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Thus did the Romans spend four days in bringing this subsistence-money to the several legions. But on the fifth day, when no signs of peace appeared to come from the Jews, Titus divided his legions, and began to raise banks, both at the tower of Antonia and at John's monument. Now his designs were to take the upper city at that monument, and the temple at the tower of Antonia; for if the temple were not taken, it would be dangerous to keep the city itself; so at each of these parts he raised him banks, each legion raising one. As for those that wrought at John's monument, the Idumeans, and those that were in arms with Simon, made sallies upon them, and put some stop to them; while John's party, and the multitude of zealots with them, did the like to those that were before the tower of Antonia. These Jews were now too hard for the Romans, not only in direct fighting, because they stood upon the higher ground, but because they had now learned to use their own engines; for their continual use of them one day after another did by degrees improve their skill about them; for of one sort of engines for darts they had three hundred, and forty for stones; by the means of which they made it more tedious for the Romans to raise their banks. But then Titus, knowing that the city would be either saved or destroyed for himself, did not only proceed earnestly in the siege, but did not omit to have the Jews exhorted to repentance; so he mixed good counsel with his works for the siege. And being sensible that exhortations are frequently more effectual than arms, he persuaded them to surrender the city, now in a manner already taken, and thereby to save themselves, and sent Josephus to speak to them in their own language; for he imagined they might yield to the persuasion of a countryman of their own.

While Josephus was making this exhortation to the Jews, many of them jested upon him from the wall, and many reproached him; nay, some threw their darts at him: but when he could not himself persuade them by such open good advice, he betook himself to the histories belonging to their own nation, and cried out aloud, "O miserable creatures! are you so unmindful of those that used to assist you, that you will fight by your weapons and by your hands against the Romans? When did we ever conquer any other nation by such means? and when was it that God, who is the Creator of the Jewish people, did not avenge them when they had been injured? Will not you turn again, and look back, and consider whence it is that you fight with such violence, and how great a Supporter you have profanely abused? Will not you recall to mind the prodigious things done for your forefathers and this holy place, and how great enemies of yours were by him subdued under you? I even tremble myself in declaring the works of God before your ears, that are unworthy to hear them; however, hearken to me, that you may be informed how you fight not only against the Romans, but against God himself. In old times there was one Necao, king of Egypt, who was also called Pharaoh; he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation. What did Abraham our progenitor then do? Did he defend himself from this injurious person by war, although he had three hundred and eighteen captains under him, and an immense army under each of them? Indeed he deemed them to be no number at all without God's assistance, and only spread out his hands towards this holy place, which you have now polluted, and reckoned upon him as upon his invincible supporter, instead of his own army. Was not our queen sent back, without any defilement, to her husband, the very next evening?--while the king of Egypt fled away, adoring this place which you have defiled by shedding thereon the blood of your own countrymen; and he also trembled at those visions which he saw in the night season, and bestowed both silver and gold on the Hebrews, as on a people beloved by God. Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred years together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God! Who is there that does not know that Egypt was overrun with all sorts of wild beasts, and consumed by all sorts of distempers? how their land did not bring forth its fruit? how the Nile failed of water? how the ten plagues of Egypt followed one upon another? and how by those means our fathers were sent away under a guard, without any bloodshed, and without running any dangers, because God conducted them as his peculiar servants? Moreover, did not Palestine groan under the ravage the Assyrians made, when they carried away our sacred ark? as did their idol Dagon, and as also did that entire nation of those that carried it away, how they were smitten with a loathsome distemper in the secret parts of their bodies, when their very bowels came down together with what they had eaten, till those hands that stole it away were obliged to bring it back again, and that with the sound of cymbals and timbrels, and other oblations, in order to appease the anger of God for their violation of his holy ark. It was God who then became our General, and accomplished these great things for our fathers, and this because they did not meddle with war and fighting, but committed it to him to judge about their affairs. When Sennacherib, king of Assyria, brought along with him all Asia, and encompassed this city round with his army, did he fall by the hands of men? were not those hands lifted up to God in prayers, without meddling with their arms, when an angel of God destroyed that prodigious army in one night? when the Assyrian king, as he rose the next day, found a hundred fourscore and five thousand dead bodies, and when he, with the remainder of his army, fled away from the Hebrews, though they were unarmed, and did not pursue them. You are also acquainted with the slavery we were under at Babylon, where the people were captives for seventy years; yet were they not delivered into freedom again before God made Cyrus his gracious instrument in bringing it about; accordingly they were set free by him, and did again restore the worship of their Deliverer at his temple. And, to speak in general, we can produce no example wherein our fathers got any success by war, or failed of success when without war they committed themselves to God. When they staid at home, they conquered, as pleased their Judge; but when they went out to fight, they were always disappointed: for example, when the king of Babylon besieged this very city, and our king Zedekiah fought against him, contrary to what predictions were made to him by Jeremiah the prophet, he was at once taken prisoner, and saw the city and the temple demolished. Yet how much greater was the moderation of that king, than is that of your present governors, and that of the people then under him, than is that of you at this time! for when Jeremiah cried out aloud, how very angry God was at them, because of their transgressions, and told them they should be taken prisoners, unless they would surrender up their city, neither did the king nor the people put him to death; but for you, [to pass over what you have done within the city, which I am not able to describe as your wickedness deserves,] you abuse me, and throw darts at me, who only exhort you to save yourselves, as being provoked when you are put in mind of your sins, and cannot bear the very mention of those crimes which you every day perpetrate. For another example, when Antiochus, who was called Epiphanes, lay before this city, and had been guilty of many indignities against God, and our forefathers met him in arms, they then were slain in the battle, this city was plundered by our enemies, and our sanctuary made desolate for three years and six months. And what need I bring any more examples? Indeed what can it be that hath stirred up an army of the Romans against our nation? Is it not the impiety of the inhabitants? Whence did our servitude commence? Was it not derived from the seditions that were among our forefathers, when the madness of Aristobulus and Hyrcanus, and our mutual quarrels, brought Pompey upon this city, and when God reduced those under subjection to the Romans who were unworthy of the liberty they had enjoyed? After a siege, therefore, of three months, they were forced to surrender themselves, although they had not been guilty of such offenses, with regard to our sanctuary and our laws, as you have; and this while they had much greater advantages to go to war than you have. Do not we know what end Antigonus, the son of Aristobulus, came to, under whose reign God provided that this city should be taken again upon account of the people's offenses? When Herod, the son of Antipater, brought upon us Sosius, and Sosius brought upon us the Roman army, they were then encompassed and besieged for six months, till, as a punishment for their sins, they were taken, and the city was plundered by the enemy. Thus it appears that arms were never given to our nation, but that we are always given up to be fought against, and to be taken; for I suppose that such as inhabit this holy place ought to commit the disposal of all things to God, and then only to disregard the assistance of men when they resign themselves up to their Arbitrator, who is above. As for you, what have you done of those things that are recommended by our legislator? and what have you not done of those things that he hath condemned? How much more impious are you than those who were so quickly taken! You have not avoided so much as those sins that are usually done in secret; I mean thefts, and treacherous plots against men, and adulteries. You are quarrelling about rapines and murders, and invent strange ways of wickedness. Nay, the temple itself is become the receptacle of all, and this Divine place is polluted by the hands of those of our own country; which place hath yet been reverenced by the Romans when it was at a distance from them, when they have suffered many of their own customs to give place to our law. And, after all this, do you expect Him whom you have so impiously abused to be your supporter? To be sure then you have a right to be petitioners, and to call upon Him to assist you, so pure are your hands! Did your king [Hezekiah] lift up such hands in prayer to God against the king of Assyria, when he destroyed that great army in one night? And do the Romans commit such wickedness as did the king of Assyria, that you may have reason to hope for the like vengeance upon them? Did not that king accept of money from our king on this condition, that he should not destroy the city, and yet, contrary to the oath he had taken, he came down to burn the temple? while the Romans do demand no more than that accustomed tribute which our fathers paid to their fathers; and if they may but once obtain that, they neither aim to destroy this city, nor to touch this sanctuary; nay, they will grant you besides, that your posterity shall be free, and your possessions secured to you, and will preserve our holy laws inviolate to you. And it is plain madness to expect that God should appear as well disposed towards the wicked as towards the righteous, since he knows when it is proper to punish men for their sins immediately; accordingly he brake the power of the Assyrians the very first night that they pitched their camp. Wherefore, had he judged that our nation was worthy of freedom, or the Romans of punishment, he had immediately inflicted punishment upon those Romans, as he did upon the Assyrians, when Pompey began to meddle with our nation, or when after him Sosius came up against us, or when Vespasian laid waste Galilee, or, lastly, when Titus came first of all near to this city; although Magnus and Sosius did not only suffer nothing, but took the city by force; as did Vespasian go from the war he made against you to receive the empire; and as for Titus, those springs that were formerly almost dried up when they were under your power since he is come, run more plentifully than they did before; accordingly, you know that Siloam, as well as all the other springs that were without the city, did so far fail, that water was sold by distinct measures; whereas they now have such a great quantity of water for your enemies, as is sufficient not only for drink both for themselves and their cattle, but for watering their gardens also. The same wonderful sign you had also experience of formerly, when the forementioned king of Babylon made war against us, and when he took the city, and burnt the temple; while yet I believe the Jews of that age were not so impious as you are. Wherefore I cannot but suppose that God is fled out of his sanctuary, and stands on the side of those against whom you fight. Now even a man, if he be but a good man, will fly from an impure house, and will hate those that are in it; and do you persuade yourselves that God will abide with you in your iniquities, who sees all secret things, and hears what is kept most private? Now what crime is there, I pray you, that is so much as kept secret among you, or is concealed by you? nay, what is there that is not open to your very enemies? for you show your transgressions after a pompous manner, and contend one with another which of you shall be more wicked than another; and you make a public demonstration of your injustice, as if it were virtue. However, there is a place left for your preservation, if you be willing to accept of it; and God is easily reconciled to those that confess their faults, and repent of them. O hard-hearted wretches as you are! cast away all your arms, and take pity of your country already going to ruin; return from your wicked ways, and have regard to the excellency of that city which you are going to betray, to that excellent temple with the donations of so many countries in it. Who could bear to be the first that should set that temple on fire? who could be willing that these things should be no more? and what is there that can better deserve to be preserved? O insensible creatures, and more stupid than are the stones themselves! And if you cannot look at these things with discerning eyes, yet, however, have pity upon your families, and set before every one of your eyes your children, and wives, and parents, who will be gradually consumed either by famine or by war. I am sensible that this danger will extend to my mother, and wife, and to that family of mine who have been by no means ignoble, and indeed to one that hath been very eminent in old time; and perhaps you may imagine that it is on their account only that I give you this advice; if that be all, kill them; nay, take my own blood as a reward, if it may but procure your preservation; for I am ready to die, in case you will but return to a sound mind after my death."

As Josephus was speaking thus with a loud voice, the seditious would neither yield to what he said, nor did they deem it safe for them to alter their conduct; but as for the people, they had a great inclination to desert to the Romans; accordingly, some of them sold what they had, and even the most precious things that had been laid up as treasures by them, for every small matter, and swallowed down pieces of gold, that they might not be found out by the robbers; and when they had escaped to the Romans, went to stool, and had wherewithal to provide plentifully for themselves; for Titus let a great number of them go away into the country, whither they pleased. And the main reasons why they were so ready to desert were these: That now they should be freed from those miseries which they had endured in that city, and yet should not be in slavery to the Romans: however, John and Simon, with their factions, did more carefully watch these men's going out than they did the coming in of the Romans; and if any one did but afford the least shadow of suspicion of such an intention, his throat was cut immediately.

But as for the richer sort, it proved all one to them whether they staid in the city, or attempted to get out of it; for they were equally destroyed in both cases; for every such person was put to death under this pretense, that they were going to desert, but in reality that the robbers might get what they had. The madness of the seditious did also increase together with their famine, and both those miseries were every day inflamed more and more; for there was no corn which any where appeared publicly, but the robbers came running into, and searched men's private houses; and then, if they found any, they tormented them, because they had denied they had any; and if they found none, they tormented them worse, because they supposed they had more carefully concealed it. The indication they made use of whether they had any or not was taken from the bodies of these miserable wretches; which, if they were in good case, they supposed they were in no want at all of food; but if they were wasted away, they walked off without searching any further; nor did they think it proper to kill such as these, because they saw they would very soon die of themselves for want of food. Many there were indeed who sold what they had for one measure; it was of wheat, if they were of the richer sort; but of barley, if they were poorer. When these had so done, they shut themselves up in the inmost rooms of their houses, and ate the corn they had gotten; some did it without grinding it, by reason of the extremity of the want they were in, and others baked bread of it, according as necessity and fear dictated to them: a table was no where laid for a distinct meal, but they snatched the bread out of the fire, half-baked, and ate it very hastily.

It was now a miserable case, and a sight that would justly bring tears into our eyes, how men stood as to their food, while the more powerful had more than enough, and the weaker were lamenting [for want of it.] But the famine was too hard for all other passions, and it is destructive to nothing so much as to modesty; for what was otherwise worthy of reverence was in this case despised; insomuch that children pulled the very morsels that their fathers were eating out of their very mouths, and what was still more to be pitied, so did the mothers do as to their infants; and when those that were most dear were perishing under their hands, they were not ashamed to take from them the very last drops that might preserve their lives: and while they ate after this manner, yet were they not concealed in so doing; but the seditious every where came upon them immediately, and snatched away from them what they had gotten from others; for when they saw any house shut up, this was to them a signal that the people within had gotten some food; whereupon they broke open the doors, and ran in, and took pieces of what they were eating almost up out of their very throats, and this by force: the old men, who held their food fast, were beaten; and if the women hid what they had within their hands, their hair was torn for so doing; nor was there any commiseration shown either to the aged or to the infants, but they lifted up children from the ground as they hung upon the morsels they had gotten, and shook them down upon the floor. But still they were more barbarously cruel to those that had prevented their coming in, and had actually swallowed down what they were going to seize upon, as if they had been unjustly defrauded of their right. They also invented terrible methods of torments to discover where any food was, and they were these to stop up the passages of the privy parts of the miserable wretches, and to drive sharp stakes up their fundaments; and a man was forced to bear what it is terrible even to hear, in order to make him confess that he had but one loaf of bread, or that he might discover a handful of barley-meal that was concealed; and this was done when these tormentors were not themselves hungry; for the thing had been less barbarous had necessity forced them to it; but this was done to keep their madness in exercise, and as making preparation of provisions for themselves for the following days. These men went also to meet those that had crept out of the city by night, as far as the Roman guards, to gather some plants and herbs that grew wild; and when those people thought they had got clear of the enemy, they snatched from them what they had brought with them, even while they had frequently entreated them, and that by calling upon the tremendous name of God, to give them back some part of what they had brought; though these would not give them the least crumb, and they were to be well contented that they were only spoiled, and not slain at the same time.

It was now a miserable case, and a sight that would justly bring tears into our eyes, how men stood as to their food, while the more powerful had more than enough, and the weaker were lamenting [for want of it.] But the famine was too hard for all other passions, and it is destructive to nothing so much as to modesty; for what was otherwise worthy of reverence was in this case despised; insomuch that children pulled the very morsels that their fathers were eating out of their very mouths, and what was still more to be pitied, so did the mothers do as to their infants; and when those that were most dear were perishing under their hands, they were not ashamed to take from them the very last drops that might preserve their lives: and while they ate after this manner, yet were they not concealed in so doing; but the seditious every where came upon them immediately, and snatched away from them what they had gotten from others; for when they saw any house shut up, this was to them a signal that the people within had gotten some food; whereupon they broke open the doors, and ran in, and took pieces of what they were eating almost up out of their very throats, and this by force: the old men, who held their food fast, were beaten; and if the women hid what they had within their hands, their hair was torn for so doing; nor was there any commiseration shown either to the aged or to the infants, but they lifted up children from the ground as they hung upon the morsels they had gotten, and shook them down upon the floor. But still they were more barbarously cruel to those that had prevented their coming in, and had actually swallowed down what they were going to seize upon, as if they had been unjustly defrauded of their right. They also invented terrible methods of torments to discover where any food was, and they were these to stop up the passages of the privy parts of the miserable wretches, and to drive sharp stakes up their fundaments; and a man was forced to bear what it is terrible even to hear, in order to make him confess that he had but one loaf of bread, or that he might discover a handful of barley-meal that was concealed; and this was done when these tormentors were not themselves hungry; for the thing had been less barbarous had necessity forced them to it; but this was done to keep their madness in exercise, and as making preparation of provisions for themselves for the following days. These men went also to meet those that had crept out of the city by night, as far as the Roman guards, to gather some plants and herbs that grew wild; and when those people thought they had got clear of the enemy, they snatched from them what they had brought with them, even while they had frequently entreated them, and that by calling upon the tremendous name of God, to give them back some part of what they had brought; though these would not give them the least crumb, and they were to be well contented that they were only spoiled, and not slain at the same time.

It was now a miserable case, and a sight that would justly bring tears into our eyes, how men stood as to their food, while the more powerful had more than enough, and the weaker were lamenting [for want of it.] But the famine was too hard for all other passions, and it is destructive to nothing so much as to modesty; for what was otherwise worthy of reverence was in this case despised; insomuch that children pulled the very morsels that their fathers were eating out of their very mouths, and what was still more to be pitied, so did the mothers do as to their infants; and when those that were most dear were perishing under their hands, they were not ashamed to take from them the very last drops that might preserve their lives: and while they ate after this manner, yet were they not concealed in so doing; but the seditious every where came upon them immediately, and snatched away from them what they had gotten from others; for when they saw any house shut up, this was to them a signal that the people within had gotten some food; whereupon they broke open the doors, and ran in, and took pieces of what they were eating almost up out of their very throats, and this by force: the old men, who held their food fast, were beaten; and if the women hid what they had within their hands, their hair was torn for so doing; nor was there any commiseration shown either to the aged or to the infants, but they lifted up children from the ground as they hung upon the morsels they had gotten, and shook them down upon the floor. But still they were more barbarously cruel to those that had prevented their coming in, and had actually swallowed down what they were going to seize upon, as if they had been unjustly defrauded of their right. They also invented terrible methods of torments to discover where any food was, and they were these to stop up the passages of the privy parts of the miserable wretches, and to drive sharp stakes up their fundaments; and a man was forced to bear what it is terrible even to hear, in order to make him confess that he had but one loaf of bread, or that he might discover a handful of barley-meal that was concealed; and this was done when these tormentors were not themselves hungry; for the thing had been less barbarous had necessity forced them to it; but this was done to keep their madness in exercise, and as making preparation of provisions for themselves for the following days. These men went also to meet those that had crept out of the city by night, as far as the Roman guards, to gather some plants and herbs that grew wild; and when those people thought they had got clear of the enemy, they snatched from them what they had brought with them, even while they had frequently entreated them, and that by calling upon the tremendous name of God, to give them back some part of what they had brought; though these would not give them the least crumb, and they were to be well contented that they were only spoiled, and not slain at the same time.

These were the afflictions which the lower sort of people suffered from these tyrants' guards; but for the men that were in dignity, and withal were rich, they were carried before the tyrants themselves; some of whom were falsely accused of laying treacherous plots, and so were destroyed; others of them were charged with designs of betraying the city to the Romans; but the readiest way of all was this, to suborn somebody to affirm that they were resolved to desert to the enemy. And he who was utterly despoiled of what he had by Simon was sent back again to John, as of those who had been already plundered by Jotre, Simon got what remained; insomuch that they drank the blood of the populace to one another, and divided the dead bodies of the poor creatures between them; so that although, on account of their ambition after dominion, they contended with each other, yet did they very well agree in their wicked practices; for he that did not communicate what he got by the miseries of others to the other tyrant seemed to be too little guilty, and in one respect only; and he that did not partake of what was so communicated to him grieved at this, as at the loss of what was a valuable thing, that he had no share in such barbarity.

So now Titus's banks were advanced a great way, notwithstanding his soldiers had been very much distressed from the wall. He then sent a party of horsemen, and ordered they should lay ambushes for those that went out into the valleys to gather food. Some of these were indeed fighting men, who were not contented with what they got by rapine; but the greater part of them were poor people, who were deterred from deserting by the concern they were under for their own relations; for they could not hope to escape away, together with their wives and children, without the knowledge of the seditious; nor could they think of leaving these relations to be slain by the robbers on their account; nay, the severity of the famine made them bold in thus going out; so nothing remained but that, when they were concealed from the robbers, they should be taken by the enemy; and when they were going to be taken, they were forced to defend themselves for fear of being punished; as after they had fought, they thought it too late to make any supplications for mercy; so they were first whipped, and then tormented with all sorts of tortures, before they died, and were then crucified before the wall of the city. This miserable procedure made Titus greatly to pity them, while they caught every day five hundred Jews; nay, some days they caught more: yet it did not appear to be safe for him to let those that were taken by force go their way, and to set a guard over so many he saw would be to make such as great deal them useless to him. The main reason why he did not forbid that cruelty was this, that he hoped the Jews might perhaps yield at that sight, out of fear lest they might themselves afterwards be liable to the same cruel treatment. So the soldiers, out of the wrath and hatred they bore the Jews, nailed those they caught, one after one way, and another after another, to the crosses, by way of jest, when their multitude was so great, that room was wanting for the crosses, and crosses wanting for the bodies.

So now Titus's banks were advanced a great way, notwithstanding his soldiers had been very much distressed from the wall. He then sent a party of horsemen, and ordered they should lay ambushes for those that went out into the valleys to gather food. Some of these were indeed fighting men, who were not contented with what they got by rapine; but the greater part of them were poor people, who were deterred from deserting by the concern they were under for their own relations; for they could not hope to escape away, together with their wives and children, without the knowledge of the seditious; nor could they think of leaving these relations to be slain by the robbers on their account; nay, the severity of the famine made them bold in thus going out; so nothing remained but that, when they were concealed from the robbers, they should be taken by the enemy; and when they were going to be taken, they were forced to defend themselves for fear of being punished; as after they had fought, they thought it too late to make any supplications for mercy; so they were first whipped, and then tormented with all sorts of tortures, before they died, and were then crucified before the wall of the city. This miserable procedure made Titus greatly to pity them, while they caught every day five hundred Jews; nay, some days they caught more: yet it did not appear to be safe for him to let those that were taken by force go their way, and to set a guard over so many he saw would be to make such as great deal them useless to him. The main reason why he did not forbid that cruelty was this, that he hoped the Jews might perhaps yield at that sight, out of fear lest they might themselves afterwards be liable to the same cruel treatment. So the soldiers, out of the wrath and hatred they bore the Jews, nailed those they caught, one after one way, and another after another, to the crosses, by way of jest, when their multitude was so great, that room was wanting for the crosses, and crosses wanting for the bodies.

But so far were the seditious from repenting at this sad sight, that, on the contrary, they made the rest of the multitude believe otherwise; for they brought the relations of those that had deserted upon the wall, with such of the populace as were very eager to go over upon the security offered them, and showed them what miseries those underwent who fled to the Romans; and told them that those who were caught were supplicants to them, and not such as were taken prisoners. This sight kept many of those within the city who were so eager to desert, till the truth was known; yet did some of them run away immediately as unto certain punishment, esteeming death from their enemies to be a quiet departure, if compared with that by famine. So Titus commanded that the hands of many of those that were caught should be cut off, that they might not be thought deserters, and might be credited on account of the calamity they were under, and sent them in to John and Simon, with this exhortation, that they would now at length leave off [their madness], and not force him to destroy the city, whereby they would have those advantages of repentance, even in their utmost distress, that they would preserve their own lives, and so find a city of their own, and that temple which was their peculiar. He then went round about the banks that were cast up, and hastened them, in order to show that his words should in no long time be followed by his deeds. In answer to which the seditious cast reproaches upon Caesar himself, and upon his father also, and cried out, with a loud voice, that they contemned death, and did well in preferring it before slavery; that they would do all the mischief to the Romans they could while they had breath in them; and that for their own city, since they were, as he said, to be destroyed, they had no concern about it, and that the world itself was a better temple to God than this. That yet this temple would be preserved by him that inhabited therein, whom they still had for their assistant in this war, and did therefore laugh at all his threatenings, which would come to nothing, because the conclusion of the whole depended upon God only. These words were mixed with reproaches, and with them they made a mighty clamor.

Two days after this, Simon and his party made an attempt to destroy the other banks; for the Romans had brought their engines to bear there, and began already to make the wall shake. And here one Tephtheus, of Garsis, a city of Galilee, and Megassarus, one who was derived from some of queen Mariamne's servants, and with them one from Adiabene, he was the son of Nabateus, and called by the name of Chagiras, from the ill fortune he had, the word signifying "a lame man," snatched some torches, and ran suddenly upon the engines. Nor were there during this war any men that ever sallied out of the city who were their superiors, either in their boldness, or in the terror they struck into their enemies. For they ran out upon the Romans, not as if they were enemies, but friends, without fear or delay; nor did they leave their enemies till they had rushed violently through the midst of them, and set their machines on fire. And though they had darts thrown at them on every side, and were on every side assaulted with their enemies' swords, yet did they not withdraw themselves out of the dangers they were in, till the fire had caught hold of the instruments; but when the flame went up, the Romans came running from their camp to save their engines. Then did the Jews hinder their succors from the wall, and fought with those that endeavored to quench the fire, without any regard to the danger their bodies were in. So the Romans pulled the engines out of the fire, while the hurdles that covered them were on fire; but the Jews caught hold of the battering rams through the flame itself, and held them fast, although the iron upon them was become red hot; and now the fire spread itself from the engines to the banks, and prevented those that came to defend them; and all this while the Romans were encompassed round about with the flame; and, despairing of saving their works from it, they retired to their camp. Then did the Jews become still more and more in number by the coming of those that were within the city to their assistance; and as they were very bold upon the good success they had had, their violent assaults were almost irresistible; nay, they proceeded as far as the fortifications of the enemies' camp, and fought with their guards. Now there stood a body of soldiers in array before that camp, which succeeded one another by turns in their armor; and as to those, the law of the Romans was terrible, that he who left his post there, let the occasion be whatsoever it might be, he was to die for it; so that body of soldiers, preferring rather to die in fighting courageously, than as a punishment for their cowardice, stood firm; and at the necessity these men were in of standing to it, many of the others that had run away, out of shame, turned back again; and when they had set the engines against the wall, they put the multitude from coming more of them out of the city, [which they could the more easily do] because they had made no provision for preserving or guarding their bodies at this time; for the Jews fought now hand to hand with all that came in their way, and, without any caution, fell against the points of their enemies' spears, and attacked them bodies against bodies; for they were now too hard for the Romans, not so much by their other warlike actions, as by these courageous assaults they made upon them; and the Romans gave way more to their boldness than they did to the sense of the harm they had received from them.

Two days after this, Simon and his party made an attempt to destroy the other banks; for the Romans had brought their engines to bear there, and began already to make the wall shake. And here one Tephtheus, of Garsis, a city of Galilee, and Megassarus, one who was derived from some of queen Mariamne's servants, and with them one from Adiabene, he was the son of Nabateus, and called by the name of Chagiras, from the ill fortune he had, the word signifying "a lame man," snatched some torches, and ran suddenly upon the engines. Nor were there during this war any men that ever sallied out of the city who were their superiors, either in their boldness, or in the terror they struck into their enemies. For they ran out upon the Romans, not as if they were enemies, but friends, without fear or delay; nor did they leave their enemies till they had rushed violently through the midst of them, and set their machines on fire. And though they had darts thrown at them on every side, and were on every side assaulted with their enemies' swords, yet did they not withdraw themselves out of the dangers they were in, till the fire had caught hold of the instruments; but when the flame went up, the Romans came running from their camp to save their engines. Then did the Jews hinder their succors from the wall, and fought with those that endeavored to quench the fire, without any regard to the danger their bodies were in. So the Romans pulled the engines out of the fire, while the hurdles that covered them were on fire; but the Jews caught hold of the battering rams through the flame itself, and held them fast, although the iron upon them was become red hot; and now the fire spread itself from the engines to the banks, and prevented those that came to defend them; and all this while the Romans were encompassed round about with the flame; and, despairing of saving their works from it, they retired to their camp. Then did the Jews become still more and more in number by the coming of those that were within the city to their assistance; and as they were very bold upon the good success they had had, their violent assaults were almost irresistible; nay, they proceeded as far as the fortifications of the enemies' camp, and fought with their guards. Now there stood a body of soldiers in array before that camp, which succeeded one another by turns in their armor; and as to those, the law of the Romans was terrible, that he who left his post there, let the occasion be whatsoever it might be, he was to die for it; so that body of soldiers, preferring rather to die in fighting courageously, than as a punishment for their cowardice, stood firm; and at the necessity these men were in of standing to it, many of the others that had run away, out of shame, turned back again; and when they had set the engines against the wall, they put the multitude from coming more of them out of the city, [which they could the more easily do] because they had made no provision for preserving or guarding their bodies at this time; for the Jews fought now hand to hand with all that came in their way, and, without any caution, fell against the points of their enemies' spears, and attacked them bodies against bodies; for they were now too hard for the Romans, not so much by their other warlike actions, as by these courageous assaults they made upon them; and the Romans gave way more to their boldness than they did to the sense of the harm they had received from them.

And now Titus was come from the tower of Antonia, whither he was gone to look out for a place for raising other banks, and reproached the soldiers greatly for permitting their own walls to be in danger, when they had taken the wails of their enemies, and sustained the fortune of men besieged, while the Jews were allowed to sally out against them, though they were already in a sort of prison. He then went round about the enemy with some chosen troops, and fell upon their flank himself; so the Jews, who had been before assaulted in their faces, wheeled about to Titus, and continued the fight. The armies also were now mixed one among another, and the dust that was raised so far hindered them from seeing one another, and the noise that was made so far hindered them from hearing one another, that neither side could discern an enemy from a friend. However, the Jews did not flinch, though not so much from their real strength, as from their despair of deliverance. The Romans also would not yield, by reason of the regard they had to glory, and to their reputation in war, and because Caesar himself went into the danger before them; insomuch that I cannot but think the Romans would in the conclusion have now taken even the whole multitude of the Jews, so very angry were they at them, had these not prevented the upshot of the battle, and retired into the city. However, seeing the banks of the Romans were demolished, these Romans were very much cast down upon the loss of what had cost them so long pains, and this in one hour's time. And many indeed despaired of taking the city with their usual engines of war only.

And now did Titus consult with his commanders what was to be done. Those that were of the warmest tempers thought he should bring the whole army against the city and storm the wall; for that hitherto no more than a part of their army had fought with the Jews; but that in case the entire army was to come at once, they would not be able to sustain their attacks, but would be overwhelmed by their darts. But of those that were for a more cautious management, some were for raising their banks again; and others advised to let the banks alone, but to lie still before the city, to guard against the coming out of the Jews, and against their carrying provisions into the city, and so to leave the enemy to the famine, and this without direct fighting with them; for that despair was not to be conquered, especially as to those who are desirous to die by the sword, while a more terrible misery than that is reserved for them. However, Titus did not think it fit for so great an army to lie entirely idle, and that yet it was in vain to fight with those that would be destroyed one by another; he also showed them how impracticable it was to cast up any more banks, for want of materials, and to guard against the Jews coming out still more impracticable; as also, that to encompass the whole city round with his army was not very easy, by reason of its magnitude, and the difficulty of the situation, and on other accounts dangerous, upon the sallies the Jews might make out of the city. For although they might guard the known passages out of the place, yet would they, when they found themselves under the greatest distress, contrive secret passages out, as being well acquainted with all such places; and if any provisions were carried in by stealth, the siege would thereby be longer delayed. He also owned that he was afraid that the length of time thus to be spent would diminish the glory of his success; for though it be true that length of time will perfect every thing, yet that to do what we do in a little time is still necessary to the gaining reputation. That therefore his opinion was, that if they aimed at quickness joined with security, they must build a wall round about the whole city; which was, he thought, the only way to prevent the Jews from coming out any way, and that then they would either entirely despair of saving the city, and so would surrender it up to him, or be still the more easily conquered when the famine had further weakened them; for that besides this wall, he would not lie entirely at rest afterward, but would take care then to have banks raised again, when those that would oppose them were become weaker. But that if any one should think such a work to be too great, and not to be finished without much difficulty, he ought to consider that it is not fit for Romans to undertake any small work, and that none but God himself could with ease accomplish any great thing whatsoever.

These arguments prevailed with the commanders. So Titus gave orders that the army should be distributed to their several shares of this work; and indeed there now came upon the soldiers a certain divine fury, so that they did not only part the whole wall that was to be built among them, nor did only one legion strive with another, but the lesser divisions of the army did the same; insomuch that each soldier was ambitious to please his decurion, each decurion his centurion, each centurion his tribune, and the ambition of the tribunes was to please their superior commanders, while Caesar himself took notice of and rewarded the like contention in those commanders; for he went round about the works many times every day, and took a view of what was done. Titus began the wall from the camp of the Assyrians, where his own camp was pitched, and drew it down to the lower parts of Cenopolis; thence it went along the valley of Cedron, to the Mount of Olives; it then bent towards the south, and encompassed the mountain as far as the rock called Peristereon, and that other hill which lies next it, and is over the valley which reaches to Siloam; whence it bended again to the west, and went down to the valley of the Fountain, beyond which it went up again at the monument of Ananus the high priest, and encompassing that mountain where Pompey had formerly pitched his camp, it returned back to the north side of the city, and was carried on as far as a certain village called "The House of the Erebinthi;" after which it encompassed Herod's monument, and there, on the east, was joined to Titus's own camp, where it began. Now the length of this wall was forty furlongs, one only abated. Now at this wall without were erected thirteen places to keep garrison in, whose circumferences, put together, amounted to ten furlongs; the whole was completed in three days; so that what would naturally have required some months was done in so short an interval as is incredible. When Titus had therefore encompassed the city with this wall, and put garrisons into proper places, he went round the wall, at the first watch of the night, and observed how the guard was kept; the second watch he allotted to Alexander; the commanders of legions took the third watch. They also cast lots among themselves who should be upon the watch in the night time, and who should go all night long round the spaces that were interposed between the garrisons.

So all hope of escaping was now cut off from the Jews, together with their liberty of going out of the city. Then did the famine widen its progress, and devoured the people by whole houses and families; the upper rooms were full of women and children that were dying by famine, and the lanes of the city were full of the dead bodies of the aged; the children also and the young men wandered about the market-places like shadows, all swelled with the famine, and fell down dead, wheresoever their misery seized them. As for burying them, those that were sick themselves were not able to do it; and those that were hearty and well were deterred from doing it by the great multitude of those dead bodies, and by the uncertainty there was how soon they should die themselves; for many died as they were burying others, and many went to their coffins before that fatal hour was come. Nor was there any lamentations made under these calamities, nor were heard any mournful complaints; but the famine confounded all natural passions; for those who were just going to die looked upon those that were gone to rest before them with dry eyes and open mouths. A deep silence also, and a kind of deadly night, had seized upon the city; while yet the robbers were still more terrible than these miseries were themselves; for they brake open those houses which were no other than graves of dead bodies, and plundered them of what they had; and carrying off the coverings of their bodies, went out laughing, and tried the points of their swords in their dead bodies; and, in order to prove what metal they were made of they thrust some of those through that still lay alive upon the ground; but for those that entreated them to lend them their right hand and their sword to despatch them, they were too proud to grant their requests, and left them to be consumed by the famine. Now every one of these died with their eyes fixed upon the temple, and left the seditious alive behind them. Now the seditious at first gave orders that the dead should be buried out of the public treasury, as not enduring the stench of their dead bodies. But afterwards, when they could not do that, they had them cast down from the walls into the valleys beneath.

Now when Judas, the son of Judas, who was one of Simon's under officers, and a person intrusted by him to keep one of the towers, saw this procedure of Simon, he called together ten of those under him, that were most faithful to him, [perhaps this was done partly out of pity to those that had so barbarously been put to death, but principally in order to provide for his own safety,] and spoke thus to them: "How long shall we bear these miseries? or what hopes have we of deliverance by thus continuing faithful to such wicked wretches? Is not the famine already come against us? Are not the Romans in a manner gotten within the city? Is not Simon become unfaithful to his benefactors? and is there not reason to fear he will very soon bring us to the like punishment, while the security the Romans offer us is sure? Come on, let us surrender up this wall, and save ourselves and the city. Nor will Simon be very much hurt, if, now he despairs of deliverance, he be brought to justice a little sooner than he thinks on." Now these ten were prevailed upon by those arguments; so he sent the rest of those that were under him, some one way, and some another, that no discovery might be made of what they had resolved upon. Accordingly, he called to the Romans from the tower about the third hour; but they, some of them out of pride, despised what he said, and others of them did not believe him to be in earnest, though the greatest number delayed the matter, as believing they should get possession of the city in a little time, without any hazard. But when Titus was just coming thither with his armed men, Simon was acquainted with the matter before he came, and presently took the tower into his own custody, before it was surrendered, and seized upon these men, and put them to death in the sight of the Romans themselves; and when he had mangled their dead bodies, he threw them down before the wall of the city.

Now when Judas, the son of Judas, who was one of Simon's under officers, and a person intrusted by him to keep one of the towers, saw this procedure of Simon, he called together ten of those under him, that were most faithful to him, [perhaps this was done partly out of pity to those that had so barbarously been put to death, but principally in order to provide for his own safety,] and spoke thus to them: "How long shall we bear these miseries? or what hopes have we of deliverance by thus continuing faithful to such wicked wretches? Is not the famine already come against us? Are not the Romans in a manner gotten within the city? Is not Simon become unfaithful to his benefactors? and is there not reason to fear he will very soon bring us to the like punishment, while the security the Romans offer us is sure? Come on, let us surrender up this wall, and save ourselves and the city. Nor will Simon be very much hurt, if, now he despairs of deliverance, he be brought to justice a little sooner than he thinks on." Now these ten were prevailed upon by those arguments; so he sent the rest of those that were under him, some one way, and some another, that no discovery might be made of what they had resolved upon. Accordingly, he called to the Romans from the tower about the third hour; but they, some of them out of pride, despised what he said, and others of them did not believe him to be in earnest, though the greatest number delayed the matter, as believing they should get possession of the city in a little time, without any hazard. But when Titus was just coming thither with his armed men, Simon was acquainted with the matter before he came, and presently took the tower into his own custody, before it was surrendered, and seized upon these men, and put them to death in the sight of the Romans themselves; and when he had mangled their dead bodies, he threw them down before the wall of the city.

Now when Judas, the son of Judas, who was one of Simon's under officers, and a person intrusted by him to keep one of the towers, saw this procedure of Simon, he called together ten of those under him, that were most faithful to him, [perhaps this was done partly out of pity to those that had so barbarously been put to death, but principally in order to provide for his own safety,] and spoke thus to them: "How long shall we bear these miseries? or what hopes have we of deliverance by thus continuing faithful to such wicked wretches? Is not the famine already come against us? Are not the Romans in a manner gotten within the city? Is not Simon become unfaithful to his benefactors? and is there not reason to fear he will very soon bring us to the like punishment, while the security the Romans offer us is sure? Come on, let us surrender up this wall, and save ourselves and the city. Nor will Simon be very much hurt, if, now he despairs of deliverance, he be brought to justice a little sooner than he thinks on." Now these ten were prevailed upon by those arguments; so he sent the rest of those that were under him, some one way, and some another, that no discovery might be made of what they had resolved upon. Accordingly, he called to the Romans from the tower about the third hour; but they, some of them out of pride, despised what he said, and others of them did not believe him to be in earnest, though the greatest number delayed the matter, as believing they should get possession of the city in a little time, without any hazard. But when Titus was just coming thither with his armed men, Simon was acquainted with the matter before he came, and presently took the tower into his own custody, before it was surrendered, and seized upon these men, and put them to death in the sight of the Romans themselves; and when he had mangled their dead bodies, he threw them down before the wall of the city.

Hereupon some of the deserters, having no other way, leaped down from the wall immediately, while others of them went out of the city with stones, as if they would fight them; but thereupon they fled away to the Romans. But here a worse fate accompanied these than what they had found within the city; and they met with a quicker despatch from the too great abundance they had among the Romans, than they could have done from the famine among the Jews; for when they came first to the Romans, they were puffed up by the famine, and swelled like men in a dropsy; after which they all on the sudden overfilled those bodies that were before empty, and so burst asunder, excepting such only as were skillful enough to restrain their appetites, and by degrees took in their food into bodies unaccustomed thereto. Yet did another plague seize upon those that were thus preserved; for there was found among the Syrian deserters a certain person who was caught gathering pieces of gold out of the excrements of the Jews' bellies; for the deserters used to swallow such pieces of gold, as we told you before, when they came out, and for these did the seditious search them all; for there was a great quantity of gold in the city, insomuch that as much was now sold [in the Roman camp] for twelve Attic [drams], as was sold before for twenty-five. But when this contrivance was discovered in one instance, the fame of it filled their several camps, that the deserters came to them full of gold. So the multitude of the Arabians, with the Syrians, cut up those that came as supplicants, and searched their bellies. Nor does it seem to me that any misery befell the Jews that was more terrible than this, since in one night's time about two thousand of these deserters were thus dissected.

When Titus came to the knowledge of this wicked practice, he had like to have surrounded those that had been guilty of it with his horse, and have shot them dead; and he had done it, had not their number been so very great, and those that were liable to this punishment would have been manifold more than those whom they had slain. However, he called together the commanders of the auxiliary troops he had with him, as well as the commanders of the Roman legions, [for some of his own soldiers had been also guilty herein, as he had been informed,] and had great indignation against both sorts of them, and said to them, "What! have any of my own soldiers done such things as this out of the uncertain hope of gain, without regarding their own weapons, which are made of silver and gold? Moreover, do the Arabians and Syrians now first of all begin to govern themselves as they please, and to indulge their appetites in a foreign war, and then, out of their barbarity in murdering men, and out of their hatred to the Jews, get it ascribed to the Romans?" for this infamous practice was said to be spread among some of his own soldiers also. Titus then threatened that he would put such men to death, if any of them were discovered to be so insolent as to do so again; moreover, he gave it in charge to the legions, that they should make a search after such as were suspected, and should bring them to him. But it appeared that the love of money was too hard for all their dread of punishment, and a vehement desire of gain is natural to men, and no passion is so venturesome as covetousness; otherwise such passions have certain bounds, and are subordinate to fear. But in reality it was God who condemned the whole nation, and turned every course that was taken for their preservation to their destruction. This, therefore, which was forbidden by Caesar under such a threatening, was ventured upon privately against the deserters, and these barbarians would go out still, and meet those that ran away before any saw them, and looking about them to see that no Roman spied them, they dissected them, and pulled this polluted money out of their bowels; which money was still found in a few of them, while yet a great many were destroyed by the bare hope there was of thus getting by them, which miserable treatment made many that were deserting to return back again into the city.

When Titus came to the knowledge of this wicked practice, he had like to have surrounded those that had been guilty of it with his horse, and have shot them dead; and he had done it, had not their number been so very great, and those that were liable to this punishment would have been manifold more than those whom they had slain. However, he called together the commanders of the auxiliary troops he had with him, as well as the commanders of the Roman legions, [for some of his own soldiers had been also guilty herein, as he had been informed,] and had great indignation against both sorts of them, and said to them, "What! have any of my own soldiers done such things as this out of the uncertain hope of gain, without regarding their own weapons, which are made of silver and gold? Moreover, do the Arabians and Syrians now first of all begin to govern themselves as they please, and to indulge their appetites in a foreign war, and then, out of their barbarity in murdering men, and out of their hatred to the Jews, get it ascribed to the Romans?" for this infamous practice was said to be spread among some of his own soldiers also. Titus then threatened that he would put such men to death, if any of them were discovered to be so insolent as to do so again; moreover, he gave it in charge to the legions, that they should make a search after such as were suspected, and should bring them to him. But it appeared that the love of money was too hard for all their dread of punishment, and a vehement desire of gain is natural to men, and no passion is so venturesome as covetousness; otherwise such passions have certain bounds, and are subordinate to fear. But in reality it was God who condemned the whole nation, and turned every course that was taken for their preservation to their destruction. This, therefore, which was forbidden by Caesar under such a threatening, was ventured upon privately against the deserters, and these barbarians would go out still, and meet those that ran away before any saw them, and looking about them to see that no Roman spied them, they dissected them, and pulled this polluted money out of their bowels; which money was still found in a few of them, while yet a great many were destroyed by the bare hope there was of thus getting by them, which miserable treatment made many that were deserting to return back again into the city.

And, indeed, why do I relate these particular calamities? while Manneus, the son of Lazarus, came running to Titus at this very time, and told him that there had been carried out through that one gate, which was intrusted to his care, no fewer than a hundred and fifteen thousand eight hundred and eighty dead bodies, in the interval between the fourteenth day of the month Xanthicus, [Nisan,] when the Romans pitched their camp by the city, and the first day of the month Panemus [Tamuz]. This was itself a prodigious multitude; and though this man was not himself set as a governor at that gate, yet was he appointed to pay the public stipend for carrying these bodies out, and so was obliged of necessity to number them, while the rest were buried by their relations; though all their burial was but this, to bring them away, and cast them out of the city. After this man there ran away to Titus many of the eminent citizens, and told him the entire number of the poor that were dead, and that no fewer than six hundred thousand were thrown out at the gates, though still the number of the rest could not be discovered; and they told him further, that when they were no longer able to carry out the dead bodies of the poor, they laid their corpses on heaps in very large houses, and shut them up therein; as also that a medimnus of wheat was sold for a talent; and that when, a while afterward, it was not possible to gather herbs, by reason the city was all walled about, some persons were driven to that terrible distress as to search the common sewers and old dunghills of cattle, and to eat the dung which they got there; and what they of old could not endure so much as to see they now used for food. When the Romans barely heard all this, they commiserated their case; while the seditious, who saw it also, did not repent, but suffered the same distress to come upon themselves; for they were blinded by that fate which was already coming upon the city, and upon themselves also.

But now John and his party took care for securing themselves afterward, even in case this wall should be thrown down, and fell to their work before the battering rams were brought against them. Yet did they not compass what they endeavored to do, but as they were gone out with their torches, they came back under great discouragement before they came near to the banks; and the reasons were these: that, in the first place, their conduct did not seem to be unanimous, but they went out in distinct parties, and at distinct intervals, and after a slow manner, and timorously, and, to say all in a word, without a Jewish courage; for they were now defective in what is peculiar to our nation, that is, in boldness, in violence of assault, and in running upon the enemy all together, and in persevering in what they go about, though they do not at first succeed in it; but they now went out in a more languid manner than usual, and at the same time found the Romans set in array, and more courageous than ordinary, and that they guarded their banks both with their bodies and their entire armor, and this to such a degree on all sides, that they left no room for the fire to get among them, and that every one of their souls was in such good courage, that they would sooner die than desert their ranks; for besides their notion that all their hopes were cut off, in case these their works were once burnt, the soldiers were greatly ashamed that subtlety should quite be too hard for courage, madness for armor, multitude for skill, and Jews for Romans. The Romans had now also another advantage, in that their engines for sieges co-operated with them in throwing darts and stones as far as the Jews, when they were coming out of the city; whereby the man that fell became an impediment to him that was next to him, as did the danger of going farther make them less zealous in their attempts; and for those that had run under the darts, some of them were terrified by the good order and closeness of the enemies' ranks before they came to a close fight, and others were pricked with their spears, and turned back again; at length they reproached one another for their cowardice, and retired without doing any thing. This attack was made upon the first day of the month Panemus [Tamuz.] So when the Jews were retreated, the Romans brought their engines, although they had all the while stones thrown at them from the tower of Antonia, and were assaulted by fire and sword, and by all sorts of darts, which necessity afforded the Jews to make use of; for although these had great dependence on their own wall, and a contempt of the Roman engines, yet did they endeavor to hinder the Romans from bringing them. Now these Romans struggled hard, on the contrary, to bring them, as deeming that this zeal of the Jews was in order to avoid any impression to be made on the tower of Antonia, because its wall was but weak, and its foundations rotten. However, that tower did not yield to the blows given it from the engines; yet did the Romans bear the impressions made by the enemies' darts which were perpetually cast at them, and did not give way to any of those dangers that came upon them from above, and so they brought their engines to bear. But then, as they were beneath the other, and were sadly wounded by the stones thrown down upon them, some of them threw their shields over their bodies, and partly with their hands, and partly with their bodies, and partly with crows, they undermined its foundations, and with great pains they removed four of its stones. Then night came upon both sides, and put an end to this struggle for the present; however, that night the wall was so shaken by the battering rams in that place where John had used his stratagem before, and had undermined their banks, that the ground then gave way, and the wall fell down suddenly.

But now John and his party took care for securing themselves afterward, even in case this wall should be thrown down, and fell to their work before the battering rams were brought against them. Yet did they not compass what they endeavored to do, but as they were gone out with their torches, they came back under great discouragement before they came near to the banks; and the reasons were these: that, in the first place, their conduct did not seem to be unanimous, but they went out in distinct parties, and at distinct intervals, and after a slow manner, and timorously, and, to say all in a word, without a Jewish courage; for they were now defective in what is peculiar to our nation, that is, in boldness, in violence of assault, and in running upon the enemy all together, and in persevering in what they go about, though they do not at first succeed in it; but they now went out in a more languid manner than usual, and at the same time found the Romans set in array, and more courageous than ordinary, and that they guarded their banks both with their bodies and their entire armor, and this to such a degree on all sides, that they left no room for the fire to get among them, and that every one of their souls was in such good courage, that they would sooner die than desert their ranks; for besides their notion that all their hopes were cut off, in case these their works were once burnt, the soldiers were greatly ashamed that subtlety should quite be too hard for courage, madness for armor, multitude for skill, and Jews for Romans. The Romans had now also another advantage, in that their engines for sieges co-operated with them in throwing darts and stones as far as the Jews, when they were coming out of the city; whereby the man that fell became an impediment to him that was next to him, as did the danger of going farther make them less zealous in their attempts; and for those that had run under the darts, some of them were terrified by the good order and closeness of the enemies' ranks before they came to a close fight, and others were pricked with their spears, and turned back again; at length they reproached one another for their cowardice, and retired without doing any thing. This attack was made upon the first day of the month Panemus [Tamuz.] So when the Jews were retreated, the Romans brought their engines, although they had all the while stones thrown at them from the tower of Antonia, and were assaulted by fire and sword, and by all sorts of darts, which necessity afforded the Jews to make use of; for although these had great dependence on their own wall, and a contempt of the Roman engines, yet did they endeavor to hinder the Romans from bringing them. Now these Romans struggled hard, on the contrary, to bring them, as deeming that this zeal of the Jews was in order to avoid any impression to be made on the tower of Antonia, because its wall was but weak, and its foundations rotten. However, that tower did not yield to the blows given it from the engines; yet did the Romans bear the impressions made by the enemies' darts which were perpetually cast at them, and did not give way to any of those dangers that came upon them from above, and so they brought their engines to bear. But then, as they were beneath the other, and were sadly wounded by the stones thrown down upon them, some of them threw their shields over their bodies, and partly with their hands, and partly with their bodies, and partly with crows, they undermined its foundations, and with great pains they removed four of its stones. Then night came upon both sides, and put an end to this struggle for the present; however, that night the wall was so shaken by the battering rams in that place where John had used his stratagem before, and had undermined their banks, that the ground then gave way, and the wall fell down suddenly.

And now Titus, upon consideration that the alacrity of soldiers in war is chiefly excited by hopes and by good words, and that exhortations and promises do frequently make men to forget the hazards they run, nay, sometimes to despise death itself, got together the most courageous part of his army, and tried what he could do with his men by these methods. "O fellow soldiers," said he, "to make an exhortation to men to do what hath no peril in it, is on that very account inglorious to such to whom that exhortation is made; and indeed so it is in him that makes the exhortation, an argument of his own cowardice also. I therefore think that such exhortations ought then only to be made use of when affairs are in a dangerous condition, and yet are worthy of being attempted by every one themselves; accordingly, I am fully of the same opinion with you, that it is a difficult task to go up this wall; but that it is proper for those that desire reputation for their valor to struggle with difficulties in such cases as will then appear, when I have particularly shown that it is a brave thing to die with glory, and that the courage here necessary shall not go unrewarded in those that first begin the attempt. And let my first argument to move you to it be taken from what probably some would think reasonable to dissuade you, I mean the constancy and patience of these Jews, even under their ill successes; for it is unbecoming you, who are Romans and my soldiers, who have in peace been taught how to make wars, and who have also been used to conquer in those wars, to be inferior to Jews, either in action of the hand, or in courage of the soul, and this especially when you are at the conclusion of your victory, and are assisted by God himself; for as to our misfortunes, they have been owing to the madness of the Jews, while their sufferings have been owing to your valor, and to the assistance God hath afforded you; for as to the seditions they have been in, and the famine they are under, and the siege they now endure, and the fall of their walls without our engines, what can they all be but demonstrations of God's anger against them, and of his assistance afforded us? It will not therefore be proper for you, either to show yourselves inferior to those to whom you are really superior, or to betray that Divine assistance which is afforded you. And, indeed, how can it be esteemed otherwise than a base and unworthy thing, that while the Jews, who need not be much ashamed if they be deserted, because they have long learned to be slaves to others, do yet despise death, that they may be so no longer; and do make sallies into the very midst of us frequently, not in hopes of conquering us, but merely for a demonstration of their courage; we, who have gotten possession of almost all the world that belongs to either land or sea, to whom it will be a great shame if we do not conquer them, do not once undertake any attempt against our enemies wherein there is much danger, but sit still idle, with such brave arms as we have, and only wait till the famine and fortune do our business themselves, and this when we have it in our power, with some small hazard, to gain all that we desire! For if we go up to this tower of Antonia, we gain the city; for if there should be any more occasion for fighting against those within the city, which I do not suppose there will, since we shall then be upon the top of the hill and be upon our enemies before they can have taken breath, these advantages promise us no less than a certain and sudden victory. As for myself, I shall at present wave any commendation of those who die in war, and omit to speak of the immortality of those men who are slain in the midst of their martial bravery; yet cannot I forbear to imprecate upon those who are of a contrary disposition, that they may die in time of peace, by some distemper or other, since their souls are condemned to the grave, together with their bodies. For what man of virtue is there who does not know, that those souls which are severed from their fleshly bodies in battles by the sword are received by the ether, that purest of elements, and joined to that company which are placed among the stars; that they become good demons, and propitious heroes, and show themselves as such to their posterity afterwards? while upon those souls that wear away in and with their distempered bodies comes a subterranean night to dissolve them to nothing, and a deep oblivion to take away all the remembrance of them, and this notwithstanding they be clean from all spots and defilements of this world; so that, in this ease, the soul at the same time comes to the utmost bounds of its life, and of its body, and of its memorial also. But since he hath determined that death is to come of necessity upon all men, a sword is a better instrument for that purpose than any disease whatsoever. Why is it not then a very mean thing for us not to yield up that to the public benefit which we must yield up to fate? And this discourse have I made, upon the supposition that those who at first attempt to go upon this wall must needs be killed in the attempt, though still men of true courage have a chance to escape even in the most hazardous undertakings. For, in the first place, that part of the former wall that is thrown down is easily to be ascended; and for the new-built wall, it is easily destroyed. Do you, therefore, many of you, pull up your courage, and set about this work, and do you mutually encourage and assist one another; and this your bravery will soon break the hearts of your enemies; and perhaps such a glorious undertaking as yours is may be accomplished without bloodshed. For although it be justly to be supposed that the Jews will try to hinder you at your first beginning to go up to them; yet when you have once concealed yourselves from them, and driven them away by force, they will not be able to sustain your efforts against them any longer, though but a few of you prevent them, and get over the wall. As for that person who first mounts the wall, I should blush for shame if I did not make him to be envied of others, by those rewards I would bestow upon him. If such a one escape with his life, he shall have the command of others that are now but his equals; although it be true also that the greatest rewards will accrue to such as die in the attempt."

And now Titus, upon consideration that the alacrity of soldiers in war is chiefly excited by hopes and by good words, and that exhortations and promises do frequently make men to forget the hazards they run, nay, sometimes to despise death itself, got together the most courageous part of his army, and tried what he could do with his men by these methods. "O fellow soldiers," said he, "to make an exhortation to men to do what hath no peril in it, is on that very account inglorious to such to whom that exhortation is made; and indeed so it is in him that makes the exhortation, an argument of his own cowardice also. I therefore think that such exhortations ought then only to be made use of when affairs are in a dangerous condition, and yet are worthy of being attempted by every one themselves; accordingly, I am fully of the same opinion with you, that it is a difficult task to go up this wall; but that it is proper for those that desire reputation for their valor to struggle with difficulties in such cases as will then appear, when I have particularly shown that it is a brave thing to die with glory, and that the courage here necessary shall not go unrewarded in those that first begin the attempt. And let my first argument to move you to it be taken from what probably some would think reasonable to dissuade you, I mean the constancy and patience of these Jews, even under their ill successes; for it is unbecoming you, who are Romans and my soldiers, who have in peace been taught how to make wars, and who have also been used to conquer in those wars, to be inferior to Jews, either in action of the hand, or in courage of the soul, and this especially when you are at the conclusion of your victory, and are assisted by God himself; for as to our misfortunes, they have been owing to the madness of the Jews, while their sufferings have been owing to your valor, and to the assistance God hath afforded you; for as to the seditions they have been in, and the famine they are under, and the siege they now endure, and the fall of their walls without our engines, what can they all be but demonstrations of God's anger against them, and of his assistance afforded us? It will not therefore be proper for you, either to show yourselves inferior to those to whom you are really superior, or to betray that Divine assistance which is afforded you. And, indeed, how can it be esteemed otherwise than a base and unworthy thing, that while the Jews, who need not be much ashamed if they be deserted, because they have long learned to be slaves to others, do yet despise death, that they may be so no longer; and do make sallies into the very midst of us frequently, not in hopes of conquering us, but merely for a demonstration of their courage; we, who have gotten possession of almost all the world that belongs to either land or sea, to whom it will be a great shame if we do not conquer them, do not once undertake any attempt against our enemies wherein there is much danger, but sit still idle, with such brave arms as we have, and only wait till the famine and fortune do our business themselves, and this when we have it in our power, with some small hazard, to gain all that we desire! For if we go up to this tower of Antonia, we gain the city; for if there should be any more occasion for fighting against those within the city, which I do not suppose there will, since we shall then be upon the top of the hill and be upon our enemies before they can have taken breath, these advantages promise us no less than a certain and sudden victory. As for myself, I shall at present wave any commendation of those who die in war, and omit to speak of the immortality of those men who are slain in the midst of their martial bravery; yet cannot I forbear to imprecate upon those who are of a contrary disposition, that they may die in time of peace, by some distemper or other, since their souls are condemned to the grave, together with their bodies. For what man of virtue is there who does not know, that those souls which are severed from their fleshly bodies in battles by the sword are received by the ether, that purest of elements, and joined to that company which are placed among the stars; that they become good demons, and propitious heroes, and show themselves as such to their posterity afterwards? while upon those souls that wear away in and with their distempered bodies comes a subterranean night to dissolve them to nothing, and a deep oblivion to take away all the remembrance of them, and this notwithstanding they be clean from all spots and defilements of this world; so that, in this ease, the soul at the same time comes to the utmost bounds of its life, and of its body, and of its memorial also. But since he hath determined that death is to come of necessity upon all men, a sword is a better instrument for that purpose than any disease whatsoever. Why is it not then a very mean thing for us not to yield up that to the public benefit which we must yield up to fate? And this discourse have I made, upon the supposition that those who at first attempt to go upon this wall must needs be killed in the attempt, though still men of true courage have a chance to escape even in the most hazardous undertakings. For, in the first place, that part of the former wall that is thrown down is easily to be ascended; and for the new-built wall, it is easily destroyed. Do you, therefore, many of you, pull up your courage, and set about this work, and do you mutually encourage and assist one another; and this your bravery will soon break the hearts of your enemies; and perhaps such a glorious undertaking as yours is may be accomplished without bloodshed. For although it be justly to be supposed that the Jews will try to hinder you at your first beginning to go up to them; yet when you have once concealed yourselves from them, and driven them away by force, they will not be able to sustain your efforts against them any longer, though but a few of you prevent them, and get over the wall. As for that person who first mounts the wall, I should blush for shame if I did not make him to be envied of others, by those rewards I would bestow upon him. If such a one escape with his life, he shall have the command of others that are now but his equals; although it be true also that the greatest rewards will accrue to such as die in the attempt."

And now Titus, upon consideration that the alacrity of soldiers in war is chiefly excited by hopes and by good words, and that exhortations and promises do frequently make men to forget the hazards they run, nay, sometimes to despise death itself, got together the most courageous part of his army, and tried what he could do with his men by these methods. "O fellow soldiers," said he, "to make an exhortation to men to do what hath no peril in it, is on that very account inglorious to such to whom that exhortation is made; and indeed so it is in him that makes the exhortation, an argument of his own cowardice also. I therefore think that such exhortations ought then only to be made use of when affairs are in a dangerous condition, and yet are worthy of being attempted by every one themselves; accordingly, I am fully of the same opinion with you, that it is a difficult task to go up this wall; but that it is proper for those that desire reputation for their valor to struggle with difficulties in such cases as will then appear, when I have particularly shown that it is a brave thing to die with glory, and that the courage here necessary shall not go unrewarded in those that first begin the attempt. And let my first argument to move you to it be taken from what probably some would think reasonable to dissuade you, I mean the constancy and patience of these Jews, even under their ill successes; for it is unbecoming you, who are Romans and my soldiers, who have in peace been taught how to make wars, and who have also been used to conquer in those wars, to be inferior to Jews, either in action of the hand, or in courage of the soul, and this especially when you are at the conclusion of your victory, and are assisted by God himself; for as to our misfortunes, they have been owing to the madness of the Jews, while their sufferings have been owing to your valor, and to the assistance God hath afforded you; for as to the seditions they have been in, and the famine they are under, and the siege they now endure, and the fall of their walls without our engines, what can they all be but demonstrations of God's anger against them, and of his assistance afforded us? It will not therefore be proper for you, either to show yourselves inferior to those to whom you are really superior, or to betray that Divine assistance which is afforded you. And, indeed, how can it be esteemed otherwise than a base and unworthy thing, that while the Jews, who need not be much ashamed if they be deserted, because they have long learned to be slaves to others, do yet despise death, that they may be so no longer; and do make sallies into the very midst of us frequently, not in hopes of conquering us, but merely for a demonstration of their courage; we, who have gotten possession of almost all the world that belongs to either land or sea, to whom it will be a great shame if we do not conquer them, do not once undertake any attempt against our enemies wherein there is much danger, but sit still idle, with such brave arms as we have, and only wait till the famine and fortune do our business themselves, and this when we have it in our power, with some small hazard, to gain all that we desire! For if we go up to this tower of Antonia, we gain the city; for if there should be any more occasion for fighting against those within the city, which I do not suppose there will, since we shall then be upon the top of the hill and be upon our enemies before they can have taken breath, these advantages promise us no less than a certain and sudden victory. As for myself, I shall at present wave any commendation of those who die in war, and omit to speak of the immortality of those men who are slain in the midst of their martial bravery; yet cannot I forbear to imprecate upon those who are of a contrary disposition, that they may die in time of peace, by some distemper or other, since their souls are condemned to the grave, together with their bodies. For what man of virtue is there who does not know, that those souls which are severed from their fleshly bodies in battles by the sword are received by the ether, that purest of elements, and joined to that company which are placed among the stars; that they become good demons, and propitious heroes, and show themselves as such to their posterity afterwards? while upon those souls that wear away in and with their distempered bodies comes a subterranean night to dissolve them to nothing, and a deep oblivion to take away all the remembrance of them, and this notwithstanding they be clean from all spots and defilements of this world; so that, in this ease, the soul at the same time comes to the utmost bounds of its life, and of its body, and of its memorial also. But since he hath determined that death is to come of necessity upon all men, a sword is a better instrument for that purpose than any disease whatsoever. Why is it not then a very mean thing for us not to yield up that to the public benefit which we must yield up to fate? And this discourse have I made, upon the supposition that those who at first attempt to go upon this wall must needs be killed in the attempt, though still men of true courage have a chance to escape even in the most hazardous undertakings. For, in the first place, that part of the former wall that is thrown down is easily to be ascended; and for the new-built wall, it is easily destroyed. Do you, therefore, many of you, pull up your courage, and set about this work, and do you mutually encourage and assist one another; and this your bravery will soon break the hearts of your enemies; and perhaps such a glorious undertaking as yours is may be accomplished without bloodshed. For although it be justly to be supposed that the Jews will try to hinder you at your first beginning to go up to them; yet when you have once concealed yourselves from them, and driven them away by force, they will not be able to sustain your efforts against them any longer, though but a few of you prevent them, and get over the wall. As for that person who first mounts the wall, I should blush for shame if I did not make him to be envied of others, by those rewards I would bestow upon him. If such a one escape with his life, he shall have the command of others that are now but his equals; although it be true also that the greatest rewards will accrue to such as die in the attempt."

Upon this speech of Titus, the rest of the multitude were afrighted at so great a danger. But there was one, whose name was Sabinus, a soldier that served among the cohorts, and a Syrian by birth, who appeared to be of very great fortitude, both in the actions he had done, and the courage of his soul he had shown; although any body would have thought, before he came to his work, that he was of such a weak constitution of body, that he was not fit to be a soldier; for his color was black, his flesh was lean and thin, and lay close together; but there was a certain heroic soul that dwelt in this small body, which body was indeed much too narrow for that peculiar courage which was in him. Accordingly he was the first that rose up, when he thus spake: "I readily surrender up myself to thee, O Caesar; I first ascend the wall, and I heartily wish that my fortune may follow my courage and my resolution And if some ill fortune grudge me the success of my undertaking, take notice that my ill success will not be unexpected, but that I choose death voluntarily for thy sake." When he had said this, and had spread out his shield over his head with his left hand, and had, with his right hand, drawn his sword, he marched up to the wall, just about the sixth hour of the day. There followed him eleven others, and no more, that resolved to imitate his bravery; but still this was the principal person of them all, and went first, as excited by a divine fury. Now those that guarded the wall shot at them from thence, and cast innumerable darts upon them from every side; they also rolled very large stones upon them, which overthrew some of those eleven that were with him. But as for Sabinus himself, he met the darts that were cast at him and though he was overwhelmed with them, yet did he not leave off the violence of his attack before he had gotten up on the top of the wall, and had put the enemy to flight. For as the Jews were astonished at his great strength, and the bravery of his soul, and as, withal, they imagined more of them had got upon the wall than really had, they were put to flight. And now one cannot but complain here of fortune, as still envious at virtue, and always hindering the performance of glorious achievements: this was the case of the man before us, when he had just obtained his purpose; for he then stumbled at a certain large stone, and fell down upon it headlong, with a very great noise. Upon which the Jews turned back, and when they saw him to be alone, and fallen down also, they threw darts at him from every side. However, he got upon his knee, and covered himself with his shield, and at the first defended himself against them, and wounded many of those that came near him; but he was soon forced to relax his right hand, by the multitude of the wounds that had been given him, till at length he was quite covered over with darts before he gave up the ghost. He was one who deserved a better fate, by reason of his bravery; but, as might be expected, he fell under so vast an attempt. As for the rest of his partners, the Jews dashed three of them to pieces with stones, and slew them as they were gotten up to the top of the wall; the other eight being wounded, were pulled down, and carried back to the camp. These things were done upon the third day of the month Panemus [Tamuz].

Upon this speech of Titus, the rest of the multitude were afrighted at so great a danger. But there was one, whose name was Sabinus, a soldier that served among the cohorts, and a Syrian by birth, who appeared to be of very great fortitude, both in the actions he had done, and the courage of his soul he had shown; although any body would have thought, before he came to his work, that he was of such a weak constitution of body, that he was not fit to be a soldier; for his color was black, his flesh was lean and thin, and lay close together; but there was a certain heroic soul that dwelt in this small body, which body was indeed much too narrow for that peculiar courage which was in him. Accordingly he was the first that rose up, when he thus spake: "I readily surrender up myself to thee, O Caesar; I first ascend the wall, and I heartily wish that my fortune may follow my courage and my resolution And if some ill fortune grudge me the success of my undertaking, take notice that my ill success will not be unexpected, but that I choose death voluntarily for thy sake." When he had said this, and had spread out his shield over his head with his left hand, and had, with his right hand, drawn his sword, he marched up to the wall, just about the sixth hour of the day. There followed him eleven others, and no more, that resolved to imitate his bravery; but still this was the principal person of them all, and went first, as excited by a divine fury. Now those that guarded the wall shot at them from thence, and cast innumerable darts upon them from every side; they also rolled very large stones upon them, which overthrew some of those eleven that were with him. But as for Sabinus himself, he met the darts that were cast at him and though he was overwhelmed with them, yet did he not leave off the violence of his attack before he had gotten up on the top of the wall, and had put the enemy to flight. For as the Jews were astonished at his great strength, and the bravery of his soul, and as, withal, they imagined more of them had got upon the wall than really had, they were put to flight. And now one cannot but complain here of fortune, as still envious at virtue, and always hindering the performance of glorious achievements: this was the case of the man before us, when he had just obtained his purpose; for he then stumbled at a certain large stone, and fell down upon it headlong, with a very great noise. Upon which the Jews turned back, and when they saw him to be alone, and fallen down also, they threw darts at him from every side. However, he got upon his knee, and covered himself with his shield, and at the first defended himself against them, and wounded many of those that came near him; but he was soon forced to relax his right hand, by the multitude of the wounds that had been given him, till at length he was quite covered over with darts before he gave up the ghost. He was one who deserved a better fate, by reason of his bravery; but, as might be expected, he fell under so vast an attempt. As for the rest of his partners, the Jews dashed three of them to pieces with stones, and slew them as they were gotten up to the top of the wall; the other eight being wounded, were pulled down, and carried back to the camp. These things were done upon the third day of the month Panemus [Tamuz].

But there was one Julian, a centurion, that came from Bithynia, a man he was of great reputation, whom I had formerly seen in that war, and one of the highest fame, both for his skill in war, his strength of body, and the courage of his soul. This man, seeing the Romans giving ground, and in a sad condition, [for he stood by Titus at the tower of Antonia,] leaped out, and of himself alone put the Jews to flight, when they were already conquerors, and made them retire as far as the corner of the inner court of the temple; from him the multitude fled away in crowds, as supposing that neither his strength nor his violent attacks could be those of a mere man. Accordingly, he rushed through the midst of the Jews, as they were dispersed all abroad, and killed those that he caught. Nor, indeed, was there any sight that appeared more wonderful in the eyes of Caesar, or more terrible to others, than this. However, he was himself pursued by fate, which it was not possible that he, who was but a mortal man, should escape; for as he had shoes all full of thick and sharp nails as had every one of the other soldiers, so when he ran on the pavement of the temple, he slipped, and fell down upon his back with a very great noise, which was made by his armor. This made those that were running away to turn back; whereupon those Romans that were in the tower of Antonia set up a great shout, as they were in fear for the man. But the Jews got about him in crowds, and struck at him with their spears and with their swords on all sides. Now he received a great many of the strokes of these iron weapons upon his shield, and often attempted to get up again, but was thrown down by those that struck at him; yet did he, as he lay along, stab many of them with his sword. Nor was he soon killed, as being covered with his helmet and his breastplate in all those parts of his body where he might be mortally wounded; he also pulled his neck close to his body, till all his other limbs were shattered, and nobody durst come to defend him, and then he yielded to his fate. Now Caesar was deeply affected on account of this man of so great fortitude, and especially as he was killed in the sight of so many people; he was desirous himself to come to his assistance, but the place would not give him leave, while such as could have done it were too much terrified to attempt it. Thus when Julian had struggled with death a great while, and had let but few of those that had given him his mortal wound go off unhurt, he had at last his throat cut, though not without some difficulty, and left behind him a very great fame, not only among the Romans, and with Caesar himself, but among his enemies also; then did the Jews catch up his dead body, and put the Romans to flight again, and shut them up in the tower of Antonia. Now those that most signalized themselves, and fought most zealously in this battle of the Jewish side, were one Alexas and Gyphtheus, of John's party, and of Simon's party were Malachias, and Judas the son of Merto, and James the son of Sosas, the commander of the Idumeans; and of the zealots, two brethren, Simon and Judas, the sons of Jairus.

As Josephus spoke these words, with groans and tears in his eyes, his voice was intercepted by sobs. However, the Romans could not but pity the affliction he was under, and wonder at his conduct. But for John, and those that were with him, they were but the more exasperated against the Romans on this account, and were desirous to get Josephus also into their power: yet did that discourse influence a great many of the better sort; and truly some of them were so afraid of the guards set by the seditious, that they tarried where they were, but still were satisfied that both they and the city were doomed to destruction. Some also there were who, watching a proper opportunity when they might quietly get away, fled to the Romans, of whom were the high priests Joseph and Jesus, and of the sons of high priests three, whose father was Ishmael, who was beheaded in Cyrene, and four sons of Matthias, as also one son of the other Matthias, who ran away after his father's death, and whose father was slain by Simon the son of Gioras, with three of his sons, as I have already related; many also of the other nobility went over to the Romans, together with the high priests. Now Caesar not only received these men very kindly in other respects, but, knowing they would not willingly live after the customs of other nations, he sent them to Gophna, and desired them to remain there for the present, and told them, that when he was gotten clear of this war, he would restore each of them to their possessions again; so they cheerfully retired to that small city which was allotted them, without fear of any danger. But as they did not appear, the seditious gave out again that these deserters were slain by the Romans, which was done in order to deter the rest from running away, by fear of the like treatment. This trick of theirs succeeded now for a while, as did the like trick before; for the rest were hereby deterred from deserting, by fear of the like treatment.

As Josephus spoke these words, with groans and tears in his eyes, his voice was intercepted by sobs. However, the Romans could not but pity the affliction he was under, and wonder at his conduct. But for John, and those that were with him, they were but the more exasperated against the Romans on this account, and were desirous to get Josephus also into their power: yet did that discourse influence a great many of the better sort; and truly some of them were so afraid of the guards set by the seditious, that they tarried where they were, but still were satisfied that both they and the city were doomed to destruction. Some also there were who, watching a proper opportunity when they might quietly get away, fled to the Romans, of whom were the high priests Joseph and Jesus, and of the sons of high priests three, whose father was Ishmael, who was beheaded in Cyrene, and four sons of Matthias, as also one son of the other Matthias, who ran away after his father's death, and whose father was slain by Simon the son of Gioras, with three of his sons, as I have already related; many also of the other nobility went over to the Romans, together with the high priests. Now Caesar not only received these men very kindly in other respects, but, knowing they would not willingly live after the customs of other nations, he sent them to Gophna, and desired them to remain there for the present, and told them, that when he was gotten clear of this war, he would restore each of them to their possessions again; so they cheerfully retired to that small city which was allotted them, without fear of any danger. But as they did not appear, the seditious gave out again that these deserters were slain by the Romans, which was done in order to deter the rest from running away, by fear of the like treatment. This trick of theirs succeeded now for a while, as did the like trick before; for the rest were hereby deterred from deserting, by fear of the like treatment.

However, the soldiers that were sent did not find the guards of the temple asleep, as they hoped to have done; but were obliged to fight with them immediately hand to hand, as they rushed with violence upon them with a great shout. Now as soon as the rest within the temple heard that shout of those that were upon the watch, they ran out in troops upon them. Then did the Romans receive the onset of those that came first upon them; but those that followed them fell upon their own troops, and many of them treated their own soldiers as if they had been enemies; for the great confused noise that was made on both sides hindered them from distinguishing one another's voices, as did the darkness of the night hinder them from the like distinction by the sight, besides that blindness which arose otherwise also from the passion and the fear they were in at the same time; for which reason it was all one to the soldiers who it was they struck at. However, this ignorance did less harm to the Romans than to the Jews, because they were joined together under their shields, and made their sallies more regularly than the others did, and each of them remembered their watch-word; while the Jews were perpetually dispersed abroad, and made their attacks and retreats at random, and so did frequently seem to one another to be enemies; for every one of them received those of their own men that came back in the dark as Romans, and made an assault upon them; so that more of them were wounded by their own men than by the enemy, till, upon the coming on of the day, the nature of the right was discerned by the eye afterward. Then did they stand in battle-array in distinct bodies, and cast their darts regularly, and regularly defended themselves; nor did either side yield or grow weary. The Romans contended with each other who should fight the most strenuously, both single men and entire regiments, as being under the eye of Titus; and every one concluded that this day would begin his promotion if he fought bravely. What were the great encouragements of the Jews to act vigorously were, their fear for themselves and for the temple, and the presence of their tyrant, who exhorted some, and beat and threatened others, to act courageously. Now, it so happened, that this fight was for the most part a stationary one, wherein the soldiers went on and came back in a short time, and suddenly; for there was no long space of ground for either of their flights or pursuits. But still there was a tumultuous noise among the Romans from the tower of Antonia, who loudly cried out upon all occasions to their own men to press on courageously, when they were too hard for the Jews, and to stay when they were retiring backward; so that here was a kind of theater of war; for what was done in this fight could not be concealed either from Titus, or from those that were about him. At length it appeared that this fight, which began at the ninth hour of the night, was not over till past the fifth hour of the day; and that, in the same place where the battle began, neither party could say they had made the other to retire; but both the armies left the victory almost in uncertainty between them; wherein those that signalized themselves on the Roman side were a great many, but on the Jewish side, and of those that were with Simon, Judas the son of Merto, and Simon the son of Josas; of the Idumeans, James and Simon, the latter of whom was the son of Cathlas, and James was the son of Sosas; of those that were with John, Gyphtheus and Alexas; and of the zealots, Simon the son of Jairus.

In the mean time, the rest of the Roman army had, in seven days' time, overthrown [some] foundations of the tower of Antonia, and had made a ready and broad way to the temple. Then did the legions come near the first court, and began to raise their banks. The one bank was over against the north-west corner of the inner temple another was at that northern edifice which was between the two gates; and of the other two, one was at the western cloister of the outer court of the temple; the other against its northern cloister. However, these works were thus far advanced by the Romans, not without great pains and difficulty, and particularly by being obliged to bring their materials from the distance of a hundred furlongs. They had further difficulties also upon them; sometimes by their over-great security they were in that they should overcome the Jewish snares laid for them, and by that boldness of the Jews which their despair of escaping had inspired them withal; for some of their horsemen, when they went out to gather wood or hay, let their horses feed without having their bridles on during the time of foraging; upon which horses the Jews sallied out in whole bodies, and seized them. And when this was continually done, and Caesar believed what the truth was, that the horses were stolen more by the negligence of his own men than by the valor of the Jews, he determined to use greater severity to oblige the rest to take care of their horses; so he commanded that one of those soldiers who had lost their horses should be capitally punished; whereby he so terrified the rest, that they preserved their horses for the time to come; for they did not any longer let them go from them to feed by themselves, but, as if they had grown to them, they went always along with them when they wanted necessaries. Thus did the Romans still continue to make war against the temple, and to raise their banks against it.

In the mean time, the rest of the Roman army had, in seven days' time, overthrown [some] foundations of the tower of Antonia, and had made a ready and broad way to the temple. Then did the legions come near the first court, and began to raise their banks. The one bank was over against the north-west corner of the inner temple another was at that northern edifice which was between the two gates; and of the other two, one was at the western cloister of the outer court of the temple; the other against its northern cloister. However, these works were thus far advanced by the Romans, not without great pains and difficulty, and particularly by being obliged to bring their materials from the distance of a hundred furlongs. They had further difficulties also upon them; sometimes by their over-great security they were in that they should overcome the Jewish snares laid for them, and by that boldness of the Jews which their despair of escaping had inspired them withal; for some of their horsemen, when they went out to gather wood or hay, let their horses feed without having their bridles on during the time of foraging; upon which horses the Jews sallied out in whole bodies, and seized them. And when this was continually done, and Caesar believed what the truth was, that the horses were stolen more by the negligence of his own men than by the valor of the Jews, he determined to use greater severity to oblige the rest to take care of their horses; so he commanded that one of those soldiers who had lost their horses should be capitally punished; whereby he so terrified the rest, that they preserved their horses for the time to come; for they did not any longer let them go from them to feed by themselves, but, as if they had grown to them, they went always along with them when they wanted necessaries. Thus did the Romans still continue to make war against the temple, and to raise their banks against it.

Now there was at this time a man among the Jews, low of stature he was, and of a despicable appearance; of no character either as to his family, or in other respects: his name was Jonathan. He went out at the high priest John's monument, and uttered many other insolent things to the Romans, and challenged the best of them all to a single combat. But many of those that stood there in the army huffed him, and many of them [as they might well be] were afraid of him. Some of them also reasoned thus, and that justly enough: that it was not fit to fight with a man that desired to die, because those that utterly despaired of deliverance had, besides other passions, a violence in attacking men that could not be opposed, and had no regard to God himself; and that to hazard oneself with a person, whom, if you overcome, you do no great matter, and by whom it is hazardous that you may be taken prisoner, would be an instance, not of manly courage, but of unmanly rashness. So there being nobody that came out to accept the man's challenge, and the Jew cutting them with a great number of reproaches, as cowards, [for he was a very haughty man in himself, and a great despiser of the Romans,] one whose name was Pudens, of the body of horsemen, out of his abomination of the other's words, and of his impudence withal, and perhaps out of an inconsiderate arrogance, on account of the other's lowness of stature, ran out to him, and was too hard for him in other respects, but was betrayed by his ill fortune; for he fell down, and as he was down, Jonathan came running to him, and cut his throat, and then, standing upon his dead body, he brandished his sword, bloody as it was, and shook his shield with his left hand, and made many acclamations to the Roman army, and exulted over the dead man, and jested upon the Romans; till at length one Priscus, a centurion, shot a dart at him as he was leaping and playing the fool with himself, and thereby pierced him through; upon which a shout was set up both by the Jews and the Romans, though on different accounts. So Jonathan grew giddy by the pain of his wounds, and fell down upon the body of his adversary, as a plain instance how suddenly vengeance may come upon men that have success in war, without any just deserving the same.

But now the seditious that were in the temple did every day openly endeavor to beat off the soldiers that were upon the banks, and on the twenty-seventh day of the forenamed month [Panemus or Tamuz] contrived such a stratagem as this: They filled that part of the western cloister which was between the beams, and the roof under them, with dry materials, as also with bitumen and pitch, and then retired from that place, as though they were tired with the pains they had taken; at which procedure of theirs, many of the most inconsiderate among the Romans, who were carried away with violent passions, followed hard after them as they were retiring, and applied ladders to the cloister, and got up to it suddenly; but the prudent part of them, when they understood this unaccountable retreat of the Jews, stood still where they were before. However, the cloister was full of those that were gone up the ladders; at which time the Jews set it all on fire; and as the flame burst out every where on the sudden, the Romans that were out of the danger were seized with a very great consternation, as were those that were in the midst of the danger in the utmost distress. So when they perceived themselves surrounded with the flames, some of them threw themselves down backwards into the city, and some among their enemies [in the temple]; as did many leap down to their own men, and broke their limbs to pieces; but a great number of those that were going to take these violent methods were prevented by the fire; though some prevented the fire by their own swords. However, the fire was on the sudden carried so far as to surround those who would have otherwise perished. As for Caesar himself, he could not, however, but commiserate those that thus perished, although they got up thither without any order for so doing, since there was no way of giving the many relief. Yet was this some comfort to those that were destroyed, that every body might see that person grieve, for whose sake they came to their end; for he cried out openly to them, and leaped up, and exhorted those that were about him to do their utmost to relieve them; So every one of them died cheerfully, as carrying along with him these words and this intention of Caesar as a sepulchral monument. Some there were indeed who retired into the wall of the cloister, which was broad, and were preserved out of the fire, but were then surrounded by the Jews; and although they made resistance against the Jews for a long time, yet were they wounded by them, and at length they all fell down dead.

But now the seditious that were in the temple did every day openly endeavor to beat off the soldiers that were upon the banks, and on the twenty-seventh day of the forenamed month [Panemus or Tamuz] contrived such a stratagem as this: They filled that part of the western cloister which was between the beams, and the roof under them, with dry materials, as also with bitumen and pitch, and then retired from that place, as though they were tired with the pains they had taken; at which procedure of theirs, many of the most inconsiderate among the Romans, who were carried away with violent passions, followed hard after them as they were retiring, and applied ladders to the cloister, and got up to it suddenly; but the prudent part of them, when they understood this unaccountable retreat of the Jews, stood still where they were before. However, the cloister was full of those that were gone up the ladders; at which time the Jews set it all on fire; and as the flame burst out every where on the sudden, the Romans that were out of the danger were seized with a very great consternation, as were those that were in the midst of the danger in the utmost distress. So when they perceived themselves surrounded with the flames, some of them threw themselves down backwards into the city, and some among their enemies [in the temple]; as did many leap down to their own men, and broke their limbs to pieces; but a great number of those that were going to take these violent methods were prevented by the fire; though some prevented the fire by their own swords. However, the fire was on the sudden carried so far as to surround those who would have otherwise perished. As for Caesar himself, he could not, however, but commiserate those that thus perished, although they got up thither without any order for so doing, since there was no way of giving the many relief. Yet was this some comfort to those that were destroyed, that every body might see that person grieve, for whose sake they came to their end; for he cried out openly to them, and leaped up, and exhorted those that were about him to do their utmost to relieve them; So every one of them died cheerfully, as carrying along with him these words and this intention of Caesar as a sepulchral monument. Some there were indeed who retired into the wall of the cloister, which was broad, and were preserved out of the fire, but were then surrounded by the Jews; and although they made resistance against the Jews for a long time, yet were they wounded by them, and at length they all fell down dead.

But now the seditious that were in the temple did every day openly endeavor to beat off the soldiers that were upon the banks, and on the twenty-seventh day of the forenamed month [Panemus or Tamuz] contrived such a stratagem as this: They filled that part of the western cloister which was between the beams, and the roof under them, with dry materials, as also with bitumen and pitch, and then retired from that place, as though they were tired with the pains they had taken; at which procedure of theirs, many of the most inconsiderate among the Romans, who were carried away with violent passions, followed hard after them as they were retiring, and applied ladders to the cloister, and got up to it suddenly; but the prudent part of them, when they understood this unaccountable retreat of the Jews, stood still where they were before. However, the cloister was full of those that were gone up the ladders; at which time the Jews set it all on fire; and as the flame burst out every where on the sudden, the Romans that were out of the danger were seized with a very great consternation, as were those that were in the midst of the danger in the utmost distress. So when they perceived themselves surrounded with the flames, some of them threw themselves down backwards into the city, and some among their enemies [in the temple]; as did many leap down to their own men, and broke their limbs to pieces; but a great number of those that were going to take these violent methods were prevented by the fire; though some prevented the fire by their own swords. However, the fire was on the sudden carried so far as to surround those who would have otherwise perished. As for Caesar himself, he could not, however, but commiserate those that thus perished, although they got up thither without any order for so doing, since there was no way of giving the many relief. Yet was this some comfort to those that were destroyed, that every body might see that person grieve, for whose sake they came to their end; for he cried out openly to them, and leaped up, and exhorted those that were about him to do their utmost to relieve them; So every one of them died cheerfully, as carrying along with him these words and this intention of Caesar as a sepulchral monument. Some there were indeed who retired into the wall of the cloister, which was broad, and were preserved out of the fire, but were then surrounded by the Jews; and although they made resistance against the Jews for a long time, yet were they wounded by them, and at length they all fell down dead.

But now the seditious that were in the temple did every day openly endeavor to beat off the soldiers that were upon the banks, and on the twenty-seventh day of the forenamed month [Panemus or Tamuz] contrived such a stratagem as this: They filled that part of the western cloister which was between the beams, and the roof under them, with dry materials, as also with bitumen and pitch, and then retired from that place, as though they were tired with the pains they had taken; at which procedure of theirs, many of the most inconsiderate among the Romans, who were carried away with violent passions, followed hard after them as they were retiring, and applied ladders to the cloister, and got up to it suddenly; but the prudent part of them, when they understood this unaccountable retreat of the Jews, stood still where they were before. However, the cloister was full of those that were gone up the ladders; at which time the Jews set it all on fire; and as the flame burst out every where on the sudden, the Romans that were out of the danger were seized with a very great consternation, as were those that were in the midst of the danger in the utmost distress. So when they perceived themselves surrounded with the flames, some of them threw themselves down backwards into the city, and some among their enemies [in the temple]; as did many leap down to their own men, and broke their limbs to pieces; but a great number of those that were going to take these violent methods were prevented by the fire; though some prevented the fire by their own swords. However, the fire was on the sudden carried so far as to surround those who would have otherwise perished. As for Caesar himself, he could not, however, but commiserate those that thus perished, although they got up thither without any order for so doing, since there was no way of giving the many relief. Yet was this some comfort to those that were destroyed, that every body might see that person grieve, for whose sake they came to their end; for he cried out openly to them, and leaped up, and exhorted those that were about him to do their utmost to relieve them; So every one of them died cheerfully, as carrying along with him these words and this intention of Caesar as a sepulchral monument. Some there were indeed who retired into the wall of the cloister, which was broad, and were preserved out of the fire, but were then surrounded by the Jews; and although they made resistance against the Jews for a long time, yet were they wounded by them, and at length they all fell down dead.

But now the seditious that were in the temple did every day openly endeavor to beat off the soldiers that were upon the banks, and on the twenty-seventh day of the forenamed month [Panemus or Tamuz] contrived such a stratagem as this: They filled that part of the western cloister which was between the beams, and the roof under them, with dry materials, as also with bitumen and pitch, and then retired from that place, as though they were tired with the pains they had taken; at which procedure of theirs, many of the most inconsiderate among the Romans, who were carried away with violent passions, followed hard after them as they were retiring, and applied ladders to the cloister, and got up to it suddenly; but the prudent part of them, when they understood this unaccountable retreat of the Jews, stood still where they were before. However, the cloister was full of those that were gone up the ladders; at which time the Jews set it all on fire; and as the flame burst out every where on the sudden, the Romans that were out of the danger were seized with a very great consternation, as were those that were in the midst of the danger in the utmost distress. So when they perceived themselves surrounded with the flames, some of them threw themselves down backwards into the city, and some among their enemies [in the temple]; as did many leap down to their own men, and broke their limbs to pieces; but a great number of those that were going to take these violent methods were prevented by the fire; though some prevented the fire by their own swords. However, the fire was on the sudden carried so far as to surround those who would have otherwise perished. As for Caesar himself, he could not, however, but commiserate those that thus perished, although they got up thither without any order for so doing, since there was no way of giving the many relief. Yet was this some comfort to those that were destroyed, that every body might see that person grieve, for whose sake they came to their end; for he cried out openly to them, and leaped up, and exhorted those that were about him to do their utmost to relieve them; So every one of them died cheerfully, as carrying along with him these words and this intention of Caesar as a sepulchral monument. Some there were indeed who retired into the wall of the cloister, which was broad, and were preserved out of the fire, but were then surrounded by the Jews; and although they made resistance against the Jews for a long time, yet were they wounded by them, and at length they all fell down dead.

Now of those that perished by famine in the city, the number was prodigious, and the miseries they underwent were unspeakable; for if so much as the shadow of any kind of food did any where appear, a war was commenced presently, and the dearest friends fell a fighting one with another about it, snatching from each other the most miserable supports of life. Nor would men believe that those who were dying had no food, but the robbers would search them when they were expiring, lest any one should have concealed food in their bosoms, and counterfeited dying; nay, these robbers gaped for want, and ran about stumbling and staggering along like mad dogs, and reeling against the doors of the houses like drunken men; they would also, in the great distress they were in, rush into the very same houses two or three times in one and the same day. Moreover, their hunger was so intolerable, that it obliged them to chew every thing, while they gathered such things as the most sordid animals would not touch, and endured to eat them; nor did they at length abstain from girdles and shoes; and the very leather which belonged to their shields they pulled off and gnawed: the very wisps of old hay became food to some; and some gathered up fibres, and sold a very small weight of them for four Attic [drachmae]. But why do I describe the shameless impudence that the famine brought on men in their eating inanimate things, while I am going to relate a matter of fact, the like to which no history relates, either among the Greeks or Barbarians? It is horrible to speak of it, and incredible when heard. I had indeed willingly omitted this calamity of ours, that I might not seem to deliver what is so portentous to posterity, but that I have innumerable witnesses to it in my own age; and besides, my country would have had little reason to thank me for suppressing the miseries that she underwent at this time.

Now of those that perished by famine in the city, the number was prodigious, and the miseries they underwent were unspeakable; for if so much as the shadow of any kind of food did any where appear, a war was commenced presently, and the dearest friends fell a fighting one with another about it, snatching from each other the most miserable supports of life. Nor would men believe that those who were dying had no food, but the robbers would search them when they were expiring, lest any one should have concealed food in their bosoms, and counterfeited dying; nay, these robbers gaped for want, and ran about stumbling and staggering along like mad dogs, and reeling against the doors of the houses like drunken men; they would also, in the great distress they were in, rush into the very same houses two or three times in one and the same day. Moreover, their hunger was so intolerable, that it obliged them to chew every thing, while they gathered such things as the most sordid animals would not touch, and endured to eat them; nor did they at length abstain from girdles and shoes; and the very leather which belonged to their shields they pulled off and gnawed: the very wisps of old hay became food to some; and some gathered up fibres, and sold a very small weight of them for four Attic [drachmae]. But why do I describe the shameless impudence that the famine brought on men in their eating inanimate things, while I am going to relate a matter of fact, the like to which no history relates, either among the Greeks or Barbarians? It is horrible to speak of it, and incredible when heard. I had indeed willingly omitted this calamity of ours, that I might not seem to deliver what is so portentous to posterity, but that I have innumerable witnesses to it in my own age; and besides, my country would have had little reason to thank me for suppressing the miseries that she underwent at this time.

There was a certain woman that dwelt beyond Jordan, her name was Mary; her father was Eleazar, of the village Bethezob, which signifies the house of Hyssop. She was eminent for her family and her wealth, and had fled away to Jerusalem with the rest of the multitude, and was with them besieged therein at this time. The other effects of this woman had been already seized upon, such I mean as she had brought with her out of Perea, and removed to the city. What she had treasured up besides, as also what food she had contrived to save, had been also carried off by the rapacious guards, who came every day running into her house for that purpose. This put the poor woman into a very great passion, and by the frequent reproaches and imprecations she cast at these rapacious villains, she had provoked them to anger against her; but none of them, either out of the indignation she had raised against herself, or out of commiseration of her case, would take away her life; and if she found any food, she perceived her labors were for others, and not for herself; and it was now become impossible for her any way to find any more food, while the famine pierced through her very bowels and marrow, when also her passion was fired to a degree beyond the famine itself; nor did she consult with any thing but with her passion and the necessity she was in. She then attempted a most unnatural thing; and snatching up her son, who was a child sucking at her breast, she said, "O thou miserable infant! for whom shall I preserve thee in this war, this famine, and this sedition? As to the war with the Romans, if they preserve our lives, we must be slaves. This famine also will destroy us, even before that slavery comes upon us. Yet are these seditious rogues more terrible than both the other. Come on; be thou my food, and be thou a fury to these seditious varlets, and a by-word to the world, which is all that is now wanting to complete the calamities of us Jews." As soon as she had said this, she slew her son, and then roasted him, and eat the one half of him, and kept the other half by her concealed. Upon this the seditious came in presently, and smelling the horrid scent of this food, they threatened her that they would cut her throat immediately if she did not show them what food she had gotten ready. She replied that she had saved a very fine portion of it for them, and withal uncovered what was left of her son. Hereupon they were seized with a horror and amazement of mind, and stood astonished at the sight, when she said to them, "This is mine own son, and what hath been done was mine own doing! Come, eat of this food; for I have eaten of it myself! Do not you pretend to be either more tender than a woman, or more compassionate than a mother; but if you be so scrupulous, and do abominate this my sacrifice, as I have eaten the one half, let the rest be reserved for me also." After which those men went out trembling, being never so much affrighted at any thing as they were at this, and with some difficulty they left the rest of that meat to the mother. Upon which the whole city was full of this horrid action immediately; and while every body laid this miserable case before their own eyes, they trembled, as if this unheard of action had been done by themselves. So those that were thus distressed by the famine were very desirous to die, and those already dead were esteemed happy, because they had not lived long enough either to hear or to see such miseries.

This sad instance was quickly told to the Romans, some of whom could not believe it, and others pitied the distress which the Jews were under; but there were many of them who were hereby induced to a more bitter hatred than ordinary against our nation. But for Caesar, he excused himself before God as to this matter, and said that he had proposed peace and liberty to the Jews, as well as an oblivion of all their former insolent practices; but that they, instead of concord, had chosen sedition; instead of peace, war; and before satiety and abundance, a famine. That they had begun with their own hands to burn down that temple which we have preserved hitherto; and that therefore they deserved to eat such food as this was. That, however, this horrid action of eating an own child ought to be covered with the overthrow of their very country itself, and men ought not to leave such a city upon the habitable earth to be seen by the sun, wherein mothers are thus fed, although such food be fitter for the fathers than for the mothers to eat of, since it is they that continue still in a state of war against us, after they have undergone such miseries as these. And at the same time that he said this, he reflected on the desperate condition these men must be in; nor could he expect that such men could be recovered to sobriety of mind, after they had endured those very sufferings, for the avoiding whereof it only was probable they might have repented.

And now two of the legions had completed their banks on the eighth day of the month Lous [Ab]. Whereupon Titus gave orders that the battering rams should be brought, and set over against the western edifice of the inner temple; for before these were brought, the firmest of all the other engines had battered the wall for six days together without ceasing, without making any impression upon it; but the vast largeness and strong connexion of the stones were superior to that engine, and to the other battering rams also. Other Romans did indeed undermine the foundations of the northern gate, and after a world of pains removed the outermost stones, yet was the gate still upheld by the inner stones, and stood still unhurt; till the workmen, despairing of all such attempts by engines and crows, brought their ladders to the cloisters. Now the Jews did not interrupt them in so doing; but when they were gotten up, they fell upon them, and fought with them; some of them they thrust down, and threw them backwards headlong; others of them they met and slew; they also beat many of those that went down the ladders again, and slew them with their swords before they could bring their shields to protect them; nay, some of the ladders they threw down from above when they were full of armed men; a great slaughter was made of the Jews also at the same time, while those that bare the ensigns fought hard for them, as deeming it a terrible thing, and what would tend to their great shame, if they permitted them to be stolen away. Yet did the Jews at length get possession of these engines, and destroyed those that had gone up the ladders, while the rest were so intimidated by what those suffered who were slain, that they retired; although none of the Romans died without having done good service before his death. Of the seditious, those that had fought bravely in the former battles did the like now, as besides them did Eleazar, the brother's son of Simon the tyrant. But when Titus perceived that his endeavors to spare a foreign temple turned to the damage of his soldiers, and then be killed, he gave order to set the gates on fire.

And now two of the legions had completed their banks on the eighth day of the month Lous [Ab]. Whereupon Titus gave orders that the battering rams should be brought, and set over against the western edifice of the inner temple; for before these were brought, the firmest of all the other engines had battered the wall for six days together without ceasing, without making any impression upon it; but the vast largeness and strong connexion of the stones were superior to that engine, and to the other battering rams also. Other Romans did indeed undermine the foundations of the northern gate, and after a world of pains removed the outermost stones, yet was the gate still upheld by the inner stones, and stood still unhurt; till the workmen, despairing of all such attempts by engines and crows, brought their ladders to the cloisters. Now the Jews did not interrupt them in so doing; but when they were gotten up, they fell upon them, and fought with them; some of them they thrust down, and threw them backwards headlong; others of them they met and slew; they also beat many of those that went down the ladders again, and slew them with their swords before they could bring their shields to protect them; nay, some of the ladders they threw down from above when they were full of armed men; a great slaughter was made of the Jews also at the same time, while those that bare the ensigns fought hard for them, as deeming it a terrible thing, and what would tend to their great shame, if they permitted them to be stolen away. Yet did the Jews at length get possession of these engines, and destroyed those that had gone up the ladders, while the rest were so intimidated by what those suffered who were slain, that they retired; although none of the Romans died without having done good service before his death. Of the seditious, those that had fought bravely in the former battles did the like now, as besides them did Eleazar, the brother's son of Simon the tyrant. But when Titus perceived that his endeavors to spare a foreign temple turned to the damage of his soldiers, and then be killed, he gave order to set the gates on fire.

But then, on the next day, Titus commanded part of his army to quench the fire, and to make a road for the more easy marching up of the legions, while he himself gathered the commanders together. Of those there were assembled the six principal persons: Tiberius Alexander, the commander [under the general] of the whole army; with Sextus Cerealis, the commander of the fifth legion; and Larcius Lepidus, the commander of the tenth legion; and Titus Frigius, the commander of the fifteenth legion: there was also with them Eternius, the leader of the two legions that came from Alexandria; and Marcus Antonius Julianus, procurator of Judea: after these came together all the rest of the procurators and tribunes. Titus proposed to these that they should give him their advice what should be done about the holy house. Now some of these thought it would be the best way to act according to the rules of war, [and demolish it,] because the Jews would never leave off rebelling while that house was standing; at which house it was that they used to get all together. Others of them were of opinion, that in case the Jews would leave it, and none of them would lay their arms up in it, he might save it; but that in case they got upon it, and fought any more, he might burn it; because it must then be looked upon not as a holy house, but as a citadel; and that the impiety of burning it would then belong to those that forced this to be done, and not to them. But Titus said, that "although the Jews should get upon that holy house, and fight us thence, yet ought we not to revenge ourselves on things that are inanimate, instead of the men themselves;" and that he was not in any case for burning down so vast a work as that was, because this would be a mischief to the Romans themselves, as it would be an ornament to their government while it continued. So Fronto, and Alexander, and Cerealis grew bold upon that declaration, and agreed to the opinion of Titus. Then was this assembly dissolved, when Titus had given orders to the commanders that the rest of their forces should lie still; but that they should make use of such as were most courageous in this attack. So he commanded that the chosen men that were taken out of the cohorts should make their way through the ruins, and quench the fire.

Now it is true that on this day the Jews were so weary, and under such consternation, that they refrained from any attacks. But on the next day they gathered their whole force together, and ran upon those that guarded the outward court of the temple very boldly, through the east gate, and this about the second hour of the day. These guards received that their attack with great bravery, and by covering themselves with their shields before, as if it were with a wall, they drew their squadron close together; yet was it evident that they could not abide there very long, but would be overborne by the multitude of those that sallied out upon them, and by the heat of their passion. However, Caesar seeing, from the tower of Antonia, that this squadron was likely to give way, he sent some chosen horsemen to support them. Hereupon the Jews found themselves not able to sustain their onset, and upon the slaughter of those in the forefront, many of the rest were put to flight. But as the Romans were going off, the Jews turned upon them, and fought them; and as those Romans came back upon them, they retreated again, until about the fifth hour of the day they were overborne, and shut themselves up in the inner [court of the] temple.

And now a certain person came running to Titus, and told him of this fire, as he was resting himself in his tent after the last battle; whereupon he rose up in great haste, and, as he was, ran to the holy house, in order to have a stop put to the fire; after him followed all his commanders, and after them followed the several legions, in great astonishment; so there was a great clamor and tumult raised, as was natural upon the disorderly motion of so great an army. Then did Caesar, both by calling to the soldiers that were fighting, with a loud voice, and by giving a signal to them with his right hand, order them to quench the fire. But they did not hear what he said, though he spake so loud, having their ears already dimmed by a greater noise another way; nor did they attend to the signal he made with his hand neither, as still some of them were distracted with fighting, and others with passion. But as for the legions that came running thither, neither any persuasions nor any threatenings could restrain their violence, but each one's own passion was his commander at this time; and as they were crowding into the temple together, many of them were trampled on by one another, while a great number fell among the ruins of the cloisters, which were still hot and smoking, and were destroyed in the same miserable way with those whom they had conquered; and when they were come near the holy house, they made as if they did not so much as hear Caesar's orders to the contrary; but they encouraged those that were before them to set it on fire. As for the seditious, they were in too great distress already to afford their assistance [towards quenching the fire]; they were every where slain, and every where beaten; and as for a great part of the people, they were weak and without arms, and had their throats cut wherever they were caught. Now round about the altar lay dead bodies heaped one upon another, as at the steps going up to it ran a great quantity of their blood, whither also the dead bodies that were slain above [on the altar] fell down.

While the holy house was on fire, every thing was plundered that came to hand, and ten thousand of those that were caught were slain; nor was there a commiseration of any age, or any reverence of gravity, but children, and old men, and profane persons, and priests were all slain in the same manner; so that this war went round all sorts of men, and brought them to destruction, and as well those that made supplication for their lives, as those that defended themselves by fighting. The flame was also carried a long way, and made an echo, together with the groans of those that were slain; and because this hill was high, and the works at the temple were very great, one would have thought the whole city had been on fire. Nor can one imagine any thing either greater or more terrible than this noise; for there was at once a shout of the Roman legions, who were marching all together, and a sad clamor of the seditious, who were now surrounded with fire and sword. The people also that were left above were beaten back upon the enemy, and under a great consternation, and made sad moans at the calamity they were under; the multitude also that was in the city joined in this outcry with those that were upon the hill. And besides, many of those that were worn away by the famine, and their mouths almost closed, when they saw the fire of the holy house, they exerted their utmost strength, and brake out into groans and outcries again: Perea did also return the echo, as well as the mountains round about [the city,] and augmented the force of the entire noise. Yet was the misery itself more terrible than this disorder; for one would have thought that the hill itself, on which the temple stood, was seething hot, as full of fire on every part of it, that the blood was larger in quantity than the fire, and those that were slain more in number than those that slew them; for the ground did no where appear visible, for the dead bodies that lay on it; but the soldiers went over heaps of those bodies, as they ran upon such as fled from them. And now it was that the multitude of the robbers were thrust out [of the inner court of the temple by the Romans,] and had much ado to get into the outward court, and from thence into the city, while the remainder of the populace fled into the cloister of that outer court. As for the priests, some of them plucked up from the holy house the spikes that were upon it, with their bases, which were made of lead, and shot them at the Romans instead of darts. But then as they gained nothing by so doing, and as the fire burst out upon them, they retired to the wall that was eight cubits broad, and there they tarried; yet did two of these of eminence among them, who might have saved themselves by going over to the Romans, or have borne up with courage, and taken their fortune with the others, throw themselves into the fire, and were burnt together with the holy house; their names were Meirus the son of Belgas, and Joseph the son of Daleus.

And now the Romans, judging that it was in vain to spare what was round about the holy house, burnt all those places, as also the remains of the cloisters and the gates, two excepted; the one on the east side, and the other on the south; both which, however, they burnt afterward. They also burnt down the treasury chambers, in which was an immense quantity of money, and an immense number of garments, and other precious goods there reposited; and, to speak all in a few words, there it was that the entire riches of the Jews were heaped up together, while the rich people had there built themselves chambers [to contain such furniture]. The soldiers also came to the rest of the cloisters that were in the outer [court of the] temple, whither the women and children, and a great mixed multitude of the people, fled, in number about six thousand. But before Caesar had determined any thing about these people, or given the commanders any orders relating to them, the soldiers were in such a rage, that they set that cloister on fire; by which means it came to pass that some of these were destroyed by throwing themselves down headlong, and some were burnt in the cloisters themselves. Nor did any one of them escape with his life. A false prophet was the occasion of these people's destruction, who had made a public proclamation in the city that very day, that God commanded them to get upon the temple, and that there they should receive miraculous signs of their deliverance. Now there was then a great number of false prophets suborned by the tyrants to impose on the people, who denounced this to them, that they should wait for deliverance from God; and this was in order to keep them from deserting, and that they might be buoyed up above fear and care by such hopes. Now a man that is in adversity does easily comply with such promises; for when such a seducer makes him believe that he shall be delivered from those miseries which oppress him, then it is that the patient is full of hopes of such his deliverance.

And now the Romans, judging that it was in vain to spare what was round about the holy house, burnt all those places, as also the remains of the cloisters and the gates, two excepted; the one on the east side, and the other on the south; both which, however, they burnt afterward. They also burnt down the treasury chambers, in which was an immense quantity of money, and an immense number of garments, and other precious goods there reposited; and, to speak all in a few words, there it was that the entire riches of the Jews were heaped up together, while the rich people had there built themselves chambers [to contain such furniture]. The soldiers also came to the rest of the cloisters that were in the outer [court of the] temple, whither the women and children, and a great mixed multitude of the people, fled, in number about six thousand. But before Caesar had determined any thing about these people, or given the commanders any orders relating to them, the soldiers were in such a rage, that they set that cloister on fire; by which means it came to pass that some of these were destroyed by throwing themselves down headlong, and some were burnt in the cloisters themselves. Nor did any one of them escape with his life. A false prophet was the occasion of these people's destruction, who had made a public proclamation in the city that very day, that God commanded them to get upon the temple, and that there they should receive miraculous signs of their deliverance. Now there was then a great number of false prophets suborned by the tyrants to impose on the people, who denounced this to them, that they should wait for deliverance from God; and this was in order to keep them from deserting, and that they might be buoyed up above fear and care by such hopes. Now a man that is in adversity does easily comply with such promises; for when such a seducer makes him believe that he shall be delivered from those miseries which oppress him, then it is that the patient is full of hopes of such his deliverance.

Now if any one consider these things, he will find that God takes care of mankind, and by all ways possible foreshows to our race what is for their preservation; but that men perish by those miseries which they madly and voluntarily bring upon themselves; for the Jews, by demolishing the tower of Antonia, had made their temple four-square, while at the same time they had it written in their sacred oracles, "That then should their city be taken, as well as their holy house, when once their temple should become four-square." But now, what did the most elevate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings, how, "about that time, one from their country should become governor of the habitable earth." The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea. However, it is not possible for men to avoid fate, although they see it beforehand. But these men interpreted some of these signals according to their own pleasure, and some of them they utterly despised, until their madness was demonstrated, both by the taking of their city and their own destruction.

Now if any one consider these things, he will find that God takes care of mankind, and by all ways possible foreshows to our race what is for their preservation; but that men perish by those miseries which they madly and voluntarily bring upon themselves; for the Jews, by demolishing the tower of Antonia, had made their temple four-square, while at the same time they had it written in their sacred oracles, "That then should their city be taken, as well as their holy house, when once their temple should become four-square." But now, what did the most elevate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings, how, "about that time, one from their country should become governor of the habitable earth." The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea. However, it is not possible for men to avoid fate, although they see it beforehand. But these men interpreted some of these signals according to their own pleasure, and some of them they utterly despised, until their madness was demonstrated, both by the taking of their city and their own destruction.

And now the Romans, upon the flight of the seditious into the city, and upon the burning of the holy house itself, and of all the buildings round about it, brought their ensigns to the temple and set them over against its eastern gate; and there did they offer sacrifices to them, and there did they make Titus imperator with the greatest acclamations of joy. And now all the soldiers had such vast quantities of the spoils which they had gotten by plunder, that in Syria a pound weight of gold was sold for half its former value. But as for those priests that kept themselves still upon the wall of the holy house, there was a boy that, out of the thirst he was in, desired some of the Roman guards to give him their right hands as a security for his life, and confessed he was very thirsty. These guards commiserated his age, and the distress he was in, and gave him their right hands accordingly. So he came down himself, and drank some water, and filled the vessel he had with him when he came to them with water, and then went off, and fled away to his own friends; nor could any of those guards overtake him; but still they reproached him for his perfidiousness. To which he made this answer: "I have not broken the agreement; for the security I had given me was not in order to my staying with you, but only in order to my coming down safely, and taking up some water; both which things I have performed, and thereupon think myself to have been faithful to my engagement." Hereupon those whom the child had imposed upon admired at his cunning, and that on account of his age. On the fifth day afterward, the priests that were pined with the famine came down, and when they were brought to Titus by the guards, they begged for their lives; but he replied, that the time of pardon was over as to them, and that this very holy house, on whose account only they could justly hope to be preserved, was destroyed; and that it was agreeable to their office that priests should perish with the house itself to which they belonged. So he ordered them to be put to death.

And now the Romans, upon the flight of the seditious into the city, and upon the burning of the holy house itself, and of all the buildings round about it, brought their ensigns to the temple and set them over against its eastern gate; and there did they offer sacrifices to them, and there did they make Titus imperator with the greatest acclamations of joy. And now all the soldiers had such vast quantities of the spoils which they had gotten by plunder, that in Syria a pound weight of gold was sold for half its former value. But as for those priests that kept themselves still upon the wall of the holy house, there was a boy that, out of the thirst he was in, desired some of the Roman guards to give him their right hands as a security for his life, and confessed he was very thirsty. These guards commiserated his age, and the distress he was in, and gave him their right hands accordingly. So he came down himself, and drank some water, and filled the vessel he had with him when he came to them with water, and then went off, and fled away to his own friends; nor could any of those guards overtake him; but still they reproached him for his perfidiousness. To which he made this answer: "I have not broken the agreement; for the security I had given me was not in order to my staying with you, but only in order to my coming down safely, and taking up some water; both which things I have performed, and thereupon think myself to have been faithful to my engagement." Hereupon those whom the child had imposed upon admired at his cunning, and that on account of his age. On the fifth day afterward, the priests that were pined with the famine came down, and when they were brought to Titus by the guards, they begged for their lives; but he replied, that the time of pardon was over as to them, and that this very holy house, on whose account only they could justly hope to be preserved, was destroyed; and that it was agreeable to their office that priests should perish with the house itself to which they belonged. So he ordered them to be put to death.

And now the Romans, upon the flight of the seditious into the city, and upon the burning of the holy house itself, and of all the buildings round about it, brought their ensigns to the temple and set them over against its eastern gate; and there did they offer sacrifices to them, and there did they make Titus imperator with the greatest acclamations of joy. And now all the soldiers had such vast quantities of the spoils which they had gotten by plunder, that in Syria a pound weight of gold was sold for half its former value. But as for those priests that kept themselves still upon the wall of the holy house, there was a boy that, out of the thirst he was in, desired some of the Roman guards to give him their right hands as a security for his life, and confessed he was very thirsty. These guards commiserated his age, and the distress he was in, and gave him their right hands accordingly. So he came down himself, and drank some water, and filled the vessel he had with him when he came to them with water, and then went off, and fled away to his own friends; nor could any of those guards overtake him; but still they reproached him for his perfidiousness. To which he made this answer: "I have not broken the agreement; for the security I had given me was not in order to my staying with you, but only in order to my coming down safely, and taking up some water; both which things I have performed, and thereupon think myself to have been faithful to my engagement." Hereupon those whom the child had imposed upon admired at his cunning, and that on account of his age. On the fifth day afterward, the priests that were pined with the famine came down, and when they were brought to Titus by the guards, they begged for their lives; but he replied, that the time of pardon was over as to them, and that this very holy house, on whose account only they could justly hope to be preserved, was destroyed; and that it was agreeable to their office that priests should perish with the house itself to which they belonged. So he ordered them to be put to death.

But as for the tyrants themselves, and those that were with them, when they found that they were encompassed on every side, and, as it were, walled round, without any method of escaping, they desired to treat with Titus by word of mouth. Accordingly, such was the kindness of his nature, and his desire of preserving the city from destruction, joined to the advice of his friends, who now thought the robbers were come to a temper, that he placed himself on the western side of the outer [court of the] temple; for there were gates on that side above the Xystus, and a bridge that connected the upper city to the temple. This bridge it was that lay between the tyrants and Caesar, and parted them; while the multitude stood on each side; those of the Jewish nation about Sinran and John, with great hopes of pardon; and the Romans about Caesar, in great expectation how Titus would receive their supplication. So Titus charged his soldiers to restrain their rage, and to let their darts alone, and appointed an interpreter between them, which was a sign that he was the conqueror, and first began the discourse, and said, "I hope you, sirs, are now satiated with the miseries of your country, who have not had any just notions, either of our great power, or of your own great weakness, but have, like madmen, after a violent and inconsiderate manner, made such attempts, as have brought your people, your city, and your holy house to destruction. You have been the men that have never left off rebelling since Pompey first conquered you, and have, since that time, made open war with the Romans. Have you depended on your multitude, while a very small part of the Roman soldiery have been strong enough for you? Have you relied on the fidelity of your confederates? And what nations are there, out of the limits of our dominion, that would choose to assist the Jews before the Romans? Are your bodies stronger than ours? nay, you know that the [strong] Germans themselves are our servants. Have you stronger walls than we have? Pray, what greater obstacle is there than the wall of the ocean, with which the Britons are encompassed, and yet do adore the arms of the Romans. Do you exceed us in courage of soul, and in the sagacity of your commanders? Nay, indeed, you cannot but know that the very Carthaginians have been conquered by us. It can therefore be nothing certainly but the kindness of us Romans which hath excited you against us; who, in the first place, have given you this land to possess; and, in the next place, have set over you kings of your own nation; and, in the third place, have preserved the laws of your forefathers to you, and have withal permitted you to live, either by yourselves, or among others, as it should please you: and, what is our chief favor of all we have given you leave to gather up that tribute which is paid to God with such other gifts that are dedicated to him; nor have we called those that carried these donations to account, nor prohibited them; till at length you became richer than we ourselves, even when you were our enemies; and you made preparations for war against us with our own money; nay, after all, when you were in the enjoyment of all these advantages, you turned your too great plenty against those that gave it you, and, like merciless serpents, have thrown out your poison against those that treated you kindly. I suppose, therefore, that you might despise the slothfulness of Nero, and, like limbs of the body that are broken or dislocated, you did then lie quiet, waiting for some other time, though still with a malicious intention, and have now showed your distemper to be greater than ever, and have extended your desires as far as your impudent and immense hopes would enable you to do it. At this time my father came into this country, not with a design to punish you for what you had done under Cestius, but to admonish you; for had he come to overthrow your nation, he had run directly to your fountain-head, and had immediately laid this city waste; whereas he went and burnt Galilee and the neighboring parts, and thereby gave you time for repentance; which instance of humanity you took for an argument of his weakness, and nourished up your impudence by our mildness. When Nero was gone out of the world, you did as the wickedest wretches would have done, and encouraged yourselves to act against us by our civil dissensions, and abused that time, when both I and my father were gone away to Egypt, to make preparations for this war. Nor were you ashamed to raise disturbances against us when we were made emperors, and this while you had experienced how mild we had been, when we were no more than generals of the army. But when the government was devolved upon us, and all other people did thereupon lie quiet, and even foreign nations sent embassies, and congratulated our access to the government, then did you Jews show yourselves to be our enemies. You sent embassies to those of your nation that are beyond Euphrates to assist you in your raising disturbances; new walls were built by you round your city, seditions arose, and one tyrant contended against another, and a civil war broke out among you; such indeed as became none but so wicked a people as you are. I then came to this city, as unwillingly sent by my father, and received melancholy injunctions from him. When I heard that the people were disposed to peace, I rejoiced at it; I exhorted you to leave off these proceedings before I began this war; I spared you even when you had fought against me a great while; I gave my right hand as security to the deserters; I observed what I had promised faithfully. When they fled to me, I had compassion on many of those that I had taken captive; I tortured those that were eager for war, in order to restrain them. It was unwillingly that I brought my engines of war against your walls; I always prohibited my soldiers, when they were set upon your slaughter, from their severity against you. After every victory I persuaded you to peace, as though I had been myself conquered. When I came near your temple, I again departed from the laws of war, and exhorted you to spare your own sanctuary, and to preserve your holy house to yourselves. I allowed you a quiet exit out of it, and security for your preservation; nay, if you had a mind, I gave you leave to fight in another place. Yet have you still despised every one of my proposals, and have set fire to your holy house with your own hands. And now, vile wretches, do you desire to treat with me by word of mouth? To what purpose is it that you would save such a holy house as this was, which is now destroyed? What preservation can you now desire after the destruction of your temple? Yet do you stand still at this very time in your armor; nor can you bring yourselves so much as to pretend to be supplicants even in this your utmost extremity. O miserable creatures! what is it you depend on? Are not your people dead? is not your holy house gone? is not your city in my power? and are not your own very lives in my hands? And do you still deem it a part of valor to die? However, I will not imitate your madness. If you throw down your arms, and deliver up your bodies to me, I grant you your lives; and I will act like a mild master of a family; what cannot be healed shall be punished, and the rest I will preserve for my own use."

It was at this time that the commanders of the Idumeans got together privately, and took counsel about surrendering up themselves to the Romans. Accordingly, they sent five men to Titus, and entreated him to give them his right hand for their security. So Titus thinking that the tyrants would yield, if the Idumeans, upon whom a great part of the war depended, were once withdrawn from them, after some reluctancy and delay, complied with them, and gave them security for their lives, and sent the five men back. But as these Idumeans were preparing to march out, Simon perceived it, and immediately slew the five men that had gone to Titus, and took their commanders, and put them in prison, of whom the most eminent was Jacob, the son of Sosas; but as for the multitude of the Idumeans, who did not at all know what to do, now their commanders were taken from them, he had them watched, and secured the walls by a more numerous garrison, Yet could not that garrison resist those that were deserting; for although a great number of them were slain, yet were the deserters many more in number. They were all received by the Romans, because Titus himself grew negligent as to his former orders for killing them, and because the very soldiers grew weary of killing them, and because they hoped to get some money by sparing them; for they left only the populace, and sold the rest of the multitude, with their wives and children, and every one of them at a very low price, and that because such as were sold were very many, and the buyers were few: and although Titus had made proclamation beforehand, that no deserter should come alone by himself, that so they might bring out their families with them, yet did he receive such as these also. However, he set over them such as were to distinguish some from others, in order to see if any of them deserved to be punished. And indeed the number of those that were sold was immense; but of the populace above forty thousand were saved, whom Caesar let go whither every one of them pleased.

It was at this time that the commanders of the Idumeans got together privately, and took counsel about surrendering up themselves to the Romans. Accordingly, they sent five men to Titus, and entreated him to give them his right hand for their security. So Titus thinking that the tyrants would yield, if the Idumeans, upon whom a great part of the war depended, were once withdrawn from them, after some reluctancy and delay, complied with them, and gave them security for their lives, and sent the five men back. But as these Idumeans were preparing to march out, Simon perceived it, and immediately slew the five men that had gone to Titus, and took their commanders, and put them in prison, of whom the most eminent was Jacob, the son of Sosas; but as for the multitude of the Idumeans, who did not at all know what to do, now their commanders were taken from them, he had them watched, and secured the walls by a more numerous garrison, Yet could not that garrison resist those that were deserting; for although a great number of them were slain, yet were the deserters many more in number. They were all received by the Romans, because Titus himself grew negligent as to his former orders for killing them, and because the very soldiers grew weary of killing them, and because they hoped to get some money by sparing them; for they left only the populace, and sold the rest of the multitude, with their wives and children, and every one of them at a very low price, and that because such as were sold were very many, and the buyers were few: and although Titus had made proclamation beforehand, that no deserter should come alone by himself, that so they might bring out their families with them, yet did he receive such as these also. However, he set over them such as were to distinguish some from others, in order to see if any of them deserved to be punished. And indeed the number of those that were sold was immense; but of the populace above forty thousand were saved, whom Caesar let go whither every one of them pleased.

It was at this time that the commanders of the Idumeans got together privately, and took counsel about surrendering up themselves to the Romans. Accordingly, they sent five men to Titus, and entreated him to give them his right hand for their security. So Titus thinking that the tyrants would yield, if the Idumeans, upon whom a great part of the war depended, were once withdrawn from them, after some reluctancy and delay, complied with them, and gave them security for their lives, and sent the five men back. But as these Idumeans were preparing to march out, Simon perceived it, and immediately slew the five men that had gone to Titus, and took their commanders, and put them in prison, of whom the most eminent was Jacob, the son of Sosas; but as for the multitude of the Idumeans, who did not at all know what to do, now their commanders were taken from them, he had them watched, and secured the walls by a more numerous garrison, Yet could not that garrison resist those that were deserting; for although a great number of them were slain, yet were the deserters many more in number. They were all received by the Romans, because Titus himself grew negligent as to his former orders for killing them, and because the very soldiers grew weary of killing them, and because they hoped to get some money by sparing them; for they left only the populace, and sold the rest of the multitude, with their wives and children, and every one of them at a very low price, and that because such as were sold were very many, and the buyers were few: and although Titus had made proclamation beforehand, that no deserter should come alone by himself, that so they might bring out their families with them, yet did he receive such as these also. However, he set over them such as were to distinguish some from others, in order to see if any of them deserved to be punished. And indeed the number of those that were sold was immense; but of the populace above forty thousand were saved, whom Caesar let go whither every one of them pleased.

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 Titus was come into this [upper] city, he admired not only some other places of strength in it, but particularly those strong towers which the tyrants in their mad conduct had relinquished; for when he saw their solid altitude, and the largeness of their several stones, and the exactness of their joints, as also how great was their breadth, and how extensive their length, he expressed himself after the manner following: "We have certainly had God for our assistant in this war, and it was no other than God who ejected the Jews out of these fortifications; for what could the hands of men or any machines do towards overthrowing these towers?" At which time he had many such discourses to his friends; he also let such go free as had been bound by the tyrants, and were left in the prisons. To conclude, when he entirely demolished the rest of the city, and overthrew its walls, he left these towers as a monument of his good fortune, which had proved his auxiliaries, and enabled him to take what could not otherwise have been taken by him.

And now, since his soldiers were already quite tired with killing men, and yet there appeared to be a vast multitude still remaining alive, Caesar gave orders that they should kill none but those that were in arms, and opposed them, but should take the rest alive. But, together with those whom they had orders to slay, they slew the aged and the infirm; but for those that were in their flourishing age, and who might be useful to them, they drove them together into the temple, and shut them up within the walls of the court of the women; over which Caesar set one of his freed-men, as also Fronto, one of his own friends; which last was to determine every one's fate, according to his merits. So this Fronto slew all those that had been seditious and robbers, who were impeached one by another; but of the young men he chose out the tallest and most beautiful, and reserved them for the triumph; and as for the rest of the multitude that were above seventeen years old, he put them into bonds, and sent them to the Egyptian mines. Titus also sent a great number into the provinces, as a present to them, that they might be destroyed upon their theatres, by the sword and by the wild beasts; but those that were under seventeen years of age were sold for slaves. Now during the days wherein Fronto was distinguishing these men, there perished, for want of food, eleven thousand; some of whom did not taste any food, through the hatred their guards bore to them; and others would not take in any when it was given them. The multitude also was so very great, that they were in want even of corn for their sustenance.

Now this vast multitude is indeed collected out of remote places, but the entire nation was now shut up by fate as in prison, and the Roman army encompassed the city when it was crowded with inhabitants. Accordingly, the multitude of those that therein perished exceeded all the destructions that either men or God ever brought upon the world; for, to speak only of what was publicly known, the Romans slew some of them, some they carried captives, and others they made a search for under ground, and when they found where they were, they broke up the ground and slew all they met with. There were also found slain there above two thousand persons, partly by their own hands, and partly by one another, but chiefly destroyed by the famine; but then the ill savor of the dead bodies was most offensive to those that lighted upon them, insomuch that some were obliged to get away immediately, while others were so greedy of gain, that they would go in among the dead bodies that lay on heaps, and tread upon them; for a great deal of treasure was found in these caverns, and the hope of gain made every way of getting it to be esteemed lawful. Many also of those that had been put in prison by the tyrants were now brought out; for they did not leave off their barbarous cruelty at the very last: yet did God avenge himself upon them both, in a manner agreeable to justice. As for John, he wanted food, together with his brethren, in these caverns, and begged that the Romans would now give him their right hand for his security, which he had often proudly rejected before; but for Simon, he struggled hard with the distress he was in, still he was forced to surrender himself, as we shall relate hereafter; so he was reserved for the triumph, and to be then slain; as was John condemned to perpetual imprisonment. And now the Romans set fire to the extreme parts of the city, and burnt them down, and entirely demolished its walls.

Now this vast multitude is indeed collected out of remote places, but the entire nation was now shut up by fate as in prison, and the Roman army encompassed the city when it was crowded with inhabitants. Accordingly, the multitude of those that therein perished exceeded all the destructions that either men or God ever brought upon the world; for, to speak only of what was publicly known, the Romans slew some of them, some they carried captives, and others they made a search for under ground, and when they found where they were, they broke up the ground and slew all they met with. There were also found slain there above two thousand persons, partly by their own hands, and partly by one another, but chiefly destroyed by the famine; but then the ill savor of the dead bodies was most offensive to those that lighted upon them, insomuch that some were obliged to get away immediately, while others were so greedy of gain, that they would go in among the dead bodies that lay on heaps, and tread upon them; for a great deal of treasure was found in these caverns, and the hope of gain made every way of getting it to be esteemed lawful. Many also of those that had been put in prison by the tyrants were now brought out; for they did not leave off their barbarous cruelty at the very last: yet did God avenge himself upon them both, in a manner agreeable to justice. As for John, he wanted food, together with his brethren, in these caverns, and begged that the Romans would now give him their right hand for his security, which he had often proudly rejected before; but for Simon, he struggled hard with the distress he was in, still he was forced to surrender himself, as we shall relate hereafter; so he was reserved for the triumph, and to be then slain; as was John condemned to perpetual imprisonment. And now the Romans set fire to the extreme parts of the city, and burnt them down, and entirely demolished its walls.

Now this vast multitude is indeed collected out of remote places, but the entire nation was now shut up by fate as in prison, and the Roman army encompassed the city when it was crowded with inhabitants. Accordingly, the multitude of those that therein perished exceeded all the destructions that either men or God ever brought upon the world; for, to speak only of what was publicly known, the Romans slew some of them, some they carried captives, and others they made a search for under ground, and when they found where they were, they broke up the ground and slew all they met with. There were also found slain there above two thousand persons, partly by their own hands, and partly by one another, but chiefly destroyed by the famine; but then the ill savor of the dead bodies was most offensive to those that lighted upon them, insomuch that some were obliged to get away immediately, while others were so greedy of gain, that they would go in among the dead bodies that lay on heaps, and tread upon them; for a great deal of treasure was found in these caverns, and the hope of gain made every way of getting it to be esteemed lawful. Many also of those that had been put in prison by the tyrants were now brought out; for they did not leave off their barbarous cruelty at the very last: yet did God avenge himself upon them both, in a manner agreeable to justice. As for John, he wanted food, together with his brethren, in these caverns, and begged that the Romans would now give him their right hand for his security, which he had often proudly rejected before; but for Simon, he struggled hard with the distress he was in, still he was forced to surrender himself, as we shall relate hereafter; so he was reserved for the triumph, and to be then slain; as was John condemned to perpetual imprisonment. And now the Romans set fire to the extreme parts of the city, and burnt them down, and entirely demolished its walls.

But Caesar resolved to leave there, as a guard, the tenth legion, with certain troops of horsemen, and companies of footmen. So, having entirely completed this war, he was desirous to commend his whole army, on account of the great exploits they had performed, and to bestow proper rewards on such as had signalized themselves therein. He had therefore a great tribunal made for him in the midst of the place where he had formerly encamped, and stood upon it with his principal commanders about him, and spake so as to be heard by the whole army in the manner following: That he returned them abundance of thanks for their good-will which they had showed to him: he commended them for that ready obedience they had exhibited in this whole war, which obedience had appeared in the many and great dangers which they had courageously undergone; as also for that courage they had shown, and had thereby augmented of themselves their country's power, and had made it evident to all men, that neither the multitude of their enemies, nor the strength of their places, nor the largeness of their cities, nor the rash boldness and brutish rage of their antagonists, were sufficient at any time to get clear of the Roman valor, although some of them may have fortune in many respects on their side. He said further, that it was but reasonable for them to put an end to this war, now it had lasted so long, for that they had nothing better to wish for when they entered into it; and that this happened more favorably for them, and more for their glory, that all the Romans had willingly accepted of those for their governors, and the curators of their dominions, whom they had chosen for them, and had sent into their own country for that purpose, which still continued under the management of those whom they had pitched on, and were thankful to them for pitching upon them. That accordingly, although he did both admire and tenderly regard them all, because he knew that every one of them had gone as cheerfully about their work as their abilities and opportunities would give them leave; yet, he said, that he would immediately bestow rewards and dignities on those that had fought the most bravely, and with greater force, and had signalized their conduct in the most glorious manner, and had made his army more famous by their noble exploits; and that no one who had been willing to take more pains than another should miss of a just retribution for the same; for that he had been exceeding careful about this matter, and that the more, because he had much rather reward the virtues of his fellow soldiers than punish such as had offended.

Now at the same time that Titus Caesar lay at the siege of Jerusalem, did Vespasian go on board a merchantship and sailed from Alexandria to Rhodes; whence he sailed away in ships with three rows of oars; and as he touched at several cities that lay in his road, he was joyfully received by them all, and so passed over from Ionia into Greece; whence he set sail from Corcyra to the promontory of Iapyx, whence he took his journey by land. But as for Titus, he marched from that Cesarea which lay by the sea-side, and came to that which is named Cesarea Philippi, and staid there a considerable time, and exhibited all sorts of shows there. And here a great number of the captives were destroyed, some being thrown to wild beasts, and others in multitudes forced to kill one another, as if they were their enemies. And here it was that Titus was informed of the seizure of Simon the son of Gioras, which was made after the manner following: This Simon, during the siege of Jerusalem, was in the upper city; but when the Roman army was gotten within the walls, and were laying the city waste, he then took the most faithful of his friends with him, and among them some that were stone-cutters, with those iron tools which belonged to their occupation, and as great a quantity of provisions as would suffice them for a long time, and let himself and all them down into a certain subterraneous cavern that was not visible above ground. Now, so far as had been digged of old, they went onward along it without disturbance; but where they met with solid earth, they dug a mine under ground, and this in hopes that they should be able to proceed so far as to rise from under ground in a safe place, and by that means escape. But when they came to make the experiment, they were disappointed of their hope; for the miners could make but small progress, and that with difficulty also; insomuch that their provisions, though they distributed them by measure, began to fail them. And now Simon, thinking he might be able to astonish and elude the Romans, put on a white frock, and buttoned upon him a purple cloak, and appeared out of the ground in the place where the temple had formerly been. At the first, indeed, those that saw him were greatly astonished, and stood still where they were; but afterward they came nearer to him, and asked him who he was. Now Simon would not tell them, but bid them call for their captain; and when they ran to call him, Terentius Rufus who was left to command the army there, came to Simon, and learned of him the whole truth, and kept him in bonds, and let Caesar know that he was taken. Thus did God bring this man to be punished for what bitter and savage tyranny he had exercised against his countrymen by those who were his worst enemies; and this while he was not subdued by violence, but voluntarily delivered himself up to them to be punished, and that on the very same account that he had laid false accusations against many Jews, as if they were falling away to the Romans, and had barbarously slain them; for wicked actions do not escape the Divine anger, nor is justice too weak to punish offenders, but in time overtakes those that transgress its laws, and inflicts its punishments upon the wicked in a manner, so much more severe, as they expected to escape it on account of their not being punished immediately. Simon was made sensible of this by falling under the indignation of the Romans. This rise of his out of the ground did also occasion the discovery of a great number of others of the seditious at that time, who had hidden themselves under ground. But for Simon, he was brought to Caesar in bonds, when he was come back to that Cesarea which was on the seaside, who gave orders that he should be kept against that triumph which he was to celebrate at Rome upon this occasion.

Now at the same time that Titus Caesar lay at the siege of Jerusalem, did Vespasian go on board a merchantship and sailed from Alexandria to Rhodes; whence he sailed away in ships with three rows of oars; and as he touched at several cities that lay in his road, he was joyfully received by them all, and so passed over from Ionia into Greece; whence he set sail from Corcyra to the promontory of Iapyx, whence he took his journey by land. But as for Titus, he marched from that Cesarea which lay by the sea-side, and came to that which is named Cesarea Philippi, and staid there a considerable time, and exhibited all sorts of shows there. And here a great number of the captives were destroyed, some being thrown to wild beasts, and others in multitudes forced to kill one another, as if they were their enemies. And here it was that Titus was informed of the seizure of Simon the son of Gioras, which was made after the manner following: This Simon, during the siege of Jerusalem, was in the upper city; but when the Roman army was gotten within the walls, and were laying the city waste, he then took the most faithful of his friends with him, and among them some that were stone-cutters, with those iron tools which belonged to their occupation, and as great a quantity of provisions as would suffice them for a long time, and let himself and all them down into a certain subterraneous cavern that was not visible above ground. Now, so far as had been digged of old, they went onward along it without disturbance; but where they met with solid earth, they dug a mine under ground, and this in hopes that they should be able to proceed so far as to rise from under ground in a safe place, and by that means escape. But when they came to make the experiment, they were disappointed of their hope; for the miners could make but small progress, and that with difficulty also; insomuch that their provisions, though they distributed them by measure, began to fail them. And now Simon, thinking he might be able to astonish and elude the Romans, put on a white frock, and buttoned upon him a purple cloak, and appeared out of the ground in the place where the temple had formerly been. At the first, indeed, those that saw him were greatly astonished, and stood still where they were; but afterward they came nearer to him, and asked him who he was. Now Simon would not tell them, but bid them call for their captain; and when they ran to call him, Terentius Rufus who was left to command the army there, came to Simon, and learned of him the whole truth, and kept him in bonds, and let Caesar know that he was taken. Thus did God bring this man to be punished for what bitter and savage tyranny he had exercised against his countrymen by those who were his worst enemies; and this while he was not subdued by violence, but voluntarily delivered himself up to them to be punished, and that on the very same account that he had laid false accusations against many Jews, as if they were falling away to the Romans, and had barbarously slain them; for wicked actions do not escape the Divine anger, nor is justice too weak to punish offenders, but in time overtakes those that transgress its laws, and inflicts its punishments upon the wicked in a manner, so much more severe, as they expected to escape it on account of their not being punished immediately. Simon was made sensible of this by falling under the indignation of the Romans. This rise of his out of the ground did also occasion the discovery of a great number of others of the seditious at that time, who had hidden themselves under ground. But for Simon, he was brought to Caesar in bonds, when he was come back to that Cesarea which was on the seaside, who gave orders that he should be kept against that triumph which he was to celebrate at Rome upon this occasion.

For as the Jewish nation is widely dispersed over all the habitable earth among its inhabitants, so it is very much intermingled with Syria by reason of its neighborhood, and had the greatest multitudes in Antioch by reason of the largeness of the city, wherein the kings, after Antiochus, had afforded them a habitation with the most undisturbed tranquillity; for though Antiochus, who was called Epiphanes, laid Jerusalem waste, and spoiled the temple, yet did those that succeeded him in the kingdom restore all the donations that were made of brass to the Jews of Antioch, and dedicated them to their synagogue, and granted them the enjoyment of equal privileges of citizens with the Greeks themselves; and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby after a sort brought them to be a portion of their own body. But about this time when the present war began, and Vespasian was newly sailed to Syria, and all men had taken up a great hatred against the Jews, then it was that a certain person, whose name was Antiochus, being one of the Jewish nation, and greatly respected on account of his father, who was governor of the Jews at Antioch came upon the theater at a time when the people of Antioch were assembled together, and became an informer against his father, and accused both him and others that they had resolved to burn the whole city in one night; he also delivered up to them some Jews that were foreigners, as partners in their resolutions. When the people heard this, they could not refrain their passion, but commanded that those who were delivered up to them should have fire brought to burn them, who were accordingly all burnt upon the theater immediately. They did also fall violently upon the multitude of the Jews, as supposing that by punishing them suddenly they should save their own city. As for Antiochus, he aggravated the rage they were in, and thought to give them a demonstration of his own conversion, arm of his hatred of the Jewish customs, by sacrificing after the manner of the Greeks; he persuaded the rest also to compel them to do the same, because they would by that means discover who they were that had plotted against them, since they would not do so; and when the people of Antioch tried the experiment, some few complied, but those that would not do so were slain. As for Antiochus himself, he obtained soldiers from the Roman commander, and became a severe master over his own citizens, not permitting them to rest on the seventh day, but forcing them to do all that they usually did on other days; and to that degree of distress did he reduce them in this matter, that the rest of the seventh day was dissolved not only at Antioch, but the same thing which took thence its rise was done in other cities also, in like manner, for some small time.

For as the Jewish nation is widely dispersed over all the habitable earth among its inhabitants, so it is very much intermingled with Syria by reason of its neighborhood, and had the greatest multitudes in Antioch by reason of the largeness of the city, wherein the kings, after Antiochus, had afforded them a habitation with the most undisturbed tranquillity; for though Antiochus, who was called Epiphanes, laid Jerusalem waste, and spoiled the temple, yet did those that succeeded him in the kingdom restore all the donations that were made of brass to the Jews of Antioch, and dedicated them to their synagogue, and granted them the enjoyment of equal privileges of citizens with the Greeks themselves; and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby after a sort brought them to be a portion of their own body. But about this time when the present war began, and Vespasian was newly sailed to Syria, and all men had taken up a great hatred against the Jews, then it was that a certain person, whose name was Antiochus, being one of the Jewish nation, and greatly respected on account of his father, who was governor of the Jews at Antioch came upon the theater at a time when the people of Antioch were assembled together, and became an informer against his father, and accused both him and others that they had resolved to burn the whole city in one night; he also delivered up to them some Jews that were foreigners, as partners in their resolutions. When the people heard this, they could not refrain their passion, but commanded that those who were delivered up to them should have fire brought to burn them, who were accordingly all burnt upon the theater immediately. They did also fall violently upon the multitude of the Jews, as supposing that by punishing them suddenly they should save their own city. As for Antiochus, he aggravated the rage they were in, and thought to give them a demonstration of his own conversion, arm of his hatred of the Jewish customs, by sacrificing after the manner of the Greeks; he persuaded the rest also to compel them to do the same, because they would by that means discover who they were that had plotted against them, since they would not do so; and when the people of Antioch tried the experiment, some few complied, but those that would not do so were slain. As for Antiochus himself, he obtained soldiers from the Roman commander, and became a severe master over his own citizens, not permitting them to rest on the seventh day, but forcing them to do all that they usually did on other days; and to that degree of distress did he reduce them in this matter, that the rest of the seventh day was dissolved not only at Antioch, but the same thing which took thence its rise was done in other cities also, in like manner, for some small time.

For as the Jewish nation is widely dispersed over all the habitable earth among its inhabitants, so it is very much intermingled with Syria by reason of its neighborhood, and had the greatest multitudes in Antioch by reason of the largeness of the city, wherein the kings, after Antiochus, had afforded them a habitation with the most undisturbed tranquillity; for though Antiochus, who was called Epiphanes, laid Jerusalem waste, and spoiled the temple, yet did those that succeeded him in the kingdom restore all the donations that were made of brass to the Jews of Antioch, and dedicated them to their synagogue, and granted them the enjoyment of equal privileges of citizens with the Greeks themselves; and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby after a sort brought them to be a portion of their own body. But about this time when the present war began, and Vespasian was newly sailed to Syria, and all men had taken up a great hatred against the Jews, then it was that a certain person, whose name was Antiochus, being one of the Jewish nation, and greatly respected on account of his father, who was governor of the Jews at Antioch came upon the theater at a time when the people of Antioch were assembled together, and became an informer against his father, and accused both him and others that they had resolved to burn the whole city in one night; he also delivered up to them some Jews that were foreigners, as partners in their resolutions. When the people heard this, they could not refrain their passion, but commanded that those who were delivered up to them should have fire brought to burn them, who were accordingly all burnt upon the theater immediately. They did also fall violently upon the multitude of the Jews, as supposing that by punishing them suddenly they should save their own city. As for Antiochus, he aggravated the rage they were in, and thought to give them a demonstration of his own conversion, arm of his hatred of the Jewish customs, by sacrificing after the manner of the Greeks; he persuaded the rest also to compel them to do the same, because they would by that means discover who they were that had plotted against them, since they would not do so; and when the people of Antioch tried the experiment, some few complied, but those that would not do so were slain. As for Antiochus himself, he obtained soldiers from the Roman commander, and became a severe master over his own citizens, not permitting them to rest on the seventh day, but forcing them to do all that they usually did on other days; and to that degree of distress did he reduce them in this matter, that the rest of the seventh day was dissolved not only at Antioch, but the same thing which took thence its rise was done in other cities also, in like manner, for some small time.

Now, after these misfortunes had happened to the Jews at Antioch, a second calamity befell them, the description of which when we were going about we premised the account foregoing; for upon this accident, whereby the four-square market-place was burnt down, as well as the archives, and the place where the public records were preserved, and the royal palaces, [and it was not without difficulty that the fire was then put a stop to, which was likely, by the fury wherewith it was carried along, to have gone over the whole city,] Antiochus accused the Jews as the occasion of all the mischief that was done. Now this induced the people of Antioch, who were now under the immediate persuasion, by reason of the disorder they were in, that this calumny was true, and would have been under the same persuasion, even though they had not borne an ill-will at the Jews before, to believe this man's accusation, especially when they considered what had been done before, and this to such a degree, that they all fell violently upon those that were accused, and this, like madmen, in a very furious rage also, even as if they had seen the Jews in a manner setting fire themselves to the city; nor was it without difficulty that one Cneius Collegas, the legate, could prevail with them to permit the affairs to be laid before Caesar; for as to Cesennius Petus, the president of Syria, Vespasian had already sent him away; and so it happened that he was not yet come back thither. But when Collegas had made a careful inquiry into the matter, he found out the truth, and that not one of those Jews that were accused by Antiochus had any hand in it, but that all was done by some vile persons greatly in debt, who supposed that if they could once set fire to the market-place, and burn the public records, they should have no further demands made upon them. So the Jews were under great disorder and terror, in the uncertain expectations of what would be the upshot of these accusations against them.

Now Titus Caesar tarried some time at Berytus, as we told you before. He thence removed, and exhibited magnificent shows in all those cities of Syria through which he went, and made use of the captive Jews as public instances of the destruction of that nation. He then saw a river as he went along, of such a nature as deserves to be recorded in history; it runs in the middle between Arcea, belonging to Agrippa's kingdom, and Raphanea. It hath somewhat very peculiar in it; for when it runs, its current is strong, and has plenty of water; after which its springs fail for six days together, and leave its channel dry, as any one may see; after which days it runs on the seventh day as it did before, and as though it had undergone no change at all; it hath also been observed to keep this order perpetually and exactly; whence it is that they call it the Sabbatic River that name being taken from the sacred seventh day among the Jews.

Now all the soldiery marched out beforehand by companies, and in their several ranks, under their several commanders, in the night time, and were about the gates, not of the upper palaces, but those near the temple of Isis; for there it was that the emperors had rested the foregoing night. And as soon as ever it was day, Vespasian and Titus came out crowned with laurel, and clothed in those ancient purple habits which were proper to their family, and then went as far as Octavian's Walks; for there it was that the senate, and the principal rulers, and those that had been recorded as of the equestrian order, waited for them. Now a tribunal had been erected before the cloisters, and ivory chairs had been set upon it, when they came and sat down upon them. Whereupon the soldiery made an acclamation of joy to them immediately, and all gave them attestations of their valor; while they were themselves without their arms, and only in their silken garments, and crowned with laurel: then Vespasian accepted of these shouts of theirs; but while they were still disposed to go on in such acclamations, he gave them a signal of silence. And when every body entirely held their peace, he stood up, and covering the greatest part of his head with his cloak, he put up the accustomed solemn prayers; the like prayers did Titus put up also; after which prayers Vespasian made a short speech to all the people, and then sent away the soldiers to a dinner prepared for them by the emperors. Then did he retire to that gate which was called the Gate of the Pomp, because pompous shows do always go through that gate; there it was that they tasted some food, and when they had put on their triumphal garments, and had offered sacrifices to the gods that were placed at the gate, they sent the triumph forward, and marched through the theatres, that they might be the more easily seen by the multitudes.

Now it is impossible to describe the multitude of the shows as they deserve, and the magnificence of them all; such indeed as a man could not easily think of as performed, either by the labor of workmen, or the variety of riches, or the rarities of nature; for almost all such curiosities as the most happy men ever get by piece-meal were here one heaped on another, and those both admirable and costly in their nature; and all brought together on that day demonstrated the vastness of the dominions of the Romans; for there was here to be seen a mighty quantity of silver, and gold, and ivory, contrived into all sorts of things, and did not appear as carried along in pompous show only, but, as a man may say, running along like a river. Some parts were composed of the rarest purple hangings, and so carried along; and others accurately represented to the life what was embroidered by the arts of the Babylonians. There were also precious stones that were transparent, some set in crowns of gold, and some in other places, as the workmen pleased; and of these such a vast number were brought, that we could not but thence learn how vainly we imagined any of them to be rarities. The images of the gods were also carried, being as well wonderful for their largeness, as made very artificially, and with great skill of the workmen; nor were any of these images of any other than very costly materials; and many species of animals were brought, every one in their own natural ornaments. The men also who brought every one of these shows were great multitudes, and adorned with purple garments, all over interwoven with gold; those that were chosen for carrying these pompous shows having also about them such magnificent ornaments as were both extraordinary and surprising. Besides these, one might see that even the great number of the captives was not unadorned, while the variety that was in their garments, and their fine texture, concealed from the sight the deformity of their bodies. But what afforded the greatest surprise of all was the structure of the pageants that were borne along; for indeed he that met them could not but be afraid that the bearers would not be able firmly enough to support them, such was their magnitude; for many of them were so made, that they were on three or even four stories, one above another. The magnificence also of their structure afforded one both pleasure and surprise; for upon many of them were laid carpets of gold. There was also wrought gold and ivory fastened about them all; and many resemblances of the war, and those in several ways, and variety of contrivances, affording a most lively portraiture of itself. For there was to be seen a happy country laid waste, and entire squadrons of enemies slain; while some of them ran away, and some were carried into captivity; with walls of great altitude and magnitude overthrown and ruined by machines; with the strongest fortifications taken, and the walls of most populous cities upon the tops of hills seized on, and an army pouring itself within the walls; as also every place full of slaughter, and supplications of the enemies, when they were no longer able to lift up their hands in way of opposition. Fire also sent upon temples was here represented, and houses overthrown, and falling upon their owners: rivers also, after they came out of a large and melancholy desert, ran down, not into a land cultivated, nor as drink for men, or for cattle, but through a land still on fire upon every side; for the Jews related that such a thing they had undergone during this war. Now the workmanship of these representations was so magnificent and lively in the construction of the things, that it exhibited what had been done to such as did not see it, as if they had been there really present. On the top of every one of these pageants was placed the commander of the city that was taken, and the manner wherein he was taken. Moreover, there followed those pageants a great number of ships; and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews; and the last of all the spoils, was carried the Law of the Jews. After these spoils passed by a great many men, carrying the images of Victory, whose structure was entirely either of ivory or of gold. After which Vespasian marched in the first place, and Titus followed him; Domitian also rode along with them, and made a glorious appearance, and rode on a horse that was worthy of admiration.

Now it is impossible to describe the multitude of the shows as they deserve, and the magnificence of them all; such indeed as a man could not easily think of as performed, either by the labor of workmen, or the variety of riches, or the rarities of nature; for almost all such curiosities as the most happy men ever get by piece-meal were here one heaped on another, and those both admirable and costly in their nature; and all brought together on that day demonstrated the vastness of the dominions of the Romans; for there was here to be seen a mighty quantity of silver, and gold, and ivory, contrived into all sorts of things, and did not appear as carried along in pompous show only, but, as a man may say, running along like a river. Some parts were composed of the rarest purple hangings, and so carried along; and others accurately represented to the life what was embroidered by the arts of the Babylonians. There were also precious stones that were transparent, some set in crowns of gold, and some in other places, as the workmen pleased; and of these such a vast number were brought, that we could not but thence learn how vainly we imagined any of them to be rarities. The images of the gods were also carried, being as well wonderful for their largeness, as made very artificially, and with great skill of the workmen; nor were any of these images of any other than very costly materials; and many species of animals were brought, every one in their own natural ornaments. The men also who brought every one of these shows were great multitudes, and adorned with purple garments, all over interwoven with gold; those that were chosen for carrying these pompous shows having also about them such magnificent ornaments as were both extraordinary and surprising. Besides these, one might see that even the great number of the captives was not unadorned, while the variety that was in their garments, and their fine texture, concealed from the sight the deformity of their bodies. But what afforded the greatest surprise of all was the structure of the pageants that were borne along; for indeed he that met them could not but be afraid that the bearers would not be able firmly enough to support them, such was their magnitude; for many of them were so made, that they were on three or even four stories, one above another. The magnificence also of their structure afforded one both pleasure and surprise; for upon many of them were laid carpets of gold. There was also wrought gold and ivory fastened about them all; and many resemblances of the war, and those in several ways, and variety of contrivances, affording a most lively portraiture of itself. For there was to be seen a happy country laid waste, and entire squadrons of enemies slain; while some of them ran away, and some were carried into captivity; with walls of great altitude and magnitude overthrown and ruined by machines; with the strongest fortifications taken, and the walls of most populous cities upon the tops of hills seized on, and an army pouring itself within the walls; as also every place full of slaughter, and supplications of the enemies, when they were no longer able to lift up their hands in way of opposition. Fire also sent upon temples was here represented, and houses overthrown, and falling upon their owners: rivers also, after they came out of a large and melancholy desert, ran down, not into a land cultivated, nor as drink for men, or for cattle, but through a land still on fire upon every side; for the Jews related that such a thing they had undergone during this war. Now the workmanship of these representations was so magnificent and lively in the construction of the things, that it exhibited what had been done to such as did not see it, as if they had been there really present. On the top of every one of these pageants was placed the commander of the city that was taken, and the manner wherein he was taken. Moreover, there followed those pageants a great number of ships; and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews; and the last of all the spoils, was carried the Law of the Jews. After these spoils passed by a great many men, carrying the images of Victory, whose structure was entirely either of ivory or of gold. After which Vespasian marched in the first place, and Titus followed him; Domitian also rode along with them, and made a glorious appearance, and rode on a horse that was worthy of admiration.

Now it is impossible to describe the multitude of the shows as they deserve, and the magnificence of them all; such indeed as a man could not easily think of as performed, either by the labor of workmen, or the variety of riches, or the rarities of nature; for almost all such curiosities as the most happy men ever get by piece-meal were here one heaped on another, and those both admirable and costly in their nature; and all brought together on that day demonstrated the vastness of the dominions of the Romans; for there was here to be seen a mighty quantity of silver, and gold, and ivory, contrived into all sorts of things, and did not appear as carried along in pompous show only, but, as a man may say, running along like a river. Some parts were composed of the rarest purple hangings, and so carried along; and others accurately represented to the life what was embroidered by the arts of the Babylonians. There were also precious stones that were transparent, some set in crowns of gold, and some in other places, as the workmen pleased; and of these such a vast number were brought, that we could not but thence learn how vainly we imagined any of them to be rarities. The images of the gods were also carried, being as well wonderful for their largeness, as made very artificially, and with great skill of the workmen; nor were any of these images of any other than very costly materials; and many species of animals were brought, every one in their own natural ornaments. The men also who brought every one of these shows were great multitudes, and adorned with purple garments, all over interwoven with gold; those that were chosen for carrying these pompous shows having also about them such magnificent ornaments as were both extraordinary and surprising. Besides these, one might see that even the great number of the captives was not unadorned, while the variety that was in their garments, and their fine texture, concealed from the sight the deformity of their bodies. But what afforded the greatest surprise of all was the structure of the pageants that were borne along; for indeed he that met them could not but be afraid that the bearers would not be able firmly enough to support them, such was their magnitude; for many of them were so made, that they were on three or even four stories, one above another. The magnificence also of their structure afforded one both pleasure and surprise; for upon many of them were laid carpets of gold. There was also wrought gold and ivory fastened about them all; and many resemblances of the war, and those in several ways, and variety of contrivances, affording a most lively portraiture of itself. For there was to be seen a happy country laid waste, and entire squadrons of enemies slain; while some of them ran away, and some were carried into captivity; with walls of great altitude and magnitude overthrown and ruined by machines; with the strongest fortifications taken, and the walls of most populous cities upon the tops of hills seized on, and an army pouring itself within the walls; as also every place full of slaughter, and supplications of the enemies, when they were no longer able to lift up their hands in way of opposition. Fire also sent upon temples was here represented, and houses overthrown, and falling upon their owners: rivers also, after they came out of a large and melancholy desert, ran down, not into a land cultivated, nor as drink for men, or for cattle, but through a land still on fire upon every side; for the Jews related that such a thing they had undergone during this war. Now the workmanship of these representations was so magnificent and lively in the construction of the things, that it exhibited what had been done to such as did not see it, as if they had been there really present. On the top of every one of these pageants was placed the commander of the city that was taken, and the manner wherein he was taken. Moreover, there followed those pageants a great number of ships; and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews; and the last of all the spoils, was carried the Law of the Jews. After these spoils passed by a great many men, carrying the images of Victory, whose structure was entirely either of ivory or of gold. After which Vespasian marched in the first place, and Titus followed him; Domitian also rode along with them, and made a glorious appearance, and rode on a horse that was worthy of admiration.

Now it is impossible to describe the multitude of the shows as they deserve, and the magnificence of them all; such indeed as a man could not easily think of as performed, either by the labor of workmen, or the variety of riches, or the rarities of nature; for almost all such curiosities as the most happy men ever get by piece-meal were here one heaped on another, and those both admirable and costly in their nature; and all brought together on that day demonstrated the vastness of the dominions of the Romans; for there was here to be seen a mighty quantity of silver, and gold, and ivory, contrived into all sorts of things, and did not appear as carried along in pompous show only, but, as a man may say, running along like a river. Some parts were composed of the rarest purple hangings, and so carried along; and others accurately represented to the life what was embroidered by the arts of the Babylonians. There were also precious stones that were transparent, some set in crowns of gold, and some in other places, as the workmen pleased; and of these such a vast number were brought, that we could not but thence learn how vainly we imagined any of them to be rarities. The images of the gods were also carried, being as well wonderful for their largeness, as made very artificially, and with great skill of the workmen; nor were any of these images of any other than very costly materials; and many species of animals were brought, every one in their own natural ornaments. The men also who brought every one of these shows were great multitudes, and adorned with purple garments, all over interwoven with gold; those that were chosen for carrying these pompous shows having also about them such magnificent ornaments as were both extraordinary and surprising. Besides these, one might see that even the great number of the captives was not unadorned, while the variety that was in their garments, and their fine texture, concealed from the sight the deformity of their bodies. But what afforded the greatest surprise of all was the structure of the pageants that were borne along; for indeed he that met them could not but be afraid that the bearers would not be able firmly enough to support them, such was their magnitude; for many of them were so made, that they were on three or even four stories, one above another. The magnificence also of their structure afforded one both pleasure and surprise; for upon many of them were laid carpets of gold. There was also wrought gold and ivory fastened about them all; and many resemblances of the war, and those in several ways, and variety of contrivances, affording a most lively portraiture of itself. For there was to be seen a happy country laid waste, and entire squadrons of enemies slain; while some of them ran away, and some were carried into captivity; with walls of great altitude and magnitude overthrown and ruined by machines; with the strongest fortifications taken, and the walls of most populous cities upon the tops of hills seized on, and an army pouring itself within the walls; as also every place full of slaughter, and supplications of the enemies, when they were no longer able to lift up their hands in way of opposition. Fire also sent upon temples was here represented, and houses overthrown, and falling upon their owners: rivers also, after they came out of a large and melancholy desert, ran down, not into a land cultivated, nor as drink for men, or for cattle, but through a land still on fire upon every side; for the Jews related that such a thing they had undergone during this war. Now the workmanship of these representations was so magnificent and lively in the construction of the things, that it exhibited what had been done to such as did not see it, as if they had been there really present. On the top of every one of these pageants was placed the commander of the city that was taken, and the manner wherein he was taken. Moreover, there followed those pageants a great number of ships; and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews; and the last of all the spoils, was carried the Law of the Jews. After these spoils passed by a great many men, carrying the images of Victory, whose structure was entirely either of ivory or of gold. After which Vespasian marched in the first place, and Titus followed him; Domitian also rode along with them, and made a glorious appearance, and rode on a horse that was worthy of admiration.

Now it is impossible to describe the multitude of the shows as they deserve, and the magnificence of them all; such indeed as a man could not easily think of as performed, either by the labor of workmen, or the variety of riches, or the rarities of nature; for almost all such curiosities as the most happy men ever get by piece-meal were here one heaped on another, and those both admirable and costly in their nature; and all brought together on that day demonstrated the vastness of the dominions of the Romans; for there was here to be seen a mighty quantity of silver, and gold, and ivory, contrived into all sorts of things, and did not appear as carried along in pompous show only, but, as a man may say, running along like a river. Some parts were composed of the rarest purple hangings, and so carried along; and others accurately represented to the life what was embroidered by the arts of the Babylonians. There were also precious stones that were transparent, some set in crowns of gold, and some in other places, as the workmen pleased; and of these such a vast number were brought, that we could not but thence learn how vainly we imagined any of them to be rarities. The images of the gods were also carried, being as well wonderful for their largeness, as made very artificially, and with great skill of the workmen; nor were any of these images of any other than very costly materials; and many species of animals were brought, every one in their own natural ornaments. The men also who brought every one of these shows were great multitudes, and adorned with purple garments, all over interwoven with gold; those that were chosen for carrying these pompous shows having also about them such magnificent ornaments as were both extraordinary and surprising. Besides these, one might see that even the great number of the captives was not unadorned, while the variety that was in their garments, and their fine texture, concealed from the sight the deformity of their bodies. But what afforded the greatest surprise of all was the structure of the pageants that were borne along; for indeed he that met them could not but be afraid that the bearers would not be able firmly enough to support them, such was their magnitude; for many of them were so made, that they were on three or even four stories, one above another. The magnificence also of their structure afforded one both pleasure and surprise; for upon many of them were laid carpets of gold. There was also wrought gold and ivory fastened about them all; and many resemblances of the war, and those in several ways, and variety of contrivances, affording a most lively portraiture of itself. For there was to be seen a happy country laid waste, and entire squadrons of enemies slain; while some of them ran away, and some were carried into captivity; with walls of great altitude and magnitude overthrown and ruined by machines; with the strongest fortifications taken, and the walls of most populous cities upon the tops of hills seized on, and an army pouring itself within the walls; as also every place full of slaughter, and supplications of the enemies, when they were no longer able to lift up their hands in way of opposition. Fire also sent upon temples was here represented, and houses overthrown, and falling upon their owners: rivers also, after they came out of a large and melancholy desert, ran down, not into a land cultivated, nor as drink for men, or for cattle, but through a land still on fire upon every side; for the Jews related that such a thing they had undergone during this war. Now the workmanship of these representations was so magnificent and lively in the construction of the things, that it exhibited what had been done to such as did not see it, as if they had been there really present. On the top of every one of these pageants was placed the commander of the city that was taken, and the manner wherein he was taken. Moreover, there followed those pageants a great number of ships; and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews; and the last of all the spoils, was carried the Law of the Jews. After these spoils passed by a great many men, carrying the images of Victory, whose structure was entirely either of ivory or of gold. After which Vespasian marched in the first place, and Titus followed him; Domitian also rode along with them, and made a glorious appearance, and rode on a horse that was worthy of admiration.

Now the last part of this pompous show was at the temple of Jupiter Capitolinus, whither when they were come, they stood still; for it was the Romans' ancient custom to stay till somebody brought the news that the general of the enemy was slain. This general was Simon, the son of Gioras, who had then been led in this triumph among the captives; a rope had also been put upon his head, and he had been drawn into a proper place in the forum, and had withal been tormented by those that drew him along; and the law of the Romans required that malefactors condemned to die should be slain there. Accordingly, when it was related that there was an end of him, and all the people had set up a shout for joy, they then began to offer those sacrifices which they had consecrated, in the prayers used in such solemnities; which when they had finished, they went away to the palace. And as for some of the spectators, the emperors entertained them at their own feast; and for all the rest there were noble preparations made for feasting at home; for this was a festival day to the city of Rome, as celebrated for the victory obtained by their army over their enemies, for the end that was now put to their civil miseries, and for the commencement of their hopes of future prosperity and happiness.

Now within this place there grew a sort of rue that deserves our wonder on account of its largeness, for it was no way inferior to any fig tree whatsoever, either in height or in thickness; and the report is, that it had lasted ever since the times of Herod, and would probably have lasted much longer, had it not been cut down by those Jews who took possession of the place afterward. But still in that valley which encompasses the city on the north side there is a certain place called Baaras, which produces a root of the same name with itself its color is like to that of flame, and towards the evenings it sends out a certain ray like lightning. It is not easily taken by such as would do it, but recedes from their hands, nor will yield itself to be taken quietly, until either the urine of a woman, or her menstrual blood, be poured upon it; nay, even then it is certain death to those that touch it, unless any one take and hang the root itself down from his hand, and so carry it away. It may also be taken another way, without danger, which is this: they dig a trench quite round about it, till the hidden part of the root be very small, they then tie a dog to it, and when the dog tries hard to follow him that tied him, this root is easily plucked up, but the dog dies immediately, as if it were instead of the man that would take the plant away; nor after this need any one be afraid of taking it into their hands. Yet, after all this pains in getting, it is only valuable on account of one virtue it hath, that if it be only brought to sick persons, it quickly drives away those called demons, which are no other than the spirits of the wicked, that enter into men that are alive and kill them, unless they can obtain some help against them. Here are also fountains of hot water, that flow out of this place, which have a very different taste one from the other; for some of them are bitter, and others of them are plainly sweet. Here are also many eruptions of cold waters, and this not only in the places that lie lower, and have their fountains near one another, but, what is still more wonderful, here is to be seen a certain cave hard by, whose cavity is not deep, but it is covered over by a rock that is prominent; above this rock there stand up two [hills or] breasts, as it were, but a little distant one from another, the one of which sends out a fountain that is very cold, and the other sends out one that is very hot; which waters, when they are mingled together, compose a most pleasant bath; they are medicinal indeed for other maladies, but especially good for strengthening the nerves. This place has in it also mines of sulfur and alum.

Now within this place there grew a sort of rue that deserves our wonder on account of its largeness, for it was no way inferior to any fig tree whatsoever, either in height or in thickness; and the report is, that it had lasted ever since the times of Herod, and would probably have lasted much longer, had it not been cut down by those Jews who took possession of the place afterward. But still in that valley which encompasses the city on the north side there is a certain place called Baaras, which produces a root of the same name with itself its color is like to that of flame, and towards the evenings it sends out a certain ray like lightning. It is not easily taken by such as would do it, but recedes from their hands, nor will yield itself to be taken quietly, until either the urine of a woman, or her menstrual blood, be poured upon it; nay, even then it is certain death to those that touch it, unless any one take and hang the root itself down from his hand, and so carry it away. It may also be taken another way, without danger, which is this: they dig a trench quite round about it, till the hidden part of the root be very small, they then tie a dog to it, and when the dog tries hard to follow him that tied him, this root is easily plucked up, but the dog dies immediately, as if it were instead of the man that would take the plant away; nor after this need any one be afraid of taking it into their hands. Yet, after all this pains in getting, it is only valuable on account of one virtue it hath, that if it be only brought to sick persons, it quickly drives away those called demons, which are no other than the spirits of the wicked, that enter into men that are alive and kill them, unless they can obtain some help against them. Here are also fountains of hot water, that flow out of this place, which have a very different taste one from the other; for some of them are bitter, and others of them are plainly sweet. Here are also many eruptions of cold waters, and this not only in the places that lie lower, and have their fountains near one another, but, what is still more wonderful, here is to be seen a certain cave hard by, whose cavity is not deep, but it is covered over by a rock that is prominent; above this rock there stand up two [hills or] breasts, as it were, but a little distant one from another, the one of which sends out a fountain that is very cold, and the other sends out one that is very hot; which waters, when they are mingled together, compose a most pleasant bath; they are medicinal indeed for other maladies, but especially good for strengthening the nerves. This place has in it also mines of sulfur and alum.

When Bassus had settled these affairs, he marched hastily to the forest of Jarden, as it is called; for he had heard that a great many of those that had fled from Jerusalem and Machaerus formerly were there gotten together. When he was therefore come to the place, and understood that the former news was no mistake, he, in the first place, surrounded the whole place with his horsemen, that such of the Jews as had boldness enough to try to break through might have no way possible for escaping, by reason of the situation of these horsemen; and for the footmen, he ordered them to cut down the trees that were in the wood whither they were fled. So the Jews were under a necessity of performing some glorious exploit, and of greatly exposing themselves in a battle, since they might perhaps thereby escape. So they made a general attack, and with a great shout fell upon those that surrounded them, who received them with great courage; and so while the one side fought desperately, and the others would not yield, the fight was prolonged on that account. But the event of the battle did not answer the expectation of the assailants; for so it happened, that no more than twelve fell on the Roman side, with a few that were wounded; but not one of the Jews escaped out of this battle, but they were all killed, being in the whole not fewer in number than three thousand, together with Judas, the son of Jairus, their general, concerning whom we have before spoken, that he had been a captain of a certain band at the siege of Jerusalem, and by going down into a certain vault under ground, had privately made his escape.

And now, in the fourth year of the reign of Vespasian, it came to pass that Antiochus, the king of Commagene, with all his family, fell into very great calamities. The occasion was this: Cesennius Petus, who was president of Syria at this time, whether it were done out of regard to truth, or whether out of hatred to Antiochus, [for which was the real motive was never thoroughly discovered,] sent an epistle to Caesar, and therein told him that Antiochus, with his son Epiphanes, had resolved to rebel against the Romans, and had made a league with the king of Parthia to that purpose; that it was therefore fit to prevent them, lest they prevent us, and begin such a war as may cause a general disturbance in the Roman empire. Now Caesar was disposed to take some care about the matter, since this discovery was made; for the neighborhood of the kingdoms made this affair worthy of greater regard; for Samoseta, the capital of Commagene, lies upon Euphrates, and upon any such design could afford an easy passage over it to the Parthians, and could also afford them a secure reception. Petus was accordingly believed, and had authority given him of doing what he should think proper in the case; so he set about it without delay, and fell upon Commagene before Antiochus and his people had the least expectation of his coming: he had with him the tenth legion, as also some cohorts and troops of horsemen. These kings also came to his assistance: Aristobulus, king of the country called Chalcidene, and Sohemus, who was called king of Emesa. Nor was there any opposition made to his forces when they entered the kingdom; for no one of that country would so much as lift up his hand against them. When Antiochus heard this unexpected news, he could not think in the least of making war with the Romans, but determined to leave his whole kingdom in the state wherein it now was, and to retire privately, with his wife and children, as thinking thereby to demonstrate himself to the Romans to be innocent as to the accusation laid against him. So he went away from that city as far as a hundred and twenty furlongs, into a plain, and there pitched his tents.

And now, in the fourth year of the reign of Vespasian, it came to pass that Antiochus, the king of Commagene, with all his family, fell into very great calamities. The occasion was this: Cesennius Petus, who was president of Syria at this time, whether it were done out of regard to truth, or whether out of hatred to Antiochus, [for which was the real motive was never thoroughly discovered,] sent an epistle to Caesar, and therein told him that Antiochus, with his son Epiphanes, had resolved to rebel against the Romans, and had made a league with the king of Parthia to that purpose; that it was therefore fit to prevent them, lest they prevent us, and begin such a war as may cause a general disturbance in the Roman empire. Now Caesar was disposed to take some care about the matter, since this discovery was made; for the neighborhood of the kingdoms made this affair worthy of greater regard; for Samoseta, the capital of Commagene, lies upon Euphrates, and upon any such design could afford an easy passage over it to the Parthians, and could also afford them a secure reception. Petus was accordingly believed, and had authority given him of doing what he should think proper in the case; so he set about it without delay, and fell upon Commagene before Antiochus and his people had the least expectation of his coming: he had with him the tenth legion, as also some cohorts and troops of horsemen. These kings also came to his assistance: Aristobulus, king of the country called Chalcidene, and Sohemus, who was called king of Emesa. Nor was there any opposition made to his forces when they entered the kingdom; for no one of that country would so much as lift up his hand against them. When Antiochus heard this unexpected news, he could not think in the least of making war with the Romans, but determined to leave his whole kingdom in the state wherein it now was, and to retire privately, with his wife and children, as thinking thereby to demonstrate himself to the Romans to be innocent as to the accusation laid against him. So he went away from that city as far as a hundred and twenty furlongs, into a plain, and there pitched his tents.

Petus then sent some of his men to seize upon Samosate, and by their means took possession of that city, while he went himself to attack Antiochus with the rest of his army. However, the king was not prevailed upon by the distress he was in to do any thing in the way of war against the Romans, but bemoaned his own hard fate, and endured with patience what he was not able to prevent. But his sons, who were young, and unexperienced in war, but of strong bodies, were not easily induced to bear this calamity without fighting. Epiphanes, therefore, and Callinicus, betook themselves to military force; and as the battle was a sore one, and lasted all the day long, they showed their own valor in a remarkable manner, and nothing but the approach of night put a period thereto, and that without any diminution of their forces; yet would not Antiochus, upon this conclusion of the fight, continue there by any means, but took his wife and his daughters, and fled away with them to Cilicia, and by so doing quite discouraged the minds of his own soldiers. Accordingly, they revolted, and went over to the Romans, out of the despair they were in of his keeping the kingdom; and his case was looked upon by all as quite desperate. It was therefore necessary that Epiphanes and his soldiers should get clear of their enemies before they became entirely destitute of any confederates; nor were there any more than ten horsemen with him, who passed with him over Euphrates, whence they went undisturbed to Vologeses, the king of Parthia, where they were not disregarded as fugitives, but had the same respect paid them as if they had retained their ancient prosperity.

Now there was a nation of the Alans, which we have formerly mentioned some where as being Scythians and inhabiting at the lake Meotis. This nation about this time laid a design of falling upon Media, and the parts beyond it, in order to plunder them; with which intention they treated with the king of Hyrcania; for he was master of that passage which king Alexander [the Great] shut up with iron gates. This king gave them leave to come through them; so they came in great multitudes, and fell upon the Medes unexpectedly, and plundered their country, which they found full of people, and replenished with abundance of cattle, while nobody durst make any resistance against them; for Paeorus, the king of the country, had fled away for fear into places where they could not easily come at him, and had yielded up every thing he had to them, and had only saved his wife and his concubines from them, and that with difficulty also, after they had been made captives, by giving them a hundred talents for their ransom. These Alans therefore plundered the country without opposition, and with great ease, and proceeded as far as Armenia, laying all waste before them. Now Tiridates was king of that country, who met them, and fought them, but had like to have been taken alive in the battle; for a certain man threw a net over him from a great distance, and had soon drawn him to him, unless he had immediately cut the cord with his sword, and ran away, and prevented it. So the Alans, being still more provoked by this sight, laid waste the country, and drove a great multitude of the men, and a great quantity of the other prey they had gotten out of both kingdoms, along with them, and then retreated back to their own country.

Since therefore the Roman commander Silva had now built a wall on the outside, round about this whole place, as we have said already, and had thereby made a most accurate provision to prevent any one of the besieged running away, he undertook the siege itself, though he found but one single place that would admit of the banks he was to raise; for behind that tower which secured the road that led to the palace, and to the top of the hill from the west; there was a certain eminency of the rock, very broad and very prominent, but three hundred cubits beneath the highest part of Masada; it was called the White Promontory. Accordingly, he got upon that part of the rock, and ordered the army to bring earth; and when they fell to that work with alacrity, and abundance of them together, the bank was raised, and became solid for two hundred cubits in height. Yet was not this bank thought sufficiently high for the use of the engines that were to be set upon it; but still another elevated work of great stones compacted together was raised upon that bank; this was fifty cubits, both in breadth and height. The other machines that were now got ready were like to those that had been first devised by Vespasian, and afterwards by Titus, for sieges. There was also a tower made of the height of sixty cubits, and all over plated with iron, out of which the Romans threw darts and stones from the engines, and soon made those that fought from the walls of the place to retire, and would not let them lift up their heads above the works. At the same time Silva ordered that great battering ram which he had made to be brought thither, and to be set against the wall, and to make frequent batteries against it, which with some difficulty broke down a part of the wall, and quite overthrew it. However, the Sicarii made haste, and presently built another wall within that, which should not be liable to the same misfortune from the machines with the other; it was made soft and yielding, and so was capable of avoiding the terrible blows that affected the other. It was framed after the following manner: They laid together great beams of wood lengthways, one close to the end of another, and the same way in which they were cut: there were two of these rows parallel to one another, and laid at such a distance from each other as the breadth of the wall required, and earth was put into the space between those rows. Now, that the earth might not fall away upon the elevation of this bank to a greater height, they further laid other beams over cross them, and thereby bound those beams together that lay lengthways. This work of theirs was like a real edifice; and when the machines were applied, the blows were weakened by its yielding; and as the materials by such concussion were shaken closer together, the pile by that means became firmer than before. When Silva saw this, he thought it best to endeavor the taking of this wall by setting fire to it; so he gave order that the soldiers should throw a great number of burning torches upon it: accordingly, as it was chiefly made of wood, it soon took fire; and when it was once set on fire, its hollowness made that fire spread to a mighty flame. Now, at the very beginning of this fire, a north wind that then blew proved terrible to the Romans; for by bringing the flame downward, it drove it upon them, and they were almost in despair of success, as fearing their machines would be burnt: but after this, on a sudden the wind changed into the south, as if it were done by Divine Providence, and blew strongly the contrary way, and carried the flame, and drove it against the wall, which was now on fire through its entire thickness. So the Romans, having now assistance from God, returned to their camp with joy, and resolved to attack their enemies the very next day; on which occasion they set their watch more carefully that night, lest any of the Jews should run away from them without being discovered.

This was Eleazar's speech to them. Yet did not the opinions of all the auditors acquiesce therein; but although some of them were very zealous to put his advice in practice, and were in a manner filled with pleasure at it, and thought death to be a good thing, yet had those that were most effeminate a commiseration for their wives and families; and when these men were especially moved by the prospect of their own certain death, they looked wistfully at one another, and by the tears that were in their eyes declared their dissent from his opinion. When Eleazar saw these people in such fear, and that their souls were dejected at so prodigious a proposal, he was afraid lest perhaps these effeminate persons should, by their lamentations and tears, enfeeble those that heard what he had said courageously; so he did not leave off exhorting them, but stirred up himself, and recollecting proper arguments for raising their courage, he undertook to speak more briskly and fully to them, and that concerning the immortality of the soul. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus: "Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await any one to give you good advice; for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go every where, and foretell many futurities beforehand. And why are we afraid of death, while we are pleased with the rest that we have in sleep? And how absurd a thing is it to pursue after liberty while we are alive, and yet to envy it to ourselves where it will be eternal! We, therefore, who have been brought up in a discipline of our own, ought to become an example to others of our readiness to die. Yet, if we do stand in need of foreigners to support us in this matter, let us regard those Indians who profess the exercise of philosophy; for these good men do but unwillingly undergo the time of life, and look upon it as a necessary servitude, and make haste to let their souls loose from their bodies; nay, when no misfortune presses them to it, nor drives them upon it, these have such a desire of a life of immortality, that they tell other men beforehand that they are about to depart; and nobody hinders them, but every one thinks them happy men, and gives them letters to be carried to their familiar friends [that are dead], so firmly and certainly do they believe that souls converse with one another [in the other world]. So when these men have heard all such commands that were to be given them, they deliver their body to the fire; and, in order to their getting their soul a separation from the body in the greatest purity, they die in the midst of hymns of commendations made to them; for their dearest friends conduct them to their death more readily than do any of the rest of mankind conduct their fellow-citizens when they are going a very long journey, who at the same time weep on their own account, but look upon the others as happy persons, as so soon to be made partakers of the immortal order of beings. Are not we, therefore, ashamed to have lower notions than the Indians? and by our own cowardice to lay a base reproach upon the laws of our country, which are so much desired and imitated by all mankind? But put the case that we had been brought up under another persuasion, and taught that life is the greatest good which men are capable of, and that death is a calamity; however, the circumstances we are now in ought to be an inducement to us to bear such calamity courageously, since it is by the will of God, and by necessity, that we are to die; for it now appears that God hath made such a decree against the whole Jewish nation, that we are to be deprived of this life which [he knew] we would not make a due use of. For do not you ascribe the occasion of our present condition to yourselves, nor think the Romans are the true occasion that this war we have had with them is become so destructive to us all: these things have not come to pass by their power, but a more powerful cause hath intervened, and made us afford them an occasion of their appearing to be conquerors over us. What Roman weapons, I pray you, were those by which the Jews at Cesarea were slain? On the contrary, when they were no way disposed to rebel, but were all the while keeping their seventh day festival, and did not so much as lift up their hands against the citizens of Cesarea, yet did those citizens run upon them in great crowds, and cut their throats, and the throats of their wives and children, and this without any regard to the Romans themselves, who never took us for their enemies till we revolted from them. But some may be ready to say, that truly the people of Cesarea had always a quarrel against those that lived among them, and that when an opportunity offered itself, they only satisfied the old rancor they had against them. What then shall we say to those of Scythopolis, who ventured to wage war with us on account of the Greeks? Nor did they do it by way of revenge upon the Romans, when they acted in concert with our countrymen. Wherefore you see how little our good-will and fidelity to them profited us, while they were slain, they and their whole families, after the most inhuman manner, which was all the requital that was made them for the assistance they had afforded the others; for that very same destruction which they had prevented from falling upon the others did they suffer themselves from them, as if they had been ready to be the actors against them. It would be too long for me to speak at this time of every destruction brought upon us; for you cannot but know that there was not any one Syrian city which did not slay their Jewish inhabitants, and were not more bitter enemies to us than were the Romans themselves; nay, even those of Damascus, when they were able to allege no tolerable pretense against us, filled their city with the most barbarous slaughters of our people, and cut the throats of eighteen thousand Jews, with their wives and children. And as to the multitude of those that were slain in Egypt, and that with torments also, we have been informed they were more than sixty thousand; those indeed being in a foreign country, and so naturally meeting with nothing to oppose against their enemies, were killed in the manner forementioned. As for all those of us who have waged war against the Romans in our own country, had we not sufficient reason to have sure hopes of victory? For we had arms, and walls, and fortresses so prepared as not to be easily taken, and courage not to be moved by any dangers in the cause of liberty, which encouraged us all to revolt from the Romans. But then these advantages sufficed us but for a short time, and only raised our hopes, while they really appeared to be the origin of our miseries; for all we had hath been taken from us, and all hath fallen under our enemies, as if these advantages were only to render their victory over us the more glorious, and were not disposed for the preservation of those by whom these preparations were made. And as for those that are already dead in the war, it is reasonable we should esteem them blessed, for they are dead in defending, and not in betraying their liberty; but as to the multitude of those that are now under the Romans, who would not pity their condition? and who would not make haste to die, before he would suffer the same miseries with them? Some of them have been put upon the rack, and tortured with fire and whippings, and so died. Some have been half devoured by wild beasts, and yet have been reserved alive to be devoured by them a second time, in order to afford laughter and sport to our enemies; and such of those as are alive still are to be looked on as the most miserable, who, being so desirous of death, could not come at it. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it? Where is this city that was believed to have God himself inhabiting therein? It is now demolished to the very foundations, and hath nothing but that monument of it preserved, I mean the camp of those that hath destroyed it, which still dwells upon its ruins; some unfortunate old men also lie upon the ashes of the temple, and a few women are there preserved alive by the enemy, for our bitter shame and reproach. Now who is there that revolves these things in his mind, and yet is able to bear the sight of the sun, though he might live out of danger? Who is there so much his country's enemy, or so unmanly, and so desirous of living, as not to repent that he is still alive? And I cannot but wish that we had all died before we had seen that holy city demolished by the hands of our enemies, or the foundations of our holy temple dug up after so profane a manner. But since we had a generous hope that deluded us, as if we might perhaps have been able to avenge ourselves on our enemies on that account, though it be now become vanity, and hath left us alone in this distress, let us make haste to die bravely. Let us pity ourselves, our children, and our wives while it is in our own power to show pity to them; for we were born to die, as well as those were whom we have begotten; nor is it in the power of the most happy of our race to avoid it. But for abuses, and slavery, and the sight of our wives led away after an ignominious manner, with their children, these are not such evils as are natural and necessary among men; although such as do not prefer death before those miseries, when it is in their power so to do, must undergo even them, on account of their own cowardice. We revolted from the Romans with great pretensions to courage; and when, at the very last, they invited us to preserve ourselves, we would not comply with them. Who will not, therefore, believe that they will certainly be in a rage at us, in case they can take us alive? Miserable will then be the young men who will be strong enough in their bodies to sustain many torments! miserable also will be those of elder years, who will not be able to bear those calamities which young men might sustain! One man will be obliged to hear the voice of his son implore help of his father, when his hands are bound. But certainly our hands are still at liberty, and have a sword in them; let them then be subservient to us in our glorious design; let us die before we become slaves under our enemies, and let us go out of the world, together with our children and our wives, in a state of freedom. This it is that our laws command us to do; this it is that our wives and children crave at our hands; nay, God himself hath brought this necessity upon us; while the Romans desire the contrary, and are afraid lest any of us should die before we are taken. Let us therefore make haste, and instead of affording them so much pleasure, as they hope for in getting us under their power, let us leave them an example which shall at once cause their astonishment at our death, and their admiration of our hardiness therein."

This was Eleazar's speech to them. Yet did not the opinions of all the auditors acquiesce therein; but although some of them were very zealous to put his advice in practice, and were in a manner filled with pleasure at it, and thought death to be a good thing, yet had those that were most effeminate a commiseration for their wives and families; and when these men were especially moved by the prospect of their own certain death, they looked wistfully at one another, and by the tears that were in their eyes declared their dissent from his opinion. When Eleazar saw these people in such fear, and that their souls were dejected at so prodigious a proposal, he was afraid lest perhaps these effeminate persons should, by their lamentations and tears, enfeeble those that heard what he had said courageously; so he did not leave off exhorting them, but stirred up himself, and recollecting proper arguments for raising their courage, he undertook to speak more briskly and fully to them, and that concerning the immortality of the soul. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus: "Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await any one to give you good advice; for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go every where, and foretell many futurities beforehand. And why are we afraid of death, while we are pleased with the rest that we have in sleep? And how absurd a thing is it to pursue after liberty while we are alive, and yet to envy it to ourselves where it will be eternal! We, therefore, who have been brought up in a discipline of our own, ought to become an example to others of our readiness to die. Yet, if we do stand in need of foreigners to support us in this matter, let us regard those Indians who profess the exercise of philosophy; for these good men do but unwillingly undergo the time of life, and look upon it as a necessary servitude, and make haste to let their souls loose from their bodies; nay, when no misfortune presses them to it, nor drives them upon it, these have such a desire of a life of immortality, that they tell other men beforehand that they are about to depart; and nobody hinders them, but every one thinks them happy men, and gives them letters to be carried to their familiar friends [that are dead], so firmly and certainly do they believe that souls converse with one another [in the other world]. So when these men have heard all such commands that were to be given them, they deliver their body to the fire; and, in order to their getting their soul a separation from the body in the greatest purity, they die in the midst of hymns of commendations made to them; for their dearest friends conduct them to their death more readily than do any of the rest of mankind conduct their fellow-citizens when they are going a very long journey, who at the same time weep on their own account, but look upon the others as happy persons, as so soon to be made partakers of the immortal order of beings. Are not we, therefore, ashamed to have lower notions than the Indians? and by our own cowardice to lay a base reproach upon the laws of our country, which are so much desired and imitated by all mankind? But put the case that we had been brought up under another persuasion, and taught that life is the greatest good which men are capable of, and that death is a calamity; however, the circumstances we are now in ought to be an inducement to us to bear such calamity courageously, since it is by the will of God, and by necessity, that we are to die; for it now appears that God hath made such a decree against the whole Jewish nation, that we are to be deprived of this life which [he knew] we would not make a due use of. For do not you ascribe the occasion of our present condition to yourselves, nor think the Romans are the true occasion that this war we have had with them is become so destructive to us all: these things have not come to pass by their power, but a more powerful cause hath intervened, and made us afford them an occasion of their appearing to be conquerors over us. What Roman weapons, I pray you, were those by which the Jews at Cesarea were slain? On the contrary, when they were no way disposed to rebel, but were all the while keeping their seventh day festival, and did not so much as lift up their hands against the citizens of Cesarea, yet did those citizens run upon them in great crowds, and cut their throats, and the throats of their wives and children, and this without any regard to the Romans themselves, who never took us for their enemies till we revolted from them. But some may be ready to say, that truly the people of Cesarea had always a quarrel against those that lived among them, and that when an opportunity offered itself, they only satisfied the old rancor they had against them. What then shall we say to those of Scythopolis, who ventured to wage war with us on account of the Greeks? Nor did they do it by way of revenge upon the Romans, when they acted in concert with our countrymen. Wherefore you see how little our good-will and fidelity to them profited us, while they were slain, they and their whole families, after the most inhuman manner, which was all the requital that was made them for the assistance they had afforded the others; for that very same destruction which they had prevented from falling upon the others did they suffer themselves from them, as if they had been ready to be the actors against them. It would be too long for me to speak at this time of every destruction brought upon us; for you cannot but know that there was not any one Syrian city which did not slay their Jewish inhabitants, and were not more bitter enemies to us than were the Romans themselves; nay, even those of Damascus, when they were able to allege no tolerable pretense against us, filled their city with the most barbarous slaughters of our people, and cut the throats of eighteen thousand Jews, with their wives and children. And as to the multitude of those that were slain in Egypt, and that with torments also, we have been informed they were more than sixty thousand; those indeed being in a foreign country, and so naturally meeting with nothing to oppose against their enemies, were killed in the manner forementioned. As for all those of us who have waged war against the Romans in our own country, had we not sufficient reason to have sure hopes of victory? For we had arms, and walls, and fortresses so prepared as not to be easily taken, and courage not to be moved by any dangers in the cause of liberty, which encouraged us all to revolt from the Romans. But then these advantages sufficed us but for a short time, and only raised our hopes, while they really appeared to be the origin of our miseries; for all we had hath been taken from us, and all hath fallen under our enemies, as if these advantages were only to render their victory over us the more glorious, and were not disposed for the preservation of those by whom these preparations were made. And as for those that are already dead in the war, it is reasonable we should esteem them blessed, for they are dead in defending, and not in betraying their liberty; but as to the multitude of those that are now under the Romans, who would not pity their condition? and who would not make haste to die, before he would suffer the same miseries with them? Some of them have been put upon the rack, and tortured with fire and whippings, and so died. Some have been half devoured by wild beasts, and yet have been reserved alive to be devoured by them a second time, in order to afford laughter and sport to our enemies; and such of those as are alive still are to be looked on as the most miserable, who, being so desirous of death, could not come at it. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it? Where is this city that was believed to have God himself inhabiting therein? It is now demolished to the very foundations, and hath nothing but that monument of it preserved, I mean the camp of those that hath destroyed it, which still dwells upon its ruins; some unfortunate old men also lie upon the ashes of the temple, and a few women are there preserved alive by the enemy, for our bitter shame and reproach. Now who is there that revolves these things in his mind, and yet is able to bear the sight of the sun, though he might live out of danger? Who is there so much his country's enemy, or so unmanly, and so desirous of living, as not to repent that he is still alive? And I cannot but wish that we had all died before we had seen that holy city demolished by the hands of our enemies, or the foundations of our holy temple dug up after so profane a manner. But since we had a generous hope that deluded us, as if we might perhaps have been able to avenge ourselves on our enemies on that account, though it be now become vanity, and hath left us alone in this distress, let us make haste to die bravely. Let us pity ourselves, our children, and our wives while it is in our own power to show pity to them; for we were born to die, as well as those were whom we have begotten; nor is it in the power of the most happy of our race to avoid it. But for abuses, and slavery, and the sight of our wives led away after an ignominious manner, with their children, these are not such evils as are natural and necessary among men; although such as do not prefer death before those miseries, when it is in their power so to do, must undergo even them, on account of their own cowardice. We revolted from the Romans with great pretensions to courage; and when, at the very last, they invited us to preserve ourselves, we would not comply with them. Who will not, therefore, believe that they will certainly be in a rage at us, in case they can take us alive? Miserable will then be the young men who will be strong enough in their bodies to sustain many torments! miserable also will be those of elder years, who will not be able to bear those calamities which young men might sustain! One man will be obliged to hear the voice of his son implore help of his father, when his hands are bound. But certainly our hands are still at liberty, and have a sword in them; let them then be subservient to us in our glorious design; let us die before we become slaves under our enemies, and let us go out of the world, together with our children and our wives, in a state of freedom. This it is that our laws command us to do; this it is that our wives and children crave at our hands; nay, God himself hath brought this necessity upon us; while the Romans desire the contrary, and are afraid lest any of us should die before we are taken. Let us therefore make haste, and instead of affording them so much pleasure, as they hope for in getting us under their power, let us leave them an example which shall at once cause their astonishment at our death, and their admiration of our hardiness therein."

This was Eleazar's speech to them. Yet did not the opinions of all the auditors acquiesce therein; but although some of them were very zealous to put his advice in practice, and were in a manner filled with pleasure at it, and thought death to be a good thing, yet had those that were most effeminate a commiseration for their wives and families; and when these men were especially moved by the prospect of their own certain death, they looked wistfully at one another, and by the tears that were in their eyes declared their dissent from his opinion. When Eleazar saw these people in such fear, and that their souls were dejected at so prodigious a proposal, he was afraid lest perhaps these effeminate persons should, by their lamentations and tears, enfeeble those that heard what he had said courageously; so he did not leave off exhorting them, but stirred up himself, and recollecting proper arguments for raising their courage, he undertook to speak more briskly and fully to them, and that concerning the immortality of the soul. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus: "Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await any one to give you good advice; for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go every where, and foretell many futurities beforehand. And why are we afraid of death, while we are pleased with the rest that we have in sleep? And how absurd a thing is it to pursue after liberty while we are alive, and yet to envy it to ourselves where it will be eternal! We, therefore, who have been brought up in a discipline of our own, ought to become an example to others of our readiness to die. Yet, if we do stand in need of foreigners to support us in this matter, let us regard those Indians who profess the exercise of philosophy; for these good men do but unwillingly undergo the time of life, and look upon it as a necessary servitude, and make haste to let their souls loose from their bodies; nay, when no misfortune presses them to it, nor drives them upon it, these have such a desire of a life of immortality, that they tell other men beforehand that they are about to depart; and nobody hinders them, but every one thinks them happy men, and gives them letters to be carried to their familiar friends [that are dead], so firmly and certainly do they believe that souls converse with one another [in the other world]. So when these men have heard all such commands that were to be given them, they deliver their body to the fire; and, in order to their getting their soul a separation from the body in the greatest purity, they die in the midst of hymns of commendations made to them; for their dearest friends conduct them to their death more readily than do any of the rest of mankind conduct their fellow-citizens when they are going a very long journey, who at the same time weep on their own account, but look upon the others as happy persons, as so soon to be made partakers of the immortal order of beings. Are not we, therefore, ashamed to have lower notions than the Indians? and by our own cowardice to lay a base reproach upon the laws of our country, which are so much desired and imitated by all mankind? But put the case that we had been brought up under another persuasion, and taught that life is the greatest good which men are capable of, and that death is a calamity; however, the circumstances we are now in ought to be an inducement to us to bear such calamity courageously, since it is by the will of God, and by necessity, that we are to die; for it now appears that God hath made such a decree against the whole Jewish nation, that we are to be deprived of this life which [he knew] we would not make a due use of. For do not you ascribe the occasion of our present condition to yourselves, nor think the Romans are the true occasion that this war we have had with them is become so destructive to us all: these things have not come to pass by their power, but a more powerful cause hath intervened, and made us afford them an occasion of their appearing to be conquerors over us. What Roman weapons, I pray you, were those by which the Jews at Cesarea were slain? On the contrary, when they were no way disposed to rebel, but were all the while keeping their seventh day festival, and did not so much as lift up their hands against the citizens of Cesarea, yet did those citizens run upon them in great crowds, and cut their throats, and the throats of their wives and children, and this without any regard to the Romans themselves, who never took us for their enemies till we revolted from them. But some may be ready to say, that truly the people of Cesarea had always a quarrel against those that lived among them, and that when an opportunity offered itself, they only satisfied the old rancor they had against them. What then shall we say to those of Scythopolis, who ventured to wage war with us on account of the Greeks? Nor did they do it by way of revenge upon the Romans, when they acted in concert with our countrymen. Wherefore you see how little our good-will and fidelity to them profited us, while they were slain, they and their whole families, after the most inhuman manner, which was all the requital that was made them for the assistance they had afforded the others; for that very same destruction which they had prevented from falling upon the others did they suffer themselves from them, as if they had been ready to be the actors against them. It would be too long for me to speak at this time of every destruction brought upon us; for you cannot but know that there was not any one Syrian city which did not slay their Jewish inhabitants, and were not more bitter enemies to us than were the Romans themselves; nay, even those of Damascus, when they were able to allege no tolerable pretense against us, filled their city with the most barbarous slaughters of our people, and cut the throats of eighteen thousand Jews, with their wives and children. And as to the multitude of those that were slain in Egypt, and that with torments also, we have been informed they were more than sixty thousand; those indeed being in a foreign country, and so naturally meeting with nothing to oppose against their enemies, were killed in the manner forementioned. As for all those of us who have waged war against the Romans in our own country, had we not sufficient reason to have sure hopes of victory? For we had arms, and walls, and fortresses so prepared as not to be easily taken, and courage not to be moved by any dangers in the cause of liberty, which encouraged us all to revolt from the Romans. But then these advantages sufficed us but for a short time, and only raised our hopes, while they really appeared to be the origin of our miseries; for all we had hath been taken from us, and all hath fallen under our enemies, as if these advantages were only to render their victory over us the more glorious, and were not disposed for the preservation of those by whom these preparations were made. And as for those that are already dead in the war, it is reasonable we should esteem them blessed, for they are dead in defending, and not in betraying their liberty; but as to the multitude of those that are now under the Romans, who would not pity their condition? and who would not make haste to die, before he would suffer the same miseries with them? Some of them have been put upon the rack, and tortured with fire and whippings, and so died. Some have been half devoured by wild beasts, and yet have been reserved alive to be devoured by them a second time, in order to afford laughter and sport to our enemies; and such of those as are alive still are to be looked on as the most miserable, who, being so desirous of death, could not come at it. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it? Where is this city that was believed to have God himself inhabiting therein? It is now demolished to the very foundations, and hath nothing but that monument of it preserved, I mean the camp of those that hath destroyed it, which still dwells upon its ruins; some unfortunate old men also lie upon the ashes of the temple, and a few women are there preserved alive by the enemy, for our bitter shame and reproach. Now who is there that revolves these things in his mind, and yet is able to bear the sight of the sun, though he might live out of danger? Who is there so much his country's enemy, or so unmanly, and so desirous of living, as not to repent that he is still alive? And I cannot but wish that we had all died before we had seen that holy city demolished by the hands of our enemies, or the foundations of our holy temple dug up after so profane a manner. But since we had a generous hope that deluded us, as if we might perhaps have been able to avenge ourselves on our enemies on that account, though it be now become vanity, and hath left us alone in this distress, let us make haste to die bravely. Let us pity ourselves, our children, and our wives while it is in our own power to show pity to them; for we were born to die, as well as those were whom we have begotten; nor is it in the power of the most happy of our race to avoid it. But for abuses, and slavery, and the sight of our wives led away after an ignominious manner, with their children, these are not such evils as are natural and necessary among men; although such as do not prefer death before those miseries, when it is in their power so to do, must undergo even them, on account of their own cowardice. We revolted from the Romans with great pretensions to courage; and when, at the very last, they invited us to preserve ourselves, we would not comply with them. Who will not, therefore, believe that they will certainly be in a rage at us, in case they can take us alive? Miserable will then be the young men who will be strong enough in their bodies to sustain many torments! miserable also will be those of elder years, who will not be able to bear those calamities which young men might sustain! One man will be obliged to hear the voice of his son implore help of his father, when his hands are bound. But certainly our hands are still at liberty, and have a sword in them; let them then be subservient to us in our glorious design; let us die before we become slaves under our enemies, and let us go out of the world, together with our children and our wives, in a state of freedom. This it is that our laws command us to do; this it is that our wives and children crave at our hands; nay, God himself hath brought this necessity upon us; while the Romans desire the contrary, and are afraid lest any of us should die before we are taken. Let us therefore make haste, and instead of affording them so much pleasure, as they hope for in getting us under their power, let us leave them an example which shall at once cause their astonishment at our death, and their admiration of our hardiness therein."

This was Eleazar's speech to them. Yet did not the opinions of all the auditors acquiesce therein; but although some of them were very zealous to put his advice in practice, and were in a manner filled with pleasure at it, and thought death to be a good thing, yet had those that were most effeminate a commiseration for their wives and families; and when these men were especially moved by the prospect of their own certain death, they looked wistfully at one another, and by the tears that were in their eyes declared their dissent from his opinion. When Eleazar saw these people in such fear, and that their souls were dejected at so prodigious a proposal, he was afraid lest perhaps these effeminate persons should, by their lamentations and tears, enfeeble those that heard what he had said courageously; so he did not leave off exhorting them, but stirred up himself, and recollecting proper arguments for raising their courage, he undertook to speak more briskly and fully to them, and that concerning the immortality of the soul. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus: "Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await any one to give you good advice; for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go every where, and foretell many futurities beforehand. And why are we afraid of death, while we are pleased with the rest that we have in sleep? And how absurd a thing is it to pursue after liberty while we are alive, and yet to envy it to ourselves where it will be eternal! We, therefore, who have been brought up in a discipline of our own, ought to become an example to others of our readiness to die. Yet, if we do stand in need of foreigners to support us in this matter, let us regard those Indians who profess the exercise of philosophy; for these good men do but unwillingly undergo the time of life, and look upon it as a necessary servitude, and make haste to let their souls loose from their bodies; nay, when no misfortune presses them to it, nor drives them upon it, these have such a desire of a life of immortality, that they tell other men beforehand that they are about to depart; and nobody hinders them, but every one thinks them happy men, and gives them letters to be carried to their familiar friends [that are dead], so firmly and certainly do they believe that souls converse with one another [in the other world]. So when these men have heard all such commands that were to be given them, they deliver their body to the fire; and, in order to their getting their soul a separation from the body in the greatest purity, they die in the midst of hymns of commendations made to them; for their dearest friends conduct them to their death more readily than do any of the rest of mankind conduct their fellow-citizens when they are going a very long journey, who at the same time weep on their own account, but look upon the others as happy persons, as so soon to be made partakers of the immortal order of beings. Are not we, therefore, ashamed to have lower notions than the Indians? and by our own cowardice to lay a base reproach upon the laws of our country, which are so much desired and imitated by all mankind? But put the case that we had been brought up under another persuasion, and taught that life is the greatest good which men are capable of, and that death is a calamity; however, the circumstances we are now in ought to be an inducement to us to bear such calamity courageously, since it is by the will of God, and by necessity, that we are to die; for it now appears that God hath made such a decree against the whole Jewish nation, that we are to be deprived of this life which [he knew] we would not make a due use of. For do not you ascribe the occasion of our present condition to yourselves, nor think the Romans are the true occasion that this war we have had with them is become so destructive to us all: these things have not come to pass by their power, but a more powerful cause hath intervened, and made us afford them an occasion of their appearing to be conquerors over us. What Roman weapons, I pray you, were those by which the Jews at Cesarea were slain? On the contrary, when they were no way disposed to rebel, but were all the while keeping their seventh day festival, and did not so much as lift up their hands against the citizens of Cesarea, yet did those citizens run upon them in great crowds, and cut their throats, and the throats of their wives and children, and this without any regard to the Romans themselves, who never took us for their enemies till we revolted from them. But some may be ready to say, that truly the people of Cesarea had always a quarrel against those that lived among them, and that when an opportunity offered itself, they only satisfied the old rancor they had against them. What then shall we say to those of Scythopolis, who ventured to wage war with us on account of the Greeks? Nor did they do it by way of revenge upon the Romans, when they acted in concert with our countrymen. Wherefore you see how little our good-will and fidelity to them profited us, while they were slain, they and their whole families, after the most inhuman manner, which was all the requital that was made them for the assistance they had afforded the others; for that very same destruction which they had prevented from falling upon the others did they suffer themselves from them, as if they had been ready to be the actors against them. It would be too long for me to speak at this time of every destruction brought upon us; for you cannot but know that there was not any one Syrian city which did not slay their Jewish inhabitants, and were not more bitter enemies to us than were the Romans themselves; nay, even those of Damascus, when they were able to allege no tolerable pretense against us, filled their city with the most barbarous slaughters of our people, and cut the throats of eighteen thousand Jews, with their wives and children. And as to the multitude of those that were slain in Egypt, and that with torments also, we have been informed they were more than sixty thousand; those indeed being in a foreign country, and so naturally meeting with nothing to oppose against their enemies, were killed in the manner forementioned. As for all those of us who have waged war against the Romans in our own country, had we not sufficient reason to have sure hopes of victory? For we had arms, and walls, and fortresses so prepared as not to be easily taken, and courage not to be moved by any dangers in the cause of liberty, which encouraged us all to revolt from the Romans. But then these advantages sufficed us but for a short time, and only raised our hopes, while they really appeared to be the origin of our miseries; for all we had hath been taken from us, and all hath fallen under our enemies, as if these advantages were only to render their victory over us the more glorious, and were not disposed for the preservation of those by whom these preparations were made. And as for those that are already dead in the war, it is reasonable we should esteem them blessed, for they are dead in defending, and not in betraying their liberty; but as to the multitude of those that are now under the Romans, who would not pity their condition? and who would not make haste to die, before he would suffer the same miseries with them? Some of them have been put upon the rack, and tortured with fire and whippings, and so died. Some have been half devoured by wild beasts, and yet have been reserved alive to be devoured by them a second time, in order to afford laughter and sport to our enemies; and such of those as are alive still are to be looked on as the most miserable, who, being so desirous of death, could not come at it. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it? Where is this city that was believed to have God himself inhabiting therein? It is now demolished to the very foundations, and hath nothing but that monument of it preserved, I mean the camp of those that hath destroyed it, which still dwells upon its ruins; some unfortunate old men also lie upon the ashes of the temple, and a few women are there preserved alive by the enemy, for our bitter shame and reproach. Now who is there that revolves these things in his mind, and yet is able to bear the sight of the sun, though he might live out of danger? Who is there so much his country's enemy, or so unmanly, and so desirous of living, as not to repent that he is still alive? And I cannot but wish that we had all died before we had seen that holy city demolished by the hands of our enemies, or the foundations of our holy temple dug up after so profane a manner. But since we had a generous hope that deluded us, as if we might perhaps have been able to avenge ourselves on our enemies on that account, though it be now become vanity, and hath left us alone in this distress, let us make haste to die bravely. Let us pity ourselves, our children, and our wives while it is in our own power to show pity to them; for we were born to die, as well as those were whom we have begotten; nor is it in the power of the most happy of our race to avoid it. But for abuses, and slavery, and the sight of our wives led away after an ignominious manner, with their children, these are not such evils as are natural and necessary among men; although such as do not prefer death before those miseries, when it is in their power so to do, must undergo even them, on account of their own cowardice. We revolted from the Romans with great pretensions to courage; and when, at the very last, they invited us to preserve ourselves, we would not comply with them. Who will not, therefore, believe that they will certainly be in a rage at us, in case they can take us alive? Miserable will then be the young men who will be strong enough in their bodies to sustain many torments! miserable also will be those of elder years, who will not be able to bear those calamities which young men might sustain! One man will be obliged to hear the voice of his son implore help of his father, when his hands are bound. But certainly our hands are still at liberty, and have a sword in them; let them then be subservient to us in our glorious design; let us die before we become slaves under our enemies, and let us go out of the world, together with our children and our wives, in a state of freedom. This it is that our laws command us to do; this it is that our wives and children crave at our hands; nay, God himself hath brought this necessity upon us; while the Romans desire the contrary, and are afraid lest any of us should die before we are taken. Let us therefore make haste, and instead of affording them so much pleasure, as they hope for in getting us under their power, let us leave them an example which shall at once cause their astonishment at our death, and their admiration of our hardiness therein."

This was Eleazar's speech to them. Yet did not the opinions of all the auditors acquiesce therein; but although some of them were very zealous to put his advice in practice, and were in a manner filled with pleasure at it, and thought death to be a good thing, yet had those that were most effeminate a commiseration for their wives and families; and when these men were especially moved by the prospect of their own certain death, they looked wistfully at one another, and by the tears that were in their eyes declared their dissent from his opinion. When Eleazar saw these people in such fear, and that their souls were dejected at so prodigious a proposal, he was afraid lest perhaps these effeminate persons should, by their lamentations and tears, enfeeble those that heard what he had said courageously; so he did not leave off exhorting them, but stirred up himself, and recollecting proper arguments for raising their courage, he undertook to speak more briskly and fully to them, and that concerning the immortality of the soul. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus: "Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await any one to give you good advice; for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go every where, and foretell many futurities beforehand. And why are we afraid of death, while we are pleased with the rest that we have in sleep? And how absurd a thing is it to pursue after liberty while we are alive, and yet to envy it to ourselves where it will be eternal! We, therefore, who have been brought up in a discipline of our own, ought to become an example to others of our readiness to die. Yet, if we do stand in need of foreigners to support us in this matter, let us regard those Indians who profess the exercise of philosophy; for these good men do but unwillingly undergo the time of life, and look upon it as a necessary servitude, and make haste to let their souls loose from their bodies; nay, when no misfortune presses them to it, nor drives them upon it, these have such a desire of a life of immortality, that they tell other men beforehand that they are about to depart; and nobody hinders them, but every one thinks them happy men, and gives them letters to be carried to their familiar friends [that are dead], so firmly and certainly do they believe that souls converse with one another [in the other world]. So when these men have heard all such commands that were to be given them, they deliver their body to the fire; and, in order to their getting their soul a separation from the body in the greatest purity, they die in the midst of hymns of commendations made to them; for their dearest friends conduct them to their death more readily than do any of the rest of mankind conduct their fellow-citizens when they are going a very long journey, who at the same time weep on their own account, but look upon the others as happy persons, as so soon to be made partakers of the immortal order of beings. Are not we, therefore, ashamed to have lower notions than the Indians? and by our own cowardice to lay a base reproach upon the laws of our country, which are so much desired and imitated by all mankind? But put the case that we had been brought up under another persuasion, and taught that life is the greatest good which men are capable of, and that death is a calamity; however, the circumstances we are now in ought to be an inducement to us to bear such calamity courageously, since it is by the will of God, and by necessity, that we are to die; for it now appears that God hath made such a decree against the whole Jewish nation, that we are to be deprived of this life which [he knew] we would not make a due use of. For do not you ascribe the occasion of our present condition to yourselves, nor think the Romans are the true occasion that this war we have had with them is become so destructive to us all: these things have not come to pass by their power, but a more powerful cause hath intervened, and made us afford them an occasion of their appearing to be conquerors over us. What Roman weapons, I pray you, were those by which the Jews at Cesarea were slain? On the contrary, when they were no way disposed to rebel, but were all the while keeping their seventh day festival, and did not so much as lift up their hands against the citizens of Cesarea, yet did those citizens run upon them in great crowds, and cut their throats, and the throats of their wives and children, and this without any regard to the Romans themselves, who never took us for their enemies till we revolted from them. But some may be ready to say, that truly the people of Cesarea had always a quarrel against those that lived among them, and that when an opportunity offered itself, they only satisfied the old rancor they had against them. What then shall we say to those of Scythopolis, who ventured to wage war with us on account of the Greeks? Nor did they do it by way of revenge upon the Romans, when they acted in concert with our countrymen. Wherefore you see how little our good-will and fidelity to them profited us, while they were slain, they and their whole families, after the most inhuman manner, which was all the requital that was made them for the assistance they had afforded the others; for that very same destruction which they had prevented from falling upon the others did they suffer themselves from them, as if they had been ready to be the actors against them. It would be too long for me to speak at this time of every destruction brought upon us; for you cannot but know that there was not any one Syrian city which did not slay their Jewish inhabitants, and were not more bitter enemies to us than were the Romans themselves; nay, even those of Damascus, when they were able to allege no tolerable pretense against us, filled their city with the most barbarous slaughters of our people, and cut the throats of eighteen thousand Jews, with their wives and children. And as to the multitude of those that were slain in Egypt, and that with torments also, we have been informed they were more than sixty thousand; those indeed being in a foreign country, and so naturally meeting with nothing to oppose against their enemies, were killed in the manner forementioned. As for all those of us who have waged war against the Romans in our own country, had we not sufficient reason to have sure hopes of victory? For we had arms, and walls, and fortresses so prepared as not to be easily taken, and courage not to be moved by any dangers in the cause of liberty, which encouraged us all to revolt from the Romans. But then these advantages sufficed us but for a short time, and only raised our hopes, while they really appeared to be the origin of our miseries; for all we had hath been taken from us, and all hath fallen under our enemies, as if these advantages were only to render their victory over us the more glorious, and were not disposed for the preservation of those by whom these preparations were made. And as for those that are already dead in the war, it is reasonable we should esteem them blessed, for they are dead in defending, and not in betraying their liberty; but as to the multitude of those that are now under the Romans, who would not pity their condition? and who would not make haste to die, before he would suffer the same miseries with them? Some of them have been put upon the rack, and tortured with fire and whippings, and so died. Some have been half devoured by wild beasts, and yet have been reserved alive to be devoured by them a second time, in order to afford laughter and sport to our enemies; and such of those as are alive still are to be looked on as the most miserable, who, being so desirous of death, could not come at it. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it? Where is this city that was believed to have God himself inhabiting therein? It is now demolished to the very foundations, and hath nothing but that monument of it preserved, I mean the camp of those that hath destroyed it, which still dwells upon its ruins; some unfortunate old men also lie upon the ashes of the temple, and a few women are there preserved alive by the enemy, for our bitter shame and reproach. Now who is there that revolves these things in his mind, and yet is able to bear the sight of the sun, though he might live out of danger? Who is there so much his country's enemy, or so unmanly, and so desirous of living, as not to repent that he is still alive? And I cannot but wish that we had all died before we had seen that holy city demolished by the hands of our enemies, or the foundations of our holy temple dug up after so profane a manner. But since we had a generous hope that deluded us, as if we might perhaps have been able to avenge ourselves on our enemies on that account, though it be now become vanity, and hath left us alone in this distress, let us make haste to die bravely. Let us pity ourselves, our children, and our wives while it is in our own power to show pity to them; for we were born to die, as well as those were whom we have begotten; nor is it in the power of the most happy of our race to avoid it. But for abuses, and slavery, and the sight of our wives led away after an ignominious manner, with their children, these are not such evils as are natural and necessary among men; although such as do not prefer death before those miseries, when it is in their power so to do, must undergo even them, on account of their own cowardice. We revolted from the Romans with great pretensions to courage; and when, at the very last, they invited us to preserve ourselves, we would not comply with them. Who will not, therefore, believe that they will certainly be in a rage at us, in case they can take us alive? Miserable will then be the young men who will be strong enough in their bodies to sustain many torments! miserable also will be those of elder years, who will not be able to bear those calamities which young men might sustain! One man will be obliged to hear the voice of his son implore help of his father, when his hands are bound. But certainly our hands are still at liberty, and have a sword in them; let them then be subservient to us in our glorious design; let us die before we become slaves under our enemies, and let us go out of the world, together with our children and our wives, in a state of freedom. This it is that our laws command us to do; this it is that our wives and children crave at our hands; nay, God himself hath brought this necessity upon us; while the Romans desire the contrary, and are afraid lest any of us should die before we are taken. Let us therefore make haste, and instead of affording them so much pleasure, as they hope for in getting us under their power, let us leave them an example which shall at once cause their astonishment at our death, and their admiration of our hardiness therein."

Now as Eleazar was proceeding on in this exhortation, they all cut him off short, and made haste to do the work, as full of an unconquerable ardor of mind, and moved with a demoniacal fury. So they went their ways, as one still endeavoring to be before another, and as thinking that this eagerness would be a demonstration of their courage and good conduct, if they could avoid appearing in the last class; so great was the zeal they were in to slay their wives and children, and themselves also! Nor indeed, when they came to the work itself, did their courage fail them, as one might imagine it would have done, but they then held fast the same resolution, without wavering, which they had upon the hearing of Eleazar's speech, while yet every one of them still retained the natural passion of love to themselves and their families, because the reasoning they went upon appeared to them to be very just, even with regard to those that were dearest to them; for the husbands tenderly embraced their wives, and took their children into their arms, and gave the longest parting kisses to them, with tears in their eyes. Yet at the same time did they complete what they had resolved on, as if they had been executed by the hands of strangers; and they had nothing else for their comfort but the necessity they were in of doing this execution, to avoid that prospect they had of the miseries they were to suffer from their enemies. Nor was there at length any one of these men found that scrupled to act their part in this terrible execution, but every one of them despatched his dearest relations. Miserable men indeed were they! whose distress forced them to slay their own wives and children with their own hands, as the lightest of those evils that were before them. So they being not able to bear the grief they were under for what they had done any longer, and esteeming it an injury to those they had slain, to live even the shortest space of time after them, they presently laid all they had upon a heap, and set fire to it. They then chose ten men by lot out of them to slay all the rest; every one of whom laid himself down by his wife and children on the ground, and threw his arms about them, and they offered their necks to the stroke of those who by lot executed that melancholy office; and when these ten had, without fear, slain them all, they made the same rule for casting lots for themselves, that he whose lot it was should first kill the other nine, and after all should kill himself. Accordingly, all these had courage sufficient to be no way behind one another in doing or suffering; so, for a conclusion, the nine offered their necks to the executioner, and he who was the last of all took a view of all the other bodies, lest perchance some or other among so many that were slain should want his assistance to be quite despatched, and when he perceived that they were all slain, he set fire to the palace, and with the great force of his hand ran his sword entirely through himself, and fell down dead near to his own relations. So these people died with this intention, that they would not leave so much as one soul among them all alive to be subject to the Romans. Yet was there an ancient woman, and another who was of kin to Eleazar, and superior to most women in prudence and learning, with five children, who had concealed themselves in caverns under ground, and had carried water thither for their drink, and were hidden there when the rest were intent upon the slaughter of one another. Those others were nine hundred and sixty in number, the women and children being withal included in that computation. This calamitous slaughter was made on the fifteenth day of the month Xanthicus [Nisan].

When Masada was thus taken, the general left a garrison in the fortress to keep it, and he himself went away to Cesarea; for there were now no enemies left in the country, but it was all overthrown by so long a war. Yet did this war afford disturbances and dangerous disorders even in places very far remote from Judea; for still it came to pass that many Jews were slain at Alexandria in Egypt; for as many of the Sicarii as were able to fly thither, out of the seditious wars in Judea, were not content to have saved themselves, but must needs be undertaking to make new disturbances, and persuaded many of those that entertained them to assert their liberty, to esteem the Romans to be no better than themselves, and to look upon God as their only Lord and Master. But when part of the Jews of reputation opposed them, they slew some of them, and with the others they were very pressing in their exhortations to revolt from the Romans; but when the principal men of the senate saw what madness they were come to, they thought it no longer safe for themselves to overlook them. So they got all the Jews together to an assembly, and accused the madness of the Sicarii, and demonstrated that they had been the authors of all the evils that had come upon them. They said also that "these men, now they were run away from Judea, having no sure hope of escaping, because as soon as ever they shall be known, they will be soon destroyed by the Romans, they come hither and fill us full of those calamities which belong to them, while we have not been partakers with them in any of their sins." Accordingly, they exhorted the multitude to have a care, lest they should be brought to destruction by their means, and to make their apology to the Romans for what had been done, by delivering these men up to them; who being thus apprized of the greatness of the danger they were in, complied with what was proposed, and ran with great violence upon the Sicarii, and seized upon them; and indeed six hundred of them were caught immediately: but as to all those that fled into Egypt and to the Egyptian Thebes, it was not long ere they were caught also, and brought back, whose courage, or whether we ought to call it madness, or hardiness in their opinions, every body was amazed at. For when all sorts of torments and vexations of their bodies that could be devised were made use of to them, they could not get any one of them to comply so far as to confess, or seem to confess, that Caesar was their lord; but they preserved their own opinion, in spite of all the distress they were brought to, as if they received these torments and the fire itself with bodies insensible of pain, and with a soul that in a manner rejoiced under them. But what was most of all astonishing to the beholders was the courage of the children; for not one of these children was so far overcome by these torments, as to name Caesar for their lord. So far does the strength of the courage [of the soul] prevail over the weakness of the body.