ay； by putting bodies that were like theirs in their places。 This man deceived the Jews that were at Crete； and got a great deal of money of them for traveling in splendor； and thence sailed to Melos； where he was thought so certainly genuine； that he got a great deal more money； and prevailed with those that had treated him to sail along with him to Rome。 So he landed at Dicearchia； ＇Puteoli；＇ and got very large presents from the Jews who dwelt there； and was conducted by his father's friends as if he were a king； nay； the resemblance in his countenance procured him so much credit； that those who had seen Alexander； and had known him very well； would take their oaths that he was the very same person。 Accordingly； the whole body of the Jews that were at Rome ran out in crowds to see him； and an innumerable multitude there was which stood in the narrow places through which he was carried； for those of Melos were so far distracted； that they carried him in a sedan； and maintained a royal attendance for him at their own proper charges。
2。 But Caesar； who knew perfectly well the lineaments of Alexander's face； because he had been accused by Herod before him； discerned the fallacy in his countenance； even before he saw the man。 However； he suffered the agreeable fame that went of him to have some weight with him； and sent Celadus； one who well knew Alexander； and ordered him to bring the young man to him。 But when Caesar saw him； he immediately discerned a difference in his countenance； and when he had discovered that his whole body was of a more robust texture； and like that of a slave； he understood the whole was a contrivance。 But the impudence of what he said greatly provoked him to be angry at him； for when he was asked about Aristobulus； he said that he was also preserved alive； and was left on purpose in Cyprus； for fear of treachery； because it would be harder for plotters to get them both into their power while they were separate。 Then did Caesar take him by himself privately； and said to him； 〃I will give thee thy life； if thou wilt discover who it was that persuaded thee to forge such stories。〃 So he said that he would discover him； and followed Caesar； and pointed to that Jew who abused the resemblance of his face to get money； for that he had received more presents in every city than ever Alexander did when he was alive。 Caesar laughed at the contrivance； and put this spurious Alexander among his rowers； on account of the strength of his body； but ordered him that persuaded him to be put to death。 But for the people of Melos； they had been sufficiently punished for their folly； by the expenses they had been at on his account。
3。 And now Archelaus took possession of his ethnarchy； and used not the Jews only； but the Samaritans also； barbarously； and this out of his resentment of their old quarrels with him。 Whereupon they both of them sent ambassadors against him to Caesar； and in the ninth year of his government he was banished to Vienna； a city of Gaul； and his effects were put into Caesar's treasury。 But the report goes； that before he was sent for by Caesar； he seemed to see nine ears of corn； full and large； but devoured by oxen。 When； therefore； he had sent for the diviners； and some of the Chaldeans； and inquired of them what they thought it portended； and when one of them had one interpretation； and another had another； Simon； one of the sect of Essens； said that he thought the ears of corn denoted years； and the oxen denoted a mutation of things； because by their ploughing they made an alteration of the country。 That therefore he should reign as many years as there were ears of corn； and after he had passed through various alterations of fortune； should die。 Now five days after Archelaus had heard this interpretation he was called to his trial。
4。 I cannot also but think it worthy to be recorded what dream Glaphyra； the daughter of Archelaus； king of Cappadocia； had； who had at first been wife to Alexander； who was the brother of Archelaus； concerning whom we have been discoursing。 This Alexander was the son of Herod the king； by whom he was put to death； as we have already related。 This Glaphyra was married； after his death； to Juba； king of Libya； and； after his death； was returned home； and lived a widow with her father。 Then it was that Archelaus； the ethnarch； saw her； and fell so deeply in love with her； that he divorced Mariamne； who was then his wife； ；and married her。 When； therefore； she was come into Judea； and had been there for a little while； she thought she saw Alexander stand by her； and that he said to her； 〃Thy marriage with the king of Libya might have been sufficient for thee； but thou wast not contented with him； but art returned again to my family； to a third husband； and him； thou impudent woman； hast thou chosen for thine husband； who is my brother。 However； I shall not overlook the injury thou hast offered me； I shall ＇soon＇ have thee again； whether thou wilt or no。〃 Now Glaphyra hardly survived the narration of this dream of hers two days。
CHAPTER 8。
Archelaus's Ethnarchy Is Reduced Into A ＇Roman＇ Province。 The Sedition Of Judas Of Galilee。 The Three Sects。
1。 And now Archelaus's part of Judea was reduced into a province； and Coponius； one of the equestrian order among the Romans； was sent as a procurator； having the power of ＇life and＇ death put into his hands by Caesar。 Under his administration it was that a certain Galilean； whose name was Judas； prevailed with his countrymen to revolt； and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords。 This man was a teacher of a peculiar sect of his own； and was not at all like the rest of those their leaders。
2。 For there are three philosophical sects among the Jews。 The followers of the first of which are the Pharisees； of the second； the Sadducees； and the third sect； which pretends to a severer discipline； are called Essens。 These last are Jews by birth； and seem to have a greater affection for one another than the other sects have。 These Essens reject pleasures as an evil； but esteem continence； and the conquest over our passions； to be virtue。 They neglect wedlock； but choose out other persons children； while they are pliable； and fit for learning； and esteem them to be of their kindred； and form them according to their own manners。 They do not absolutely deny the fitness of marriage； and the succession of mankind thereby continued； but they guard against the lascivious behavior of women； and are persuaded that none of them preserve their fidelity to one man。
3。 These men are despisers of riches； and so very communicative as raises our admiration。 Nor is there any one to be found among them who hath more than another； for it is a law among them； that those who come to them must let what they have be common to the whole order； … insomuch that among them all there is no appearance of poverty； or excess of riches； but every one's possessions are intermingled with every other's possessions； and so there is； as it were； one patrimony among all the brethren。 They think that oil is a defilement； and if any one of them be anointed without his own approbation； it is wiped off his body； for they think to be sweaty is a good thing； as they do also to be clothed in white garments。 They also have stewards appointed to take care of their common affairs； who every one of them have no separate business for any； but what is for the uses of them all。
4。 They have no one certain city； but many of them dwell in every city； and if any of their sect come from other places； what they have lies open for them； just as if it were their own； and they go in to such as they never knew before； as if they had been ever so long acquainted with them。 For which reason they carry nothing at all with them when they travel into remote parts； though still they take their weapons with them； for fear of thieves。 Accordingly； there is； in every city where they live； one appointed particularly to take care of strangers； and to provide garments and other necessaries for them。 But the habit and management of their bodies is such as children use who are in fear of their masters。 Nor do they allow of the change of or of shoes till be first torn to pieces； or worn out by time。 Nor do they either buy or sell any thing to one another； but every one of them gives what he hath to him that wanteth it； and receives from him again in lieu of it what may be convenient for himself； and although there be no requital made； they are fully allowed to take what they want of whomsoever they please。
5。 And as for their piety towards God； it is very extraordinary； for before sun…rising they speak not a word about profane matters； but put up certain prayers which they have received from their forefathers； as if they made a supplication for its rising。 After this every one of them are sent away by their curators； to exercise some of those arts wherein they are skilled； in which they labor with great diligence till the fifth hour。 After which they assemble themselves together again into one place； and when they have clothed themselves in white veils； they then bathe their bodies in cold water。 And after this purification is over； they every one meet together in an apartment of their own； into which it is not permitted to any of another sect to enter； while they go； after a pure manner； into the dining…room； as into a certain holy temple； and quietly set themselves down； upon which the baker lays them loaves in order； the cook also brings a single plate of one sort of food； and sets it before every one of them； but a priest says grace before meat； and it is unlawful for any one to taste of the food before grace be said。 The same priest； when he hath dined； says grace again after meat； and when they begin； and when they end； they praise God； as he that bestows their food upon them； after which they lay aside their ＇white＇ garments； and betake themselves to their labors again till the evening； then they return home to supper； after the same manner； and if there be any strangers there； they sit down with them。 Nor is there ever any clamor or disturbance to pollute their house； but they give every one leave to speak in