crimes was he driven by his desire that honour should be paid to himself alone.
I find confirmation for my belief that this passion was the key to his character in the manner in which he conferred his honours on Cæsar and Agrippa and the rest of his friends. He looked for a return in kind of the service which he paid to his superiors; his gifts were the most excellent he could conceive, but the way in which he gave them revealed his desire to receive the like.
The Jewish nation, however, is by its law alienated from all such things; its training has taught it to prefer righteousness to the pursuit of glory. For this reason it was out of favour with Herod, because it was incapable of flattering the king's vanity by erecting images or shrines or by any such practices. This, I think, explains at once the crimes of which he was guilty against his relatives and advisers and his benefactions to foreigners and those outside his family.—Ant. XVI. 5. 4 (150-159). (20) Reflections on the Tragic Fate of Herod's Sons
A quarrel extending over many years between Herod and his sons,
Alexander and Aristobulus, after a reconciliation had been effected
first by Augustus and then by others, ends in his putting them
to death on the charge of treason.
(?) 7 B.C. Alexander and Aristobulus were then, by their father's orders, removed to Sebaste[1] and there strangled. Their bodies were conveyed by night to Alexandrium,[2] where their mother's father[3] and most of their ancestors lay buried.
Now some, perhaps, may not find it strange that a long cherished hatred should grow so great as to surpass all bounds and overpower the natural affections. Yet the apportionment of the guilt for so grave a crime may well
