learn that, at this time, the government of the Jews was a mixed aristocracy, composed of the nobles for the civil department, and the priests and the Levites for the ecclesiastical. The church and state mutually supported each other. The Law of Moses was the creed. The regulations of David were the model. The effort made unanimously by the church and state was in furtherance of the law of God, afterwards plainly declared by our Saviour, "Render to Caesar the things which are Caesar's, and to God the things which are God's." (I.) The tenth chapter of the Book of Nehemiah contains a list of the names of those who sealed the covenant; of the promise made by all not to have affinity with the people of the land; to observe the Sabbaths; to provide for the sanctuary, according to the law; and to pay the regular tithes for the support of the priests, the Levites, and other officers of the temple. (a.) The people of the land did join themselves in fidelity to their brethren and their nobles, and entered into a curse, or into a covenant with a curse, for disobedience. The representatives of the people had signed and scaled the covenant. The people resolved to stand to the covenant. The curse for disobedience, and the oath for obedience, bound the people to the following rules of life: 1. To walk in God's law, as Moses had given that law to them. 2. To have no intermarrages with the people of the land. 3. To have no buying nor selling upon the Sabbath day, nor on a holy day. 4. To observe the law of the seventh year. To exact no debts. 5. To pay every year the third part of a shekel for the service of the house of God.-[Exod. xxx. 11-13 contains the law, that every man should give a ransom for his soul, from twenty years old and above, half a shekel, twenty gerahs (after the shekel of the sanctuary, that is, a just and true coin), value two shillings and threepence farthing of our money. This law brings the worshipper to a confession of his lost estate, and of his need of ransom for his soul-and for the shew bread, for the continual meat offering, for the continual burnt offering, for the Sabbaths, of the new moons for the set feasts, for the holy things, for the sin offerings to make atonement for Israel, and for all the work of the house of our God. (b.) Verse 32 states that they charged themselves yearly with the third part of a shekel. Then arises a question, Why this reduction? The answer has been given, The poverty of the people. All must offer alike. Though the rich care but little, the poor care much for the most trifling sum. Rich and poor, all were fallen sinners. The equality of the offering proved the equality of the fall. Also they cast lots among the priests, the Levites, and the people, for the wood offering, for the first fruits, for the first born of their sons, of their cattle, of their herds and of their flocks; the first fruits of their dough, their offerings, the fruit of all manner of trees, of wine, of oil. These should be brought "unto the priests, to the chambers of the house of our God." "And the tithes of our ground unto the Levites; that the same Levites might have the tithes in all the cities of our tillage." "The priest, the son of Aaron, shall be with the Levites when the Levites take tithes. The Levites shall bring the tithes into the house of God, to the chambers, into the treasure house." "For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and of the oil into the chambers, where are the vessels of the sanctuary, and the priests who minister, and the porters, and the singers, and we will not forsake the house of our God." (c.) Verse 36.-" The first-born of our sons.". Exod. xiii. 1-13.-By this law the Lord had a right to all the first-born. In the place of these the Lord was pleased to take the tribe of Levi for the firstborn of all the tribes. Thus the Levites served at the tabernacle, instead of the first-born of all the tribes. Verse 38.-"The tithe of the tithes." The tithes of the produce of the fields were brought to the Levites. Out of these tithes, a tenth part was given to the priests. This is called "the tithe of the tithes." This law is found in Num. xviii. 26. (d.) Verse 39.-"We will not forsake the house of our God."-This was a resolution worthy of men of sound mind. Happy would the Jews have been, if they had been faithful in keeping a resolution dictated by truly grateful feelings. The words of the resolution do suggest many profitable subjects for consideration. What are these? a. The house of God is the church of God. He dwells in his church. b. True believers form the family of God in his house-the church. The family is composed of, 1. Fathers and mothers. 2. Young persons. 3. Little children. And 4. Servants. c. The ministers of the word of God are the officers and overseers of this house and family. d. The worship of God is the grand employment of this family. e. The ordinances of God are the food of the members of this family, or the means of their spiritual support. f. They who do not forsake the house of their God are the people who-1, Continue in the faith; 2, Who grow in grace; 3, Who labour in the vineyard; 4, Who bring forth fruit; 5, Who conscientiously attend all the ordinances; and 6, Who take care that the offerings of the house of God shall be duly made, providing for those who labour in the word and doctrine.-Dr. A. Clarke. 2. The address to the reader is worthy of grave reflection. "Reader-1. Art thou of this house? Art thou in this house? 3. To what part of the family dost thou belong? 4. Art thou still an infant in this house? 5. Dost thou attend the ordinances of this house? 6. Hast thou forsaken this house? These questions are of great importance. Answer them as in the sight of God." (e.) Verse 34: "We cast lots for the wood offering" These words require some explanation. There does not appear to have been any wood offering under the law. It was the business of the Nethenims to procure the wood. Hence they were called hewers of wood and drawers of water to the congregation. The descendants of the Gibeonites had been appointed to this office. Perhaps after the captivity few Nethenims could be found. They might feel themselves better circumstanced in Babylon than they could hope to be in Israel, where, for many generations, they had been in a state of slavery under the Jews. The few Nethenims who may have accompanied the Jews, made it necessary for the Jews to supply the deficiency in the ranks of the Nethenims, the hewers of wood and the drawers of water. "Therefore, we cast lots for the wood offering," not who should furnish the wood, but what class or district should furnish it at a particular time of the year, so that there should be a constant supply. Perhaps each district supplied the wood for one month. Perhaps one year was the period during which each district brought its supply of wood to the temple. The Levites cut the wood and stacked it. The Levites delivered the wood, as it was required, to the priests, whose business it was to lay it upon the altar. The districts, in succession, year after year, brought the wood to the temple. The day on which the wood was brought became a great day, and was constituted a feast day, called by Josephus vλopopia. The carrying of the wood.-Jos de Bell. Ind. lib. ii. cap. 17, sect. 6. This fact is not mentioned in the sacred writings. Then there was no need for such an institution, as the Gibeonites (who were the Nethenims) were sufficiently numerous.— See Dr. A. Clarke. (J.) The eleventh chapter of the Book of Nehemiah, B.C. 445. 1. The rulers of the people dwelt at Jerusalem. The rest of the people cast lots to bring one of ten to dwell in Jerusalem, the holy city, and nine parts to dwell in other cities. The tenth of the country people was the supply necessary for the defence of Jerusalem. The tenth was chosen by lot, so that no discontent could arise from the appointment by election. The people blessed all the men who willingly offered themselves to dwell at [or in] Jerusalem. At Jerusalem dwelt the chief of the province. But in the cities of Judah dwelt every one in his possession in their cities-Israel, the priests, and the Levites, and the Nathenims, and the children of Solomon's servants. 2. Verses 4-36 contain an account of persons and of their places of residence. The chapter ends with the words: "And of the Levites were divisions in Judah and in Benjamin." The Levites had their divisions in Judah and in Benjamin. This is the probable meaning of these words. The Syriac says, "They had the half of Judah and Benjamin," which is not likely. "That the people would make (as every one felt divinely influenced) the best provision for God's work, and for all those engaged in God's work, is a very natural supposition. This provision could not be very great, as the complete service was not yet established, and the Levites themselves were few in number."-See Dr. A. Clarke. 3. The following cities are unknown-1, Jeshua, in no other place mentioned; 2, Mekonah; 3, Geba, probably the same as Gibeah of Saul; 4, Ananiab, unknown; 5, Hadid, unknown; 6, Nehallat, unknown, Lod and Ono. These towns were built by the sons of Elpaal. 1st Chron. viii. 12: "The sons of Elpaal: Eber and Misham and Shamed, who built Ono and Lod, with the towns thereof." (K.) The twelfth chapter of the Book of Nehemiah, B.C. 536, contains (1.) an account of the priests and of the Levites, who came up with Zerubbabel, the son of Shealtiel, and with Jeshua. The Septuagint omits verse 3, "Shemaiah and Jehvirib and Jedaiah. The Septuagint omits verses 4, 5, 6, 9, 37, 38, 39, 40, 41. The Septuagint retains Shecaniah, ver. 14. The Arabic omits verses 1-26, and 29. Therefore the Arabic omits twenty-seven verses of this chapter. 2. In verse 13, mention is made of Ezra. He is generally believed to be the same Ezra who came to Jerusalem in the time of Cyrus, in company with Zerubbabel. If this were the same Ezra, he must have been, at this time, one hundred years of age. is not improbable. The Jews acknowledged Ezra as a second Moses. Each lived one hundred and twenty years. Nehemiah must have been a very old man when he died. This 3. The dedication of the wall is mentioned, ver. 27: "And, at the dedication of the wall of Jerusalem, they sought the Levites out of all these places, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and harps." The services of the dedication may have consisted of solemn processions of all persons of all classes, with music accompanying the singers, with solemn thanksgiving to God, who had enabled them to finish their national work. They may have prayed also that as they had dedicated the city to God, he might take it [the city] into his care, and defend the city and its inhabitants against all enemies. 4. The ancients, heathens, consecrated their cities to the gods. Their walls were especially sacred in the estimation of the citizens. Romulus laid the foundation of the city of Rome. Romulus and Remus (brothers-twins) contested the honour of giving a name to their intended city, and agreed to submit to a flight of birds. One brother went to the top of the Mount Palatinus, the other to that of Mount Aven. tinus. Romulus saw twelve birds; Remus saw only six birds. Romulus took the command, according to agreement. Ovid describes the ceremonies used upon this occasion: Apta dies legitur, qua mœnia signet aratro ; Longa sit huic ætas, dominæque potentia terræ ; Ovid. Fasti, Lib. iv. 819-34 A fit day is chosen [The agreement was made between the brothers Romulus and Remus. They bound themselves to submit to the omen by birds] in which he may mark the walls [the fortified walls— moenia] by the plough. [All which follows was done in accordance with the Ritualistic Books of the Etruscans. A deep (ad solidum) round pit was dug in the future comitium. This pit was called Mundus. Into it was thrown a portion of all necessary natural productions, and each person cast into it a little of the earth of his native country. From this, as a centre, the circuit of the city was described.-Plutarch, Rom. II. [Keightley, A.D. 1833.] The Festivals of Pales [called Palilia. Pales was the goddess of shepherds and of pastures among the Romans. She was worshipped with great solemnity at Rome. Her festivities, called Palilia, were celebrated the very day on which Romulus began to lay the foundation of the city of Rome.-Virg., Geor. iii., 294; Ovid, Fasti iv. 819.] The [sacra] Festivals of Pales". were on" (suberant). From that date (inde) the work (of the foundation of Rome) is commenced (movetur), or is undertaken. A foss (fossa) is made deeply (ad solidam). Fruits are thrown into the lowest (ima) [part of the foss or pit], and [there is also thrown in] earth sought (or fetched) from the neighbouring ground (de vicino solo). The foss is filled with hume (humo, i.e. earth), and an altar is placed upon it when full (pleno). And the new hearth discharges the kindled fire. [Finditur is in most of the old MSS. which Geirig received. Finditur means-is cleft. The meaning is-the altar is cleft asunder by the kindled fire]. And pressing the plough-handle (stivam) he marks out (designat) the walls (monia-fortifications, or fortified walls) by a furrow (sulco). A white heifer, with a snowwhite bull, carried (or bare) the yoke. This was the voice of the king: "O, Jupiter, and Father Mars, and Mother Vesta, be present (ades) to him who builds (or founds-condenti) the city, and whatever gods it is the duty of piety (pium est) to call to aid (adhibere)." All attend (advertite cuncti). May this work rise for me" auspicibus vobis"Ye being my leaders in the business." (Under your auspices, is an ordinary paraphrase). May this city have long age, and the power of the queen of the earth. [The best MSS. read domite; then the meaning is, "and the power over the subdued earth"]. And (sub hac [urbe]) in this city let there be the rising and the setting day." [That is, let the eastern and western parts of the world be under the dominion of Rome]. He prayed, or was praying, with thunder on the left (tonitru lævo). The left has been considered adverse. The right has been considered prosperous. Thunder on the left is understood in this passage to give favourable or prosperous omens. "Læva fulmina prospera existimantur, quoniam læva parte mundi ortus est."-Plin N. H. ii. 53-55. Elsewhere he says, "Fulmina læva prospera, quia sacrificantis vel pro cantis latis lævum dextrum est ejus qui postulata largitur." "Thunderings on the left are estimated as prosperous, since [tonitrus-the thunder, ortus est-has arisen] it has arisen in the left part of the world." He, Livy, says elsewhere: "Thunderings on the left, or left thunderings (fulmina læva), are prosperous, because the left side of the person sacrificing or praying is the right side of him who bestows the things sought for in prayer (postulata)." 5. The last verse of this twelfth chapter is descriptive of the performance of a duty under the old covenant dispensation. covenant dispensation. Ver. 47: "And all Israel, in the days of Zerubbabel (B.c. 536), and in the days of Nehemiah (B.C. 445), gave the portions of the singers, and of the porters, every day his portion, and they sanctified holy things unto the Levites, and the Levites sanctified them unto the children of Aaron." This may refer principally to the tithes which the people brought to the Levites. The tithe, or tenth of these tithes, the Levites gave to the priests. The presenting of these tithes is termed sanctifying them, which means dedicating them to those sacred or ecclesiastical uses for which they were designed. This is a very general meaning of the word sanctify in Holy Scripture. (L.) The thirteenth chapter of the Book of Nehemiah, B.C. 445, is a continuation of the twelfth chapter, as the thirteenth chapter commences with the words, "On that day," and then relates the conclusion of that day's proceedings. 1. They read in the Book of Moses, in the audience of the people, and in the book was found written that "the Ammonite and the Moabite should not come into the congregation of God for ever."-Deut. xxxi. 11-12. In the tenth verse, Deut. xxxi., "Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the Feast of the Tabernacles." Ver. 11: "When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing." Ver. 12: "Gather the people together, men, and women, and children, and thy stranger who is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law." This is the authority for reading. The authority for the expulsion from the congregation of God, affecting the Ammonite and the Moabite, is written in Deut. xxiii. 3: "An Ammonite and Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the Lord for ever." Deut. xxiii. 1-2, contain the law for exclusion from the congregation of the Lord, (1) of men whose private members have been wounded or cut off; and (2) of bastards, even to the tenth generation. In 2nd Kings xxiii. 1-2, the good king Josiah is described as obeying the law of Moses. Deut. xxxi. He gathered unto him all the elders of Judah and of Jerusalem; all went up with the king, both small and great, all ranks of people in church and state, "And he read in their ears all the words of the book of the covenant, which was found in the house of the Lord." The book of Deuteronomy is thus ascertained to be the book commanded by Moses (prophetically) to be read by the kings of his people, and the book read by Josiah and by Nehemiah.-Josiah B.C. 624. Nehemiah B.C. 445. The interval from Josiah to Nehemiah is 179 years. The reason for their punishment is given, "Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them. Howbeit our God turned the curse into a blessing." When they heard the law they separated the mixed multitude from Israel. Before this, Eliashib, the priest, who had the oversight of the chamber of the house of our God, was allied unto Tobiah. Eliashib had prepared for Tobiah a great chamber. He had thus converted into a private apartment for Tobiah a chamber which had been before devoted to the sacred purpose of a store house, or store chamber, for meat offerings, frankincense, vessels, tithes of the corn, new wine, oil, which was commanded to be given to the Levites, and to the singers, and to the porters, and further, for the offerings of the priests.Verses 1-5. 2. Nehemiah writes, ver. 5: "But in all this time was not I at Jerusalem; for in the two-and-thirtieth year of Artaxerxes, king of Babylon, came I unto the king, and after certain days obtained I leave of the king." B.C. 534. "And I came to Jerusalem, and understood the evil which Eliashib did for Tobiah, in preparing for him a chamber in the courts of the house of God." "And it grieved me sore." The household stuff of Tobiah was removed from the chamber. The chamber was cleansed. The former goods of the sanctuary, the vessels of the house of God, with the meat offering and the frankincense, were restored to the chamber.-Verses 6-9. 3. Verse 1.-On that day. "I am quite of Calmet's mind that the transactions dictated in this chapter did not immediately succeed the dedication of the walls of Jerusalem. It is most likely that when this dedication was ended, Nehemiah returned to Babylon, as himself particularly marks, verse 6, for he returned in the thirty-second year of Artaxerxes; and then, after certain days, supposed to be about the term of one year, he got leave to return to Jerusalem to see how matters were conducted; and there he found the evils which he mentions in this chapter, and which he redressed in the manner which himself describes."-Dr. A. Clarke. The date of the sixth is twelve years later than the date of the first five verses. All things related in the thirteenth chapter, after the fifth verse, must have happened after Nehemiah's return. Whether the first five verses contain an account of what evil things had been committed in Nehemiah's absence, and the reformation effected by Nehemiah after his return, and that the reading of the law in the audience of the people was a new service, may be a question. The first five verses are an introduction to the things related in the thirteenth chapter, and appear to have an immediate reference to the former chapter, and a reference to the things done twelve years afterwards, and related by Nehemiah in the remainder of the chapter, after an interval of twelve years. Nehemiah may have written these first five verses as a connecting link to unite the twelfth chapter with the thirteenth, and to have intended these five verses to serve as an introduction to the remainder of the chapter. 4. The twelve years' absence of Nehemiah had been injurious to the interests of ecclesiastical discipline amongst both priests and people. 1. The Levites had not received their portions. The Levites and the singers who did the work, and had no pay, were compelled to flee, "every one to his field." Nehemiah inquired of the rulers, "Why is the house of God forsaken?" "And I gathered them together, and set them in their place." Then all Judah brought the tithe of corn, and new wine, and oil, into the treasuries. Nehemiah appointed treasurers over the treasuries: (1) Shelemiah, the priest; (2) Zadok, the scribe; (3) and of the Levites, Pedaiah; then (4), Hanan, the son of Zacur, the son of Mattaniah. For they were counted faithful. Their office was to distribute to their brethren. Nehemiah concludes this narrative by a prayer, ver. 14: "Remember me, O my God, concerning this; and wipe not out my good deeds which I have done for the house of my God, and for the offices thereof." 5. The violation of the Sabbath day, and its observance, as a reformation, are related in verses 15-22, inclusive. The violation of the Sabbath day is described by Nehemiah thus: "In those days saw I in Judah some treading wine presses on the Sabbath, bringing in sheaves, and lading asses. I saw also wine, grapes, figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day; and I testified against them in the day wherein they sold victuals." Nehemiah thus describes the men of Tyre, who dwelt at Jerusalem, carrying on their trade of fish selling. The Tyrians brought fish and all manner of ware, and sold unto the children of Judah, and to all (customers) in Jerusalem. Nehemiah contended with the nobles, asking them, "What evil thing is this which ye do? and profane the Sabbath day?" He reminded them of the sins of their fathers and of the evils which God sent upon them and upon "this city." And that they were bringing more wrath upon Israel by profaning the Sabbath. Nehemiah commanded that the gates of the city, Jerusalem, should be shut, when the darkness of evening came on, before the Sabbath, and charged that these gates should not be opened till after the Sabbath. He set some of his servants at the gate to watch "that there should be no burden brought in on the Sabbath day." Thus the sellers and merchants were lodged without Jerusalem once or twice. He spake to these sellers and merchants, asking them why they lodged outside the city, "about the wall?" He threatened them: "If ye do so again, I will lay hands upon you." "From that time forth they came no more upon the Sabbath." He commanded the Levites to cleanse themselves, to keep the gates, to sanctify (to keep holy) the Sabbath day. He then prayed to God, "Remember, O my God, concerning this also, and spare me according to the greatness of thy mercy." The sellers and merchants exposed their wares for sale on the Sabbath day, when Nehemiah had shut the gates against them. He determined to remove them, and, therefore, commanded them, with a threat, to absent themselves on the Sabbath days. 6. Reformation of marriages, and of other abuses, is related in verses 23 to 31, inclusive. Nehemiah saw that Jews had married wives of (1) Ashdod (Philistines), (2) of Ammon, and (3) of Moab. Their children spake half in the speeches of Ashdod, and could not speak in the Jews' language, but (could speak) according to the language of each people. Nehemiah represents himself as very zealous, but certainly as not worthy of imitation in his mode of reasoning with his brethren. "I contended with them, I cursed them, I plucked off their hair and made them swear by God, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves." He warned them of the evil consequences of such marriages, by reminding them that by means of such marriages, Solomon, like to whom was no king, who was beloved of his God, did sin against the Lord. "Even this Solomon did outlandish women cause to sin." He warned and exhorted them not to sin in this manner. One of the sons of Joiada, the son of Eliashib, the high-priest, was son-in-law to Sanballat, tho Horonite (Horonaim, a town of Moab), "therefore, I chased him "from me." Then Nehemiah prays to God, "Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites."-Verse 29. Nehemiah concludes his account of his work in Jerusalem by stating that he cleansed them from all strangers; that he appointed wards of the priests and the Levites, every one in his business; and for the wood offering, at the times appointed, and for the first fruits. "Remember me, O my God, for good."—B.C. 434. Thus ends the book of Nehemiah. 7. The Jews speak of Nehemiah as one of the greatest men of their nation. His love for his country proved itself by actions which could not be mistaken, and established his character for the most disinterested patriotism. He was a captive in Babylon. Yet, his character was so high that the king of Persia, Artaxerxes, appointed him to the most confidential office in his court. He was rich in the court of his sovereign, and had every temporal mercy which a gracious God could bestow. The report of his countrymen, made to him in Babylon, so affected him, that he lost all happiness in his office, and he determined to sacrifise ease and riches for the reformation of manners in Jerusalem, and for the rebuilding of her walls. His sovereign permitted him to visit Jerusalem for the patriotic purpose of improving the condition of the city and of the people. His industry and self-sacrifice were crowned by success. He has been considered by several as an expressive type of Jesus Christ. Many parallels have been shown in their lives and conduct. The books of Ezra and of Nehemiah have been considered as but one book. The Syriac version ends thus:"The end of the book of Ezra, the scribe, in which are contained two thousand three hundred and sixtyone verses." Here Ezra is named as the author of the two books united.-Dr. Adam Clarke. CHAPTER IV. I. The Book of Esther. B.C. 521. Some have imagined that the Persian king, Xerxes, who invaded Greece, was the Persian king named in the Book of Esther. If dates be referred to, Xerxes must have lived long after the date of the story of Esther. An account of Xerxes is thus given in Griffin's Cyclopadia of Biography: "Xerxes, king of Persia, was the son of Darius, and of Atossa, daughter of Cyrus. He succeeded his father, B.C. 485, to the prejudice of his elder brother, Artazabanes. Four years previously the forces of Darius had been defeated by the Greeks under Miltiades, at the battle of Marathon, and the interval had been passed in preparing for a second expedition. These preparations Xerxes conducted on a scale of magnificence almost incredible, and in the spring, B.C. 480, he commenced his march from Sardis. His army consisted of one million seven hundred thousand (1,700,000) foot, and 80,000 (eighty thousand) horse, besides camels, chariots, and ships of war. "Undisciplined crowds attended the army to minister to their necessities." Their varied costumes, the silver and gilded tents, the standards, the costly armour, and the variety of national weapons, must have formed a scene bewildering to the imagination. Some leading politicians in Greece were in league with the Persian court. Leonidas defended the pass of Thermopyla (7th August, B.C. 480). Themistocles, during this delay, succeeded in rallying his countrymen, and, having created a navy, defeated Xerxes at the battle of Salamis. This great battle took place in the first year of the expedition. B.C. 480. Mardonius formed out of the defeated forces the best army he could form. But in the following year the Greeks defeated this army. Xerxes was assassinated by Artabanus, one of the great officers of his court, who aspired to found a new dynasty (pronounced din-ast-ce) in Persia. B.C. 465 (four hundred and sixty-five). Lempriere's Dictionary gives the date of the death of Xerxes, B.C. 464 (four hundred and sixty-four). Xerxes has been represented by Herodotus as comely in person and of tall stature. states that the army which invaded Greece was without a head. Justin (1) Cyrus, (2) Darius, son of Hystaspes, (3) Xerxes, the son of Darius the husband of the daughter of Cyrus, are the three Persian kings, in succession, who ruled the Assyrian dominions which Cyrus and Darius had conquered. Cyrus and Darius invaded and conquered Babylon, B.C. 536. Cyrus invaded the dominions of Fomirus, queen of the Massagēta, and was defeated. The victorious queen, who had lost her son in a pre |