Jonathan did not enable him to meet Bacchides in the field. He therefore retired to Bethbasi, a fortified place in the wilderness, which he repaired, and put into such a posture of defense, that the utmost efforts of the Syrians could not reduce it. Bacchides, enraged at his failure, raised the siege, and in his wrath put to death many of those Jews who had invited him to undertake this disastrous campaign. On his retiring from Bethbasi, Jonathan sent an embassy after him, with proposals of peace, which were accepted, and sworn to by both parties. The affairs of Syria now afforded some prospect of good for the Jewish people. Demetrius Soter having made himself obnoxious to the surrounding states, and given himself up to luxury, a young man of obscure birth was put forward, who pretended to be the son of Antiochus Epiphanes, and as such laid claim to the Syrian throne. Having, by means of this external support, raised an army and made himself formidable, under the title of Alexander Balas, Demetrius was roused from his sloth. In those circumstances, the rival parties saw the importance of winning over the Jews. Demetrius therefore sent to Jonathan, offering to make him governor of Judea, and ordering all the hostages detained in the citadel of Jerusalem to be released, giving him, at the same time, full power to levy troops. By using this letter, Jonathan obtained the release of the hostages, and the retirement from Judea of all the Syrian garrisons, except that of Bethsura, and the citadel of Zion, which were still held for the Syrians; but which were occupied chiefly by apostate Jews. Alexander Balas was not behind his rival in his offers. He called Jonathan his friend and brother, sent him a golden crown, and a purple robe; and appointed him to the high priesthood. Jonathan accepted these presents, and entered upon his office as high priest; he did not, however, openly commit himself to either party. Demetrius, upon hearing of this, became still more extravagant in his offers; and in an epistle which has been preserved by Josephus, (Ant., b. xiii, ch. xi, sect. 3,) he endeavored to outdo Balas in the extravagance of his promises. All this was vain: the Jews could not forget what they had suffered, and ultimately gave their hearty support to Balas, who, having defeated and slain his rival, ascended the throne. The affairs of Syria, however, were at this time too uncertain and troubled to allow an occupant of the throne repose: a short time sufficed to dispossess Balas, and place Demetrius Nicator, son of the preceding king, at the head of the government. While these changes were taking place in Syria, Jonathan again invested the citadel of Zion. Notice of this being sent to Nicator, he summoned Jonathan to meet him at Ptolemais. The Jewish chief obeyed the mandate; and not only succeeded in justifying his conduct, but so pleased the Syrian king, that he placed under the government of Jonathan several districts which had previously belonged to Samaria. Jonathan, having returned to Jerusalem, pressed the siege of the citadel; but finding it impregnable, he petitioned Demetrius that the garrison might be withdrawn. The king happened to be at this time in great distress: the citizens of Antioch having raised an insurrection against him, he solicited aid from the Jewish chief. Jonathan complied, and sent three thousand chosen men, who restored the city to obedience; when the faithless king, freed from danger, not only refused to withdraw the garrison, but insisted upon the payment of the tribute which he had previously remitted. By this conduct he completely alienated the Jews from his cause; nor did much time elapse before an opportunity offered for manifesting this alienation. Trypho, who had administered the affairs of Syria under Alexander Balas, managed to obtain the custody of a son of his, who had been consigned to the care of an Arab chief. With this powerful element of rebellion, he soon collected an army, and appeared against Demetrius. So readily was his cause espoused, that Demetrius was defeated, and compelled to retire into Seleucia. The young prince then assumed the government, under the profane title of Antiochus Theos, "the God." As Jonathan had great cause to be dissatisfied with Demetrius, he joined Antiochus, who, in return, confirmed him in possession of all his dignities and privileges. In consequence of this arrangement, Jonathan fought several battles with the soldiers of Demetrius, with varying success. At this time, however, he sent another embassy to Rome, which was kindly received, and dismissed with marks of friendship. The two brothers, Jonathan and Simon, exerted themselves, in this season of comparative tranquillity, to put the fortresses of the country in the best condition, and to prepare for any future circumstances. Nor was it long before dark reverses crossed their way. Trypho had used Antiochus only as a means to work out his own personal and ambitious views. But he now found the way so opened, that Jonathan the Jewish high priest was the only apparent obstacle to his views. He accordingly devised a plan for getting this hero into his power, and, under pretense of adding Ptolemais to his dominions, Jonathan was induced to go there with only one thousand men. But immediately on their entering the gates, his men were cut in pieces, and he thrown into chains. This was a terrible stroke to the rising cause of Jewish liberty. But Simon, the remaining brother, broke its force by taking on himself the command of the army and the direction of affairs; so that, when Trypho, immediately on the capture of Jonathan, marched into Judea, he was met by Simon with such an imposing force, that the Syrian general durst not hazard a battle. Trypho then pretended that his object in seizing Jonathan was to obtain the payment of one hundred talents, due for tribute; and that if this sum was sent him, and Jonathan's two sons as hostages, the chief should be released. Although Simon distrusted these statements, he sent the money and the young men. The perfidious Syrian received the hundred talents, and retained both Jonathan and his sons in captivity; and being compelled to retire into Gilead, he there put the noble Jonathan to death. Simon now formally assumed the command of the army and the high priesthood, and sent ambassadors to inform the senate of Rome of his accession, and of the fate of his brother. They were received with every demonstration of honor, and returned with a treaty between Rome and the Jewish priest. During this time Demetrius had still maintained the war with Trypho; and Simon and the Jewish people, being greatly incensed against the murderer of Jonathan, thought the friendship of Demetrius preferable to intercourse with such a perfidious per They accordingly sent a present of a golden crown to Demetrius, with overtures of peace. This measure was the means of restoring the Jews to political independence. Demetrius at this moment so greatly needed the aid of the Jews in his war with Trypho, and was so pleased with their voluntary adhesion to him, that he accepted their present, consented to bury in oblivion all past differences, recognized Simon as high priest and prince of the Jews, and relinquished all future claims on the Jewish people; and these grants were published as a royal edict. Thus did Judea again take its place among the independent nations of the earth. REMARKABLE EVENTS FROM THE RESTORATION TO THE ESTABLISHMENT OF INDEPENDENCE. 200 Simon by Treachery endeavors to have the Temple robbed 185 Antiochus.... ...... 173 Antiochus Epiphanes... 175 172 Simon Maccabeus High Priest.. The Jews obtain a grant of Independence from Demetrius 143 CHAPTER XI. THE HISTORY OF THE JEWS FROM THE ESTABLISHMENT OF THEIR INDEPENDENCE TO THE TIME OF CHRIST. THE CONDITION OF THE HEBREWS ON THEIR ATtaining IndepeNDENCE-Simon, Prince and High Priest, exercises the Attributes of Sovereignty, and coins Money--Simon, with his two Sons, barbarously murdered by his Son-in-law-John Hyrcanus succeeds as Prince and High Priest-His Rupture with the Pharisees-Unites politically with the Sadducees-Aristobulus follows his Father in the Sovereignty and High PriesthoodDeath of his Brother Antigonus-Alexander Janneus reigns-Prosecutes several Wars -Insurrection of the Pharisees-Civil War-The King triumphs-His Widow succeeds to Power-Is reconciled to the Pharisees-Hyrcanus reigns-Deposed by his Brother Aristobulus-Antipater supports Hyrcanus-Pompey takes Jerusalem by Assault, and restores Hyrcanus-Antipater governs in his Name Judea divided into Districts with an Aristocratical Form of Government-Antipater relieves Julius Cæsar in Egypt-Antipater poisoned-Hyrcanus deposed, and Antigonus seated on the Throne by the Parthians-Herod appointed King of Judea by the Senate of Rome-Antigonus deposed and put to Death-Herod reigns-His Cruelty and Power. THE Hebrews at this period of their history, although restored to nominal independence, were nevertheless but a feeble people; whether we regard their national wealth or military resources as elements of power. Their elevation to this position they owed more to the zeal and energy which their religion inspired, than to their numbers or strength. When the scenes and sufferings through which they had passed are considered, it is wonderful that they should ever have been able to attain to that elevation which history assigns to them. Yet it is very evident that much of their weakness arose from their divided and scattered condition. At this time, when Judea was again taking her place in the midst of the nations, an immense body of Hebrews dwelt in Egypt, weakening the land of their fathers, and the power of the Jewish state, in proportion to their numbers, wealth, and intelligence. It may be doubtful whether we should regard the Samaritans as a part of the Hebrew family. But if this be denied to the original of this people, it cannot be doubted, that many Jews from time to time located among them. We know that this was the fact with respect to some; and in the season of persecution, when apostasy was frequent, it is probable many others acted in a similar manner. In one very important particular these three separated communities present a uniform aspect. They all professed to acknowledge the Divine vocation of Moses, and the authority of his laws. Throughout the future history of the Hebrew people they had frequent intercourse with their brethren in Egypt, (see Appendix, note 110,) and |