figs hang on the trees ten months of the year. We may observe also, that in Cyril of Jerusalem, Cateehes. 18. sect. 3, which was delivered not long before Easter, there were no fresh leaves of fig trees, nor bunches of fresh grapes in Judea; so that when St. Mark says, ch. 11. ver. 13, that our Savior, soon after the same time of the year, came and "found leaves" on a fig tree near Jerusalem, but "no figs, because the time of" new "figs" ripening "was not yet," he says very true; nor were they therefore other than old leaves which our Savior saw, and old figs which he expected, and which even with us commonly hang on the trees all winter long.

(9) This is the most cruel and barbarous action that Vespasian ever did in this whole war, as he did it with great reluctance also. It was done both after public assurance given of sparing the prisoners' lives, and when all knew and confessed that these prisoners were no way guilty of any sedition against the Romans. Nor indeed did Titus now give his consent, so far as appears, nor ever act of himself so barbarously; nay, soon after this, Titus grew quite weary of shedding blood, and of punishing the innocent with the guilty, and gave the people of Gischala leave to keep the Jewish sabbath, Book IV. ch. 2. sect. 3, 5, in the midst of their siege. Nor was Vespasian disposed to do what he did, till his officers persuaded him, and that from two principal topics, viz. that nothing could be unjust that was done against Jews; and that when both cannot be consistent, advantage must prevail over justice. Admirable court doctrines these!