--- title: "Jewish Antiquities · Ἰουδαϊκὴ ἀρχαιολογία" author: "Josephus" translator: "William Whiston" languages: [grc, en] shelf: "Second Temple" section: 28 of 96 url: https://scriptura.si/works/josephus-jewish-antiquities-greek/28/ cite: "Josephus, tr. William Whiston, Jewish Antiquities · Ἰουδαϊκὴ ἀρχαιολογία, section 28. Scriptura (scriptura.si), https://scriptura.si/works/josephus-jewish-antiquities-greek/28/" --- # Jewish Antiquities · Ἰουδαϊκὴ ἀρχαιολογία *Josephus, tr. William Whiston* The history of the Jews from the Creation to the eve of the revolt, in twenty books, with the passages on John the Baptist and Jesus: Niese’s Greek beside Whiston’s English. > Greek: ed. Benedikt Niese, from the Perseus Digital Library (canonical-greekLit, tlg0526.tlg001, CC BY-SA 4.0). > English: William Whiston, from the Perseus Digital Library (tlg0526.tlg001.perseus-eng2). Notes are not included. > Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence. ## 28. Book VI · sections 319–378 Source: https://scriptura.si/works/josephus-jewish-antiquities-greek/28/ · cite a paragraph as https://scriptura.si/works/josephus-jewish-antiquities-greek/28/#p-N [¶0] 319. Thus Saul having escaped the hands of David twice, he went his way to his royal palace, and his own city: but David was afraid, that if he staid there he should be caught by Saul; so he thought it better to go up into the land of the Philistines, and abide there. Accordingly, he came with the six hundred men that were with him to Achish, the king of Gath, which was one of their five cities. Now the king received both him and his men, and gave them a place to inhabit in. He had with him also his two wives, Ahinoam and Abigail, and he dwelt in Gath. But when Saul heard this, he took no further care about sending to him, or going after him, because he had been twice, in a manner, caught by him, while he was himself endeavoring to catch him. However, David had no mind to continue in the city of Gath, but desired the king, that since he had received him with such humanity, that he would grant him another favor, and bestow upon him some place of that country for his habitation, for he was ashamed, by living in the city, to be grievous and burdensome to him. So Achish gave him a certain village called Ziklag; which place David and his sons were fond of when he was king, and reckoned it to be their peculiar inheritance. But about those matters we shall give the reader further information elsewhere. Now the time that David dwelt in Ziklag, in the land of the Philistines, was four months and twenty days. And now he privately attacked those Geshurites and Amalekites that were neighbors to the Philistines, and laid waste their country, and took much prey of their beasts and camels, and then returned home; but David abstained from the men, as fearing they should discover him to king Achish; yet did he send part of the prey to him as a free gift. And when the king inquired whom they had attacked when they brought away the prey, he said, those that lay to the south of the Jews, and inhabited in the plain; whereby he persuaded Achish to approve of what he had done, for he hoped that David had fought against his own nation, and that now he should have him for his servant all his life long, and that he would stay in his country. > Greek: 319. Καὶ Σαοῦλος μὲν δεύτερον διαφυγὼν τὰς Δαυίδου χεῖρας εἰς τὰ βασίλεια καὶ τὴν οἰκείαν ἀπηλλάσσετο, φοβηθεὶς δὲ Δαυίδης, μὴ μένων αὐτόθι συλληφθῇ ὑπὸ τοῦ Σαούλου, συμφέρειν ἔκρινεν εἰς τὴν Παλαιστίνην ἀναβὰς διατρίβειν ἐν αὐτῇ, καὶ μετὰ τῶν ἑξακοσίων, οἳ περὶ αὐτὸν ἦσαν παραγίνεται πρὸς Ἀγχοῦν τὸν Γίττης βασιλέα· μία δʼ ἦν αὕτη τῶν πέντε πόλεων. δεξαμένου δʼ αὐτὸν τοῦ βασιλέως σὺν τοῖς ἀνδράσι καὶ δόντος οἰκητήριον ἔχων ἅμα καὶ τὰς δύο γυναῖκας Ἀχιμὰν καὶ Ἀβιγαίαν διῆγεν ἐν τῇ Γίττῃ. Σαούλῳ δὲ ταῦτʼ ἀκούσαντι λόγος οὐκέτʼ ἦν πέμπειν ἐπʼ αὐτὸν ἢ βαδίζειν· δὶς γὰρ ἤδη κινδυνεῦσαι παρὰ μικρὸν ἐπʼ ἐκείνῳ γενόμενον συλλαβεῖν αὐτὸν σπουδάσαντα. Δαυίδῃ δʼ οὐκ ἔδοξεν ἐν τῇ πόλει τῶν Γιττῶν μένειν, ἀλλʼ ἐδεήθη τοῦ βασιλέως αὐτῶν, ἵνʼ ἐπειδὴ φιλανθρώπως αὐτὸν ὑπεδέξατο καὶ τοῦτο χαρίσηται, τόπον τινὰ τῆς χώρας δοὺς αὐτῷ πρὸς κατοίκησιν· αἰδεῖσθαι γὰρ διατρίβων ἐν τῷ πόλει βαρὺς αὐτῷ καὶ φορτικὸς εἶναι. δίδωσι δὲ Ἀγχοῦς αὐτῷ κώμην τινὰ Σέκελλαν καλουμένην, ἣν βασιλεύσας ὁ Δαυίδης ἀγαπῶν ἴδιον κτῆμα ἐτίμησεν εἶναι καὶ οἱ παῖδες αὐτοῦ. ἀλλὰ περὶ μὲν τούτων ἐν ἄλλοις δηλώσομεν· ὁ δὲ χρόνος, ὃν κατῴκησε Δαυίδης ἐν Σεκέλλα τῆς Παλαιστίνης, ἐγένετο μῆνες τέσσαρες πρὸς ταῖς εἴκοσιν ἡμέραις. ἐπερχόμενος δὲ λάθρα τοῖς πλησιοχώροις τῶν Παλαιστίνων Σερρίταις καὶ Ἀμαληκίταις διήρπαζεν αὐτῶν τὴν χώραν καὶ λείαν πολλὴν κτηνῶν καὶ καμήλων λαμβάνων ὑπέστρεφεν· ἀνθρώπων γὰρ ἀπείχετο δεδιὼς μὴ καταμηνύσωσιν αὐτὸν πρὸς Ἀγχοῦν τὸν βασιλέα, τὸ μέντοι γε τῆς λείας μέρος αὐτῷ δωρεὰν ἔπεμπε. τοῦ δὲ βασιλέως πυθομένου, τίσιν ἐπιθέμενος τὴν λείαν ἀπήλασε; τοῖς πρὸς τὸν νότον τῶν Ἰουδαίων τετραμμένοις καὶ ἐν τῇ πεδιάδι κατοικοῦσιν εἰπὼν πείθει τὸν Ἀγχοῦν φρονῆσαι οὕτως· [ἤλπισε γὰρ οὗτος,] ὅτι Δαυίδης ἐμίσησε τὸ ἴδιον ἔθνος, καὶ δοῦλον ἕξειν παρʼ ὃν ζῇ χρόνον ἐν τοῖς αὐτοῦ καταμένοντα. [¶1] 325. ABOUT the same time the Philistines resolved to make war against the Israelites, and sent to all their confederates that they would go along with them to the war to Reggan, [near the city Shunem,] whence they might gather themselves together, and suddenly attack the Hebrews. Then did Achish, the king of Gath, desire David to assist them with his armed men against the Hebrews. This he readily promised; and said that the time was now come wherein he might requite him for his kindness and hospitality. So the king promised to make him the keeper of his body, after the victory, supposing that the battle with the enemy succeeded to their mind; which promise of honor and confidence he made on purpose to increase his zeal for his service. > Greek: 325. Κατὰ δὲ τὸν αὐτὸν καιρὸν τῶν Παλαιστίνων ἐπὶ τοὺς Ἰσραηλίτας στρατεύειν διεγνωκότων καὶ περιπεμψάντων πρὸς τοὺς συμμάχους ἅπαντας, ἵνα παρῶσιν αὐτοῖς εἰς τὸν πόλεμον εἰς Ῥεγάν, ἔνθεν ἔμελλον ἀθροισθέντες ἐξορμᾶν ἐπὶ τοὺς Ἑβραίους, ὁ τῶν Γιττῶν βασιλεὺς Ἀγχοῦς συμμαχῆσαι τὸν Δαυίδην αὐτῷ μετὰ τῶν ἰδίων ὁπλιτῶν ἐκέλευσε. τοῦ δὲ προθύμως ὑποσχομένου καὶ φήσαντος παραστῆναι καιρόν, ἐν ᾧ τὴν ἀμοιβὴν αὐτῷ τῆς εὐεργεσίας καὶ τῆς ξενίας ἀποδώσει, ποιήσειν αὐτὸν καὶ φύλακα τοῦ σώματος μετὰ τὴν νίκην καὶ τοὺς ἀγῶνας τοὺς πρὸς τοὺς πολεμίους κατὰ νοῦν χωρήσαντας αὐτοῖς ἐπηγγείλατο, τῆς τιμῆς καὶ πίστεως ὑποσχέσει τὸ πρόθυμον αὐτοῦ μᾶλλον αὔξων. [¶2] 327. Now Saul, the king of the Hebrews, had cast out of the country the fortune-tellers, and the necromancers, and all such as exercised the like arts, excepting the prophets. But when he heard that the Philistines were already come, and had pitched their camp near the city Shunem, situate in the plain, he made haste to oppose them with his forces; and when he was come to a certain mountain called Gilboa, he pitched his camp over-against the enemy; but when he saw the enemy’s army he was greatly troubled, because it appeared to him to be numerous, and superior to his own; and he inquired of God by the prophets concerning the battle, that he might know beforehand what would be the event of it. And when God did not answer him, Saul was under a still greater dread, and his courage fell, foreseeing, as was but reasonable to suppose, that mischief would befall him, now God was not there to assist him; yet did he bid his servants to inquire out for him some woman that was a necromancer and called up the souls of the dead, that So he might know whether his affairs would succeed to his mind; for this sort of necromantic women that bring up the souls of the dead, do by them foretell future events to such as desire them. And one of his servants told him that there was such a woman in the city Endor, but was known to nobody in the camp; hereupon Saul put off his royal apparel, and took two of those his servants with him, whom he knew to be most faithful to him, and came to Endor to the woman, and entreated her to act the part of a fortune-teller, and to bring up such a soul to him as he should name to her. But when the woman opposed his motion, and said she did not despise the king, who had banished this sort of fortune-tellers, and that he did not do well himself, when she had done him no harm, to endeavor to lay a snare for her, and to discover that she exercised a forbidden art, in order to procure her to be punished, he sware that nobody should know what she did; and that he would not tell any one else what she foretold, but that she should incur no danger. As soon as he had induced her by this oath to fear no harm, he bid her bring up to him the soul of Samuel. She, not knowing who Samuel was, called him out of Hades. When he appeared, and the woman saw one that was venerable, and of a divine form, she was in disorder; and being astonished at the sight, she said, “Art not thou king Saul?” for Samuel had informed her who he was. When he had owned that to be true, and had asked her whence her disorder arose, she said that she saw a certain person ascend, who in his form was like to a god. And when he bid her tell him what he resembled, in what habit he appeared, and of what age he was, she told him he was an old man already, and of a glorious personage, and had on a sacerdotal mantle. So the king discovered by these signs that he was Samuel; and he fell down upon the ground, and saluted and worshipped him. And when the soul of Samuel asked him why he had disturbed him, and caused him to be brought up, he lamented the necessity he was under; for he said, that his enemies pressed heavily upon him; that he was in distress what to do in his present circumstances; that he was forsaken of God, and could obtain no prediction of what was coming, neither by prophets nor by dreams; and that “these were the reasons why I have recourse to thee, who always took great care of me.” But Samuel, seeing that the end of Saul’s life was come, said, “It is in vain for thee to desire to learn of me any thing future, when God hath forsaken thee: however, hear what I say, that David is to be king, and to finish this war with good success; and thou art to lose thy dominion and thy life, because thou didst not obey God in the war with the Amalekites, and hast not kept his commandments, as I foretold thee while I was alive. Know, therefore, that the people shall be made subject to their enemies, and that thou, with thy sons, shall fall in the battle tomorrow, and thou shalt then be with me [in Hades].” > Greek: 327. Ἔτυχε δὲ Σαοῦλος ὁ τῶν Ἑβραίων βασιλεὺς τοὺς μάντεις καὶ τοὺς ἐγγαστριμύθους καὶ πᾶσαν τὴν τοιαύτην τέχνην ἐκ τῆς χώρας ἐκβεβληκὼς ἔξω τῶν προφητῶν. ἀκούσας δὲ τοὺς Παλαιστίνους ἤδη παρόντας καὶ ἔγγιστα Σούνης πόλεως ἐν τῷ πεδίῳ ἐστρατοπεδευκότας ἐξώρμησεν ἐπʼ αὐτοὺς μετὰ τῆς δυνάμεως. καὶ παραγενόμενος πρὸς ὄρει τινὶ Γελβουὲ καλουμένῳ βάλλεται στρατόπεδον ἀντικρὺ τῶν πολεμίων. ταράττει δʼ αὐτὸν οὐχ ὡς ἔτυχεν ἡ τῶν ἐχθρῶν δύναμις πολλή τε οὖσα καὶ τῆς οἰκείας κρείττων ὑπονοουμένη, καὶ τὸν θεὸν διὰ τῶν προφητῶν ἐρωτᾷ περὶ τῆς μάχης καὶ τοῦ περὶ ταύτην ἐσομένου τέλους προειπεῖν. οὐκ ἀποκρινομένου δὲ τοῦ θεοῦ ἔτι μᾶλλον ὁ Σαοῦλος κατέδεισε καὶ τὴν ψυχὴν ἀνέπεσε, τὸ κακὸν οἷον εἰκὸς οὐ παρόντος αὐτῷ κατὰ χεῖρα τοῦ θείου προορώμενος. ζητηθῆναι δʼ αὑτῷ κελεύει γύναιόν τι τῶν ἐγγαστριμύθων καὶ τῶν τεθνηκότων ψυχὰς ἐκκαλουμένων ὡς οὕτως γνωσομένῳ, ποῖ χωρεῖν αὐτῷ μέλλει τὰ πράγματα· τὸ γὰρ τῶν ἐγγαστριμύθων γένος ἀνάγον τὰς τῶν νεκρῶν ψυχὰς διʼ αὐτῶν προλέγει τοῖς δεομένοις τὰ ἀποβησόμενα. μηνυθέντος δʼ αὐτῷ παρά τινος τῶν οἰκετῶν εἶναί τι γύναιον τοιοῦτον ἐν πόλει Δώρῳ, λαθὼν πάντας τοὺς ἐν τῷ στρατοπέδῳ καὶ μετεκδὺς τὴν βασιλικὴν ἐσθῆτα δύο παραλαβὼν οἰκέτας, οὓς ᾔδει πιστοτάτους ἄνδρας, ἧκεν εἰς τὴν Δῶρον πρὸς τὴν γυναῖκα καὶ παρεκάλει μαντεύεσθαι καὶ ἀνάγειν αὐτῷ ψυχὴν οὗπερ ἂν αὐτὸς εἴπῃ. τῆς δὲ γυναικὸς ἀπομαχομένης καὶ λεγούσης οὐ καταφρονήσειν τοῦ βασιλέως, ὃς τοῦτο τὸ γένος τῶν μάντεων ἐξήλασεν, οὐδʼ αὐτὸν δὲ ποιεῖν καλῶς ἀδικηθέντα μηδὲν ὑπʼ αὐτῆς, ἐνεδρεύοντα δὲ εἰς τὰ κεκωλυμένα λαβεῖν αὐτὴν ἵνα δῷ δίκην, ὤμοσε μηδένα γνώσεσθαι μηδὲ παρʼ ἄλλον ἄγειν αὐτῆς τὴν μαντείαν, ἔσεσθαι δʼ ἀκίνδυνον. ὡς δὲ τοῖς ὅρκοις αὐτὴν ἔπεισε μὴ δεδιέναι, κελεύει τὴν Σαμουήλου ψυχὴν ἀναγαγεῖν αὐτῷ. ἡ δʼ ἀγνοοῦσα τὸν Σαμουῆλον ὅστις ἦν καλεῖ τοῦτον ἐξ ᾅδου· φανέντος δʼ αὐτοῦ θεασάμενον τὸ γύναιον ἄνδρα σεμνὸν καὶ θεοπρεπῆ ταράττεται, καὶ πρὸς τὴν ὄψιν ἐκπλαγέν, οὐ σύ, φησίν, ὁ βασιλεὺς εἶ Σαοῦλος; ἐδήλωσε γὰρ αὐτὸν Σαμουῆλος. ἐπινεύσαντος δʼ ἐκείνου καὶ τὴν ταραχὴν αὐτῆς ἐρομένου πόθεν γένοιτο, βλέπειν εἶπεν ἀνελθόντα τῷ θεῷ τινα τὴν μορφὴν ὅμοιον. τοῦ δὲ τὴν εἰκόνα φράζειν [εἰπόντος] καὶ τὸ σχῆμα τοῦ θεαθέντος καὶ τὴν ἡλικίαν [κελεύσαντος] γέροντα μὲν ἤδη καὶ ἔνδοξον ἐσήμαινεν, ἱερατικὴν δὲ περικείμενον διπλοΐδα. ἐγνώρισεν ἐκ τούτων ὁ βασιλεὺς τὸν Σαμουῆλον ὄντα καὶ πεσὼν ἐπὶ τὴν γῆν ἠσπάζετο καὶ προσεκύνησε· τῆς δὲ Σαμουήλου ψυχῆς πυθομένης, διὰ τί κινήσειεν αὐτὴν καὶ ἀναχθῆναι ποιήσειεν ἀνάγκην, ἀπωδύρετο τοὺς πολεμίους ἐπικεῖσθαι βαρεῖς αὐτῷ, αὐτὸν δὲ ἀμηχανεῖν τοῖς παροῦσιν ἐγκαταλελειμμένον ὑπὸ τοῦ θεοῦ καὶ μηδὲ προρρήσεως τυγχάνοντα μήτε διὰ προφητῶν μήτε διʼ ὀνειράτων καὶ διὰ τοῦτο ἐπὶ σὲ τὸν ἐμοῦ προνοησόμενον κατέφυγον. Σαμουῆλος δὲ τέλος αὐτὸν ἔχοντα ἤδη τῆς μεταβολῆς ὁρῶν περισσὸν μέν, εἶπεν, ἔτι καὶ παρʼ ἐμοῦ βούλεσθαι μαθεῖν τοῦ θεοῦ καταλελοιπότος αὐτόν· ἄκουέ γε μήν, ὅτι βασιλεῦσαι δεῖ Δαυίδην καὶ κατορθῶσαι τὸν πόλεμον, σὲ δὲ καὶ τὴν ἀρχὴν καὶ τὴν ζωὴν ἀπολέσαι τοῦ θεοῦ παρακούσαντα ἐν τῷ πρὸς Ἀμαληκίτας πολέμῳ καὶ τὰς ἐντολὰς αὐτοῦ μὴ φυλάξαντα, καθὼς προεφήτευσά σοι καὶ ζῶν. ἴσθι τοίνυν καὶ τὸν λαὸν ὑποχείριον τοῖς ἐχθροῖς γενησόμενον καὶ σαυτὸν μετὰ τῶν τέκνων αὔριον πεσόντα ἐπὶ τῆς μάχης μετʼ ἐμοῦ γενησόμενον. [¶3] 337. When Saul heard this, he could not speak for grief, and fell down on the floor, whether it were from the sorrow that arose upon what Samuel had said, or from his emptiness, for he had taken no food the foregoing day nor night, he easily fell quite down: and when with difficulty he had recovered himself, the woman would force him to eat, begging this of him as a favor on account of her concern in that dangerous instance of fortune-telling, which it was not lawful for her to have done, because of the fear she was under of the king, while she knew not who he was, yet did she undertake it, and go through with it; on which account she entreated him to admit that a table and food might be set before him, that he might recover his strength, and so get safe to his own camp. And when he opposed her motion, and entirely rejected it, by reason of his anxiety, she forced him, and at last persuaded him to it. Now she had one calf that she was very fond of, and one that she took a great deal of care of, and fed it herself; for she was a woman that got her living by the labor of her own hands, and had no other possession but that one calf; this she killed, and made ready its flesh, and set it before his servants and himself. So Saul came to the camp while it was yet night. > Greek: 337. Ταῦτʼ ἀκούσας Σαοῦλος ἄφωνος ὑπὸ λύπης ἐγένετο καὶ κατενεχθεὶς εἰς τοὔδαφος, εἴτε διὰ τὴν προσπεσοῦσαν ἐκ τῶν δεδηλωμένων ὀδύνην, εἴτε διὰ τὴν ἔνδειαν, οὐ γὰρ προσενήνεκτο τροφὴν τῇ παρελθούσῃ ἡμέρᾳ τε καὶ νυκτί, ῥᾳδίως ἔκειτο νέκυς ὥς τις. μόλις δὲ ἑαυτοῦ γενόμενον συνηνάγκασεν ἡ γυνὴ γεύσασθαι ταύτην αἰτουμένη παρʼ αὐτοῦ τὴν χάριν ἀντὶ τῆς παραβόλου μαντείας, ἣν οὐκ ἐξὸν αὐτῇ ποιήσασθαι διὰ τὸν ἐξ αὐτοῦ φόβον ἀγνοουμένου τίς ἦν, ὅμως ὑπέστη καὶ παρέσχεν. ἀνθʼ ὧν παρεκάλει τράπεζάν τε αὐτῷ παραθεῖναι καὶ τροφήν, ὡς ἂν τὴν ἰσχὺν συλλεξάμενος εἰς τὸ τῶν οἰκείων ἀποσωθῇ στρατόπεδον· ἀντέχοντα δὲ καὶ τελέως ἀπεστραμμένον ὑπὸ ἀθυμίας ἐβιάσατο καὶ συνέπεισεν. ἔχουσα δὲ μόσχον ἕνα συνήθη καὶ τῆς κατʼ οἶκον ἐπιμελείας καὶ τροφῆς ἀξιούμενον ὑπʼ αὐτῆς, ὡς γυνὴ χερνῆτις καὶ τούτῳ μόνῳ προσαναπαυομένη τῷ κτήματι, κατασφάξασα τοῦτον καὶ τὰ κρέα παρασκευάσασα τοῖς οἰκέταις αὐτοῦ καὶ αὐτῷ παρατίθησι. καὶ Σαοῦλος μὲν διὰ τῆς νυκτὸς ἦλθεν εἰς τὸ στρατόπεδον. [¶4] 340. Now it is but just to recommend the generosity of this woman, because when the king had forbidden her to use that art whence her circumstances were bettered and improved, and when she had never seen the king before, she still did not remember to his disadvantage that he had condemned her sort of learning, and did not refuse him as a stranger, and one that she had had no acquaintance with; but she had compassion upon him, and comforted him, and exhorted him to do what he was greatly averse to, and offered him the only creature she had, as a poor woman, and that earnestly, and with great humanity, while she had no requital made her for her kindness, nor hunted after any future favor from him, for she knew he was to die; whereas men are naturally either ambitious to please those that bestow benefits upon them, or are very ready to serve those from whom they may receive some advantage. It would be well therefore to imitate the example and to do kindnesses to all such as are in want and to think that nothing is better, nor more becoming mankind, than such a general beneficence, nor what will sooner render God favorable, and ready to bestow good things upon us. And so far may suffice to have spoken concerning this woman. But I shall speak further upon another subject, which will afford me all opportunity of discoursing on what is for the advantage of cities, and people, and nations, and suited to the taste of good men, and will encourage them all in the prosecution of virtue; and is capable of showing them the of acquiring glory, and an everlasting fame; and of imprinting in the kings of nations, and the rulers of cities, great inclination and diligence of doing well; as also of encouraging them to undergo dangers, and to die for their countries, and of instructing them how to despise all the most terrible adversities: and I have a fair occasion offered me to enter on such a discourse by Saul the king of the Hebrews; for although he knew what was coming upon him, and that he was to die immediately, by the prediction of the prophet, he did not resolve to fly from death, nor so far to indulge the love of life as to betray his own people to the enemy, or to bring a disgrace on his royal dignity; but exposing himself, as well as all his family and children, to dangers, he thought it a brave thing to fall together with them, as he was fighting for his subjects, and that it was better his sons should die thus, showing their courage, than to leave them to their uncertain conduct afterward, while, instead of succession and posterity, they gained commendation and a lasting name. Such a one alone seems to me to be a just, a courageous, and a prudent man; and when any one has arrived at these dispositions, or shall hereafter arrive at them, he is the man that ought to be by all honored with the testimony of a virtuous or courageous man: for as to those that go out to war with hopes of success, and that they shall return safe, supposing they should have performed some glorious action, I think those do not do well who call these valiant men, as so many historians and other writers who treat of them are wont to do, although I confess those do justly deserve some commendation also; but those only may be styled courageous and bold in great undertakings, and despisers of adversities, who imitate Saul: for as for those that do not know what the event of war will be as to themselves, and though they do not faint in it, but deliver themselves up to uncertain futurity, and are tossed this way and that way, this is not so very eminent an instance of a generous mind, although they happen to perform many great exploits; but when men’s minds expect no good event, but they know beforehand they must die, and that they must undergo that death in the battle also, after this neither to be aftrighted, nor to be astonished at the terrible fate that is coming, but to go directly upon it, when they know it beforehand, this it is that I esteem the character of a man truly courageous. Accordingly this Saul did, and thereby demonstrated that all men who desire fame after they are dead are so to act as they may obtain the same: this especially concerns kings, who ought not to think it enough in their high stations that they are not wicked in the government of their subjects, but to be no more than moderately good to them. I could say more than this about Saul and his courage, the subject affording matter sufficient; but that I may not appear to run out improperly in his commendation, I return again to that history from which I made this digression. > Greek: 340. Δίκαιον δὲ ἀποδέξασθαι τῆς φιλοτιμίας τὴν γυναῖκα, ὅτι καίπερ τῇ τέχνῃ κεκωλυμένη χρήσασθαι ὑπὸ τοῦ βασιλέως, παρʼ ἧς ἂν αὐτῇ τὰ κατὰ τὸν οἶκον ἦν ἀμείνω καὶ διαρκέστερα, καὶ μηδέποτε αὐτὸν πρότερον τεθεαμένη οὐκ ἐμνησικάκησε τῆς ἐπιστήμης ὑπʼ αὐτοῦ καταγνωσθείσης, οὐκ ἀπεστράφη δὲ ὡς ξένον καὶ μηδέποτε ἐν συνηθείᾳ γεγενημένον, ἀλλὰ συνεπάθησέ τε καὶ παρεμυθήσατο καὶ πρὸς ἃ διέκειτο λίαν ἀηδῶς προετρέψατο, καὶ τὸ μόνον αὐτῇ παρὸν ὡς ἐν πενίᾳ τοῦτο παρέσχεν ἐκτενῶς καὶ φιλοφρόνως, οὔθʼ ὑπὲρ εὐεργεσίας ἀμειβομένη τινὸς γεγενημένης οὔτε χάριν μέλλουσαν θηρωμένη, τελευτήσοντα γὰρ [αὐτὸν] ἠπίστατο, φύσει τῶν ἀνθρώπων ἢ πρὸς τοὺς ἀγαθόν τι παρεσχημένους φιλοτιμουμένων, ἢ παρʼ ὧν ἂν δύνωνται λαβεῖν ὄφελος τούτους προθεραπευόντων. καλὸν οὖν ἐστι μιμεῖσθαι τὴν γυναῖκα καὶ ποιεῖν εὖ πάντας τοὺς ἐν χρείᾳ γενομένους καὶ μηδὲν ὑπολαμβάνειν ἄμεινον μηδὲ μᾶλλόν τι προσήκειν τῷ τῶν ἀνθρώπων γένει τούτου μηδʼ ἐφʼ ᾧ τὸν θεὸν εὐμενῆ καὶ χορηγὸν τῶν ἀγαθῶν ἕξομεν. καὶ τὰ μὲν περὶ τῆς γυναικὸς ἐν τοσούτοις ἀρκεῖ δεδηλῶσθαι· τὸν δὲ πόλεσι καὶ δήμοις καὶ ἔθνεσι συμφέροντα λόγον καὶ προσήκοντα τοῖς ἀγαθοῖς, ὑφʼ οὗ προαχθήσονται πάντες ἀρετὴν διώξειν καὶ ζηλοῦν δόξαν καὶ μνήμην αἰώνιον παρασχεῖν δυνησόμενον, ποιήσομαι, πολλὴν καὶ βασιλεῦσιν ἐθνῶν καὶ ἄρχουσι πόλεων ἐπιθυμίαν καὶ σπουδὴν τῶν καλῶν ἐνθήσοντα, καὶ πρός τε κινδύνους καὶ τὸν ὑπὲρ τῶν πατρίδων θάνατον προτρεψόμενον, καὶ πάντων καταφρονεῖν διδάξοντα τῶν δεινῶν. ἔχω δʼ αἰτίαν τοῦ λόγου τούτου Σαοῦλον τὸν τῶν Ἑβραίων βασιλέα· οὗτος γὰρ καίπερ εἰδὼς τὰ συμβησόμενα καὶ τὸν ἐπικείμενον θάνατον τοῦ προφήτου προειρηκότος οὐκ ἔγνω φυγεῖν αὐτὸν οὐδὲ φιλοψυχήσας προδοῦναι μὲν τοὺς οἰκείους τοῖς πολεμίοις καθυβρίσαι δὲ τὸ τῆς βασιλείας ἀξίωμα, ἀλλὰ παραδοὺς αὑτὸν πανοικὶ μετὰ τῶν τέκνων τοῖς κινδύνοις καλὸν ἡγήσατο εἶναι πεσεῖν μετὰ τούτων ὑπὲρ τῶν βασιλευομένων μαχόμενος, καὶ τοὺς παῖδας ἀποθανεῖν μᾶλλον ἀγαθοὺς ὄντας, ἢ καταλιπεῖν ἐπʼ ἀδήλῳ τῷ ποδαποὶ γενήσονται τὸν τρόπον· διάδοχον γὰρ καὶ γένος τὸν ἔπαινον καὶ τὴν ἀγήρω μνήμην ἕξειν. οὗτος οὖν δίκαιος καὶ ἀνδρεῖος καὶ σώφρων ἔμοι γε δοκεῖ μόνος καὶ εἴ τις γέγονε τοιοῦτος ἢ γενήσεται τὴν μαρτυρίαν ἐπʼ ἀρετῇ καρποῦσθαι παρὰ πάντων ἄξιος· τοὺς γὰρ μετʼ ἐλπίδων ἐπὶ πόλεμον ἐξελθόντας ὡς καὶ κρατήσοντας καὶ σῶς ἐπιστρέψοντας, ἐπειδάν τι διαπράξωνται λαμπρόν, οὔ μοι δοκοῦσι καλῶς ποιεῖν ἀνδρείους ἀποκαλοῦντες, ὅσοι περὶ τῶν τοιούτων ἐν ταῖς ἱστορίαις καὶ τοῖς ἄλλοις συγγράμμασιν εἰρήκασιν· ἀλλὰ δίκαιοι μέν εἰσι κἀκεῖνοι τυγχάνειν ἀποδοχῆς, εὔψυχοι δὲ καὶ μεγαλότολμοι καὶ τῶν δεινῶν καταφρονηταὶ μόνοι δικαίως ἂν λέγοιντο πάντες οἱ Σαοῦλον μιμησάμενοι. τὸ μὲν γὰρ οὐκ εἰδότας τί μέλλει συμβήσεσθαι κατὰ τὸν πόλεμον αὐτοῖς μὴ μαλακισθῆναι περὶ αὐτόν, ἀλλʼ ἀδήλῳ τῷ μέλλοντι παραδόντας αὑτοὺς ἐπʼ αὐτοῦ σαλεύειν οὔπω γενναῖον, κἂν ἔργα πολλὰ διαπραξάμενοι τύχωσι· τὸ δὲ μηδὲν ἐν τῇ διανοίᾳ χρηστὸν προσδοκῶντας, ἀλλὰ προειδότας ὡς δεῖ θανεῖν καὶ τοῦτο παθεῖν μαχομένους εἶτα μὴ φοβηθῆναι μηδὲ καταπλαγῆναι τὸ δεινόν, ἀλλʼ ἐπʼ αὐτὸ χωρῆσαι προγινωσκόμενον, τοῦτʼ ἀνδρείου ἀληθῶς τεκμήριον ἐγὼ κρίνω. Σαοῦλος τοίνυν τοῦτο ἐποίησεν ἐπιδείξας ὅτι πάντας μὲν προσήκει τῆς μετὰ τὸν θάνατον εὐφημίας γλιχομένους ταῦτα ποιεῖν, ἐξ ὧν ἂν αὑτοῖς ταύτην καταλείποιεν, μάλιστα δὲ τοὺς βασιλέας, ὡς οὐκ ἐξὸν αὐτοῖς διὰ τὸ μέγεθος τῆς ἀρχῆς οὐ μόνον οὐ κακοῖς εἶναι περὶ τοὺς ἀρχομένους, ἀλλʼ οὐδὲ μετρίως χρηστοῖς. ἔτι τούτων πλείω περὶ Σαούλου καὶ τῆς εὐψυχίας λέγειν ἠδυνάμην ὕλην ἡμῖν χορηγησάσης τῆς ὑποθέσεως, ἀλλʼ ἵνα μὴ φανῶμεν ἀπειροκάλως αὐτοῦ χρῆσθαι τοῖς ἐπαίνοις, ἐπάνειμι πάλιν ἀφʼ ὧν εἰς τούτους ἐξέβην. [¶5] 351. Now when the Philistines, as I said before, had pitched their camp, and had taken an account of their forces, according to their nations, and kingdoms, and governments, king Achish came last of all with his own army; after whom came David with his six hundred armed men. And when the commanders of the Philistines saw him, they asked the king whence these Hebrews came, and at whose invitation. He answered that it was David, who was fled away from his master Saul, and that he had entertained him when he came to him, and that now he was willing to make him this requital for his favors, and to avenge himself upon Saul, and so was become his confederate. The commanders complained of this, that he had taken him for a confederate who was an enemy; and gave him counsel to send him away, lest he should unawares do his friends a great deal of mischief by entertaining him, for that he afforded him an opportunity of being reconciled to his master by doing a mischief to our army. They thereupon desired him, out of a prudent foresight of this, to send him away, with his six hundred armed men, to the place he had given him for his habitation; for that this was that David whom the virgins celebrated in their hymns, as having destroyed many ten thousands of the Philistines. When the king of Gath heard this, he thought they spake well; so he called David, and said to him, “As for myself, I can bear witness that thou hast shown great diligence and kindness about me, and on that account it was that I took thee for my confederate; however, what I have done does not please the commanders of the Philistines; go therefore within a day’s time to the place I have given thee, without suspecting any harm, and there keep my country, lest any of our enemies should make an incursion upon it, which will be one part of that assistance which I expect from thee.” So David came to Ziklag, as the king of Gath bade him; but it happened, that while he was gone to the assistance of the Philistines, the Amalekites had made an incursion, and taken Ziklag before, and had burnt it; and when they had taken a great deal of other prey out of that place, and out of the other parts of the Philistines’ country, they departed. > Greek: 351. Κατεστρατοπεδευκότων γὰρ τῶν Παλαιστίνων, ὡς προεῖπον, καὶ κατὰ ἔθνη καὶ βασιλείας καὶ σατραπείας ἐξαριθμούντων τὴν δύναμιν, τελευταῖος βασιλεὺς παρῆλθεν Ἀγχοῦς μετὰ τῆς ἰδίας στρατιᾶς καὶ Δαυίδης μετὰ τῶν ἑξακοσίων ὁπλιτῶν εἵπετο. θεασάμενοι δὲ αὐτὸν οἱ στρατηγοὶ τῶν Παλαιστίνων, πόθεν εἴησαν ἥκοντες οἱ Ἑβραῖοι καὶ τίνων καλεσάντων ἠρώτων τὸν βασιλέα. ὁ δὲ Δαυίδην ἔλεγεν εἶναι τὸν φυγόντα Σαοῦλον τὸν ἑαυτοῦ δεσπότην καὶ πρὸς αὐτὸν ἐλθόντα δέξασθαι, καὶ νῦν τῆς χάριτος ἀμοιβὴν ἐκτεῖσαι βουλόμενον καὶ τιμωρήσασθαι τὸν Σαοῦλον συμμαχεῖν αὐτοῖς. ἐμέμφθη δὲ ὑπὸ τῶν στρατηγῶν ἄνδρα παρειληφὼς ἐπὶ συμμαχίᾳ πολέμιον καὶ ἀποπέμπειν συνεβούλευον, μὴ καὶ λάθῃ μέγα διʼ αὐτὸν κακὸν τοὺς φίλους ἐργασάμενος· καὶ γὰρ οὕτω παρέξειν καταλλαγῆναι πρὸς τὸν δεσπότην κακώσαντα τὴν ἡμετέραν δύναμιν. ὃ δὴ καὶ προορώμενον εἰς τὸν τόπον ὃν ἔδωκεν αὐτῷ κατοικεῖν ἐκέλευον ἀποπέμπειν σὺν τοῖς ἑξακοσίοις ὁπλίταις· τοῦτον γὰρ εἶναι τὸν Δαυίδην, ὃν ᾄδουσιν αἱ παρθένοι πολλὰς μυριάδας Παλαιστίνων ἀπολέσαντα. ταῦτʼ ἀκούσας ὁ τῶν Γιττῶν βασιλεὺς καὶ καλῶς εἰρῆσθαι λογισάμενος καλέσας τὸν Δαυίδην ἐγὼ μέν, εἶπε, μαρτυρῶ σοι πολλὴν περὶ ἐμὲ σπουδὴν καὶ εὔνοιαν καὶ διὰ τοῦτό σε σύμμαχον ἐπηγόμην· οὐ δοκεῖ δὲ ταὐτὸ τοῖς στρατηγοῖς. ἀλλʼ ἄπιθι μεθʼ ἡμέραν εἰς ὃν ἔδωκά σοι τόπον μηδὲν ὑπονοῶν ἄτοπον, κἀκεῖ φύλασσέ μοι τὴν χώραν, μή τινες εἰς αὐτὴν τῶν πολεμίων ἐμβάλωσιν. ἔστι δὲ καὶ τοῦτο συμμαχίας μέρος. καὶ Δαυίδης μέν, ὡς ἐκέλευσεν ὁ τῶν Γιττῶν βασιλεύς, ἧκεν εἰς Σίκελλαν. καθʼ ὃν δὲ καιρὸν ἐξ αὐτῆς συμμαχήσων τοῖς Παλαιστίνοις ἀπῆλθε τὸ τῶν Ἀμαληκιτῶν ἔθνος ἐπελθὸν αἱρεῖ τὴν Σίκελλαν κατὰ κράτος, καὶ ἐμπρήσαντες καὶ πολλὴν λείαν ἄλλην ἔκ τʼ αὐτῆς ἐκείνης καὶ τῆς ἄλλης τῶν Παλαιστίνων χώρας λαβόντες ἀνεχώρησαν. [¶6] 357. Now when David found that Ziklag was laid waste, and that it was all spoiled, and that as well his own wives, who were two, as the wives of his companions, with their children, were made captives, he presently rent his clothes, weeping and lamenting, together with his friends; and indeed he was so cast down with these misfortunes, that at length tears themselves failed him. He was also in danger of being stoned to death by his companions, who were greatly afflicted at the captivity of their wives and children, for they laid the blame upon him of what had happened. But when he had recovered himself out of his grief, and had raised up his mind to God, he desired the high priest Abiathar to put on his sacerdotal garments, and to inquire of God, and to prophesy to him, whether God would grant; that if he pursued after the Amalekites, he should overtake them, and save their wives and their children, and avenge himself on the enemies. And when the high priest bade him to pursue after them, he marched apace, with his four hundred men, after the enemy; and when he was come to a certain brook called Besor, and had lighted upon one that was wandering about, an Egyptian by birth, who was almost dead with want and famine, (for he had continued wandering about without food in the wilderness three days,) he first of all gave him sustenance, both meat and drink, and thereby refreshed him. He then asked him to whom he belonged, and whence he came. Whereupon the man told him he was an Egyptian by birth, and was left behind by his master, because he was so sick and weak that he could not follow him. He also informed him that he was one of those who had burnt and plundered, not only other parts of Judea, but Ziklag itself also. So David made use of him as a guide to find oat the Amalekites; and when he had overtaken them, as they lay scattered about on the ground, some at dinner, some disordered, and entirely drunk with wine, and in the fruition of their spoils and their prey, he fell upon them on the sudden, and made a great slaughter among them; for they were naked, and expected no such thing, but had betaken themselves to drinking and feasting; and so they were all easily destroyed. Now some of them that were overtaken as they lay at the table were slain in that posture, and their blood brought up with it their meat and their drink. They slew others of them as they were drinking to one another in their cups, and some of them when their full bellies had made them fall asleep; and for so many as had time to put on their armor, they slew them with the sword, with no less case than they did those that were naked; and for the partisans of David, they continued also the slaughter from the first hour of the day to the evening, so that there were, not above four hundred of the Amalekites left; and they only escaped by getting upon their dromedaries and camels. Accordingly David recovered not only all the other spoils which the enemy had carried away, but his wives also, and the wives of his companions. But when they were come to the place where they had left the two hundred men, which were not able to follow them, but were left to take care of the stuff, the four hundred men did not think fit to divide among them any other parts of what they had gotten, or of the prey, since they did not accompany them, but pretended to be feeble, and did not follow them in pursuit of the enemy, but said they should be contented to have safely recovered their wives; yet did David pronounce that this opinion of theirs was evil and unjust, and that when God had granted them such a favor, that they had avenged themselves on their enemies, and had recovered all that belonged to themselves, they should make an equal distribution of what they had gotten to all, because the rest had tarried behind to guard their stuff; and from that time this law obtained among them, that those who guarded the stuff, should receive an equal share with those that fought in the battle. Now when David was come to Ziklag, he sent portions of the spoils to all that had been familiar with him, and to his friends in the tribe of Judah. And thus ended the affairs of the plundering of Ziklag, and of the slaughter of the Amalekites. > Greek: 357. Ἐκπεπορθημένην δὲ τὴν Σίκελλαν καταλαβὼν ὁ Δαυίδης καὶ διηρπαγμένα πάντα καὶ τὰς γυναῖκας [τὰς] ἑαυτοῦ, δύο γὰρ ἦσαν, καὶ τὰς γυναῖκας τῶν ἑταίρων σὺν τοῖς τέκνοις ᾐχμαλωτισμένας, περιρρήγνυται εὐθὺς τὴν ἐσθῆτα. κλαίων δὲ καὶ ὀδυρόμενος μετὰ τῶν φίλων ἐπὶ τοσοῦτον παρείθη τοῖς κακοῖς, ὥστε αὐτὸν ἐπιλιπεῖν ἤδη καὶ τὰ δάκρυα, κινδυνεῦσαι δὲ καὶ βληθεὶς ὑπὸ τῶν ἑταίρων ἀλγούντων ἐπὶ ταῖς αἰχμαλωσίαις τῶν γυναικῶν καὶ τῶν τέκνων ἀποθανεῖν· αὐτὸν γὰρ τῶν γεγονότων ᾐτιῶντο. ἀνασχὼν δʼ ἐκ τῆς λύπης καὶ τὴν διάνοιαν πρὸς τὸν θεὸν ἀναστήσας παρεκάλεσε τὸν ἀρχιερέα Ἀβιάθαρον ἐνδύσασθαι τὴν ἱερατικὴν στολὴν καὶ ἐπερωτῆσαι τὸν θεὸν καὶ προφητεῦσαι, εἰ διώξαντι τοὺς Ἀμαληκίτας δίδωσι καταλαβεῖν καὶ σῶσαι μὲν τὰς γυναῖκας καὶ τὰ τέκνα, τιμωρήσασθαι δὲ τοὺς ἐχθρούς. τοῦ δʼ ἀρχιερέως διώκειν κελεύσαντος ἐκπηδήσας μετὰ τῶν ἑξακοσίων ὁπλιτῶν εἵπετο τοῖς πολεμίοις· παραγενόμενος δʼ ἐπί τινα χειμάρρουν Βάσελον λεγόμενον καὶ πλανωμένῳ τινὶ περιπεσὼν Αἰγυπτίῳ μὲν τὸ γένος ὑπʼ ἐνδείας δὲ καὶ λιμοῦ παρειμένῳ, τρισὶ γὰρ ἡμέραις ἐν τῇ ἐρημίᾳ πλανώμενος ἄσιτος διεκαρτέρησε, πρῶτον αὐτὸν ποτῷ καὶ τροφῇ παραστησάμενος καὶ ἀναλαβὼν ἐπύθετο, τίς τε εἴη καὶ πόθεν. ὁ δὲ γένος μὲν ἐσήμαινεν Αἰγύπτιος ὤν, καταλειφθῆναι δὲ ὑπὸ τοῦ δεσπότου κατʼ ἀρρωστίαν ἕπεσθαι μὴ δυνάμενον· ἐδήλου δʼ αὑτὸν τῶν καταπρησάντων καὶ διηρπακότων ἄλλα τε τῆς Ἰουδαίας καὶ τὴν Σίκελλαν εἶναι. χρησάμενος οὖν ὁ Δαυίδης τούτῳ ἐπὶ τοὺς Ἀμαληκίτας ὁδηγῷ καὶ καταλαβὼν [αὐτοὺς] ἐπὶ γῆς ἐρριμμένους, καὶ τοὺς μὲν ἀριστῶντας, τοὺς δὲ καὶ μεθύοντας ἤδη καὶ λελυμένους ὑπὸ τοῦ οἴνου καὶ τῶν λαφύρων καὶ τῆς λείας ἀπολαύοντας, ἐπιπεσὼν αἰφνιδίως πολὺν αὐτῶν φόνον εἰργάσατο· γυμνοὶ γὰρ ὄντες καὶ μηδὲν προσδοκῶντες τοιοῦτον, ἀλλὰ πρὸς τὸ πιεῖν καὶ εὐωχεῖσθαι τετραμμένοι πάντες ἦσαν εὐκατέργαστοι. καὶ οἱ μὲν αὐτῶν ἔτι τῶν τραπεζῶν παρακειμένων ἐπικαταλαμβανόμενοι παρʼ αὐταῖς ἀνῃροῦντο καὶ παρέσυρεν αὐτοῖς τὰ σιτία καὶ τὴν τροφὴν τὸ αἷμα, τοὺς δὲ δεξιουμένους ἀλλήλους ταῖς προπόσεσι διέφθειρεν, ἐνίους δὲ καὶ πρὸς ὕπνον ὑπὸ τοῦ ἀκράτου κατενηνεγμένους. ὁπόσοι δʼ ἔφθασαν περιθέμενοι τὰς πανοπλίας ἐξ ἐναντίας τʼ αὐτῷ στῆναι, τούτους οὐδὲν ἧττον εὐχερῶς τῶν γυμνῶν κατακειμένων ἀπέσφαττον. διέμειναν δὲ οἱ σὺν τῷ Δαυίδῃ καὶ αὐτοὶ ἀναιροῦντες ἀπὸ πρώτης ὥρας ἕως ἑσπέρας, ὡς μὴ περιλειφθῆναι τῶν Ἀμαληκιτῶν πλείονας ἢ τετρακοσίους· καὶ οὗτοι δὲ δρομάσι καμήλοις ἐπιβάντες διέφυγον. ἀνέσωσε δὲ τἆλλα πάντα ἃ διήρπασαν αὐτῶν οἱ πολέμιοι καὶ τάς τε αὐτοῦ γυναῖκας καὶ τὰς τῶν ἑταίρων. ὡς δὲ ἀναστρέφοντες ἧκον ἐπὶ τὸν τόπον, ἔνθα διακοσίους μὴ δυναμένους αὐτοῖς ἕπεσθαι καταλελοίπεσαν ἐπὶ τῶν σκευῶν, οἱ μὲν τετρακόσιοι τῆς μὲν ἄλλης ὠφελείας τε καὶ λείας οὐκ ἠξίουν αὐτοῖς ἀπομερίζειν· οὐ συνακολουθήσαντας γὰρ ἀλλὰ μαλακισθέντας περὶ τὴν δίωξιν ἀγαπήσειν ἀνασεσωσμένας τὰς γυναῖκας ἀπολαμβάνοντας ἔλεγον· Δαυίδης δὲ πονηρὰν καὶ ἄδικον αὐτῶν ταύτην ἀπέφηνε τὴν γνώμην· εἶναι γὰρ ἀξίους, τοῦ θεοῦ παρασχόντος αὐτοῖς ἀμύνασθαι μὲν τοὺς πολεμίους, κομίσασθαι δὲ πάντα τὰ αὑτῶν, πᾶσιν ἐξ ἴσου τοῖς συστρατευσαμένοις μερίζεσθαι τὴν ὠφέλειαν, καὶ ταῦτʼ ἐπὶ φυλακῇ τῶν σκευῶν μεμενηκότων. καὶ ἐξ ἐκείνου νόμος οὗτος ἐκράτησε παρʼ αὐτοῖς, ἵνα ταὐτὰ τοῖς μαχομένοις λαμβάνωσιν οἱ τὰ σκεύη φυλάσσοντες. γενόμενος δʼ ἐν Σικέλλα Δαυίδης διέπεμψε πᾶσι τοῖς ἐν τῇ Ἰούδα φυλῇ συνήθεσι καὶ φίλοις ἀπομοίρας τῶν λαφύρων. καὶ τὰ μὲν περὶ τὴν Σικέλλων πόρθησιν καὶ Ἀμαληκιτῶν ἀναίρεσιν οὕτως ἐγένετο. [¶7] 368. Now upon the Philistines joining battle, there followed a sharp engagement, and the Philistine, became the conquerors, and slew a great number of their enemies; but Saul the king of Israel, and his sons, fought courageously, and with the utmost alacrity, as knowing that their entire glory lay in nothing else but dying honorably, and exposing themselves to the utmost danger from the enemy (for they had nothing else to hope for); so they brought upon themselves the whole power of the enemy, till they were encompassed round and slain, but not before they had killed many of the Philistines Now the sons of Saul were Jonathan, and Abinadab, and Malchisua; and when these were slain the multitude of the Hebrews were put to flight, and all was disorder, and confusion, and slaughter, upon the Philistines pressing in upon them. But Saul himself fled, having a strong body of soldiers about him; and upon the Philistines sending after them those that threw javelins and shot arrows, he lost all his company except a few. As for himself, he fought with great bravery; and when he had received so many wounds, that he was not able to bear up nor to oppose any longer, and yet was not able to kill himself, he bade his armor-bearer draw his sword, and run him through, before the enemy should take him alive. But his armor-bearer not daring to kill his master, he drew his own sword, and placing himself over against its point, he threw himself upon it; and when he could neither run it through him, nor, by leaning against it, make the sword pass through him, he turned him round, and asked a certain young man that stood by who he was; and when he understood that he was an Amalekite, he desired him to force the sword through him, because he was not able to do it with his own hands, and thereby to procure him such a death as he desired. This the young man did accordingly; and he took the golden bracelet that was on Saul’s arm, and his royal crown that was on his head, and ran away. And when Saul’s armor-bearer saw that he was slain, he killed himself; nor did any of the king’s guards escape, but they all fell upon the mountain called Gilboa. But when those Hebrews that dwelt in the valley beyond Jordan, and those who had their cities in the plain, heard that Saul and his sons were fallen, and that the multitude about them were destroyed, they left their own cities, and fled to such as were the best fortified and fenced; and the Philistines, finding those cities deserted, came and dwelt in them. > Greek: 368. Τῶν δὲ Παλαιστίνων συμβαλόντων καὶ καρτερᾶς μάχης γενομένης νικῶσιν οἱ Παλαιστῖνοι καὶ πολλοὺς ἀναιροῦσι τῶν ἐναντίων, Σαοῦλος δὲ ὁ τῶν Ἰσραηλιτῶν βασιλεὺς καὶ οἱ παῖδες αὐτοῦ γενναίως ἀγωνιζόμενοι καὶ πάσῃ προθυμίᾳ χρώμενοι, ὡς ἐν μόνῳ τῷ καλῶς ἀποθανεῖν καὶ παραβόλως διακινδυνεῦσαι τοῖς πολεμίοις τῆς ὅλης αὐτοῖς δόξης ἀποκειμένης, οὐδὲν γὰρ τούτου περισσότερον εἶχον, ἐπιστρέφουσι πᾶσαν εἰς αὑτοὺς τὴν τῶν ἐχθρῶν φάλαγγα καὶ περικυκλωθέντες ἀποθνήσκουσι πολλοὺς τῶν Παλαιστίνων καταβαλόντες. ἦσαν δὲ οἱ παῖδες Ἰωνάθης καὶ Ἀμινάδαβος καὶ Μέλχισος. τούτων πεσόντων τρέπεται τὸ τῶν Ἑβραίων πλῆθος καὶ ἀκοσμία καὶ σύγχυσις γίνεται καὶ φόνος ἐπικειμένων τῶν πολεμίων. Σαοῦλος δὲ φεύγει τὸ καρτερὸν ἔχων περὶ αὑτόν, καὶ τῶν Παλαιστίνων ἐπιπεμψάντων ἀκοντιστὰς καὶ τοξότας πάντας μὲν ἀποβάλλει πλὴν ὀλίγων, αὐτὸς δὲ λαμπρῶς ἀγωνισάμενος καὶ πολλὰ τραύματα λαβών, ὡς μηκέτι διακαρτερεῖν μηδʼ ἀντέχειν ταῖς πληγαῖς, ἀποκτεῖναι μὲν αὑτὸν ἠσθένει, κελεύει δὲ τὸν ὁπλοφόρον σπασάμενον τὴν ῥομφαίαν ταύτην αὐτοῦ διελάσαι, πρὶν ζῶντα συλλαβεῖν αὐτὸν τοὺς πολεμίους. μὴ τολμῶντος δὲ τοῦ ὁπλοφόρου κτεῖναι τὸν δεσπότην, αὐτὸς τὴν ἰδίαν σπασάμενος καὶ στήσας ἐπὶ τὴν ἀκμὴν ῥίπτει κατʼ αὐτῆς ἑαυτόν· ἀδυνατῶν δὲ μήθʼ ἵστασθαι μήτʼ ἐπερείσας διαβαλεῖν αὑτοῦ τὸν σίδηρον ἐπιστρέφεται, καὶ νεανίσκου τινὸς ἑστῶτος πυθόμενος τίς εἴη καὶ μαθὼν ὡς Ἀμαληκίτης ἐστὶ παρεκάλεσεν ἐπερείσαντα τὴν ῥομφαίαν διὰ τὸ μὴ ταῖς χερσὶν αὐτὸν δύνασθαι παρασχεῖν αὐτῷ τελευτὴν ὁποίαν αὐτὸς βούλεται. ποιήσας δὲ τοῦτο καὶ περιελόμενος τὸν περὶ τὸν βραχίονα αὐτοῦ χρυσὸν καὶ τὸν βασιλικὸν στέφανον ἐκποδὼν ἐγένετο. θεασάμενος δʼ ὁ ὁπλοφόρος Σαοῦλον ἀνῃρημένον ἀπέκτεινεν ἑαυτόν· διεσώθη δʼ οὐδεὶς τῶν σωματοφυλάκων τοῦ βασιλέως, ἀλλὰ πάντες ἔπεσον περὶ τὸ καλούμενον Γελβουὲ ὄρος. ἀκούσαντες δὲ τῶν Ἑβραίων οἱ τὴν κοιλάδα πέραν τοῦ Ἰορδάνου κατοικοῦντες καὶ οἱ ἐν τῷ πεδίῳ τὰς πόλεις ἔχοντες, ὅτι Σαοῦλος πέπτωκε καὶ οἱ παῖδες αὐτοῦ, καὶ τὸ σὺν αὐτῷ πλῆθος ἀπόλωλε, καταλιπόντες τὰς ἑαυτῶν πόλεις εἰς ὀχυρωτάτας ἔφυγον. οἱ δὲ Παλαιστῖνοι τὰς καταλελειμμένας ἐρήμους εὑρόντες κατῴκησαν. [¶8] 374. On the next day, when the Philistines came to strip their enemies that were slain, they got the bodies of Saul and of his sons, and stripped them, and cut off their heads; and they sent messengers all about their country, to acquaint them that their enemies were fallen; and they dedicated their armor in the temple of Astarte, but hung their bodies on crosses at the walls of the city Bethshun, which is now called Scythepolls. But when the inhabitants of Jabesh-Gilead heard that they had dismembered the dead bodies of Saul and of his sons, they deemed it so horrid a thing to overlook this barbarity, and to suffer them to be without funeral rites, that the most courageous and hardy among them (and indeed that city had in it men that were very stout both in body and mind) journeyed all night, and came to Bethshun, and approached to the enemy’s wall, and taking down the bodies of Saul and of his sons, they carried them to Jabesh, while the enemy were not able enough nor bold enough to hinder them, because of their great courage. So the people of Jabesh wept all in general, and buried their bodies in the best place of their country, which was named Areurn; and they observed a public mourning for them seven days, with their wives and children, beating their breasts, and lamenting the king and his sons, without either tasting meat or drink [till the evening.] > Greek: 374. Τῇ δʼ ἐπιούσῃ σκυλεύοντες οἱ Παλαιστῖνοι τοὺς τῶν πολεμίων νεκροὺς ἐπιτυγχάνουσι τοῖς Σαούλου καὶ τῶν παίδων αὐτοῦ σώμασι καὶ σκυλεύσαντες ἀποτέμνουσιν αὐτῶν τὰς κεφαλάς, καὶ κατὰ πᾶσαν περιήγγειλαν τὴν χώραν πέμψαντες, ὅτι πεπτώκασιν οἱ πολέμιοι· καὶ τὰς μὲν πανοπλίας αὐτῶν ἀνέθηκαν εἰς τὸ Ἀστάρτειον ἱερόν, τὰ δὲ σώματα ἀνεσταύρωσαν πρὸς τὰ τείχη τῆς Βηθσὰν πόλεως, ἣ νῦν Σκυθόπολις καλεῖται. ἐπεὶ δὲ ἤκουσαν οἱ ἐν Ἰάβει πόλει τῆς Γαλααδίτιδος κατοικοῦντες, ὅτι λελώβηνται τὸν Σαούλου νεκρὸν καὶ τοὺς τῶν παίδων αὐτοῦ, δεινὸν ἡγησάμενοι περιϊδεῖν ἀκηδεύτους ἐξελθόντες οἱ ἀνδρειότατοι καὶ τόλμῃ διαφέροντες, ἡ δὲ πόλις αὕτη καὶ σώμασιν ἀλκίμους καὶ ψυχαῖς φέρει, καὶ διʼ ὅλης τῆς νυκτὸς ὁδεύσαντες ἦλθον εἰς Βηθσάν, καὶ προσελθόντες τῷ τείχει τῶν πολεμίων καὶ καθελόντες τὸ σῶμα Σαούλου καὶ τὰ τῶν παίδων αὐτοῦ κομίζουσιν εἰς Ἰάβησαν μηδὲ τῶν πολεμίων αὐτοὺς κωλῦσαι τολμησάντων διὰ τὴν ἀνδρείαν. οἱ δὲ Ἰαβησηνοὶ πανδημεὶ κλαύσαντες θάπτουσι τὰ σώματα ἐν τῷ καλλίστῳ τῆς χώρας τόπῳ Ἀρούρης λεγομένῳ, καὶ πένθος ἐφʼ ἡμέρας ἑπτὰ σὺν γυναιξὶ καὶ τέκνοις ἐπʼ αὐτοῖς ἦγον κοπτόμενοι καὶ θρηνοῦντες τὸν βασιλέα καὶ τοὺς παῖδας αὐτοῦ μήτε τροφῆς μήτε ποτοῦ γευσάμενοι. [¶9] 378. To this his end did Saul come, according to the prophecy of Samuel, because he disobeyed the commands of God about the Amalekites, and on the account of his destroying the family of Ahimelech the high priest, with Ahimelech himself, and the city of the high priests. Now Saul, when he had reigned eighteen years while Samuel was alive, and after his death two [and twenty], ended his life in this manner. THIS fight proved to be on the same day whereon David was come back to Ziklag, after he had overcome the Amalekites. Now when he had been already two days at Ziklag, there came to him the man who slew Saul, which was the third day after the fight. He had escaped out of the battle which the Israelites had with the Philistines, and had his clothes rent, and ashes upon his head. And when he made his obeisance to David, he inquired of him whence he came. He replied, from the battle of the Israelites; and he informed him that the end of it was unfortunate, many ten thousands of the Israelites having been cut off, and Saul, together with his sons, slain. He also said that he could well give him this information, because he was present at the victory gained over the Hebrews, and was with the king when he fled. Nor did he deny that he had himself slain the king, when he was ready to be taken by the enemy, and he himself exhorted him to do it, because, when he was fallen on his sword, his great wounds had made him so weak that he was not able to kill himself. He also produced demonstrations that the king was slain, which were the golden bracelets that had been on the king’s arms, and his crown, which he had taken away from Saul’s dead body, and had brought them to him. So David having no longer any room to call in question the truth of what he said, but seeing most evident marks that Saul was dead, he rent his garments, and continued all that day with his companions in weeping and lamentation. This grief was augmented by the consideration of Jonathan; the son of Saul, who had been his most faithful friend, and the occasion of his own deliverance. He also demonstrated himself to have such great virtue, and such great kindness for Saul, as not only to take his death to heart, though he had been frequently in danger of losing his life by his means, but to punish him that slew him; for when David had said to him that he was become his own accuser, as the very man who had slain the king, and when he had understood that he was the son of an Amalekite, he commanded him to be slain. He also committed to writing some lamentations and funeral commendations of Saul and Jonathan, which have continued to my own age. > Greek: 378. Τοῦτο Σαοῦλος τὸ τέλος ἔσχε προφητεύσαντος Σαμουήλου διὰ τὸ παρακοῦσαι τοῦ θεοῦ τῶν ἐπʼ Ἀμαληκίταις ἐντολῶν, καὶ ὅτι τὴν Ἀβιμελέχου τοῦ ἀρχιερέως γενεὰν καὶ Ἀβιμέλεχον αὐτὸν καὶ τὴν τῶν ἀρχιερέων πόλιν ἀνεῖλεν. ἐβασίλευσε δὲ Σαμουήλου ζῶντος ἔτη ὀκτὼ πρὸς τοῖς δέκα, τελευτήσαντος δὲ δύο καὶ εἴκοσι. καὶ Σαοῦλος μὲν οὕτω κατέστρεψε τὸν βίον. α. Ὡς Δαυίδης μὲν τῆς μιᾶς φυλῆς ἐβασίλευσεν ἐν Γιβρῶνι τῇ πόλει, τοῦ δ' ἄλλου πλήθους ὁ Σαούλου παῖς. β. ὅτι τούτου φονευθέντος ἐξ ἐπιβουλῆς φίλων ἅπασιν τὴν βασιλείαν Δαυίδης παρέλαβεν. γ. ὡς πολιορκήσας Ἱεροσόλυμα Δαυίδης καὶ λαβὼν τὴν πόλιν ἐξέβαλε μὲν ἐξ αὐτῆς τοὺς Χαναναίους, ἐνῴκισε δὲ εἰς αὐτὴν Ἰουδαίους. δ. ὅτι στρατεύσαντας ἐπ' αὐτὸν δὶς Παλαιστίνους ἐν Ἱεροσολύμοις ἐνίκησεν. ε. ἡ γενομένη πρὸς Εἴρωμον τὸν Τυρίων βασιλέα [καὶ] Δαυίδου φιλία. ϛ. ὡς τοῖς πέριξ ἔθνεσι στρατεύσας Δαυίδης καὶ χειρωσάμενος φόρον ἐπέταξεν αὑτῷ τελεῖν. ζ. ἡ γενομένη πρὸς Δαμασκηνοὺς Δαυίδῃ μάχη καὶ νίκη. η. πῶς ἐπὶ τοὺς Μεσοποταμίους στρατεύσας ἐκράτησεν αὐτῶν. θ. ὅτι τῶν περὶ τὴν οἰκίαν αὐτῷ στασιασάντων ὑπὸ τοῦ παιδὸς ἐξεβλήθη τῆς ἀρχῆς εἰς τὴν πέραν τοῦ Ἰορδάνου. ι. ὡς στρατεύσας Ἀψάλωμος ἐπὶ τὸν πατέρα Δαυίδην ἀπώλετο σὺν τῷ στρατῷ. ια. πῶς εἰς τὴν βασιλείαν πάλιν κατῆλθε καὶ ζήσας εὐδαιμόνως ἔτι περιὼν Σολόμωνα τὸν υἱὸν ἀπέδειξε βασιλέα. ιβ. τελευτὴ Δαυίδου καταλιπόντος τῷ παιδὶ πολλὴν ὕλην ἀργύρου τε καὶ χρυσοῦ καὶ λιθίας εἰς τὴν οἰκοδομὴν τοῦ ναοῦ. περιέχει ἡ βίβλος χρόνον ἐτῶν τεσσαράκοντα. Συνέβη δὲ ταύτην γενέσθαι τὴν μάχην καθʼ ἣν ἡμέραν καὶ Δαυίδης τοὺς Ἀμαληκίτας νικήσας εἰς Σίκελλαν ὑπέστρεψεν. ἤδη δὲ αὐτοῦ δύο ἡμέρας ἔχοντος ἐν τῇ Σικέλλα τῇ τρίτῃ παραγίνεται διασωθεὶς ἐκ τῆς μάχης τῆς πρὸς Παλαιστίνους ὁ τὸν Σαοῦλον ἀνελὼν τήν τε ἐσθῆτα περιερρηγμένος καὶ τὴν κεφαλὴν τέφρᾳ περιχεάμενος. καὶ προσκυνήσας αὐτὸν πυνθανομένῳ, πόθεν ἥκοι τοιοῦτος, ἀπὸ τῆς τῶν Ἰσραηλιτῶν μάχης ἔλεγε· γενέσθαι δʼ ἀτυχὲς αὐτῆς τὸ τέλος ἐδήλου πολλῶν μὲν ἀναιρεθεισῶν τοῖς Ἑβραίοις μυριάδων, πεσόντος δὲ καὶ τοῦ βασιλέως αὐτῶν Σαούλου μετὰ τῶν τέκνων· ταῦτα δὲ σημαίνειν ἔφασκεν αὐτὸς παρατυχὼν τῇ τροπῇ τῶν Ἑβραίων καὶ τῷ βασιλεῖ πεφευγότι παρών, ὃν καὶ κτεῖναι μέλλοντα ὑπὸ τῶν πολεμίων λαμβάνεσθαι παρακληθεὶς αὐτὸς ὡμολόγει· τῇ ῥομφαίᾳ γὰρ αὐτὸν ἐπιπεσόντα διὰ τὴν τῶν τραυμάτων ὑπερβολὴν αὑτὸν ἀσθενῆσαι κατεργάσασθαι. καὶ σύμβολα τῆς ἀναιρέσεως ἐπεδείκνυεν τόν τε περὶ τοῖς βραχίοσι χρυσὸν τοῦ βασιλέως καὶ τὸν στέφανον, ἃ περιδύσας τὸν Σαούλου νεκρὸν κομίσειεν αὐτῷ. Δαυίδης δὲ μηκέτʼ ἀπιστεῖν ἔχων ἀλλʼ ἐναργῆ τεκμήρια τοῦ Σαούλου θανάτου βλέπων καταρρηγνύει μὲν τὴν ἐσθῆτα, κλαίων δὲ καὶ ὀδυρόμενος μετὰ τῶν ἑταίρων ὅλην διεκαρτέρησε τὴν ἡμέραν. ποιεῖ δʼ αὐτῷ τὴν λύπην χαλεπωτέραν ὁ Σαούλου παῖς Ἰωνάθης πιστότατός τε ὢν φίλος αὐτῷ καὶ σωτηρίας αἴτιος γεγενημένος. τοσαύτην δʼ ἐπεδείξατο τὴν ἀρετὴν καὶ τὴν πρὸς τὸν Σαοῦλον εὔνοιαν, ὡς μὴ μόνον ἐπὶ τεθνηκότι χαλεπῶς ἐνεγκεῖν πολλάκις ὑπʼ αὐτοῦ κινδυνεύσας ἀφαιρεθῆναι τὸν βίον, ἀλλὰ καὶ τὸν ἀποκτείναντα κολάσαι. φήσας γὰρ πρὸς αὐτὸν, ὡς αὐτὸς γένοιτο κατήγορος ἀνελὼν τὸν βασιλέα, καὶ μαθών, ὡς εἴη πατρὸς Ἀμαληκίτου γένος, ἐκέλευσεν αὐτὸν ἀπολέσθαι. ἔγραψε δὲ καὶ θρήνους καὶ ἐπιταφίους ἐπαίνους Σαούλου καὶ Ἰωνάθου, οἳ καὶ μέχρις ἐμοῦ διαμένουσιν.