[Footnote 1:  Matt. xiv. 4, and following; Mark vi. 18, and following; Luke iii. 19.]

Her daughter, Salome, born of her first marriage, and like her ambitious and dissolute, entered into her designs.  That year (probably the year 30) Antipas was at Machero on the anniversary of his birthday.  Herod the Great had constructed in the interior of the fortress a magnificent palace, where the tetrarch frequently resided.[1] He gave a great feast there, during which Salome executed one of those dances in character which were not considered in Syria as unbecoming a distinguished person.  Antipas being much pleased, asked the dancer what she most desired, and she replied, at the instigation of her mother, “Give me here John Baptist’s head in a charger."[2] Antipas was sorry, but he did not like to refuse.  A guard took the dish, went and cut off the head of the prisoner, and brought it.[3]

[Footnote 1:  Jos., De Bello jud., VII. vi. 2.]

[Footnote 2:  A portable dish on which liquors and viands are served in the East.]

[Footnote 3:  Matt. xiv. 3, and following; Mark vi. 14-29; Jos., Ant., XVIII. v. 2.]

The disciples of the Baptist obtained his body and placed it in a tomb, but the people were much displeased.  Six years after, Hareth, having attacked Antipas, in order to recover Machero and avenge the dishonor of his daughter, Antipas was completely beaten; and his defeat was generally regarded as a punishment for the murder of John.[1]

[Footnote 1:  Josephus, Ant., XVIII. v. 1, 2.]

The news of John’s death was brought to Jesus by the disciples of the Baptist.[1] John’s last act toward Jesus had effectually united the two schools in the most intimate bonds.  Jesus, fearing an increase of ill-will on the part of Antipas, took precautions and retired to the desert,[2] where many people followed him.  By exercising an extreme frugality, the holy band was enabled to live there, and in this there was naturally seen a miracle.[3] From this time Jesus always spoke of John with redoubled admiration.  He declared unhesitatingly[4] that he was more than a prophet, that the Law and the ancient prophets had force only until he came,[5] that he had abrogated them, but that the kingdom of heaven would displace him in turn.  In fine, he attributed to him a special place in the economy of the Christian mystery, which constituted him the link of union between the Old Testament and the advent of the new reign.

[Footnote 1:  Matt. xiv. 12.]

[Footnote 2:  Matt. xiv. 13.]

[Footnote 3:  Matt. xiv. 15, and following; Mark vi. 35, and following; Luke ix. 11, and following; John vi. 2, and following.]

[Footnote 4:  Matt. xi. 7, and following; Luke vii. 24, and following.]

[Footnote 5:  Matt. xi. 12, 13; Luke xvi. 16.]