ananias

But a certain man named Ananias, with Sapphira his wife, sold a possession,

But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?

And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.

And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.

And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.

And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.

Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:

And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.

And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there,

And the high priest Ananias commanded them that stood by him to smite him on the mouth.

And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul.

Then he said, I am Azarias, the son of Ananias the great, and of thy brethren.

Then Tobit said, Thou art welcome, brother; be not now angry with me, because I have enquired to know thy tribe and thy family; for thou art my brother, of an honest and good stock: for I know Ananias and Jonathas, sons of that great Samaias, as we went together to Jerusalem to worship, and offered the firstborn, and the tenths of the fruits; and they were not seduced with the error of our brethren: my brother, thou art of a good stock.

Now at that time Judith heard thereof, which was the daughter of Merari, the son of Ox, the son of Joseph, the son of Ozel, the son of Elcia, the son of Ananias, the son of Gedeon, the son of Raphaim, the son of Acitho, the son of Eliu, the son of Eliab, the son of Nathanael, the son of Samael, the son of Salasadal, the son of Israel.

O Ananias, Azarias, and Misael, bless ye the Lord: praise and exalt him above all for ever: for he hath delivered us from hell, and saved us from the hand of death, and delivered us out of the midst of the furnace and burning flame: even out of the midst of the fire hath he delivered us.

Ananias, Azarias, and Misael, by believing were saved out of the flame.

The sons of Ananias, an hundred and one: the sons of Arom, thirty two: and the sons of Bassa, three hundred twenty and three: the sons of Azephurith, an hundred and two:

And of the sons of Emmer; Ananias, and Zabdeus, and Eanes, and Sameius, and Hiereel, and Azarias.

Of the sons of Babai; Johannes, and Ananias and Josabad, and Amatheis.

And there stood up by him Mattathias, Sammus, Ananias, Azarias, Urias, Ezecias, Balasamus, upon the right hand:

Also Jesus, Anus, Sarabias, Adinus, Jacubus, Sabateas, Auteas, Maianeas, and Calitas, Asrias, and Joazabdus, and Ananias, Biatas, the Levites, taught the law of the Lord, making them withal to understand it.

Ye are fond of contention, brethren, and full of zeal about things which do not pertain to salvation. Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe that nothing of an unjust or counterfeit character is written in them. There you will not find that the righteous were cast off by men who themselves were holy. The righteous were indeed persecuted, but only by the wicked. They were cast into prison, but only by the unholy; they were stoned, but only by transgressors; they were slain, but only by the accursed, and such as had conceived an unrighteous envy against them. Exposed to such sufferings, they endured them gloriously. For what shall we say, brethren? Was Daniel cast into the den of lions by such as feared God? Were Ananias, and Azarias, and Mishael shut up in a furnace of fire by those who observed the great and glorious worship of the Most High? Far from us be such a thought! Who, then, were they that did such things? The hateful, and those full of all wickedness, were roused to such a pitch of fury, that they inflicted torture on those who served God with a holy and blameless purpose [of heart], not knowing that the Most High is the Defender and Protector of all such as with a pure conscience venerate His all-excellent name; to whom be glory for ever and ever. Amen. But they who with confidence endured [these things] are now heirs of glory and honour, and have been exalted and made illustrious by God in their memorial for ever and ever. Amen.

In those times there was a governor of the city of Edessa, Abgarus by name. And there having gone abroad the fame of Christ, of the wonders which He did, and of His teaching, Abgarus having heard of it, was astonished, and desired to see Christ, and could not leave his city and government. And about the days of the Passion and the plots of the Jews, Abgarus, being seized by an incurable disease, sent a letter to Christ by Ananias the courier, to the following effect:— To Jesus called Christ, Abgarus the governor of the country of the Edessenes, an unworthy slave. The multitude of the wonders done by you has been heard of by me, that you heal the blind, the lame, and the paralytic, and cure all the demoniacs; and on this account I entreat your goodness to come even to us, and escape from the plottings of the wicked Jews, which through envy they set in motion against you. My city is small, but large enough for both. Abgarus enjoined Ananias to take accurate account of Christ, of what appearance He was, and His stature, and His hair, and in a word everything.

In those times there was a governor of the city of Edessa, Abgarus by name. And there having gone abroad the fame of Christ, of the wonders which He did, and of His teaching, Abgarus having heard of it, was astonished, and desired to see Christ, and could not leave his city and government. And about the days of the Passion and the plots of the Jews, Abgarus, being seized by an incurable disease, sent a letter to Christ by Ananias the courier, to the following effect:— To Jesus called Christ, Abgarus the governor of the country of the Edessenes, an unworthy slave. The multitude of the wonders done by you has been heard of by me, that you heal the blind, the lame, and the paralytic, and cure all the demoniacs; and on this account I entreat your goodness to come even to us, and escape from the plottings of the wicked Jews, which through envy they set in motion against you. My city is small, but large enough for both. Abgarus enjoined Ananias to take accurate account of Christ, of what appearance He was, and His stature, and His hair, and in a word everything.

And Ananias, having gone and given the letter, was carefully looking at Christ, but was unable to fix Him in his mind. And He knew as knowing the heart, and asked to wash Himself; and a towel was given Him; and when He had washed Himself, He wiped His face with it. And His image having been imprinted upon the linen, He gave it to Ananias, saying: Give this, and take back this message, to him that sent you: Peace to you and your city! For because of this I have come, to suffer for the world, and to rise again, and to raise up the forefathers. And after I have been taken up into the heavens I shall send you my disciple Thaddæus, who shall enlighten you, and guide you into all the truth, both you and your city.

And Ananias, having gone and given the letter, was carefully looking at Christ, but was unable to fix Him in his mind. And He knew as knowing the heart, and asked to wash Himself; and a towel was given Him; and when He had washed Himself, He wiped His face with it. And His image having been imprinted upon the linen, He gave it to Ananias, saying: Give this, and take back this message, to him that sent you: Peace to you and your city! For because of this I have come, to suffer for the world, and to rise again, and to raise up the forefathers. And after I have been taken up into the heavens I shall send you my disciple Thaddæus, who shall enlighten you, and guide you into all the truth, both you and your city.

And having received Ananias, and fallen down and adored the likeness, Abgarus was cured of his disease before Thaddæus came.

They wrote therefore to Jerusalem after this manner:— The philosophers of Hellas to Ananias, the great high priest of the Jews in Jerusalem. There being between you and us at all times great...as you know that we Athenians are searchers after truth. A certain foreigner has come to Hellas, Philip by name; and, in a word, he has disturbed us exceedingly, both by words and by extraordinary miracles, and he introduces a glorious name, Jesus, professing himself to be his disciple. And he does also wonders of which we write to you, in that he has cast out demons that have been long in men, and makes the deaf hear, the blind see; and what is more wonderful — which also we should have first mentioned — he has raised up men after they were dead, that have fairly completed the number of their days. And the fame of him has gone abroad into all Hellas and Macedonia; and there are many coming to him from the cities round about, bringing those who are ill with various diseases, and he heals them all through the name of Jesus. On this account, therefore, come to us without any reluctance, that you yourself may announce to us what Jesus, this name which he teaches, means. For on this account also we have sent this letter to you, O high priest.

And when he had read, he was filled with great wrath, and rent his clothes, and said: Has that deceiver gone even to Athens, among the philosophers, to lead them astray? And the Mansemat — that is, Satan— entered into Ananias unawares, and filled him with anger and rage; and he said: If I allow that Philip himself, and those with him, to live, the law will be entirely destroyed, and their teaching will likely fill the whole earth. And the high priest went into his own house, and the teachers of the law, and the Pharisees; and they consulted with each other, saying: What shall we do about these things? And they say to the high priest Ananias: Stand up and arm yourself, and five hundred able men out of the people, and go away to Athens, and by all means kill Philip, and thus you shall overturn his teaching.

And when he had read, he was filled with great wrath, and rent his clothes, and said: Has that deceiver gone even to Athens, among the philosophers, to lead them astray? And the Mansemat — that is, Satan— entered into Ananias unawares, and filled him with anger and rage; and he said: If I allow that Philip himself, and those with him, to live, the law will be entirely destroyed, and their teaching will likely fill the whole earth. And the high priest went into his own house, and the teachers of the law, and the Pharisees; and they consulted with each other, saying: What shall we do about these things? And they say to the high priest Ananias: Stand up and arm yourself, and five hundred able men out of the people, and go away to Athens, and by all means kill Philip, and thus you shall overturn his teaching.

And having put on the high priest's robe, he came to Hellas in great pomp, with the five hundred men. And Philip was in the house of a certain chief man of the city, with the brethren who had believed. And the high priest and those with him, and the three hundred philosophers, went up to the gateway of the house where Philip was; and it was told Philip that they were outside. And he rose up and went out. And when the high priest saw him, he says to him: O Philip, sorcerer and magician, for I know you, that in Jerusalem your master the deceiver called you Son of Thunder. Was not the whole of Judæa sufficient for you, but you have come here also to deceive men who are searchers after wisdom? And Philip said: Would that, O Ananias, your covering of unbelief were taken away from your heart, that you might know my words, and from them learn whether I am a deceiver, or you!

Ananias having heard this, said to Philip: I shall give answer to all. And Philip said: Speak. The high priest says: O men of Hellas, this Philip believes in a man called Jesus, who was born among us, who also taught this heresy, and destroyed the law and the temple, and brought to nought the purification through Moses, and the new moons, because he says, These have not been commanded by God. And when we saw that he thus destroyed the law, we stood up against him, and crucified him, that his teaching might not be fulfilled. For many changes were brought in by him; and he gave an evil testimony, for he ate all things in common, and mixed with blood, after the manner of the Gentiles. And having given him up, we put him to death, and buried him in a tomb; and these disciples of his having stolen him, have proclaimed everywhere that he has risen from the dead, and have led astray a great multitude by professing that he is at the right hand of God in heaven. But now these men, themselves having the circumcision as we also have, have not followed it, since they began to do many deeds of power in Jerusalem through the name of Jesus; and having been cast out of Jerusalem, they go about the world, and deceive all men by the magic of that Jesus, as also now this Philip has come to you to deceive you by the same means. But I shall carry him away with myself to Jerusalem, because Archelaus the king is also searching for him to kill him.

Then Philip says: There is no hatred in us, but the grace of Christ will make you receive your sight; but I will make the high priest receive his sight before you, that at this you may the more believe. And a voice out of heaven was brought to Philip: O Philip, son once of thunder, but now of meekness, whatever you may ask of my Father, He shall do for you. And all the crowd was terror-struck at the voice, for the sound of it was greater than that of thunder. Then Philip says to the high priest: In the name of the power of the voice of my Lord, receive your sight, Ananias. And immediately he received his sight, and looked round, and said: What is there in the magic of Jesus, that this Philip within a short time has made me blind, and again within a short time has made me receive my sight? Do you then, said Philip, believe in Jesus? The high priest says: You do not think, do you, that you can bewitch me, and persuade me? And the five hundred who were with him, having heard that their high priest, having received his sight, was yet unbelieving, said to the bystanders to pray Philip that he should make them receive their sight, that, said they, we may cut off this unbelieving high priest.

And Philip said: Do not avenge yourselves upon the wicked. And he says to the high priest: There will be a certain great sign upon you. He says to Philip: I know that you are a sorcerer and a disciple of Jesus: you do not bewitch me. And the apostle said to Jesus: Sabarthan, sabathabt, bramanuch, come quickly. And immediately the earth was cleft in the place where Ananias was, and swallowed him up as far as the knees. And Ananias cried out: O great is the power of the true witchcraft, because it has cleft the earth, when Philip threatened it in Hebrew, and adjured it; and it holds me even to the knees, and by the heels some hooks as it were drag me downwards, that I may believe in Philip; but he cannot persuade me, for from Jerusalem I know his magic tricks.

And Philip said: Do not avenge yourselves upon the wicked. And he says to the high priest: There will be a certain great sign upon you. He says to Philip: I know that you are a sorcerer and a disciple of Jesus: you do not bewitch me. And the apostle said to Jesus: Sabarthan, sabathabt, bramanuch, come quickly. And immediately the earth was cleft in the place where Ananias was, and swallowed him up as far as the knees. And Ananias cried out: O great is the power of the true witchcraft, because it has cleft the earth, when Philip threatened it in Hebrew, and adjured it; and it holds me even to the knees, and by the heels some hooks as it were drag me downwards, that I may believe in Philip; but he cannot persuade me, for from Jerusalem I know his magic tricks.

And Micaiah the prophet, and the aged Ananias, and Joel and Habakkuk, and his son Jôsâb, and many of the faithful who believed in the ascension into heaven, withdrew and settled on the mountain.

And the king summoned all the prophets and all the people who were found there, and they came. And Micaiah and the aged Ananias and Joel and Josab sat on his right hand (and on the left).

Of the fourth tribe, Jonathan, Abraeus, Elisha, Ananias, Chabrias. . . .

And Daniel, the just man, was cast to the lions, and Ananias, Azarias, and Mishael were flung into the furnace of fire, and they endured for God's sake.

And he spake to us of Phineas, the zealous priest, and he taught you the song of Ananias, Azarias, and Mishael in the fire.

OF TOIL AND THANKSGIVING. [vii., 1.] Moses the prophet said plainly unto the people, even unto the people of Israel, ‘And behold shew you plainly the way of death, and (the way of) life; choose life for yourselves, that ye may live.” And Elijah the prophet said unto the people, “How long halteth your heart concerning the Lord—the Lord is One; seek Him.” Our Lord Jesus Christ said, “A servant cannot serve two masters; otherwise he will obey one, and disobey the other. Ye cannot then serve God and wealth. We have followed our Lord Jesus Christ, who hath mercy on the whole world. (vii., 2.] We say then that there are two ways, one of death, and one of life: separate and having no connection one with the other; one which leadeth unto death, and one (which leadeth) unto life. The first is the way of life concerning which the Law hath spoken, and said, “Love the Lord thy God with all thy heart, and with all thy strength and with (all) thy soul, besides whom there is no other god,” and, “love thy neighbour as thyself,” and “what thou desirest not for thyself, that do not to thy neighbour,” “‘ Bless them that curse you, and pray for them that oppress you,” and “ Love your enemies,” “What then is your reward, if ye do good to them that do good to you?” Take heed then and hate no man. And again it is said, “Thou shalt not hate any man, neither an Egyptian, nor an Edomite "; for they are all creatures of God. Keep far from evil men and from the desires of this world. “And to him that striketh thee on the right cheek, turn the other.”! For David saith, “If I have rendered a return to them that rendered evil to me, let thine enemies cause me to fall naked.” And again it is said, “If any man compel thee to go one mile, go (with him) twain”; and, “If any man take thy coat, leave to him thy cloak (also); and, “Prevent not him that taketh thy goods”; and, “Give to him that asketh of thee, and shut not thy door against him that desireth to borrow of thee.” For God is merciful (and) a lover of men, and giveth all things to him that asketh of Him. And the Father “maketh the sun to rise on the evil and the good, and sendeth rain on the righteous and the sinful.” Ye ought to give to all men of the labour of your hands; and honour ye the saints. For it is said, ‘Thou shalt do no murder.” (Everyman) is thine image and thy likeness; and there is nothing worse than murder. And, “Thou shalt not commit adultery,” nor separate (what is) thy flesh, nor make two parts (thereof); for it is said, “They twain shall be one flesh,” and one spirit; and in form (only) are they separate; and “Thou shalt not steal,” for when Achan the Israelite stole, they stoned him with stones, and he perished; and in like manner. Gehazi stole and lied and was clad with the leprosy of Naaman the Syrian; and Judas Iscariot also stole the purse of alms (from) which alms were given to the poor, and betrayed the Lord of Glory into the hands of the Jews, and then repented, and hanged himself, and his bowels gushed out, and he died; ‘Ananias and Sapphira his wife kept back part of the price of their possessions, and lied to the Holy Spirit, and died by (the sentence of) our beloved brother Peter the Apostle. [vii., 3-] Thou shalt not practise magic, nor use divination, nor consult wizards, for it is said, ‘Ye shall not trust in wizards.” And, Thou shalt not kill a child by abortion, for it is the image and spirit of God. And, “Thou shalt not covet the possessions of thy brother, nor his wife, nor his servant, nor his maid, nor his ass, nor his ox.” Moreover, thou shalt never swear falsely, but if thou swearest, swear truly. And again it is said, “Thou shalt not bear false witness,” for “he that speaketh lies against the poor provoketh his creator to anger.” [vii., 4.] And the way of evildoers leadeth unto death. Thou shalt not be of a double heart, or of a double tongue, for “the snare of a man is the word of his mouth,” ” and, “a talkative man shall not prosper upon earth.” And let not your words be idle, for everyone that speaketh thoughtlessly shall be condemned. And, Thou shalt not be rapacious, for it is said, “Woe unto them that wrong their neighbours.” [vii., 5.] And ye shall not accept persons, nor be deceitful in heart, nor proud, for ‘God humbleth the proud.” And, Thou shalt not hate any man, nor curse thy brother, nor do evil unto him. And abstain from all evil, and be not passionate, nor envious, lest that befall thee that befell Cain, and Saul, and Joab. For Cain slew Abel his brother, and God chose Abel and accepted his sacrifice; and Saul persecuted David, when he overcame Goliath the Philistine, (and) was envious of him because of the songs which the women sang; and Joab, also slew Abner the Israelite, and Amasa of Judah. [vii., 6.) And, Thou shalt not be an augur, for it leadeth to idolatry, and concerning this Samuel saith, “This thing is sin,” and it shall not be thus in Israel, for all these things are rejected in the law. [vii., 7.] And, Thou shalt not be a murmurer, for ye have heard what befell those who murmured against Moses. Be meek like Moses and David, for the meek shall inherit the earth. [vii., 8.] Be ye therefore merciful, for they shall obtain mercy. Accept every toil that cometh upon thee, like Job and Lazarus, that thou mayest receive a reward from God. [vii., 9.] And honour him that teacheth thee the word of God, and be mindful of him day and night, for where instruction is, there God is. (vii., 10.] And reconcile those who are at variance, and judge uprightly, for the judgment is the Lord’s. [vii., 11.) And when thou prayest, be not of a double heart. Peter said, He said to me while I] was on the sea, Wherefore dost thou doubt, and makest for thyself a double heart? vii., 12.) And if thou givest alms to the poor, Doubt not; know thou then who it is that will render the reward; is it not the Lord? Give, then, to everyone that asketh of thee that which he needeth. [vii., 14.] And forget not any of the commandments of the Lord; and confess thy trespass before Him, and sin no more, that thou mayest find (that which is) good before the Lord thy God, for He desireth not the death of a sinner, but that he should turn to repentance. [vii., 15.] And honour thy father and thy mother; forsake not thy brethren and thy kinsmen. [vii., 16.] And fear the King, and know that his position is from the Lord; and honour rulers, for they are ministers of God. [vii., 17.] And offer not a sacrifice whilst thou doest evil, before thou repentest of the evil of thy doings. This is the way of death and (the way) of life; and may God make you worthy to follow the way of our Lord Jesus Christ.

The first way, therefore, is that of life; and is this, which the law also does appoint: To love the Lord God with all your mind, and with all your soul, who is the one and only God, besides whom there is no other; and your neighbour as yourself. And whatsoever you would not should be done to you, do not do to another. Bless them that curse you; pray for them that despitefully use you. Love your enemies; for what thanks is it if you love those that love you? For even the Gentiles do the same. But love those that hate you, and you shall have no enemy. For says He, You shall not hate any man; no, not an Egyptian, nor an Edomite; for they are all the workmanship of God. Avoid not the persons, but the sentiments, of the wicked. Abstain from fleshly and worldly lusts. If any one gives you a stroke on your right cheek, turn to him the other also. Not that revenge is evil, but that patience is more honourable. For David says, If I have made returns to them that repaid me evil. If anyone compels you to go one mile, go with him two. And, He that will sue you at the law, and take away your coat, let him have your cloak also. And from him that takes your goods, require them not again. Give to him that asks you, and from him that would borrow of you do not shut your hand. For the righteous man is pitiful, and lends. For your Father would have you give to all, who Himself makes His sun to rise on the evil and on the good, and sends His rain on the just and on the unjust. It is therefore reasonable to give to all out of your own labours; for says He, Honour the Lord out of your righteous labours, but so that the saints be preferred. You shall not kill; that is, you shall not destroy a man like yourself: for you dissolve what was well made. Not as if all killing were wicked, but only that of the innocent: but the killing which is just is reserved to the magistrates alone. You shall not commit adultery: for you divide one flesh into two. They two shall be one flesh: for the husband and wife are one in nature, in consent, in union, in disposition, and the conduct of life; but they are separated in sex and number. You shall not corrupt boys: for this wickedness is contrary to nature, and arose from Sodom, which was therefore entirely consumed with fire sent from God. Let such a one be accursed: and all the people shall say, So be it. You shall not commit fornication: for says He, There shall not be a fornicator among the children of Israel. You shall not steal: for Achan, when he had stolen in Israel at Jericho, was stoned to death; and Gehazi, who stole, and told a lie, inherited the leprosy of Naaman; and Judas, who stole the poor's money, betrayed the Lord of glory to the Jews, and repented, and hanged himself, and burst asunder in the midst, and all his bowels gushed out; and Ananias, and Sapphira his wife, who stole their own goods, and tempted the Spirit of the Lord, were immediately, at the sentence of Peter our fellow-apostle, struck dead.

Now this we all in common do charge you, that every one remain in that rank which is appointed him, and do not transgress his proper bounds; for they are not ours, but God's. For says the Lord: He that hears you, hears me; and he that hears me, hears Him that sent me. And, He that despises you, despises me; and he that despises me, despises Him that sent me. For if those things that are without life do observe good order, as the night, the day, the sun, the moon, the stars, the elements, the seasons, the months, the weeks, the days, and the hours, and are subservient to the uses appointed them, according to that which is said, You have set them a bound which they shall not pass; and again, concerning the sea, I have set bounds thereto, and have encompassed it with bars and gates; and I said to it, Hitherto shall you come, and you shall go no farther; how much more ought you not to venture to remove those things which we, according to God's will, have determined for you! But because many think this a small matter, and venture to confound the orders, and to remove the ordination which belongs to them severally, snatching to themselves dignities which were never given them, and allowing themselves to bestow that authority in a tyrannical manner which they have not themselves, and thereby provoke God to anger (as did the followers of Corah and King Uzziah, who, having no authority, usurped the high-priesthood without commission from God; and the former were burnt with fire, and the latter was struck with a leprosy in his forehead); and provoke Christ Jesus to anger, who has made this constitution; and also grieve the Holy Spirit, and make void His testimony: therefore, foreknowing the danger that hangs over those who do such things, and the neglect about the sacrifices and eucharistical offices which will arise from their being impiously offered by those who ought not to offer them; who think the honour of the high-priesthood, which is an imitation of the great High Priest Jesus Christ our King, to be a matter of sport; we have found it necessary to give you warning in this matter also. For some are already turned aside after their own vanity. We say that Moses the servant of God (to whom God spoke face to face, as if a man spoke to his friend; to whom He said, I know you above all men; to whom He spoke directly, and not by obscure methods, or dreams, or angels, or riddles) — this person, when he made constitutions and divine laws, distinguished what things were to be performed by the high priests, what by the priests, and what by the Levites; distributing to every one his proper and suitable office in the divine service. And those things which are allotted for the high priests to do, those might not be meddled with by the priests; and what things were allotted to the priests, the Levites might not meddle with; but every one observed those ministrations which were written down and appointed for them. And if any would meddle beyond the tradition, death was his punishment. And Saul's example does show this most plainly, who, thinking he might offer sacrifice without the prophet and high priest Samuel, drew upon himself a sin and a curse without remedy. Nor did even his having anointed him king discourage the prophet. But God showed the same by a more visible effect in the case of Uzziah, when He without delay exacted the punishment due to this transgression, and he that madly coveted after the high-priesthood was rejected from his kingdom also. As to those things that have happened among us, you yourselves are not ignorant of them. For you know undoubtedly that those that are by us named bishops, and presbyters, and deacons, were made by prayer, and by the laying on of hands; and that by the difference of their names is showed the difference of their employments. For not every one that will is ordained, as the case was in that spurious and counterfeit priesthood of the calves under Jeroboam; but he only who is called of God. For if there were no rule or distinction of orders, it would suffice to perform all the offices under one name. But being taught by the Lord the series of things, we distributed the functions of the high-priesthood to the bishops, those of the priesthood to the presbyters, and the ministration under them both to the deacons; that the divine worship might be performed in purity. For it is not lawful for a deacon to offer the sacrifice, or to baptize, or to give either the greater or the lesser blessing. Nor may a presbyter perform ordination; for it is not agreeable to holiness to have this order perverted. For God is not the God of confusion, that the subordinate persons should tyrannically assume to themselves the functions belonging to their superiors, forming a new scheme of laws to their own mischief, not knowing that it is hard for them to kick against the pricks; for such as these do not fight against us, or against the bishops, but against the universal Bishop and the High Priest of the Father, Jesus Christ our Lord. High priests, priests, and Levites were ordained by Moses, the most beloved of God. By our Saviour were we apostles, thirteen in number, ordained; and by the apostles I James, and I Clement, and others with us, were ordained, that we may not make the catalogue of all those bishops over again. And in common, presbyters, and deacons, and sub-deacons, and readers, were ordained by all of us. The great High Priest therefore, who is so by nature, is Christ the only begotten; not having snatched that honour to Himself, but having been appointed such by the Father; who being made man for our sake, and offering the spiritual sacrifice to His God and Father, before His suffering gave it us alone in charge to do this, although there were others with us who had believed in Him. But he that believes is not presently appointed a priest, or obtains the dignity of the high-priesthood. But after His ascension we offered, according to His constitution, the pure and unbloody sacrifice; and ordained bishops, and presbyters, and deacons, seven in number: one of which was Stephen, that blessed martyr, who was not inferior to us as to his pious disposition of mind towards God; who showed so great piety towards God, by his faith and love towards our Lord Jesus Christ, as to give his life for Him, and was stoned to death by the Jews, the murderers of the Lord. Yet still this so great and good a man, who was fervent in spirit, who saw Christ on the right hand of God, and the gates of heaven opened, does nowhere appear to have exercised functions which did not appertain to his office of a deacon, nor to have offered the sacrifices, nor to have laid hands upon any, but kept his order of a deacon unto the end. For so it became him, who was a martyr for Christ, to preserve good order. But if some do blame Philip our deacon, and Ananias our faithful brother, that the one did baptize the eunuch, and the other me Paul, these men do not understand what we say. For we have affirmed only that no one snatches the sacerdotal dignity to himself, but either receives it from God, as Melchisedec and Job, or from the high priest, as Aaron from Moses. Wherefore Philip and Ananias did not constitute themselves, but were appointed by Christ, the High Priest of that God to whom no being is to be compared.

Now this we all in common do charge you, that every one remain in that rank which is appointed him, and do not transgress his proper bounds; for they are not ours, but God's. For says the Lord: He that hears you, hears me; and he that hears me, hears Him that sent me. And, He that despises you, despises me; and he that despises me, despises Him that sent me. For if those things that are without life do observe good order, as the night, the day, the sun, the moon, the stars, the elements, the seasons, the months, the weeks, the days, and the hours, and are subservient to the uses appointed them, according to that which is said, You have set them a bound which they shall not pass; and again, concerning the sea, I have set bounds thereto, and have encompassed it with bars and gates; and I said to it, Hitherto shall you come, and you shall go no farther; how much more ought you not to venture to remove those things which we, according to God's will, have determined for you! But because many think this a small matter, and venture to confound the orders, and to remove the ordination which belongs to them severally, snatching to themselves dignities which were never given them, and allowing themselves to bestow that authority in a tyrannical manner which they have not themselves, and thereby provoke God to anger (as did the followers of Corah and King Uzziah, who, having no authority, usurped the high-priesthood without commission from God; and the former were burnt with fire, and the latter was struck with a leprosy in his forehead); and provoke Christ Jesus to anger, who has made this constitution; and also grieve the Holy Spirit, and make void His testimony: therefore, foreknowing the danger that hangs over those who do such things, and the neglect about the sacrifices and eucharistical offices which will arise from their being impiously offered by those who ought not to offer them; who think the honour of the high-priesthood, which is an imitation of the great High Priest Jesus Christ our King, to be a matter of sport; we have found it necessary to give you warning in this matter also. For some are already turned aside after their own vanity. We say that Moses the servant of God (to whom God spoke face to face, as if a man spoke to his friend; to whom He said, I know you above all men; to whom He spoke directly, and not by obscure methods, or dreams, or angels, or riddles) — this person, when he made constitutions and divine laws, distinguished what things were to be performed by the high priests, what by the priests, and what by the Levites; distributing to every one his proper and suitable office in the divine service. And those things which are allotted for the high priests to do, those might not be meddled with by the priests; and what things were allotted to the priests, the Levites might not meddle with; but every one observed those ministrations which were written down and appointed for them. And if any would meddle beyond the tradition, death was his punishment. And Saul's example does show this most plainly, who, thinking he might offer sacrifice without the prophet and high priest Samuel, drew upon himself a sin and a curse without remedy. Nor did even his having anointed him king discourage the prophet. But God showed the same by a more visible effect in the case of Uzziah, when He without delay exacted the punishment due to this transgression, and he that madly coveted after the high-priesthood was rejected from his kingdom also. As to those things that have happened among us, you yourselves are not ignorant of them. For you know undoubtedly that those that are by us named bishops, and presbyters, and deacons, were made by prayer, and by the laying on of hands; and that by the difference of their names is showed the difference of their employments. For not every one that will is ordained, as the case was in that spurious and counterfeit priesthood of the calves under Jeroboam; but he only who is called of God. For if there were no rule or distinction of orders, it would suffice to perform all the offices under one name. But being taught by the Lord the series of things, we distributed the functions of the high-priesthood to the bishops, those of the priesthood to the presbyters, and the ministration under them both to the deacons; that the divine worship might be performed in purity. For it is not lawful for a deacon to offer the sacrifice, or to baptize, or to give either the greater or the lesser blessing. Nor may a presbyter perform ordination; for it is not agreeable to holiness to have this order perverted. For God is not the God of confusion, that the subordinate persons should tyrannically assume to themselves the functions belonging to their superiors, forming a new scheme of laws to their own mischief, not knowing that it is hard for them to kick against the pricks; for such as these do not fight against us, or against the bishops, but against the universal Bishop and the High Priest of the Father, Jesus Christ our Lord. High priests, priests, and Levites were ordained by Moses, the most beloved of God. By our Saviour were we apostles, thirteen in number, ordained; and by the apostles I James, and I Clement, and others with us, were ordained, that we may not make the catalogue of all those bishops over again. And in common, presbyters, and deacons, and sub-deacons, and readers, were ordained by all of us. The great High Priest therefore, who is so by nature, is Christ the only begotten; not having snatched that honour to Himself, but having been appointed such by the Father; who being made man for our sake, and offering the spiritual sacrifice to His God and Father, before His suffering gave it us alone in charge to do this, although there were others with us who had believed in Him. But he that believes is not presently appointed a priest, or obtains the dignity of the high-priesthood. But after His ascension we offered, according to His constitution, the pure and unbloody sacrifice; and ordained bishops, and presbyters, and deacons, seven in number: one of which was Stephen, that blessed martyr, who was not inferior to us as to his pious disposition of mind towards God; who showed so great piety towards God, by his faith and love towards our Lord Jesus Christ, as to give his life for Him, and was stoned to death by the Jews, the murderers of the Lord. Yet still this so great and good a man, who was fervent in spirit, who saw Christ on the right hand of God, and the gates of heaven opened, does nowhere appear to have exercised functions which did not appertain to his office of a deacon, nor to have offered the sacrifices, nor to have laid hands upon any, but kept his order of a deacon unto the end. For so it became him, who was a martyr for Christ, to preserve good order. But if some do blame Philip our deacon, and Ananias our faithful brother, that the one did baptize the eunuch, and the other me Paul, these men do not understand what we say. For we have affirmed only that no one snatches the sacerdotal dignity to himself, but either receives it from God, as Melchisedec and Job, or from the high priest, as Aaron from Moses. Wherefore Philip and Ananias did not constitute themselves, but were appointed by Christ, the High Priest of that God to whom no being is to be compared.

When Simon heard Ananus say this, he desired that the messengers would conceal the thing, and not let it come among many; for that he would take care to have Josephus removed out of Galilee very quickly. So he called for John's brother, [Simon,] and charged him that they should send presents to Ananus and his friends; for, as he said, they might probably by that means persuade them to change their minds. And indeed Simon did at length thus compass what he aimed at; for Artanus, and those with him, being corrupted by bribes, agreed to expel me out of Galilee, without making the rest of the citizens acquainted with what they were doing. Accordingly, they resolved to send men of distinction as to their families, and of distinction as to their learning also. Two of these were of the populace, Jonathan and Ananias, by sect Pharisees; while the third, Jozar, was of the stock of the priests, and a Pharisee also; and Simon, the last of them, was of the youngest of the high priests. These had it given them in charge, that, when they were come to the multitude of the Galileans, they should ask them, what was the reason of their love to me? and if they said that it was because I was born at Jerusalem, that they should reply, that they four were all born at the same place; and if they should say, it was because I was well versed in their law, they should reply, that neither were they unacquainted with the practices of their country; but if, besides these, they should say, they loved me because I was a priest, they should reply, that two of these were priests also.

Now there was one whose name was Ananias [a wicked man he was, and very mischievous]; he proposed that a general religious fast should be appointed the next day for all the people, and gave order that at the same hour they should come to the same place, without any weapons, to make it manifest before God, that while they obtained his assistance, they thought all these weapons useless. This he said, not out of piety, but that they might catch me and my friends unarmed. Now, I was hereupon forced to comply, lest I should appear to despise a proposal that tended to piety. As soon, therefore, as we were gone home, Jonathan and his colleagues wrote to John to come to them in the morning, and desiring him to come with as many soldiers as he possibly could, for that they should then be able easily to get me into their hands, and to do all they desired to do. When John had received this letter, he resolved to comply with it. As for myself, on the next day, I ordered two of the guards of my body, whom I esteemed the most courageous and most faithful, to hide daggers under their garments, and to go along with me, that we might defend ourselves, if any attack should be made upon us by our enemies. I also myself took my breastplate, and girded on my sword, so that it might be, as far as it was possible, concealed, and came into the Proseucha.

Now, when they had received that letter, and were thereby greatly disturbed, they sent for John, and for the senators of Tiberias, and for the principal men of the Gabarens, and proposed to hold a council, and desired them to consider what was to be done by them. However, the governors of Tiberias were greatly disposed to keep the government to themselves; for they said it was not fit to desert their city, now it was committed to their trust, and that otherwise I should not delay to fall upon them; for they pretended falsely that so I had threatened to do. Now John was not only of their opinion, but advised them, that two of them should go to accuse me before the multitude [at Jerusalem], that I do not manage the affairs of Galilee as I ought to do; and that they would easily persuade the people, because of their dignity, and because the whole multitude are very mutable. When, therefore, it appeared that John had suggested the wisest advice to them, they resolved that two of them, Jonathan and Ananias, should go to the people of Jerusalem, and the other two [Simon and Joazar] should be left behind to tarry at Tiberins. They also took along with them a hundred soldiers for their guard.

But on the next day, I brought ten thousand armed men with me, and came to Tiberias. I then sent for the principal men of the multitude into the public place, and enjoined them to tell me who were the authors of the revolt; and when they told me who the men were, I sent them bound to the city Jotapata. But as to Jonathan and Ananias, I freed them from their bonds, and gave them provisions for their journey, together with Simon and Joazar, and five hundred armed men who should guard them; and so I sent them to Jerusalem. The people of Tiberias also came to me again, and desired that I would forgive them for what they had done; and they said they would amend what they had done amiss with regard to me, by their fidelity for the time to come; and they besought me to preserve what spoils remained upon the plunder of the city, for those that had lost them. Accordingly, I enjoined those that had got them, to bring them all before us; and when they did not comply for a great while, and I saw one of the soldiers that were about me with a garment on that was more splendid than ordinary, I asked him whence he had it; and when he replied that he had it out of the plunder of the city, I had him punished with stripes; and I threatened all the rest to inflict a severer punishment upon them, unless they produced before us whatsoever they had plundered; and when a great many spoils were brought together, I restored to every one of Tiberias what they claimed to be their own.

But Quadratus put both parties off for that time, and told them, that when he should come to those places, he would make a diligent inquiry after every circumstance. After which he went to Cesarea, and crucified all those whom Cumanus had taken alive; and when from thence he was come to the city Lydda, he heard the affair of the Samaritans, and sent for eighteen of the Jews, whom he had learned to have been concerned in that fight, and beheaded them; but he sent two others of those that were of the greatest power among them, and both Jonathan and Ananias, the high priests, as also Artanus the son of this Ananias, and certain others that were eminent among the Jews, to Caesar; as he did in like manner by the most illustrious of the Samaritans. He also ordered that Cumanus [the procurator] and Celer the tribune should sail to Rome, in order to give an account of what had been done to Caesar. When he had finished these matters, he went up from Lydda to Jerusalem, and finding the multitude celebrating their feast of unleavened bread without any tumult, he returned to Antioch.

But Quadratus put both parties off for that time, and told them, that when he should come to those places, he would make a diligent inquiry after every circumstance. After which he went to Cesarea, and crucified all those whom Cumanus had taken alive; and when from thence he was come to the city Lydda, he heard the affair of the Samaritans, and sent for eighteen of the Jews, whom he had learned to have been concerned in that fight, and beheaded them; but he sent two others of those that were of the greatest power among them, and both Jonathan and Ananias, the high priests, as also Artanus the son of this Ananias, and certain others that were eminent among the Jews, to Caesar; as he did in like manner by the most illustrious of the Samaritans. He also ordered that Cumanus [the procurator] and Celer the tribune should sail to Rome, in order to give an account of what had been done to Caesar. When he had finished these matters, he went up from Lydda to Jerusalem, and finding the multitude celebrating their feast of unleavened bread without any tumult, he returned to Antioch.

And at this time it was that some of those that principally excited the people to go to war made an assault upon a certain fortress called Masada. They took it by treachery, and slew the Romans that were there, and put others of their own party to keep it. At the same time Eleazar, the son of Ananias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; and when many of the high priests and principal men besought them not to omit the sacrifice, which it was customary for them to offer for their princes, they would not be prevailed upon. These relied much upon their multitude, for the most flourishing part of the innovators assisted them; but they had the chief regard to Eleazar, the governor of the temple.

And as they said these things, they produced those priests that were skillful in the customs of their country, who made the report that all their forefathers had received the sacrifices from foreign nations. But still not one of the innovators would hearken to what was said; nay, those that ministered about the temple would not attend their Divine service, but were preparing matters for beginning the war. So the men of power perceiving that the sedition was too hard for them to subdue, and that the danger which would arise from the Romans would come upon them first of all, endeavored to save themselves, and sent ambassadors, some to Florus, the chief of which was Simon the son of Ananias; and others to Agrippa, among whom the most eminent were Saul, and Antipas, and Costobarus, who were of the king's kindred; and they desired of them both that they would come with an army to the city, and cut off the seditious before it should be too hard to be subdued. Now this terrible message was good news to Florus; and because his design was to have a war kindled, he gave the ambassadors no answer at all. But Agrippa was equally solicitous for those that were revolting, and for those against whom the war was to be made, and was desirous to preserve the Jews for the Romans, and the temple and metropolis for the Jews; he was also sensible that it was not for his own advantage that the disturbances should proceed; so he sent three thousand horsemen to the assistance of the people out of Auranitis, and Batanea, and Trachonitis, and these under Darius, the master of his horse, and Philip the son of Jacimus, the general of his army.

Now the next day was the festival of Xylophory; upon which the custom was for every one to bring wood for the altar [that there might never be a want of fuel for that fire which was unquenchable and always burning]. Upon that day they excluded the opposite party from the observation of this part of religion. And when they had joined to themselves many of the Sicarii, who crowded in among the weaker people, [that was the name for such robbers as had under their bosoms swords called Sicae,] they grew bolder, and carried their undertaking further; insomuch that the king's soldiers were overpowered by their multitude and boldness; and so they gave way, and were driven out of the upper city by force. The others then set fire to the house of Ananias the high priest, and to the palaces of Agrippa and Bernice; after which they carried the fire to the place where the archives were reposited, and made haste to burn the contracts belonging to their creditors, and thereby to dissolve their obligations for paying their debts; and this was done in order to gain the multitude of those who had been debtors, and that they might persuade the poorer sort to join in their insurrection with safety against the more wealthy; so the keepers of the records fled away, and the rest set fire to them. And when they had thus burnt down the nerves of the city, they fell upon their enemies; at which time some of the men of power, and of the high priests, went into the vaults under ground, and concealed themselves, while others fled with the king's soldiers to the upper palace, and shut the gates immediately; among whom were Ananias the high priest, and the ambassadors that had been sent to Agrippa. And now the seditious were contented with the victory they had gotten, and the buildings they had burnt down, and proceeded no further.

Now the next day was the festival of Xylophory; upon which the custom was for every one to bring wood for the altar [that there might never be a want of fuel for that fire which was unquenchable and always burning]. Upon that day they excluded the opposite party from the observation of this part of religion. And when they had joined to themselves many of the Sicarii, who crowded in among the weaker people, [that was the name for such robbers as had under their bosoms swords called Sicae,] they grew bolder, and carried their undertaking further; insomuch that the king's soldiers were overpowered by their multitude and boldness; and so they gave way, and were driven out of the upper city by force. The others then set fire to the house of Ananias the high priest, and to the palaces of Agrippa and Bernice; after which they carried the fire to the place where the archives were reposited, and made haste to burn the contracts belonging to their creditors, and thereby to dissolve their obligations for paying their debts; and this was done in order to gain the multitude of those who had been debtors, and that they might persuade the poorer sort to join in their insurrection with safety against the more wealthy; so the keepers of the records fled away, and the rest set fire to them. And when they had thus burnt down the nerves of the city, they fell upon their enemies; at which time some of the men of power, and of the high priests, went into the vaults under ground, and concealed themselves, while others fled with the king's soldiers to the upper palace, and shut the gates immediately; among whom were Ananias the high priest, and the ambassadors that had been sent to Agrippa. And now the seditious were contented with the victory they had gotten, and the buildings they had burnt down, and proceeded no further.

But on the next day the high priest was caught where he had concealed himself in an aqueduct; he was slain, together with Hezekiah his brother, by the robbers: hereupon the seditious besieged the towers, and kept them guarded, lest any one of the soldiers should escape. Now the overthrow of the places of strength, and the death of the high priest Ananias, so puffed up Manahem, that he became barbarously cruel; and as he thought he had no antagonist to dispute the management of affairs with him, he was no better than an insupportable tyrant; but Eleazar and his party, when words had passed between them, how it was not proper when they revolted from the Romans, out of the desire of liberty, to betray that liberty to any of their own people, and to bear a lord, who, though he should be guilty of no violence, was yet meaner than themselves; as also, that in case they were obliged to set some one over their public affairs, it was fitter they should give that privilege to any one rather than to him; they made an assault upon him in the temple; for he went up thither to worship in a pompous manner, and adorned with royal garments, and had his followers with him in their armor. But Eleazar and his party fell violently upon him, as did also the rest of the people; and taking up stones to attack him withal, they threw them at the sophister, and thought, that if he were once ruined, the entire sedition would fall to the ground. Now Manahem and his party made resistance for a while; but when they perceived that the whole multitude were falling upon them, they fled which way every one was able; those that were caught were slain, and those that hid themselves were searched for. A few there were of them who privately escaped to Masada, among whom was Eleazar, the son of Jairus, who was of kin to Manahem, and acted the part of a tyrant at Masada afterward. As for Manahem himself, he ran away to the place called Ophla, and there lay skulking in private; but they took him alive, and drew him out before them all; they then tortured him with many sorts of torments, and after all slew him, as they did by those that were captains under him also, and particularly by the principal instrument of his tyranny, whose name was Apsalom.

And, as I said, so far truly the people assisted them, while they hoped this might afford some amendment to the seditious practices; but the others were not in haste to put an end to the war, but hoped to prosecute it with less danger, now they had slain Manahem. It is true, that when the people earnestly desired that they would leave off besieging the soldiers, they were the more earnest in pressing it forward, and this till Metilius, who was the Roman general, sent to Eleazar, and desired that they would give them security to spare their lives only; but agreed to deliver up their arms, and what else they had with them. The others readily complied with their petition, sent to them Gorion, the son of Nicodemus, and Ananias, the son of Sadduk, and Judas, the son of Jonathan, that they might give them the security Of their right hands, and of their oaths; after which Metilius brought down his soldiers; which soldiers, while they were in arms, were not meddled with by any of the seditious, nor was there any appearance of treachery; but as soon as, according to the articles of capitulation, they had all laid down their shields and their swords, and were under no further suspicion of any harm, but were going away, Eleazar's men attacked them after a violent manner, and encompassed them round, and slew them, while they neither defended themselves, nor entreated for mercy, but only cried out upon the breach of their articles of capitulation and their oaths. And thus were all these men barbarously murdered, excepting Metilius; for when he entreated for mercy, and promised that he would turn Jew, and be circumcised, they saved him alive, but none else. This loss to the Romans was but light, there being no more than a few slain out of an immense army; but still it appeared to be a prelude to the Jews' own destruction, while men made public lamentation when they saw that such occasions were afforded for a war as were incurable; that the city was all over polluted with such abominations, from which it was but reasonable to expect some vengeance, even though they should escape revenge from the Romans; so that the city was filled with sadness, and every one of the moderate men in it were under great disturbance, as likely themselves to undergo punishment for the wickedness of the seditious; for indeed it so happened that this murder was perpetrated on the sabbath day, on which day the Jews have a respite from their works on account of Divine worship.

They also chose other generals for Idumea; Jesus, the son of Sapphias, one of the high priests; and Eleazar, the son of Ananias, the high priest; they also enjoined Niger, the then governor of Idumea, who was of a family that belonged to Perea, beyond Jordan, and was thence called the Peraite, that he should be obedient to those fore-named commanders. Nor did they neglect the care of other parts of the country; but Joseph the son of Simon was sent as general to Jericho, as was Manasseh to Perea, and John, the Esscue, to the toparchy of Thamna; Lydda was also added to his portion, and Joppa, and Emmaus. But John, the son of Matthias, was made governor of the toparchies of Gophnitica and Acrabattene; as was Josephus, the son of Matthias, of both the Galilees. Gamala also, which was the strongest city in those parts, was put under his command.

But now the soldiers he had with him took up their arms immediately, and marched against the plotters; but Josephus was afraid lest a civil war should be raised by the envy of a few men, and bring the city to ruin; so he sent some of his party to tell them, that they should do no more than provide for their own safety; that they should not kill any body, nor accuse any for the occasion they had afforded [of disorder]. Accordingly, these men obeyed his orders, and were quiet; but the people of the neighboring country, when they were informed of this plot, and of the plotter, they got together in great multitudes to oppose John. But he prevented their attempt, and fled away to Gischala, his native city, while the Galileans came running out of their several cities to Josephus; and as they were now become many ten thousands of armed men, they cried out, that they were come against John the common plotter against their interest, and would at the same time burn him, and that city which had received him. Hereupon Josephus told them that he took their good-will to him kindly, but still he restrained their fury, and intended to subdue his enemies by prudent conduct, rather than by slaying them; so he excepted those of every city which had joined in this revolt with John, by name, who had readily been shown him by these that came from every city, and caused public proclamation to be made, that he would seize upon the effects of those that did not forsake John within five days' time, and would burn both their houses and their families with fire. Whereupon three thousand of John's party left him immediately, who came to Josephus, and threw their arms down at his feet. John then betook himself, together with his two thousand Syrian runagates, from open attempts, to more secret ways of treachery. Accordingly, he privately sent messengers to Jerusalem, to accuse Josephus, as having to great power, and to let them know that he would soon come as a tyrant to their metropolis, unless they prevented him. This accusation the people were aware of beforehand, but had no regard to it. However, some of the grandees, out of envy, and some of the rulers also, sent money to John privately, that he might be able to get together mercenary soldiers, in order to fight Josephus; they also made a decree of themselves, and this for recalling him from his government, yet did they not think that decree sufficient; so they sent withal two thousand five hundred armed men, and four persons of the highest rank amongst them; Joazar the son of Nomicus, and Ananias the son of Sadduk, as also Simon and Judas the sons of Jonathan, all very able men in speaking, that these persons might withdraw the good-will of the people from Josephus. These had it in charge, that if he would voluntarily come away, they should permit him to [come and] give an account of his conduct; but if he obstinately insisted upon continuing in his government, they should treat him as an enemy. Now Josephus's friends had sent him word that an army was coming against him, but they gave him no notice beforehand what the reason of their coming was, that being only known among some secret councils of his enemies; and by this means it was that four cities revolted from him immediately, Sepphoris, and Gamala, and Gischala, and Tiberias. Yet did he recover these cities without war; and when he had routed those four commanders by stratagems, and had taken the most potent of their warriors, he sent them to Jerusalem; and the people [of Galilee] had great indignation at them, and were in a zealous disposition to slay, not only these forces, but those that sent them also, had not these forces prevented it by running away.

Now, by this crafty speech, John made the zealots afraid; yet durst he not directly name what foreign assistance he meant, but in a covert way only intimated at the Idumeans. But now, that he might particularly irritate the leaders of the zealots, he calumniated Ananus, that he was about a piece of barbarity, and did in a special manner threaten them. These leaders were Eleazar, the son of Simon, who seemed the most plausible man of them all, both in considering what was fit to be done, and in the execution of what he had determined upon, and Zacharias, the son of Phalek; both of whom derived their families from the priests. Now when these two men had heard, not only the common threatenings which belonged to them all, but those peculiarly leveled against themselves; and besides, how Artanus and his party, in order to secure their own dominion, had invited the Romans to come to them, for that also was part of John's lie; they hesitated a great while what they should do, considering the shortness of the time by which they were straitened; because the people were prepared to attack them very soon, and because the suddenness of the plot laid against them had almost cut off all their hopes of getting any foreign assistance; for they might be under the height of their afflictions before any of their confederates could be informed of it. However, it was resolved to call in the Idumeans; so they wrote a short letter to this effect: That Ananus had imposed on the people, and was betraying their metropolis to the Romans; that they themselves had revolted from the rest, and were in custody in the temple, on account of the preservation of their liberty; that there was but a small time left wherein they might hope for their deliverance; and that unless they would come immediately to their assistance, they should themselves be soon in the power of Artanus, and the city would be in the power of the Romans. They also charged the messengers to tell many more circumstances to the rulers of the Idumeans. Now there were two active men proposed for the carrying this message, and such as were able to speak, and to persuade them that things were in this posture, and, what was a qualification still more necessary than the former, they were very swift of foot; for they knew well enough that these would immediately comply with their desires, as being ever a tumultuous and disorderly nation, always on the watch upon every motion, delighting in mutations; and upon your flattering them ever so little, and petitioning them, they soon take their arms, and put themselves into motion, and make haste to a battle, as if it were to a feast. There was indeed occasion for quick despatch in the carrying of this message, in which point the messengers were no way defective. Both their names were Ananias; and they soon came to the rulers of the Idumeans.

Accordingly Simon would not suffer Matthias, by whose means he got possession of the city, to go off without torment. This Matthias was the son of Boethus, and was one of the high priests, one that had been very faithful to the people, and in great esteem with them; he, when the multitude were distressed by the zealots, among whom John was numbered, persuaded the people to admit this Simon to come in to assist them, while he had made no terms with him, nor expected any thing that was evil from him. But when Simon was come in, and had gotten the city under his power, he esteemed him that had advised them to admit him as his enemy equally with the rest, as looking upon that advice as a piece of his simplicity only; so he had him then brought before him, and condemned to die for being on the side of the Romans, without giving him leave to make his defense. He condemned also his three sons to die with him; for as to the fourth, he prevented him by running away to Titus before. And when he begged for this, that he might be slain before his sons, and that as a favor, on account that he had procured the gates of the city to be opened to him, he gave order that he should be slain the last of them all; so he was not slain till he had seen his sons slain before his eyes, and that by being produced over against the Romans; for such a charge had Simon given to Artanus, the son of Bamadus, who was the most barbarous of all his guards. He also jested upon him, and told him that he might now see whether those to whom he intended to go over would send him any succors or not; but still he forbade their dead bodies should be buried. After the slaughter of these, a certain priest, Ananias, the son of Masambalus, a person of eminency, as also Aristens, the scribe of the sanhedrim, and born at Emmaus, and with them fifteen men of figure among the people, were slain. They also kept Josephus's father in prison, and made public proclamation, that no citizen whosoever should either speak to him himself, or go into his company among others, for fear he should betray them. They also slew such as joined in lamenting these men, without any further examination.

You begin by saying, that when, in my discussion with our friend Bassus, I used the Scripture which contains the prophecy of Daniel when yet a young man in the affair of Susanna, I did this as if it had escaped me that this part of the book was spurious. You say that you praise this passage as elegantly written, but find fault with it as a more modern composition, and a forgery; and you add that the forger has had recourse to something which not even Philistion the play-writer would have used in his puns between prinos and prisein, schinos and schisis, which words as they sound in Greek can be used in this way, but not in Hebrew. In answer to this, I have to tell you what it behoves us to do in the cases not only of the History of Susanna, which is found in every church of Christ in that Greek copy which the Greeks use, but is not in the Hebrew, or of the two other passages you mention at the end of the book containing the history of Bel and the Dragon, which likewise are not in the Hebrew copy of Daniel; but of thousands of other passages also which I found in many places when with my little strength I was collating the Hebrew copies with ours. For in Daniel itself I found the word “bound” followed in our versions by very many verses which are not in the Hebrew at all, beginning (according to one of the copies which circulate in the churches) thus: “Ananias, and Azarias, and Misael prayed and sang unto God,” down to “O, all ye that worship the Lord, bless ye the God of gods. Praise Him, and say that His mercy endureth for ever and ever. And it came to pass, when the king heard them singing, and saw them that they were alive.” Or, as in another copy, from “And they walked in the midst of the fire, praising God and blessing the Lord,” down to “O, all ye that worship the Lord, bless ye the God of gods. Praise Him, and say that His mercy endureth to all generations.” But in the Hebrew copies the words, “And these three men, Sedrach, Misach, and Abdenego fell down bound into the midst of the fire,” are immediately followed by the verse, “Nabouchodonosor the king was astonished, and rose up in haste, and spake, and said unto his counsellors.” For so Aquila, following the Hebrew reading, gives it, who has obtained the credit among the Jews of having interpreted the Scriptures with no ordinary care, and whose version is most commonly used by those who do not know Hebrew, as the one which has been most successful. Of the copies in my possession whose readings I gave, one follows the Seventy, and the other Theodotion; and just as the History of Susanna which you call a forgery is found in both, together with the passages at the end of Daniel, so they give also these passages, amounting, to make a rough guess, to more than two hundred verses.

In designating others by the epithets of “uninstructed, and servile, and ignorant,” Celsus, I suppose, means those who are not acquainted with his laws, nor trained in the branches of Greek learning; while we, on the other hand, deem those to be “uninstructed” who are not ashamed to address [supplications] to inanimate objects, and to call upon those for health that have no strength, and to ask the dead for life, and to entreat the helpless for assistance. And although some may say that these objects are not gods, but only imitations and symbols of real divinities, nevertheless these very individuals, in imagining that the hands of low mechanics can frame imitations of divinity, are “uninstructed, and servile, and ignorant;” for we assert that the lowest among us have been set free from this ignorance and want of knowledge, while the most intelligent can understand and grasp the divine hope. We do not maintain, however, that it is impossible for one who has not been trained in earthly wisdom to receive the “divine,” but we do acknowledge that all human wisdom is “folly” in comparison with the “divine.” In the next place, instead of endeavouring to adduce reasons, as he ought, for his assertions, he terms us “sorcerers,” and asserts that “we flee away with headlong speed from the more polished class of persons, because they are not suitable subjects for our impositions, while we seek to decoy those who are more rustic.” Now he did not observe that from the very beginning our wise men were trained in the external branches of learning: Moses, e.g., in all the wisdom of the Egyptians; Daniel, and Ananias, and Azariah, and Mishael, in all Assyrian learning, so that they were found to surpass in tenfold degree all the wise men of that country. At the present time, moreover, the churches have, in proportion to the multitudes [of ordinary believers], a few “wise” men, who have come over to them from that wisdom which is said by us to be “according to the flesh;” and they have also some who have advanced from it to that wisdom which is “divine.”