of him: so that, though all the passages in his works which have been doubted of should be rejected, he would be still a very useful writer and his works very valuable.

Josephus knew how to be silent when he thought fit, and has omitted some things very true and certain, and well known in the world. In the preface to his Jewish Antiquities, he engages to write of things as he found them mentioned in the sacred books, without adding any thing to them, or omitting any thing in them: and yet he has said nothing of the golden calf, made by the Jewish people in the wilderness; thus dropping an important narrative, with a variety of incidents recorded in one of the books of Moses himself the Jewish lawgiver, the most sacred of all their scriptures.

The sin of the molten calf is also mentioned in other books of the Old Testament in the confessions of pious Israelites: as Neh. ix. 18, and Ps. cvi. 19. Nevertheless Josephus chose to observe total silence about it.

A learned critic observed some while ago, as somewhat very remarkable, that Josephus has never once mentioned the word Sion, or Zion, neither in his Antiquities nor in his Jewish War, though there were so many occasions for it, and though it is so often mentioned in the Old as well as the New Testament: and he suspects that omission to be owing to design and ill-will to the Christian cause.

e

And, if I was not afraid of offending by too great prolixity, I should now remind my readers of a long argument of old date, relating to the assessment made in Judea by order of Augustus, at the time of our Saviour's nativity, near the end of Herod's reign, recorded by St. Luke, ch. ii. I then quoted a passage from the Antiquities of Josephus, whence it appears that there were then great disturbances in Herod's family: and there were some Pharisees who foretold, or gave out, that God had decreed to put an end to the government of Herod and his race, and transfer the kingdom to another.' Josephus here takes great liberties: and though he was himself a Pharisee, and at other times speaks honourably of that sect, he now ridicules them. He says they were men who valued themselves highly for their exact knowledge of the laws; and talking much of their interest with God, were greatly in favour with the women; who had it in their power to control kings; extremely subtile, and ready to attempt any thing against those whom they did not like.' But it appears that the king, who was then talked of, and who was to be appointed according to the predictions of the Pharisees, was a person of an extraordinary character, for he says that Bagoas, an eunuch in Herod's palace, was elevated by them with the prospect of being a father and benefactor to his country, by receiving from him a capacity of marriage, and having children of his own."h

All these particulars, though not expressed with such gravity, as is becoming an historian, and is usual in Josephus, cannot but lead us to think that he was not unacquainted with the things related in the second chapter of St. Matthew's gospel. Says the evangelist: "Now when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold there came wise men from the East to Jerusalem, saying: Where is he that is born king of the Jews? For we have

a

Evangelicam quoque et apostolicam historiam Josephus confirmat in multis, etiamsi vel maxime ponamus dubitandum esse de ori locorum de Christo servatore, lib. xviii. Antiq. cap. 4. de Joanne Baptistâ lib. xviii. cap. 7. de Jacobo. 1. 20. c. 8, et quæ de dirutis propter Jacobi necem injustam Hierosolymis-ex iisdem Josephi libris laudant Origenes, 1. contr. Cels. et 1. 2, et in Matthæi cap. xiii. Eusebius. 1. 2. c. 23. H. E. Hieronymus, Catalogo Script. Ec. cap. 2, et 13. Suidas, Iworwos, et Inoas, hodie vero in Josephi libris non reperiuntur. Fabric. Bib. Gr. 1. 4. cap. vi. T. 3, p. 237, 238.

- Τότο γαρ δια ταυτής ποιήσειν της πραγματείας επηγγει λαμην, εδεν προσθείς, εδ' αν παραλιπων. 'Antig. Pr. sect. 3,

P. 3.

Eruditionem, diligentiam, prudentiam, fidem, omnes collaudant, præterquam ubi nimio est in suam gentem affectu. v. gr. in rebus Mosis et Salomonis-silentium nonnunquam affectatum, ut in iis que probro cederent suæ genti. Qualis ex. gr. fuit vituli aurei fabrica, et adoratio, tacita Josepho: ita et in iis quæ faverent Christianæ rei, eruditi passim notârunt, et nos subinde in locis suis. F. Spanhem.

H. E. T. i. p. 258. Conf. J. Otton. Animadversiones in Joseph. sect. ii. p. 305. Havercamp.

And by all means see Tillemont's remarks upon this Author's Antiquities, Ruine des Juifs. art. 81.

d Sion, Tzion nomen, montem, munimentum, semel iterumque apud Josephum quærens, nullibi inveni, neque iis etiam in locis, ubi expugnationem arcis Tzion expresse tractat; quuin tamen centies et millies ipsi occasio data fuerit, ita ut plane sentiam ipsum studio et datâ operâ hoc tam gloriosum pro Novo Testamento nomen prossisse silentio, &c. J. B. Ottii Animadversiones in Joseph. ap. Havercamp. T. 2. p. 305.

e See Vol. i. p. 151–159.

f The quotation is as above, p. 152, taken from the Antiquities. 1. 17, cap. 2. sect. 4. p. 831. Havercamp. g P. 152.

h Whiston translates: And for Bagoas, he had been puffed up by them; for that this king would have all things in his power, and would enable Bagoas to marry, and to have children of his own body begotten.

seen his star in the East, and are come to worship. When Herod the king had heard these things he was troubled, and all Jerusalem with him." The word rendered "troubled" is of a middle meaning. How Herod was moved may be easily guessed, and is well known. The inhabitants of Jerusalem were differently moved and agitated, partly with joyful hopes of seeing their Messiah" king of the Jews;" partly filled with apprehensions from Herod's jealousy, and the consequences of it.

It seems to me that Josephus had then before him good evidences that the Messiah was at that time born into the world: but he puts all off with a jest. Perhaps there is not any other place in his works where he is so ludicrous. We are not therefore to expect that ever after he should take any notice of the Lord Jesus, or things concerning him, if he can avoid it.

And why should we be much concerned about any defects in the writer's regard for Jesus Christ and his followers: who out of complaisance, or from self-interested views, or from a mistaken judgment, or some other cause, so deviated from the truth as to ascribe the fulfilment of the Jewish ancient prophecies concerning the Messiah to Vespasian, an idolatrous prince; who was not a Jew by descent nor by religion; who was neither of the church, nor of the seed of Israel?

Josephus was a man of great eminence and distinction among his people; but we do not observe in him a seriousness of spirit becoming a Christian, nor that sublimity of virtue which is suited to the principles of the Christian religion; nor do we discern in him such qualities as should induce us to think he was one of those who were well disposed, and were "not far from: the kingdom of God;" Mark. xii. 34. He was a priest by descent, and early in the magistracy; then a general, and a courtier; and in all shewing a worldly mind, suited to such stations and employments; insomuch that he appears to be one of those, of whom, and to whom, the best judge of men and things said, "How can ye believe who receive honour one of another, and. seek not the honour that cometh from God only!" John v. 44.

CHAP. V.

THE MISHNICAL AND TALMUDICAL WRITERS.

I. The age and the authors of the Mishna and the Talmuds. II. Extracts from the Mishna, with remarks. III. Extracts from the Talmuds. 1. Of our Saviour's nativity. 2. His journey into Egypt. 3. His disciples. 4. James in particular. 5. His last sufferings. 6. The power of miracles in Jesus and his disciples. 7. A testimony to the destruction of the temple by Vespasian and Titus, with remarks.

I. THE Word Talmud is used in different senses; sometimes it denotes the Mishna, which is the text; at other times it is used for the commentaries upon the Mishna: at other times it includes both: I shall generally use it as distinct from the Mishna, denoting the commentaries upon it, of which there are two, the Jerusalem and the Babylonian: of all which good accounts may be seen in Wagenseil's preface to his Tela Ignea Satanæ, and in Dr. Wotton's Discourses upon the Traditions of the Scribes and Pharisees, and in many other writings. The most authentic account is that of M. Maimonides, in his preface to the Order of Seeds, which is the first of the six orders into which the whole work is divided; and may be seen in Pocock's Porta Mosis, as it is also prefixed to the first volume of Surenhusius's edition of the Mishna.

b

The compiler of the Mishna is Rabbi Jehudah Hakkadosch, or the Holy, upon whom the highest commendations are bestowed by Maimonides, as eminent for humility, temperance,, and every branch of piety, as also for learning and eloquence, and likewise for his riches;; which are magnified by him and other Jewish writers, beyond all reasonable bounds of probability.

a

Ap. Poc. Port. Mosis, p. 35, 36.

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But it may not be amiss for me to give my readers some farther insight into this work, by reciting an article of Dr. Prideaux in his Connexion of the History of the Old and New Testament. He observes how the number of Jewish traditions had increased: And thus,' says he, it went on to the middle of the second century after Christ, when Antoninus Pius governed the Roman empire, by which time they found it necessary to put all these traditions into writing: for they were then grown to so great a number, and enlarged to so huge a heap, as to exceed the possibility of being any longer preserved by the memory of men. And therefore there being danger, that under these disadvantages they might be all forgotten and lost, for the preventing hereof it was resolved that they should be all collected and put into a book; and • Rabbi Judah, the son of Simeon, who, from the reputed sanctity of his life, was called Hakkadosh, that is, the Holy, and was then rector of the school which they had at Tiberias in Galilee, undertook the work, and compiled it in six books, each consisting of several tracts, which all together make up the number of sixty-three-This is the book called the Mishna; which book was forthwith received by the Jews with great veneration throughout all their dispersions, and hath ever since been held in high esteem among them--And therefore, as soon as it was published, it became the object of the studies of all their learned men; and the chiefest of them employed themselves to make comments upon it: and these with the Mishna make up both their Talmuds, that is, the Jerusalem Talmud, and the Babylonish Talmud. These comments they call the Gemara, that is, the Complement; because by them the Mishna is fully explained, and the whole traditionary doctrine of their law and their religion completed: for the Mishna is the text, and the Gemara the comment, and both together is what they call the Talmud. That made by the Jews of Judea is called the Jerusalem Talmud, and that made by the Jews of Babylonia, the Babylonish Talmud. The former was completed about the year of our Lord 300, and is published in one large folio; the latter was published about two hundred years after, in the beginning of the sixth century, and hath had several editions since the invention of printing: the last, published at Amsterdam, is in twelve folios. And in these two Talmuds is contained the whole of the Jewish religion that is now professed among them: but the Babylonish Talmud is that which they chiefly follow.'

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The same learned author again afterwards computes that the Mishna was composed about the one hundred and fiftieth year of our Lord, the Jerusalem Talmud about the three hundredth year, and the other Talmud about the five hundredth year of our Lord.

d

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And Wagenseil observes, that Rabbi Jehuda was contemporary with Antoninus the pious. Mr. Lampe, speaking of several of the Jewish rabbins celebrated about this time, says that R. Jehuda, author of the Mishna, died about the year of Christ 194, or according to others in the year 230.

Dr. Lightfoot, [Fall of Jerusalem, sect. vii. vol. i. p. 369,] says that R. Judah outlived both the Antonines, and Commodus also.' And afterwards, in the same page: He compiled the Mishna about the year of Christ 190, in the latter end of the reign of Commodus; or, as some compute, in the year of Christ 220, an hundred and fifty years after the destruction of 'Jerusalem.'

I do not take upon me to contest at all what Prideaux says of the times of the two Talmuds: but I must say a few things about the time of the Mishna. I allow that Rabbi Jehudah, the composer of it, was contemporary with Antoninus the pious; though the stories told by the Jewish writers, of the favours shewn him by that emperor, must be reckoned partly fabulous. But, allowing him to be contemporary with Antoninus, who died in the year 161, it does not follow that the Mishna was composed so soon as the year of Christ 150. R. Jehudah is supposed to have had a long life; and the compiling of the Mishna, which must have been the work of many years, and much leisure and deliberate thought and consideration, may not have been finished before the year 190 or © later. If therefore I place this work at the year 180, I think I

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a The year before Christ 446. p. 326, &c. Vol. i.

b Dr. Wotton, as above, p. 22, 23, says: The Jerusalem Talmud wants the impertinences, and, consequently, the ' authority of the Babylonish Gemara- -It has little of that hyperbolical and fabulous stuff, for which the other is so highly valued by the modern Talmudists.'

Rabbi Jehudam, qui Sancti cognomen inter suos meruit, et Antonini Pii Imperatoris æqualis fuit, metus invaserat, ne, ob tantas gentis suæ miserias, et in remotissimis terris depor

tationes, Oralis Lex plane in hominum animis obliteraretur. Wagens. Pr. p. 55.

Sed præcipue eminuit R. Jehuda, quem Sanctum nominant, Mishnæ auctor, qui circa annum 194, aut secundum alios 230, obiisse creditur. Lampe Synops. H. E. P. 111.

• Talmudici Operis fundamenta hoc seculo jacta, circa A. C. cxc. Magistri citius, imperante Antonino Pio. Fred. Spanh. Opp. T. i. p. 687. Vid. et p. 793.

place it soon enough. Besides, it is said that R. Jehuda had several sicknesses, some of long continuance, which are particularly mentioned both in the Jerusalem and the Babylonian Talmud, though with some variations. These must have been obstructions to him in his studies, and must have prolonged the labours of his work. The nature of the work also required time. It is not a speculation which might be spun out of a man's head at once. But it is a collection of traditions from all quarters, and from the contributions of other learned men of the nation, who had treasured up these hitherto unwritten traditions in their memories.

One thing more I may premise here, that it is the opinion of divers learned men, well skilled in this part of learning, that in the Mishna, which is a collection of Jewish traditions, there is little or nothing concerning our Saviour, or his followers. I allow also that here are none of those open blasphemies which may be found in some other Jewish writings.

II. I shall now make some extracts out of the Mishna.

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1. In the tract concerning fasts are these words: Five heavy afflictions have befallen our ancestors on the seventeenth day of the month Tammuz [June], and as many on the ninth day of the month Ab [July]: for on the seventeenth day of Tammuz the tables of the law were broken; the perpetual sacrifice ceased; the walls of the city were broke open; the law was burnt by Apostemus; and an idol was set up in the temple. On the ninth day of the month Ab, God determined concerning our fathers, that they should not enter into the promised land; the first and second temple was desolated; the city Bither was taken; the holy city was destroyed: for which reason, as soon as the month Ab begins, rejoicings are

• abated." "

* Quamobrem, adhibitis in consilium auxiliumque sapien-day fatal for three other sad occurrences besides. "On the tissimis quibusque, sedulo ab iis, quibus licebat, Judæis, voce ac per epistolas sciscitatus est, quænam a parentibus oralis legis scita didicissent, quin et schedas undique conquisivit, quibus hactenus memoriæ causâ traditiones inscriptæ fuerant. Ea omnia, secundum certa doctrinæ capita disposuit, et in unum volumen redegit, cui nomen hoc Mishna, hoc est, deurεpwois, imposuit. Wagenseil. Pr. p. 55.

Scilicet, si per Talmud solam Mishnam intelligam, vere affirmavero, nullam in toto Talmude reperiri blasphemiam, nihil Christianis adversum, nullam fabulam quoque, imo nec quidquam quod valde a ratione sit alienum. Continet enim meras tantum warforapadores, et est, cea diximus, corpus juris Judaïci olim non scripti. Rem ita se habere, testem idoneum ac locupletem sistere possumus, virum harum rerum scientissimum, omnique dignum præconio, Josephum de Voisin.-Wagenseil. Præf. p. 57.

Quippe, quod in præfatione hujus voluminis satis dixi, id tamen nunc iterum dico, in universâ Mishnâ, de Jesu servatore, nec vola nec vestigium ullum apparet, imo ne de Christianis quidem, ejus nomen profitentibus. Id in Confut. Toldos Jesehu. p. x. sect. 4.

Quinque res luctuosæ patribus nostris acciderunt die septimo decimo mensis Tammuz [sc. Junii.] totidemque die nono mensis Abh [sc. Julii.] Nam. xvii. Tammuz fracta sunt tabulæ Legis: cessavit juge sacrificium: Urbis moenia perrupta: Lex ab Apostemo combusta, idolumque in templo statutum. Nono autem die mensis Abh, decrevit Deus de patribus nostris, non ingressuros eos in terram promissam: desolatum est templum primum et secundum: capta est urbs Bither diruta urbs sancta. Unde ex quo mensis Abh incipit, lætitiam imminuunt. Tract. de Jejuniis c. 4. sect. 7. Pars 2. p. 382. edit. Surenh.

d I think it cannot be disagreeable to my readers, if I here transcribe some observations of Dr. Lightfoot, from what he calls a Parergon. Concerning the fall of Jerusalem. Of his works, Vol. i. p. 362, though they are long: The temple ' was burnt down, as Josephus a spectator setteth the time, "on the tenth day of the month Lous." Which he saith was a fatal day to the temple; for it had been burnt down by the Babylonians before on that day. De Bell. 1. 6. c. vii. And yet his countrymen, who write in the Hebrew tongue, 'fix both these fatalities to the ninth day of that month, which they call the month Ab. And they account that

'ninth day of the month Ab," say they, "the decree came 'out against Israel in the wilderness that they should not ' enter into the land. On it was the destruction of the first ' temple, and on it was the destruction of the second. Oa 'it the great city Bither was taken, where there were thou'sands and ten thousands of Israel, who had a great king over them, [Ben Cozba,] whom all Israel, even their greatest 'wise men, thought to have been Messias. But he fell into the hands of the heathen, and there was great affliction as there was at the destruction of the sanctuary. And on that day, a day allotted for vengeance, the wicked Turnus Rufus ploughed up the place of the temple, and the places about it, 'to accomplish what is said, "Sion shall become a ploughed 'field." Talmud. in Taanith. per. 4, halac 6, Maimon. in • Taanith. per. 5.'

6

"It is strange, that men of the same nation, and in a thing so signal, and of which both parties were spectators, should 'be at such a difference: and yet not a difference neither, if we take Josephus's report of the whole story, and the other 'Jews' construction of the time. He records that the cloister'walks, commonly called the Porticoes of the Temple, were 'fired on the eighth day, and were burning on the ninth : 'but that day Titus called a council of war, and carried it by 'three voices, that the temple should be spared. But a new bustling of the Jews caused it to be fired, though against his will on the next day. Joseph. ubi supr. c. 22, 23, 24. 'Now their Kalendar reckons from the middle day of the 'three, that fire was at it as from a centre. And they state the time thus: "It was the time of the evening when fire was put to the temple; and it burnt till the going down of 'the sun of the next day. And behold what Rabban Jocha'nan Benzaccai saith: If I had not been in that generation, 'I should not have pitched it upon any other day but the tenth, 'because the most of the temple was burnt that day. And ' in the Jerusalem Talmud it is related that Rabbi and Joshua 'Ben Levi fasted for it the ninth and tenth days both." Gloss. in Maim. in Taanith. per. S.

'Such another discrepancy about the time of the firing of 'the first temple by Nebuchadnezzar, may be observed in '2 Kings xxv. 8, 9, where it is said that "in the fifth month, ' on the seventh day of the month, came Nebuzaradan, cap'tain of the guard, and burnt the house of the Lord:" and yet in Jer. lii. 12, it is said to have been "in the fifth

Who is meant by Apostemus, or Appostemus, is not very material, and therefore I do not inquire. I allege this passage as an early Jewish testimony to the destruction of the holy city, or Jerusalem, and the second temple, as it is here called.

2. In the tract concerning the woman suspected of adultery, are these words: When the war of Vespasian began, the coronets and bells of bridegrooms were forbidden by a public ' decree. When the war of Titus began, the coronets of brides were forbidden, and that no 'man should educate his son in Greek learning. Because of the final issue of that war every bride was forbidden to come abroad under an umbrella. Nevertheless, our masters have [since] thought fit to allow of it.'

This also is an early testimony to the war, in which the Jewish people were subdued by those two great generals Vespasian and Titus.

3. I shall now transcribe below another long passage from the same tract: a part of which shall be translated.

• When Rabbi Meir died, there were none left to instruct men in wise parables.

-When Simeon, son of Gamaliel, died, there came locusts, and calamities were increased. When R. Akiba died, the glory of the law vanished away. Upon the death of Gamaliel the Aged, the honour of the law vanished, and there was an end to purity and sanctimony. When • Rabbi Ishmael, son of Babi, died, the splendour of the priesthood was tarnished. When • Rabbi [Judah] died, there was no more any modesty or fear of transgression. Rabbi Pinchas, son of Ishmael, said, When the temple was destroyed all men were covered with shame, both ' wise men and nobles; and all now cover their heads: the bountiful are reduced to poverty, and the violent and slanderers prevail: nor is there any to explain the law, nor are there any who ask and inquire. What then shall we do? Let us trust in our heavenly Father. R. Eliezer, surnamed the Great, says, From the time that the temple was destroyed the wise men began to be like scribes, the scribes like sextons, and sextons like the vulgar; and the vulgar are continually degenerating from bad to worse: nor are there any who ask and inquire. What then shall we do? Let us trust in our heavenly Father. A short time before the coming of the Messiah impudence will be increased, and great will be the price of provisions. • The vine will bear fruit; nevertheless wine will be sold at a high price. The supreme empire ' of the world will be overwhelmed with bad opinions: nor will there be room for any to correct them. Synagogues will be turned into brothel houses, and the whole land of Judea will be laid waste. Excellent men will wander from town to town, and experience no offices of

⚫ month on the tenth day of the month." Which the Gemarists in the Babylon Talmud reconcile thus: "It cannot be 'said on the seventh day, because it is said on the tenth. Nor ⚫ can it be said on the tenth, because it is said on the seventh. • How is it then? On the seventh day the aliens came into the temple and ate there, and defiled it the seventh, eighth, and ninth days. And that day, towards night, they set it on fire, and it burnt all the tenth day, as was the case also with the second temple." Taanith. fol. 29.'

The ninth and tenth days of the month Ab, on which 'the temple was burnt down, was about the two and threeand-twentieth days of our July. And the eity was taken and sacked the eighth day of September following. Joseph. supr. c. 47. So Lightfoot.

a

Orto bello Vespasiani, decreto publico abrogatæ sunt coronæ sponsorum, et tympana. Orto bello Titi, cautum est de coronis sponsarum, et ne quis filium in Græcanicis erudiret. Propter postremum belli impetum, prohibebatur sponsa in publicum prodire sub uranisco. Sed magistris nostris visum est, facultatem ejus rei indulgere. Tractat. de Uxore Adulterii suspectâ. num. 14. P. 3. p. 304. Edit. Surenh.

Mortuo R. Meir defecere, qui homines erudiebant [doctis] parabolis. Mortuo R. Simeone Filio Gamalielis, venerunt locustæ, et aucta sunt calamitates.-R. Ahibâ mortuo decus legis evanuit.-Mortuo R. Gamaliele Sene, evanuit honor legis, simulque mundities et sanctimonia, intermortuæ. R. Ismaële filio Babi defuncto, occubuit splendor sacerdotii. Mortuo Rabbi [Judâ Sancto] cessavit modestia, et timor peccati. R. Pinchas F. J. ait diruto templo pudore suffusi sunt Sapientes pariter et Nobiles; obrubunique capita. Liberales

ad pauperiem sunt redacti, contra invaluerunt violenti, et calumniatores: nec superest explicans, nec quærens, nec interrogans. Cui ergo innitendum est nobis? Patri nostro cœlesti. R. Eliezer, cognomento Magnus, ait: Ex quo templum devastatum est, cœpere Sapientes similes esse Scribis, Scribæ Edituis, Æditui vulgo hominum. Vulgus autem hominum, in pejus in dies ruit: nec quis rogans, aut quærens superest. Cui ergo innitendum? Patri nostro cœlesti. Paullo ante adventum Messiæ impudentia augebitur, et magna erit annonæ caritas. Vitis proferet fructum, sed vinum nihilominus care vendetur. Summum in orbe Imperium obruetur opinionibus pravis, et nulli locum habebit correptio. Synagogæ convertentur in lupanaria, limites Judææ desolabuntur, et regio, quanta quanta est, devastabitur. Viri insignes oppidatim circuibunt, nec ulla humanitatis officia experientur. Fætebit sapientia Magistrorum, a delictis sibi caventes spernentur, et Veritatis magnus erit defectus. Juvenes confundent ora Senum. Senes coram junioribus surgent. Filius irritabit patrem. Nata insurget adversus matrem, nurusque contra socrum. Denique, suos quisque domesticos inimicos habebit. Scilicet seculo isto canina facies erit, nec verebitur filius parentem. Cui ergo confidendum? Patri cœlesti.-R. Pinchas F.J. ait : Providentia causa alacritatis.-Timor sceleris ducit ad pietatem. Pietas caussa est ['gratiæ '] S. Spiritus. Spiritus S. [fideles] facit participes resurrectionis mortuorum. Resurrectio mortuorum obtinget interventu Eliæ, cujus memoria sacra esto, et sancta.-Deus æternus benigne conce dat ut adventu illius cito salvi sanique fruamur. Amen. Tr. de uxore adulterii suspectâ, num. 15. P. 3. p. 308, 30g. Surenh.