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coin, he sent to Egypt and bought grain from there. When it was brought, he distributed grain to those who were able to prepare their food by themselves, but for those who because of old age or other weakness were not able to prepare their own food, he made provision for them by appointing bakers and providing them with prepared food. These things not only changed the opinions of those who were previously harsh towards him, but also turned them to goodwill. And thus having recovered his rule, which had been in a bad state, he no less relieved those around him who were suffering from the same misfortune, so that the kors of grain given to those outside his rule were ten thousand, and those within his kingdom about eighty thousand. The kor, according to Josephus, is equivalent to ten Attic medimnoi. This generous act and the timeliness of the favor also brought the Jews from hostility to love, and won him a good reputation from those outside. He also arranged a marriage for himself out of erotic desire. For a certain priest Simon in Jerusalem had a most beautiful daughter; Herod fell in love with her. Since Simon was unsuitable 1.375 for a marriage alliance because of his obscurity, he took away the priesthood from the one who held it then, Jesus son of Phabes, and made Simon high priest and married his daughter. And with all things having proceeded for him as necessary, he surrounded himself with external security, dealing skillfully with cities and cultivating the powerful, so that everything for him increased through everything. And because of his ambition in this and his cultivation of Caesar and the most powerful of the Romans, he transgressed the customs and debased the laws, founding cities and erecting temples not in the land of the Jews, but in the country outside, explaining to the Jews that he did these things by command, and not of his own accord, but bestowing favors on Caesar and the Romans by departing even from the ancestral customs for their honor. For he set up statues and fashioned figures and built cities and wide and calm harbors and costly palaces and splendid residences. Being engaged in such things, he sent his sons Alexander and Aristobulus to Rome to meet with Caesar. Caesar received them kindly, and gave Herod the power to bestow the kingdom on whichever of his sons he wished, and he also added territory, and included him among the governors of Syria, commanding them to do everything with his consent. Having had such good fortune, he requested a tetrarchy from Caesar for his brother Pheroras, and he remitted a third of the taxes for those in the kingdom, so that, as he said, they might recover from the famine, but as it seemed to others, so that 1.376 he might cure the multitude's ill-will towards him; for they bore it badly when their customs were being changed. For this reason he also took away their immunities, always imposing hardships on them and forbidding their meetings and watching their walks and lifestyles and punishing those caught most severely, and both in the city and on the roads there were those who watched those who gathered together. Some say that he himself, taking on the appearance of a private citizen, sometimes at night would mingle with the crowds and test their opinion which they had about his rule. And he would pursue in every way those who were insolent, but he required the multitude to confirm their loyalty to him with oaths. So the many yielded, but those who were discontented he made to disappear by every means. And he tried to persuade Pollion the Pharisee and Samaias and most of their followers to swear. But they were neither persuaded nor punished, because the king respected Pollion. And the so-called Essenes were also released from this requirement; this is a race that follows a Pythagorean way of life. And he honored these because of Manaim. And this was one of them, a man good in other respects and who foresaw the future, who, seeing Herod still a child on his way to his teacher's, addressed him as king of the Jews. But he said he was a private citizen. But Manaim, smiling and striking

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νόμισμα, επεμπεν εἰς Αιγυπτον καὶ σῖτον ἐκεῖθεν ὠνεῖτο. ου κομισθέντος τοῖς μὲν δι' ἑαυτῶν δυναμένοις τὰ περὶ τὰς τροφὰς ἐκπονεῖν σῖτον διένειμεν, οι δὲ διὰ γῆρας η δι' ἑτέραν ἀσθένειαν οὐχ οιοί τε ησαν ἑαυτοῖς ἑτοιμάζειν σιτία, τούτων προυνόει καταστήσας ἀρτοποιοὺς καὶ τὰς τροφὰς ἑτοίμους πορίζων αὐτοῖς. ταῦτα δὲ οὐ μόνον τὰς γνώμας μετέβαλε τῶν πρὶν χαλεπαινόντων αὐτῷ, ἀλλὰ καὶ πρὸς ευνοιαν αὐτὰς μετεστήσατο. καὶ ουτως κακωθεῖσαν αὐτῷ ἀνακτησάμενος τὴν ἀρχήν, οὐχ ηττον καὶ τοὺς πέριξ δυσπραγοῦντας ἐπ' ισης τῆς συμφορᾶς ἐπεκούφισεν, ωστε γενέσθαι τοὺς μὲν εξω τῆς ἀρχῆς δοθέντας σίτου κόρους μυρίους, τοὺς δὲ εἰς τὴν αὐτοῦ βασιλείαν περὶ ὀκτακισμυρίους. ὁ δὲ κόρος δύναται κατὰ τὸν ̓Ιώσηπον μεδίμνους ̓Αττικοὺς δέκα. τοῦτο τὸ φιλοτίμημα καὶ τὸ τῆς χάριτος ευκαιρον καὶ τοὺς ̓Ιουδαίους εἰς ἀγάπην ἐξ ἀπεχθείας μετήνεγκε, καὶ παρὰ τῶν εξωθεν αὐτῷ προυξένησεν ευκλειαν. Προσκατειργάσατο δὲ καὶ γάμον ἑαυτῷ ἐξ ἐρωτικῆς ἐπιθυμίας. ἱερεὺς γάρ τις Σίμων ἐν ̔Ιεροσολύμοις θυγατέρα ειχε καλλίστην· ταύτης ὁ ̔Ηρώδης ηκεν εἰς ερωτα. οντος δὲ τοῦ Σίμωνος ἀνοικείου 1.375 πρὸς κῆδος δι' ἀδοξίαν, ἀφαιρεῖται μὲν τὴν ἱερωσύνην τὸν ταύτην εχοντα τότε ̓Ιησοῦν τὸν τοῦ Φάβητος, ἀρχιερέα δὲ ποιεῖται τὸν Σίμωνα καὶ τὴν αὐτοῦ θυγατέρα γαμεῖ. πάντων δὲ αὐτῷ προκεχωρηκότων εἰς δέον, περιεβάλλετο τὴν εξωθεν ἀσφάλειαν, πόλεσί τε δεξιῶς ὁμιλῶν καὶ τοὺς δυνάστας θεραπεύων, ωστε αὐτῷ πάντα διὰ πάντων αυξεσθαι. ὑπὸ δὲ τῆς εἰς τοῦτο φιλοτιμίας καὶ τῆς εἰς Καίσαρα καὶ τοὺς εἰς πλεῖστον δυναμένους ̔Ρωμαίων θεραπείας καὶ τὰ εθη παρέβαινε καὶ τὰ νόμιμα παρεχάραττε, πόλεις τε κτίζων καὶ ναοὺς ἐγείρων οὐκ ἐν τῇ τῶν ̓Ιουδαίων, τῇ δ' εξω χώρᾳ, ̓Ιουδαίοις μὲν ἀπολογούμενος ἐκ προσταγμάτων ταῦτα ποιεῖν, ἀλλ' οὐκ ἀφ' ἑαυτοῦ, Καίσαρι δὲ καὶ ̔Ρωμαίοις χάριτας νέμων τῷ καὶ τῶν πατρίων ἐκβαίνειν ἐθῶν διὰ τὴν ἐκείνων τιμήν. ἀγάλματά τε γὰρ ἀνίστη καὶ τύπους μεμορφωμένους καὶ πόλεις ᾠκοδόμει καὶ λιμένας εὐρεῖς καὶ ἀκλύστους καὶ βασίλεια πολυτελῆ καὶ διαίτας λαμπράς. ̓Εν τοιούτοις δὲ ων τοὺς παῖδας ̓Αλέξανδρόν τε καὶ ̓Αριστόβουλον εἰς ̔Ρώμην ἀπέστειλεν ἐντευξομένους τῷ Καίσαρι. τούτους ὁ Καῖσαρ φιλανθρώπως ἐδέξατο, καὶ δίδωσιν ̔Ηρώδῃ οτῳ βούλεται τῶν ἐξ αὐτοῦ γεγονότων ἀπονεῖμαι τὴν βασιλείαν, καὶ χώραν ετι προσέθετο, ἐγκαταμίγνυσι δὲ αὐτὸν καὶ τοῖς τῆς Συρίας ἐπιτροπεύουσιν, ἐντειλάμενος πάντα μετὰ τῆς ἐκείνου γνώμης ποιεῖν. τοσαῦτα δ' εὐτυχήσας τῷ μὲν ἀδελφῷ Φερώρᾳ τετραρχίαν ᾐτήσατο παρὰ Καίσαρος, τὸ δὲ τρίτον μέρος τῶν φόρων ἀφῆκε τοῖς ἐν τῇ βασιλείᾳ, ὡς μὲν ἐκεῖνος ελεγεν, ινα ἀνακτηθεῖεν ἐκ τῆς ἀφορίας, ὡς δὲ τοῖς αλλοις ἐδόκει, ινα 1.376 τὴν τοῦ πλήθους εἰς ἑαυτὸν θεραπεύσῃ δυσμένειαν· μετακινουμένων γὰρ αὐτοῖς τῶν ἐθῶν χαλεπῶς εφερον. διὸ καὶ ἀφῃρεῖτο τὰς ἀδείας αὐτῶν, ἀεὶ καμάτους ἐπιτάττων αὐτοῖς καὶ τὰς συνόδους κωλύων καὶ τοὺς περιπάτους καὶ τὰς διαίτας ἐπιτηρῶν καὶ τοὺς φωραθέντας κολάζων βαρύτατα, κἀν τῇ πόλει κἀν ταῖς ὁδοιπορίαις ησαν οἱ τοὺς εἰς ταὐτὸν συνιόντας ἐπισκοποῦντες. τινὲς δέ φασι καὶ αὐτὸν ἰδιώτου σχῆμα λαμβάνοντα ἐνίοτε νύκτωρ τοῖς οχλοις ἐγκαταμίγνυσθαι καὶ ἀποπειρᾶσθαι αὐτῶν τὴν διάνοιαν ην περὶ τῆς ἀρχῆς ειχον. καὶ τοὺς μὲν ἐξαυθαδιζομένους ἐπεξῄει απασι τρόποις, τὸ δὲ πλῆθος ορκοις ἠξίου τὴν πίστιν αὐτῷ βεβαιοῦν. οἱ μὲν ουν πολλοὶ εικον, τούς γε μὴν δυσχεραίνοντας ἠφάνιζεν ἐκ παντός. συνέπειθε δὲ καὶ τοὺς περὶ Πολλίωνα τὸν Φαρισαῖον καὶ Σαμαίαν καὶ τῶν συμφοιτώντων αὐτοῖς τοὺς πλείστους ὀμνύειν. οἱ δὲ ουτε ἐπείσθησαν ουτ' ἐκολάσθησαν διὰ τὸν Πολλίωνα ὑπὸ τοῦ βασιλέως αἰδούμενον. ἀφείθησαν δὲ ταύτης τῆς ἀνάγκης καὶ οἱ ̓Εσσαῖοι καλούμενοι· γένος δὲ τοῦτο διαίτῃ χρώμενον Πυθαγορικῇ. ἐτίμα δὲ τούτους διὰ τὸν Μαναΐμ. ην δ' ουτος εις ἐξ αὐτῶν, ἀνὴρ ταλλα τε ἀγαθὸς καὶ τὰ μέλλοντα προορῶν, ος ετι παῖδα τὸν ̔Ηρώδην ἐς διδασκάλου φοιτῶντα ἰδὼν βασιλέα ̓Ιουδαίων προσεῖπεν. ὁ δὲ ἰδιώτης ελεγεν ειναι. Μαναῒμ δὲ μειδιάσας καὶ τύπτων