lamented

And he smote the men of Bethshemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten many of the people with a great slaughter.

And it came to pass, while the ark abode in Kirjathjearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD.

And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.

Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land.

And David lamented with this lamentation over Saul and over Jonathan his son:

And the king lamented over Abner, and said, Died Abner as a fool dieth?

And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations.

They shall die of grievous deaths; they shall not be lamented; neither shall they be buried; but they shall be as dung upon the face of the earth: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth.

And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.

And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.

And there followed him a great company of people, and of women, which also bewailed and lamented him.

And the house of Israel lamented her seven days: and before she died, she did distribute her goods to all them that were nearest of kindred to Manasses her husband, and to them that were the nearest of her kindred.

And in all Jewry they mourned for Josias, yea, Jeremy the prophet lamented for Josias, and the chief men with the women made lamentation for him unto this day: and this was given out for an ordinance to be done continually in all the nation of Israel.

When this was done, the king, hearing that their kindred in the city often went out and lamented the melancholy distress of these victims,

Let us turn further to the Greeks also, that we may know what opinion they hold as to the true God. The Greeks, then, because they are more subtle than the Barbarians, have gone further astray than the Barbarians; inasmuch as they have introduced many fictitious gods, and have set up some of them as males and some as females; and in that some of their gods were found who were adulterers, and did murder, and were deluded, and envious, and wrathful and passionate, and parricides, and thieves, and robbers. And some of them, they say, were crippled and limped, and some were sorcerers, and some actually went mad, and some played on lyres, and some were given to roaming on the hills, and some even died, and some were struck dead by lightning, and some were made servants even to men, and some escaped by flight, and some were kidnapped by men, and some, indeed, were lamented and deplored by men. And some, they say, went down to Sheol, and some were grievously wounded, and some transformed themselves into the likeness of animals to seduce the race of mortal women, and some polluted themselves by lying with males. And some, they say, were wedded to their mothers and their sisters and their daughters. And they say of their gods that they committed adultery with the daughters of men; and of these there was born a certain race which also was mortal. And they say that some of the females disputed about beauty, and appeared before men for judgment. Thus, O King, have the Greeks put forward foulness, and absurdity, and folly about their gods and about themselves, in that they have called those that are of such a nature gods, who are no gods. And hence mankind have received incitements to commit adultery and fornication, and to steal and to practise all that is offensive and hated and abhorred. For if they who are called their gods practised all these things which are written above, how much more should men practise them — men, who believe that their gods themselves practised them. And owing to the foulness of this error there have happened to mankind harassing wars, and great famines, and bitter captivity, and complete desolation. And lo! It was by reason of this alone that they suffered and that all these things came upon them; and while they endured those things they did not perceive in their mind that for their error those things came upon them.

And that cow, that first one, went from the presence of that first bull in order to seek that red one, but found him not, and lamented with a great lamentation over him and sought him.

And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them.

And the sheep cried out because their flesh was being devoured by the birds, and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep.

And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out.

And she lamented because of this thing exceedingly, and did not tell it to any one.

And he remembered all her deeds which she had done during her life and he lamented her exceedingly; for he loved her with all his heart and with all his soul.

And we told him in a dream that it was forgiven him because he supplicated earnestly, and lamented, and did not again commit it.

Now his wife Anna lamented with two lamentations, and: bewailed herself with two bewailings, saying: I will bewail my widowhood, and I will bewail my childlessness.

And they took courage and went in and saw that which was done: and the panels of the temple did wail: and they rent their clothes from the top to the bottom. And his body they found not, but his blood they found turned into stone. And they feared, and went forth and told all the people that Zacharias was slain. And all the tribes of the people heard it, and they mourned for him and lamented him three days and three nights. And after the three days the priests took counsel whom they should set in his stead: and the lot came up upon Symeon. Now he it was which, was warned by the Holy Ghost that he should not see death until he should see the Christ in the flesh.

Now when these men were departed into Galilee, the chief priests and the rulers of the synagogue and the elders gathered together in the synagogue, and shut the gate, and lamented with a great lamentation, saying: What is this sign which is come to pass in Israel? But Annas and Caiaphas said: Wherefore are ye troubled? why weep ye? Know ye not that his disciples gave much gold unto them that kept the sepulchre and taught them to say that an angel came down and rolled away the stone from the door of the sepulchre? But the priests and the elders said: Be it so, that his disciples did steal away his body; but how is his soul entered into his body, and how abideth he in Galilee? But they could not answer these things, and hardly in the end said: It is not lawful for us to believe the uncircumcised.

And I when I heard it, mourned and lamented for the race of men. The angel answered and said unto me: Wherefore mournest thou? art thou more merciful than God? for inasmuch as God is good and knoweth that there are torments, he beareth patiently with mankind, leaving every one to do his own will for the time that he dwelleth on the earth.

And they went and brought him; and when the people saw it they were troubled. But Paul said: Now, brethren, let your faith appear; come all of you and let us weep unto our Lord Jesus Christ, that this lad may live and we continue in quietness. And when all had lamented, the lad received his spirit again, and they set him on a beast and sent him back alive, together with the rest that were of Caesar's household.

And the Saviour having turned, stretched up His hand, and marked a cross in the air coming down from above even to the abyss, and it was full of light, and had its form after the likeness of a ladder. And all the multitude that had gone down from the city into the abyss came up on the ladder of the luminous cross; but there remained below the proconsul, and the viper which they worshipped. And when the multitude had come up, having looked upon Philip hanging head downwards, they lamented with a great lamentation at the lawless action which they had done. And they also saw Bartholomew, and Mariamme having her former appearance. And, behold, the Lord went up into the heavens in the sight of Philip, and Bartholomew and Mariamme, and Stachys, and all the unbelieving people, and silently they glorified God in fear and trembling. And all the multitudes cried out, saying: He alone is God, whom these men proclaim in truth; He alone is God, who sent these men for our salvation. Let us therefore truly repent for our great error, because we are by no means worthy of everlasting life. Now we believe, because we have seen great wonders, because the Saviour has brought us up from the abyss. And they all fell upon their face, and adored Philip, and entreated him, ready to flee: Do not do another miracle, and again send us away into the abyss. And they prayed that they might become worthy of the appearing of Christ.

There was there also a young woman afflicted by Satan; for that accursed wretch repeatedly appeared to her in the form of a huge dragon, and prepared to swallow her. He also sucked out all her blood, so that she was left like a corpse. As often as he came near her, she, with her hands clasped over her head, cried out, and said: Woe, woe's me, for nobody is near to free me from that accursed dragon. And her father and mother, and all who were about her or saw her, bewailed her lot; and men stood round her in a crowd, and all wept and lamented, especially when she wept, and said: Oh, my brethren and friends, is there no one to free me from that murderer? And the daughter of the chief who had been healed of her leprosy, hearing the girl's voice, went up to the roof of her castle, and saw her with her hands clasped over her head weeping, and all the crowds standing round her weeping as well. She therefore asked the demoniac's husband whether his wife's mother were alive. And when he answered that both her parents were living, she said: Send for her mother to come to me. And when she saw that he had sent for her, and she had come, she said: Is that distracted girl your daughter? Yes, O lady, said that sorrowful and weeping woman, she is my daughter. The chief's daughter answered: Keep my secret, for I confess to you that I was formerly a leper; but now the Lady Mary, the mother of Jesus Christ, has healed me. But if you wish your daughter to be healed, take her to Bethlehem, and seek Mary the mother of Jesus, and believe that your daughter will be healed; I indeed believe that you will come back with joy, with your daughter healed. As soon as the woman heard the words of the chief's daughter, she led away her daughter in haste; and going to the place indicated, she went to the Lady Mary, and revealed to her the state of her daughter. And the Lady Mary hearing her words, gave her a little of the water in which she had washed the body of her son Jesus, and ordered her to pour it on the body of her daughter. She gave her also from the clothes of the Lord Jesus a swathing-cloth, saying: Take this cloth, and show it to your enemy as often as you shall see him. And she saluted them, and sent them away.

And with yet more words Lycomedes addressing Cleopatra came near to the bed and cried aloud and lamented: but John pulled him away, and said: Cease from these lamentations and from thine unfitting words: thou must not disobey him that appeared unto thee: for know that thou shalt receive thy consort again. Stand, therefore, with us that have come hither on her account and pray to the God whom thou sawest manifesting himself unto thee in dreams. What, then, is it, Lycomedes? Awake, thou also, and open thy soul. Cast off the heavy sleep from thee: beseech the Lord, entreat him for thy wife, and he will raise her up. But he fell upon the floor and lamented, fainting. John therefore said with tears: Alas for the fresh (new) betraying of my vision! for the new temptation that is prepared for me! for the new device of him that contriveth against me! the voice from heaven that was borne unto me in the way, hath it devised this for me? was it this that it foreshowed me should come to pass here, betraying me to this great multitude of the citizens because of Lycomedes? the man lieth without breath, and I know well that they will not suffer me to go out of the house alive. Why tarriest thou, Lord (or, what wilt thou do)? why hast thou shut off from us thy good promise? Do not, I beseech thee, Lord, do not give him cause to exult who rejoiceth in the suffering of others; give him not cause to dance who alway derideth us; but let thy holy name and thy mercy make haste. Raise up these two dead whose death is against me.

And with yet more words Lycomedes addressing Cleopatra came near to the bed and cried aloud and lamented: but John pulled him away, and said: Cease from these lamentations and from thine unfitting words: thou must not disobey him that appeared unto thee: for know that thou shalt receive thy consort again. Stand, therefore, with us that have come hither on her account and pray to the God whom thou sawest manifesting himself unto thee in dreams. What, then, is it, Lycomedes? Awake, thou also, and open thy soul. Cast off the heavy sleep from thee: beseech the Lord, entreat him for thy wife, and he will raise her up. But he fell upon the floor and lamented, fainting. John therefore said with tears: Alas for the fresh (new) betraying of my vision! for the new temptation that is prepared for me! for the new device of him that contriveth against me! the voice from heaven that was borne unto me in the way, hath it devised this for me? was it this that it foreshowed me should come to pass here, betraying me to this great multitude of the citizens because of Lycomedes? the man lieth without breath, and I know well that they will not suffer me to go out of the house alive. Why tarriest thou, Lord (or, what wilt thou do)? why hast thou shut off from us thy good promise? Do not, I beseech thee, Lord, do not give him cause to exult who rejoiceth in the suffering of others; give him not cause to dance who alway derideth us; but let thy holy name and thy mercy make haste. Raise up these two dead whose death is against me.

Now when some long time had passed, and none of the brethren had been at any time grieved by John, they were then grieved because he had said: Brethren, it is now time for me to go to Ephesus (for so have I agreed with them that dwell there) lest they become slack, now for a long time having no man to confirm them. But all of you must have your minds steadfast towards God, who never forsaketh us. But when they heard this from him, the brethren lamented because they were to be parted from him. And John said: Even if I be parted from you, yet Christ is always with you: whom if ye love purely ye will have his fellowship without reproach, for if he be loved, he preventeth (anticipateth) them that love him.

And having so said, and bidden farewell to them, and left much money with the brethren for distribution, he went forth unto Ephesus, while all the brethren lamented and groaned. And there accompanied him, of Ephesus, both Andronicus and Drusiana and Lycomedes and Cleobius and their families. And there followed him Aristobula also, who had heard that her husband Tertullus had died on the way, and Aristippus with Xenophon, and the harlot that was chaste, and many others, whom he exhorted at all times to cleave to the Lord, and they would no more be parted from him.

And the Proconsul hearing this stood speechless and as it were beside himself; but as all the city made an e uproar that he should loose Andrew, he drew near to the cross to loose him and take him down. But the blessed Andrew cried out with a loud voice: Suffer not Lord, thine Andrew that hath been bound upon thy cross, to be loosed again; give not me that am upon thy mystery to the shameless devil; O Jesu Christ, let not thine adversary loose him that is hung upon thy grace; O Father, let not this mean (little) one humble any more him that hath known thy greatness. But do thou, Jesu Christ, whom I have seen, whom I hold, whom I love, in whom I am and shall be, receive me in peace into thine everlasting tabernacles, that by my going out there may be an entering in unto thee of many that are akin to me, and that they may rest in thy majesty. And having so said, and yet more glorified the Lord, he gave up the ghost, while we all wept and lamented at our parting from him.

At the time when Paul was sojourning in Rome and confirming many in the faith, it came also to pass that one by name Candida, the wife of Quartus that was over the prisons, heard Paul and paid heed to his words and believed. And when she had instructed her husband also and he believed, Quartus suffered Paul to go whither he would away from the city: to whom Paul said: If it be the will of God, he will reveal it unto me. And after Paul had fasted three days and asked of the Lord that which should be profitable for him, he saw a vision, even the Lord saying unto him: Arise, Paul, and become a physician in thy body (i.e. by going thither in person) to them that are in Spain. He therefore, having related to the brethren what God had commanded, nothing doubting, prepared himself to set forth from the city. But when Paul was about to depart, there was great weeping throughout all the brotherhood, because they thought that they should see Paul no more, so that they even rent their clothes. For they had in mind also how that Paul had oftentimes contended with the doctors of the Jews and confuted them, saying: Christ, upon whom your fathers laid hands, abolished their sabbaths and fasts and holy-days and circumcision, and the doctrines of men and the rest of the traditions he did abolish. But the brethren lamented (and adjured) Paul by the coming of our Lord Jesus Christ, that he should not be absent above a year, saying: We know thy love for thy brethren; forget not us when thou art come thither, neither begin to forsake us, as little children without a mother. And when they besought him long with tears, there came a sound from heaven, and a great voice saying: Paul the servant of God is chosen to minister all the days of his life: by the hands of Nero the ungodly and wicked man shall he be perfected before your eyes. And a very great fear fell upon the brethren because of the voice which came from heaven: and they were confirmed yet more in the faith.

Now the report was noised through the city unto the brethren that were dispersed, <saying that Peter was come to Rome> because of Simon, that he might show him to be a deceiver and a persecutor of good men. All the multitude therefore ran together to see the apostle of the Lord stay (himself, or the brethren) on Christ. And on the first day of the week when the multitude was assembled to see Peter, Peter began to say with a loud voice: Ye men here present that trust in Christ, ye that for a little space have suffered temptation, learn for what cause God sent his Son into the world, and wherefore he made him to be born of the Virgin Mary; for would he so have done if not to procure us some grace or dispensation? even because he would take away all offence and all ignorance and all the contrivance of the devil, his attempts (beginnings) and his strength wherewith he prevailed aforetime, before our God shined forth in the world. And whereas men through ignorance fell into death by many and divers infirmities, Almighty God, moved with compassion, sent his Son into the world. With whom I was; and he (or I) walked upon the water, whereof I myself remain a witness, and do testify that he then worked in the world by signs and wonders, all of which he did. I do confess, dearly-beloved brethren, that I was with him: yet I denied him, even our Lord Jesus Christ, and that not once only, but thrice; for there were evil dogs that were come about me as they did unto the Lord's prophets. And the Lord imputed it not unto me, but turned unto me and had compassion on the infirmity of my flesh, when (or so that) afterward I bitterly bewailed myself, and lamented the weakness of my faith, because I was befooled by the devil and kept not in mind the word of my Lord. And now I say unto you, O men and brethren, which are gathered together in the name of Jesus Christ: against you also hath the deceiver Satan aimed his arrows, that ye might depart out of the way. But faint not, brethren, neither let your spirit fall, but be strong and persevere and doubt not: for if Satan caused me to stumble, whom the Lord had in great honour, so that I denied the light of mine hope, and if he overthrew me and persuaded me to flee as if I had put my trust in a man, what think ye will he do unto you which are but young in the faith? Did ye suppose that he would not turn you away to make you enemies of the kingdom of God, and cast you down into perdition by a new (or the last) deceit? For whomsoever he casteth out from the hope of our Lord Jesus Christ, he is a son of perdition for ever. Turn yourselves, therefore, brethren, chosen of the Lord, and be strong in God Almighty, the Father of our Lord Jesus Christ, whom no man hath seen at any time, neither can see, save he who hath believed in him. And be ye aware whence this temptation hath come upon you. For it is not only by words that I would convince you that this is Christ whom I preach, but also by deeds and exceeding great works of power do I exhort you by the faith that is in Christ Jesus, that none of you look for any other save him that was despised and mocked of the Jews, even this Nazarene which was crucified and died and the third day rose again.

He went up therefore again unto the brethren, and told them that which had been seen by him: and they lamented in soul, weeping and saying: We beseech thee, Peter, take thought for us that are young. And Peter said unto them: If it be the Lord's will, it cometh to pass, even if we will it not; but for you, the Lord is able to stablish you in his faith, and will found you therein and make you spread abroad, whom he himself hath planted, that ye also may plant others through him. But I, so long as the Lord will that I be in the flesh, resist not; and again if he take me to him I rejoice and am glad. And while Peter thus spake, and all the brethren wept, behold four soldiers took him and led him unto Agrippa. And he in his madness (disease) commanded him to be crucified on an accusation of godlessness. The whole multitude of the brethren therefore ran together, both of rich and poor, orphans and widows, weak and strong, desiring to see and to rescue Peter, while the people shouted with one voice, and would not be silenced: What wrong hath Peter done, O Agrippa? Wherein hath he hurt thee? tell the Romans! And others said: We fear lest if this man die, his Lord destroy us all. And Peter when he came unto the place stilled the people and said: Ye men that are soldiers of Christ! ye men that hope in Christ! remember the signs and wonders which ye have seen wrought through me, remember the compassion of God, how many cures he hath wrought for you. Wait for him that cometh and shall reward every man according to his doings. And now be ye not bitter against Agrippa; for he is the minister of his father's working. And this cometh to pass at all events, for the Lord hath manifested unto me that which befalleth. But why delay I and draw not near unto the cross?

And when I perceived it I sorrowed unto death; and when she had gone out, I came to myself, and lamented for her many days, because I recognized her guile and her deceit.

They were all clothed with garments of hair, and they were all prophets. And they had nothing with them but were naked, and they all lamented with a great lamentation because of the going astray of Israel.

And when the story was reported in other countries that Haiqar the Sage had been slain, all the kings were grieved and despised king Sennacherib, and they lamented over Haiqar the solver of riddles.

But the holy and God-fearing mother wailed not with this lamentation over any one of them, neither besought she any to escape death, nor lamented over them as dying men; but, as though she had a soul of adamant and were bringing forth the number of her sons, for a second time, into immortal life, she besought rather and entreated of them that they should die for religion's sake.

And he, indeed, departed with the people, but I, Baruch, returned and sat before the gates of the temple, and I lamented with the following lamentation over Zion and said:

And it came to pass when I had spoken to them all these words, that I, Baruch, went my way, and when the people saw me setting out, they lifted up their voice and lamented and said:

Around thy much-lamented temple's steps,

And Abraham said to Michael, Tell me, man of God, and show to me why you have come hither. And Michael said, Your son Isaac will show you. And Abraham said to his son, My beloved son, tell me what you have seen in your dream today, and wast frightened. Relate it to me. Isaac answered his father, I saw in my dream the sun and the moon, and there was a crown upon my head, and there came from heaven a man of great size, and shining as the light that is called the father of light. He took the sun from my head, and yet left the rays behind with me. And I wept and said, I beseech you, my Lord, take not away the glory of my head, and the light of my house, and all my glory. And the sun and the moon and the stars lamented, saying, Take not away the glory of our power. And that shining man answered and said to me, Weep not that I take the light of your house, for it is taken up from troubles into rest, from a low estate to a high one; they lift him up from a narrow to a wide place; they raise him from darkness to light. And I said to him, I beseech you, Lord, take also the rays with it. He said to me, There are twelve hours of the day, and then I shall take all the rays. As the shining man said this, I saw the sun of my house ascending into heaven, but that crown I saw no more, and that sun was like you my father. And Michael said to Abraham, Your son Isaac has spoken truth, for you shall go, and be taken up into the heavens, but your body shall remain on earth, until seven thousand ages are fulfilled, for then all flesh shall arise. Now therefore, Abraham, set your house in order, and your children, for you have heard fully what is decreed concerning you. Abraham answered and said to Michael, I beseech you, Lord, if I shall depart from my body, I have desired to be taken up in my body that I may see the creatures that the Lord my God has created in heaven and on earth. Michael answered and said, This is not for me to do, but I shall go and tell the Lord of this, and if I am commanded I shall show you all these things.

And all the living creatures that were in the ark were terrified, and the lions roared, and the oxen lowed, and the wolves howled, and every living creature in the ark spoke and lamented in its own language, so that their voices reached to a great distance, and Noah and his sons cried and wept in their troubles; they were greatly afraid that they had reached the gates of death.

And when Isaac heard that Ishmael was dead he mourned for him, and Isaac lamented over him many days.

And when Jacob heard that Eber was dead he grieved exceedingly, and he lamented and mourned over him many days.

And Joseph heard that the Ishmaelites were proceeding to Egypt, and Joseph lamented and wept at this thing that he was to be so far removed from the land of Canaan, from his father, and he wept bitterly whilst he was riding upon the camel, and one of their men observed him, and made him go down from the camel and walk on foot, and notwithstanding this Joseph continued to cry and weep, and he said, O my father, my father.

And all the people of Egypt and the elders and all the inhabitants of the land of Goshen wept and mourned over Jacob, and all his sons and the children of his household lamented and mourned over their father Jacob many days.

And the old men wailed, and the children cried out, and the widows wept, and the virgins lamented, because the sons of their nobles, the mighty men of Israel, had risen up to depart.

About this time it was that Antigonus, the son of Aristobulus, came to Caesar, and became, in a surprising manner, the occasion of Antipater's further advancement; for whereas he ought to have lamented that his father appeared to have been poisoned on account of his quarrels with Pompey, and to have complained of Scipio's barbarity towards his brother, and not to mix any invidious passion when he was suing for mercy; besides those things, he came before Caesar, and accused Hyrcanus and Antipater, how they had driven him and his brethren entirely out of their native country, and had acted in a great many instances unjustly and extravagantly with relation to their nation; and that as to the assistance they had sent him into Egypt, it was not done out of good-will to him, but out of the fear they were in from former quarrels, and in order to gain pardon for their friendship to [his enemy] Pompey.

So when Herod had found that the Arabians were his enemies, and this for those very reasons whence he hoped they would have been the most friendly, and had given them such an answer as his passion suggested, he returned back, and went for Egypt. Now he lodged the first evening at one of the temples of that country, in order to meet with those whom he left behind; but on the next day word was brought him, as he was going to Rhinocurura, that his brother was dead, and how he came by his death; and when he had lamented him as much as his present circumstances could bear, he soon laid aside such cares, and proceeded on his journey. But now, after some time, the king of Arabia repented of what he had done, and sent presently away messengers to call him back: Herod had prevented them, and was come to Pelusium, where he could not obtain a passage from those that lay with the fleet, so he besought their captains to let him go by them; accordingly, out of the reverence they bore to the fame and dignity of the man, they conducted him to Alexandria; and when he came into the city, he was received by Cleopatra with great splendor, who hoped he might be persuaded to be commander of her forces in the expedition she was now about; but he rejected the queen's solicitations, and being neither afrighted at the height of that storm which then happened, nor at the tumults that were now in Italy, he sailed for Rome.

Now when Herod was at Daphne, by Antioch, he had some dreams which clearly foreboded his brother's death; and as he leaped out of his bed in a disturbed manner, there came messengers that acquainted him with that calamity. So when he had lamented this misfortune for a while, he put off the main part of his mourning, and made haste to march against his enemies; and when he had performed a march that was above his strength, and was gone as far as Libanus, he got him eight hundred men of those that lived near to that mountain as his assistants, and joined with them one Roman legion, with which, before it was day, he made an irruption into Galilee, and met his enemies, and drove them back to the place which they had left. He also made an immediate and continual attack upon the fortress. Yet was he forced by a most terrible storm to pitch his camp in the neighboring villages before he could take it. But when, after a few days' time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the night time.

With this advice Pheroras complied, and putting himself into such a habit as might most move compassion, he came with black cloth upon his body, and tears in his eyes, and threw himself down at Herod's feet, and begged his pardon for what he had done, and confessed that he had acted very wickedly, and was guilty of every thing that he had been accused of, and lamented that disorder of his mind, and distraction which his love to a woman, he said, had brought him to. So when Archelaus had brought Pheroras to accuse and bear witness against himself, he then made an excuse for him, and mitigated Herod's anger towards him, and this by using certain domestical examples; for that when he had suffered much greater mischiefs from a brother of his own, he prefered the obligations of nature before the passion of revenge; because it is in kingdoms as it is in gross bodies, where some member or other is ever swelled by the body's weight, in which case it is not proper to cut off such member, but to heal it by a gentle method of cure.

Now as soon as this fellow perceived the rotten parts of the family, and what quarrels the brothers had one with another, and in what disposition the father was towards each of them, he chose to take his lodging at the first in the house of Antipater, but deluded Alexander with a pretense of friendship to him, and falsely claimed to be an old acquaintance of Archelaus; for which reason he was presently admitted into Alexander's familiarity as a faithful friend. He also soon recommended himself to his brother Aristobulus. And when he had thus made trial of these several persons, he imposed upon one of them by one method, and upon another by another. But he was principally hired by Antipater, and so betrayed Alexander, and this by reproaching Antipater, because, while he was the eldest son he overlooked the intrigues of those who stood in the way of his expectations; and by reproaching Alexander, because he who was born of a queen, and was married to a king's daughter, permitted one that was born of a mean woman to lay claim to the succession, and this when he had Archelaus to support him in the most complete manner. Nor was his advice thought to be other than faithful by the young man, because of his pretended friendship with Archelaus; on which account it was that Alexander lamented to him Antipater's behavior with regard to himself, and this without concealing any thing from him; and how it was no wonder if Herod, after he had killed their mother, should deprive them of her kingdom. Upon this Eurycles pretended to commiserate his condition, and to grieve with him. He also, by a bait that he laid for him, procured Aristobulus to say the same things. Thus did he inveigle both the brothers to make complaints of their father, and then went to Antipater, and carried these grand secrets to him. He also added a fiction of his own, as if his brothers had laid a plot against him, and were almost ready to come upon him with their drawn swords. For this intelligence he received a great sum of money, and on that account he commended Antipater before his father, and at length undertook the work of bringing Alexander and Aristobulus to their graves, and accused them before their father. So he came to Herod, and told him that he would save his life, as a requital for the favors he had received from him, and would preserve his light [of life] by way of retribution for his kind entertainment; for that a sword had been long whetted, and Alexander's right hand had been long stretched out against him; but that he had laid impediments in his way, prevented his speed, and that by pretending to assist him in his design: how Alexander said that Herod was not contented to reign in a kingdom that belonged to others, and to make dilapidations in their mother's government after he had killed her; but besides all this, that he introduced a spurious successor, and proposed to give the kingdom of their ancestors to that pestilent fellow Antipater:--that he would now appease the ghosts of Hyrcanus and Mariamne, by taking vengeance on him; for that it was not fit for him to take the succession to the government from such a father without bloodshed: that many things happen every day to provoke him so to do, insomuch that he can say nothing at all, but it affords occasion for calumny against him; for that if any mention be made of nobility of birth, even in other cases, he is abused unjustly, while his father would say that nobody, to be sure, is of noble birth but Alexander, and that his father was inglorious for want of such nobility. If they be at any time hunting, and he says nothing, he gives offense; and if he commends any body, they take it in way of jest. That they always find their father unmercifully severe, and have no natural affection for any of them but for Antipater; on which accounts, if this plot does not take, he is very willing to die; but that in case he kill his father, he hath sufficient opportunities for saving himself. In the first place, he hath Archelaus his father-in-law to whom he can easily fly; and in the next place, he hath Caesar, who had never known Herod's character to this day; for that he shall not appear then before him with that dread he used to do when his father was there to terrify him; and that he will not then produce the accusations that concerned himself alone, but would, in the first place, openly insist on the calamities of their nation, and how they are taxed to death, and in what ways of luxury and wicked practices that wealth is spent which was gotten by bloodshed; what sort of persons they are that get our riches, and to whom those cities belong upon whom he bestows his favors; that he would have inquiry made what became of his grandfather [Hyrcanus], and his mother [Mariamne], and would openly proclaim the gross wickedness that was in the kingdom; on which accounts he should not be deemed a parricide.

While he spake these words he wept, and joined the children's right hands together; after which he embraced them every one after an affectionate manner, and dismissed the assembly. Upon this, Antipater was in great disorder immediately, and lamented publicly at what was done; for he supposed that this dignity which was conferred on these orphans was for his own destruction, even in his father's lifetime, and that he should run another risk of losing the government, if Alexander's sons should have both Archelaus [a king], and Pheroras a tetrarch, to support them. He also considered how he was himself hated by the nation, and how they pitied these orphans; how great affection the Jews bare to those brethren of his when they were alive, and how gladly they remembered them now they had perished by his means. So he resolved by all the ways possible to get these espousals dissolved.

Upon this Herod tortured the maid-servants every one by themselves separately, who all unanimously agreed in the foregoing discoveries, and that accordingly by agreement they went away, Antipater to Rome, and Pheroras to Perea; for that they oftentimes talked to one another thus: That after Herod had slain Alexander and Aristobulus, he would fall upon them, and upon their wives, because, after he Mariamne and her children he would spare nobody; and that for this reason it was best to get as far off the wild beast as they were able:--and that Antipater oftentimes lamented his own case before his mother, and said to her, that he had already gray hairs upon his head, and that his father grew younger again every day, and that perhaps death would overtake him before he should begin to be a king in earnest; and that in case Herod should die, which yet nobody knew when it would be, the enjoyment of the succession could certainly be but for a little time; for that these heads of Hydra, the sons of Alexander and Aristobulus, were growing up: that he was deprived by his father of the hopes of being succeeded by his children, for that his successor after his death was not to be any one of his own sons, but Herod the son of Mariamne: that in this point Herod was plainly distracted, to think that his testament should therein take place; for he would take care that not one of his posterity should remain, because he was of all fathers the greatest hater of his children. Yet does he hate his brother still worse; whence it was that he a while ago gave himself a hundred talents, that he should not have any intercourse with Pheroras. And when Pheroras said, Wherein have we done him any harm? Antipater replied, "I wish he would but deprive us of all we have, and leave us naked and alive only; but it is indeed impossible to escape this wild beast, who is thus given to murder, who will not permit us to love any person openly, although we be together privately; yet may we be so openly too, if we have but the courage and the hands of men."

Upon this the multitude were pleased, and presently made a trial of what he intended, by asking great things of him; for some made a clamor that he would ease them in their taxes; others, that he would take off the duties upon commodities; and some, that he would loose those that were in prison; in all which cases he answered readily to their satisfaction, in order to get the good-will of the multitude; after which he offered [the proper] sacrifices, and feasted with his friends. And here it was that a great many of those that desired innovations came in crowds towards the evening, and began then to mourn on their own account, when the public mourning for the king was over. These lamented those that were put to death by Herod, because they had cut down the golden eagle that had been over the gate of the temple. Nor was this mourning of a private nature, but the lamentations were very great, the mourning solemn, and the weeping such as was loudly heard all over the city, as being for those men who had perished for the laws of their country, and for the temple. They cried out that a punishment ought to be inflicted for these men upon those that were honored by Herod; and that, in the first place, the man whom he had made high priest should be deprived; and that it was fit to choose a person of greater piety and purity than he was.

Now after the death of Herod, king of Chalcis, Claudius set Agrippa, the son of Agrippa, over his uncle's kingdom, while Cumanus took upon him the office of procurator of the rest, which was a Roman province, and therein he succeeded Alexander; under which Cumanus began the troubles, and the Jews' ruin came on; for when the multitude were come together to Jerusalem, to the feast of unleavened bread, and a Roman cohort stood over the cloisters of the temple, [for they always were armed, and kept guard at the festivals, to prevent any innovation which the multitude thus gathered together might make,] one of the soldiers pulled back his garment, and cowering down after an indecent manner, turned his breech to the Jews, and spake such words as you might expect upon such a posture. At this the whole multitude had indignation, and made a clamor to Cumanus, that he would punish the soldier; while the rasher part of the youth, and such as were naturally the most tumultuous, fell to fighting, and caught up stones, and threw them at the soldiers. Upon which Cumanus was afraid lest all the people should make an assault upon him, and sent to call for more armed men, who, when they came in great numbers into the cloisters, the Jews were in a very great consternation; and being beaten out of the temple, they ran into the city; and the violence with which they crowded to get out was so great, that they trod upon each other, and squeezed one another, till ten thousand of them were killed, insomuch that this feast became the cause of mourning to the whole nation, and every family lamented their own relations.

And here it was that the high priests, and men of power among the Jews, as well as the sanhedrim, came to congratulate the king [upon his safe return]; and after they had paid him their respects, they lamented their own calamities, and related to him what barbarous treatment they had met with from Florus. At which barbarity Agrippa had great indignation, but transferred, after a subtle manner, his anger towards those Jews whom he really pitied, that he might beat down their high thoughts of themselves, and would have them believe that they had not been so unjustly treated, in order to dissuade them from avenging themselves. So these great men, as of better understanding than the rest, and desirous of peace, because of the possessions they had, understood that this rebuke which the king gave them was intended for their good; but as to the people, they came sixty furlongs out of Jerusalem, and congratulated both Agrippa and Neopolitanus; but the wives of those that had been slain came running first of all and lamenting. The people also, when they heard their mourning, fell into lamentations also, and besought Agrippa to assist them: they also cried out to Neopolitanus, and complained of the many miseries they had endured under Florus; and they showed them, when they were come into the city, how the market-place was made desolate, and the houses plundered. They then persuaded Neopolitanus, by the means of Agrippa, that he would walk round the city, with one only servant, as far as Siloam, that he might inform himself that the Jews submitted to all the rest of the Romans, and were only displeased at Florus, by reason of his exceeding barbarity to them. So he walked round, and had sufficient experience of the good temper the people were in, and then went up to the temple, where he called the multitude together, and highly commended them for their fidelity to the Romans, and earnestly exhorted them to keep the peace; and having performed such parts of Divine worship at the temple as he was allowed to do, he returned to Cestius.

This advice pleased the Idumeans, and they ascended through the city to the temple. The zealots were also in great expectation of their coming, and earnestly waited for them. When therefore these were entering, they also came boldly out of the inner temple, and mixing themselves among the Idumeans, they attacked the guards; and some of those that were upon the watch, but were fallen asleep, they killed as they were asleep; but as those that were now awakened made a cry, the whole multitude arose, and in the amazement they were in caught hold of their arms immediately, and betook themselves to their own defense; and so long as they thought they were only the zealots who attacked them, they went on boldly, as hoping to overpower them by their numbers; but when they saw others pressing in upon them also, they perceived the Idumeans were got in; and the greatest part of them laid aside their arms, together with their courage, and betook themselves to lamentations. But some few of the younger sort covered themselves with their armor, and valiantly received the Idumeans, and for a while protected the multitude of old men. Others, indeed, gave a signal to those that were in the city of the calamities they were in; but when these were also made sensible that the Idumeans were come in, none of them durst come to their assistance, only they returned the terrible echo of wailing, and lamented their misfortunes. A great howling of the women was excited also, and every one of the guards were in danger of being killed. The zealots also joined in the shouts raised by the Idumeans; and the storm itself rendered the cry more terrible; nor did the Idumeans spare any body; for as they are naturally a most barbarous and bloody nation, and had been distressed by the tempest, they made use of their weapons against those that had shut the gates against them, and acted in the same manner as to those that supplicated for their lives, and to those that fought them, insomuch that they ran through those with their swords who desired them to remember the relation there was between them, and begged of them to have regard to their common temple. Now there was at present neither any place for flight, nor any hope of preservation; but as they were driven one upon another in heaps, so were they slain. Thus the greater part were driven together by force, as there was now no place of retirement, and the murderers were upon them; and, having no other way, threw themselves down headlong into the city; whereby, in my opinion, they underwent a more miserable destruction than that which they avoided, because that was a voluntary one. And now the outer temple was all of it overflowed with blood; and that day, as it came on, they saw eight thousand five hundred dead bodies there.

But the rage of the Idumeans was not satiated by these slaughters; but they now betook themselves to the city, and plundered every house, and slew every one they met; and for the other multitude, they esteemed it needless to go on with killing them, but they sought for the high priests, and the generality went with the greatest zeal against them; and as soon as they caught them they slew them, and then standing upon their dead bodies, in way of jest, upbraided Ananus with his kindness to the people, and Jesus with his speech made to them from the wall. Nay, they proceeded to that degree of impiety, as to cast away their dead bodies without burial, although the Jews used to take so much care of the burial of men, that they took down those that were condemned and crucified, and buried them before the going down of the sun. I should not mistake if I said that the death of Ananus was the beginning of the destruction of the city, and that from this very day may be dated the overthrow of her wall, and the ruin of her affairs, whereon they saw their high priest, and the procurer of their preservation, slain in the midst of their city. He was on other accounts also a venerable, and a very just man; and besides the grandeur of that nobility, and dignity, and honor of which he was possessed, he had been a lover of a kind of parity, even with regard to the meanest of the people; he was a prodigious lover of liberty, and an admirer of a democracy in government; and did ever prefer the public welfare before his own advantage, and preferred peace above all things; for he was thoroughly sensible that the Romans were not to be conquered. He also foresaw that of necessity a war would follow, and that unless the Jews made up matters with them very dexterously, they would be destroyed; to say all in a word, if Ananus had survived, they had certainly compounded matters; for he was a shrewd man in speaking and persuading the people, and had already gotten the mastery of those that opposed his designs, or were for the war. And the Jews had then put abundance of delays in the way of the Romans, if they had had such a general as he was. Jesus was also joined with him; and although he was inferior to him upon the comparison, he was superior to the rest; and I cannot but think that it was because God had doomed this city to destruction, as a polluted city, and was resolved to purge his sanctuary by fire, that he cut off these their great defenders and well-wishers, while those that a little before had worn the sacred garments, and had presided over the public worship; and had been esteemed venerable by those that dwelt on the whole habitable earth when they came into our city, were cast out naked, and seen to be the food of dogs and wild beasts. And I cannot but imagine that virtue itself groaned at these men's case, and lamented that she was here so terribly conquered by wickedness. And this at last was the end of Ananus and Jesus.

And now were the banks finished on the seventh day of the month Gorpieus, [Elul,] in eighteen days' time, when the Romans brought their machines against the wall. But for the seditious, some of them, as despairing of saving the city, retired from the wall to the citadel; others of them went down into the subterranean vaults, though still a great many of them defended themselves against those that brought the engines for the battery; yet did the Romans overcome them by their number and by their strength; and, what was the principal thing of all, by going cheerfully about their work, while the Jews were quite dejected, and become weak. Now as soon as a part of the wall was battered down, and certain of the towers yielded to the impression of the battering rams, those that opposed themselves fled away, and such a terror fell upon the tyrants, as was much greater than the occasion required; for before the enemy got over the breach they were quite stunned, and were immediately for flying away. And now one might see these men, who had hitherto been so insolent and arrogant in their wicked practices, to be cast down and to tremble, insomuch that it would pity one's heart to observe the change that was made in those vile persons. Accordingly, they ran with great violence upon the Roman wall that encompassed them, in order to force away those that guarded it, and to break through it, and get away. But when they saw that those who had formerly been faithful to them had gone away, [as indeed they were fled whithersoever the great distress they were in persuaded them to flee,] as also when those that came running before the rest told them that the western wall was entirely overthrown, while others said the Romans were gotten in, and others that they were near, and looking out for them, which were only the dictates of their fear, which imposed upon their sight, they fell upon their face, and greatly lamented their own mad conduct; and their nerves were so terribly loosed, that they could not flee away. And here one may chiefly reflect on the power of God exercised upon these wicked wretches, and on the good fortune of the Romans; for these tyrants did now wholly deprive themselves of the security they had in their own power, and came down from those very towers of their own accord, wherein they could have never been taken by force, nor indeed by any other way than by famine. And thus did the Romans, when they had taken such great pains about weaker walls, get by good fortune what they could never have gotten by their engines; for three of these towers were too strong for all mechanical engines whatsoever, concerning which we have treated above.

Now when Bassus had taken a full view of this place, he resolved to besiege it, by filling up the valley that lay on the east side; so he fell hard to work, and took great pains to raise his banks as soon as possible, and by that means to render the siege easy. As for the Jews that were caught in this place, they separated themselves from the strangers that were with them, and they forced those strangers, as an otherwise useless multitude, to stay in the lower part of the city, and undergo the principal dangers, while they themselves seized on the upper citadel, and held it, and this both on account of its strength, and to provide for their own safety. They also supposed they might obtain their pardon, in case they should [at last] surrender the citadel. However, they were willing to make trial, in the first place, whether the hopes they had of avoiding a siege would come to any thing; with which intention they made sallies every day, and fought with those that met them; in which conflicts they were many of them slain, as they therein slew many of the Romans. But still it was the opportunities that presented themselves which chiefly gained both sides their victories; these were gained by the Jews, when they fell upon the Romans as they were off their guard; but by the Romans, when, upon the others' sallies against their banks, they foresaw their coming, and were upon their guard when they received them. But the conclusion of this siege did not depend upon these bickerings; but a certain surprising accident, relating to what was done in this siege, forced the Jews to surrender the citadel. There was a certain young man among the besieged, of great boldness, and very active of his hand, his name was Eleazar; he greatly signalized himself in those sallies, and encouraged the Jews to go out in great numbers, in order to hinder the raising of the banks, and did the Romans a vast deal of mischief when they came to fighting; he so managed matters, that those who sallied out made their attacks easily, and returned back without danger, and this by still bringing up the rear himself. Now it happened that, on a certain time, when the fight was over, and both sides were parted, and retired home, he, in way of contempt of the enemy, and thinking that none of them would begin the fight again at that time, staid without the gates, and talked with those that were upon the wall, and his mind was wholly intent upon what they said. Now a certain person belonging to the Roman camp, whose name was Rufus, by birth an Egyptian, ran upon him suddenly, when nobody expected such a thing, and carried him off, with his armor itself; while, in the mean time, those that saw it from the wall were under such an amazement, that Rufus prevented their assistance, and carried Eleazar to the Roman camp. So the general of the Romans ordered that he should be taken up naked, set before the city to be seen, and sorely whipped before their eyes. Upon this sad accident that befell the young man, the Jews were terribly confounded, and the city, with one voice, sorely lamented him, and the mourning proved greater than could well be supposed upon the calamity of a single person. When Bassus perceived that, he began to think of using a stratagem against the enemy, and was desirous to aggravate their grief, in order to prevail with them to surrender the city for the preservation of that man. Nor did he fail of his hope; for he commanded them to set up a cross, as if he were just going to hang Eleazar upon it immediately; the sight of this occasioned a sore grief among those that were in the citadel, and they groaned vehemently, and cried out that they could not bear to see him thus destroyed. Whereupon Eleazar besought them not to disregard him, now he was going to suffer a most miserable death, and exhorted them to save themselves, by yielding to the Roman power and good fortune, since all other people were now conquered by them. These men were greatly moved with what he said, there being also many within the city that interceded for him, because he was of an eminent and very numerous family; so they now yielded to their passion of commiseration, contrary to their usual custom. Accordingly, they sent out immediately certain messengers, and treated with the Romans, in order to a surrender of the citadel to them, and desired that they might be permitted to go away, and take Eleazar along with them. Then did the Romans and their general accept of these terms; while the multitude of strangers that were in the lower part of the city, hearing of the agreement that was made by the Jews for themselves alone, were resolved to fly away privately in the night time; but as soon as they had opened their gates, those that had come to terms with Bassus told him of it; whether it were that they envied the others' deliverance, or whether it were done out of fear, lest an occasion should be taken against them upon their escape, is uncertain. The most courageous, therefore, of those men that went out prevented the enemy, and got away, and fled for it; but for those men that were caught within they were slain to the number of one thousand seven hundred, as were the women and children made slaves. But as Bassus thought he must perform the covenant he had made with those that surrendered the citadel, he let them go, and restored Eleazar to them.

After this, wishing to prove that the occurrences which befell Him were painful and distressing, and that it was impossible for Him, had He wished, to render them otherwise, he proceeds: “Why does he mourn, and lament, and pray to escape the fear of death, expressing himself in terms like these: ‘O Father, if it be possible, let this cup pass from me?’” Now in these words observe the malignity of Celsus, how not accepting the love of truth which actuates the writers of the Gospels (who might have passed over in silence those points which, as Celsus thinks, are censurable, but who did not omit them for many reasons, which any one, in expounding the Gospel, can give in their proper place), he brings an accusation against the Gospel statement, grossly exaggerating the facts, and quoting what is not written in the Gospels, seeing it is nowhere found that Jesus lamented. And he changes the words in the expression, “Father, if it be possible, let this cup pass from me,” and does not give what follows immediately after, which manifests at once the ready obedience of Jesus to His Father, and His greatness of mind, and which runs thus: “Nevertheless, not as I will, but as Thou wilt.” Nay, even the cheerful obedience of Jesus to the will of His Father in those things which He was condemned to suffer, exhibited in the declaration, “If this cup cannot pass from me except I drink it, Thy will be done,” he pretends not to have observed, acting here like those wicked individuals who listen to the Holy Scriptures in a malignant spirit, and “who talk wickedness with lofty head.” For they appear to have heard the declaration, “I kill,” and they often make it to us a subject of reproach; but the words, “I will make alive,” they do not remember,—the whole sentence showing that those who live amid public wickedness, and who work wickedly, are put to death by God, and that a better life is infused into them instead, even one which God will give to those who have died to sin. And so also these men have heard the words, “I will smite;” but they do not see these, “and I will heal,” which are like the words of a physician, who cuts bodies asunder, and inflicts severe wounds, in order to extract from them substances that are injurious and prejudicial to health, and who does not terminate his work with pains and lacerations, but by his treatment restores the body to that state of soundness which he has in view. Moreover, they have not heard the whole of the announcement, “For He maketh sore, and again bindeth up;” but only this part, “He maketh sore.” So in like manner acts this Jew of Celsus, who quotes the words, “O Father, would that this cup might pass from me;” but who does not add what follows, and which exhibits the firmness of Jesus, and His preparedness for suffering. But these matters, which afford great room for explanation from the wisdom of God, and which may reasonably be pondered over by those whom Paul calls “perfect” when he said, “We speak wisdom among them who are perfect,” we pass by for the present, and shall speak for a little of those matters which are useful for our present purpose.