suddenly

Children and brethren that have believed on the Lord, abide in this faith, preaching Jesus who was proclaimed unto you by me, to bring you hope in him; and forsake not (be not forsaken of) him, and he will not forsake you. While ye sleep in this slumber that weigheth down the sleepers, he, sleeping not, keepeth watch over you; and when ye sail and are in peril and none can help, he walking upon the waters supporteth and aideth. For I am now departing from you, and it appeareth not if I shall again see you according to the flesh. Be ye not therefore like unto the people of Israel, who losing sight of their pastors for an hour, stumbled. But I leave unto you Xenophon the deacon in my stead; for he also like myself proclaimeth Jesus: for neither am I aught, nor he, but Jesus only; for I also am a man clothed with a body, a son of man like one of you; for neither have I riches as it is found with some, which also convict them that possess them, being wholly useless, and left behind upon the earth, whence also they came, and they bear away with them the transgressions and blemishes of sins which befall men by their means. And scantly are rich men found in almsgiving: but the merciful and lowly in heart, these shall inherit the kingdom of God: for it is not beauty that endureth with men, for they that trust in it, when age cometh upon them, shall suddenly be put to shame: all things therefore have their time; in their season are they loved and hated. Let your hope then be in Jesus Christ the Son of God, which is always loved, and always desired: and be mindful of us, as we of you: for we too, if we fulfil not the burden of the commandments are not worthy to be preachers of this name, and hereafter shall we pay the price (punishment) of our own head.

And when the devil had said these things and yet more the apostle said: Jesus commandeth thee and thy son by me to enter no more into the habitation of man: but go ye forth and depart and dwell wholly apart from the habitation of men. And the devils said unto him: Thou hast laid on us a harsh commandment: but what wilt thou do unto them that now are concealed from thee? for they that have wrought all the images rejoice in them more than thee: and many of them do the more part worship, and perform their will, sacrificing to them and bringing them food, by libations and by wine and water and offering with oblations. And the apostle said: They also shall now be abolished, with their works. And suddenly the devils vanished away: but the women lay cast upon the earth as it were dead, and without speech.

but suddenly, when I saw the garment made like unto me as it had been in a mirror.

Let not the powers and the officers perceive me, and let them not have any thought concerning me; let not the publicans and exactors ply their calling upon me; let not the weak and the evil cry out against me that am valiant and humble, and when I am borne upward let them not rise up to stand before me, by thy power, O Jesu, which surroundeth me as a crown: for they do flee and hide themselves, they cannot look on thee: but (for) suddenly do they fall upon them that are subject to them, and the portion of the sons of the evil one doth itself cry out and convict them; and it is not hid from them, nor their nature is made known: the children of the evil one are separated off. Do thou then grant me, Lord, that I may pass by in quietness and joy and peace, and pass over and stand before the judge, and let not the devil (or slanderer) look upon me; let his eyes be blinded by thy light which thou hast made to dwell in me, close thou up (muzzle) his mouth: for he hath found nought against me.

Then the holy John said unto them: Go, and redeem to you the lands which ye have sold, for ye have lost the estates of heaven. Buy yourselves silken raiment, that for a time ye may shine like the rose which showeth its fragrance and redness and suddenly fadeth away. For ye sighed at beholding your servants and groaned that ye were become poor. Flourish, therefore, that ye may fade: be rich for the time, that ye may be beggars for ever. Is not the Lord's hand able to make riches overflowing and unsurpassably glorious? but he hath appointed a conflict for souls, that they may believe that they shall have eternal riches, who for his name's sake have refused temporal wealth. Indeed, our master told us concerning a certain rich man who feasted every day and shone with gold and purple, at whose door lay a beggar, Lazarus, who desired to receive even the crumbs that fell from his table, and no man gave unto him. And it came to pass that on one day they died, both of them, and that beggar was taken into the rest which is in Abraham's bosom, but the rich man was cast into flaming fire: out of which he lifted up his eyes and saw Lazarus, and prayed him to dip his finger in water and cool his mouth for he was tormented in the flames. And Abraham answered him and said: Remember, son, that thou receivedst good things in thy life, but this Lazarus likewise evil things. Wherefore rightly is he now comforted while thou art tormented, and besides all this, a great gulf is fixed between you and us, so that neither can they come thence hither, nor hither thence. But he answered: I have five brethren: I pray that some one may go to warn them, that they come not into this flame. And Abraham said to him: They have Moses and the prophets, let them hear them. To that he answered: Lord, unless one rise up again, they will not believe. Abraham said to him: If they believe not Moses and the prophets, neither will they believe, if one rise again. And these words our Lord and Master confirmed by examples of mighty works: for when they said to him: Who hath come hither from thence, that we may believe him? he answered: Bring hither the dead whom ye have. And when they had brought unto him a young man which was dead, he was waked up by him as one that sleepeth, and confirmed all his words. But wherefore should I speak of my Lord, when at this present there are those whom in his name and in your presence and sight I have raised from the dead: in whose name ye have seen palsied men healed, lepers cleansed, blind men enlightened, and many delivered from evil spirits? But the riches of these mighty works they cannot have who have desired to have earthly wealth. Finally, when ye yourselves went unto the sick and called upon the name of Jesus Christ, they were healed: ye did drive out devils and restore light to the blind. Behold, this grace is taken from you, and ye are become wretched, who were mighty and great. And where as there was such fear of you upon the devils that at your bidding they left the men whom they possessed, now ye will be in fear of the devils. For he that loveth money is the servant of Mammon: and Mammon is the name of a devil who is set over carnal gains, and is the master of them that love the world. But even the lovers of the world do not possess riches, but are possessed of them. For it is out of reason that for one belly there should be laid up so much food as would suffice a thousand, and for one body so many garments as would furnish clothing for a thousand men. In vain, therefore, is that stored up which cometh not into use, and for whom it is kept, no man knoweth, as the Holy Ghost saith by the prophet: In vain is every man troubled who heapeth up riches and knoweth not for whom he gathereth them. Naked did our birth from women bring us into this light, destitute of food and drink: naked will the earth receive us which brought us forth. We possess in common the riches of the heaven, the brightness of the sun is equal for the rich and the poor, and likewise the light of the moon and the stars, the softness of the air and the drops of rain, and the gate of the church and the fount of sanctification and the forgiveness of sins, and the sharing in the altar, and the eating of the body and drinking of the blood of Christ, and the anointing of the chrism, and the grace of the giver, and the visitation of the Lord, and the pardon of sin: in all these the dispensing of the Creator is equal, without respect of persons. Neither doth the rich man use these gifts after one manner and the poor after another. But wretched and unhappy is the man who would have something more than sufficeth him: for of this come heats of fevers rigours of cold, divers pains in all the members of the body, and he can neither be fed with food nor sated with drink, that covetousness may learn that money will not profit it, which being laid up bringeth to the keepers thereof anxiety by day and night, and suffereth them not even for an hour to be quiet and secure. For while they guard their houses against thieves, till their estate, ply the plough, pay taxes, build storehouses, strive for gain, try to baffle the attacks of the strong, and to strip the weak, exercise their wrath on whom they can, and hardly bear it from others, shrink not from playing at tables and from public shows, fear not to defile or to be defiled, suddenly do they depart out of this world, naked, bearing only their own sins with them, for which they shall suffer eternal punishment.

Then the holy John said unto them: Go, and redeem to you the lands which ye have sold, for ye have lost the estates of heaven. Buy yourselves silken raiment, that for a time ye may shine like the rose which showeth its fragrance and redness and suddenly fadeth away. For ye sighed at beholding your servants and groaned that ye were become poor. Flourish, therefore, that ye may fade: be rich for the time, that ye may be beggars for ever. Is not the Lord's hand able to make riches overflowing and unsurpassably glorious? but he hath appointed a conflict for souls, that they may believe that they shall have eternal riches, who for his name's sake have refused temporal wealth. Indeed, our master told us concerning a certain rich man who feasted every day and shone with gold and purple, at whose door lay a beggar, Lazarus, who desired to receive even the crumbs that fell from his table, and no man gave unto him. And it came to pass that on one day they died, both of them, and that beggar was taken into the rest which is in Abraham's bosom, but the rich man was cast into flaming fire: out of which he lifted up his eyes and saw Lazarus, and prayed him to dip his finger in water and cool his mouth for he was tormented in the flames. And Abraham answered him and said: Remember, son, that thou receivedst good things in thy life, but this Lazarus likewise evil things. Wherefore rightly is he now comforted while thou art tormented, and besides all this, a great gulf is fixed between you and us, so that neither can they come thence hither, nor hither thence. But he answered: I have five brethren: I pray that some one may go to warn them, that they come not into this flame. And Abraham said to him: They have Moses and the prophets, let them hear them. To that he answered: Lord, unless one rise up again, they will not believe. Abraham said to him: If they believe not Moses and the prophets, neither will they believe, if one rise again. And these words our Lord and Master confirmed by examples of mighty works: for when they said to him: Who hath come hither from thence, that we may believe him? he answered: Bring hither the dead whom ye have. And when they had brought unto him a young man which was dead, he was waked up by him as one that sleepeth, and confirmed all his words. But wherefore should I speak of my Lord, when at this present there are those whom in his name and in your presence and sight I have raised from the dead: in whose name ye have seen palsied men healed, lepers cleansed, blind men enlightened, and many delivered from evil spirits? But the riches of these mighty works they cannot have who have desired to have earthly wealth. Finally, when ye yourselves went unto the sick and called upon the name of Jesus Christ, they were healed: ye did drive out devils and restore light to the blind. Behold, this grace is taken from you, and ye are become wretched, who were mighty and great. And where as there was such fear of you upon the devils that at your bidding they left the men whom they possessed, now ye will be in fear of the devils. For he that loveth money is the servant of Mammon: and Mammon is the name of a devil who is set over carnal gains, and is the master of them that love the world. But even the lovers of the world do not possess riches, but are possessed of them. For it is out of reason that for one belly there should be laid up so much food as would suffice a thousand, and for one body so many garments as would furnish clothing for a thousand men. In vain, therefore, is that stored up which cometh not into use, and for whom it is kept, no man knoweth, as the Holy Ghost saith by the prophet: In vain is every man troubled who heapeth up riches and knoweth not for whom he gathereth them. Naked did our birth from women bring us into this light, destitute of food and drink: naked will the earth receive us which brought us forth. We possess in common the riches of the heaven, the brightness of the sun is equal for the rich and the poor, and likewise the light of the moon and the stars, the softness of the air and the drops of rain, and the gate of the church and the fount of sanctification and the forgiveness of sins, and the sharing in the altar, and the eating of the body and drinking of the blood of Christ, and the anointing of the chrism, and the grace of the giver, and the visitation of the Lord, and the pardon of sin: in all these the dispensing of the Creator is equal, without respect of persons. Neither doth the rich man use these gifts after one manner and the poor after another. But wretched and unhappy is the man who would have something more than sufficeth him: for of this come heats of fevers rigours of cold, divers pains in all the members of the body, and he can neither be fed with food nor sated with drink, that covetousness may learn that money will not profit it, which being laid up bringeth to the keepers thereof anxiety by day and night, and suffereth them not even for an hour to be quiet and secure. For while they guard their houses against thieves, till their estate, ply the plough, pay taxes, build storehouses, strive for gain, try to baffle the attacks of the strong, and to strip the weak, exercise their wrath on whom they can, and hardly bear it from others, shrink not from playing at tables and from public shows, fear not to defile or to be defiled, suddenly do they depart out of this world, naked, bearing only their own sins with them, for which they shall suffer eternal punishment.

Now after a few days there was a great commotion in the midst of the church, for some said that they had seen wonderful works done by a certain man whose name was Simon, and that he was at Aricia, and they added further that he said he was a great power of God and without God he did nothing. Is not this the Christ? but we believe in him whom Paul preached unto us; for by him have we seen the dead raised, and men Delivered from divers infirmities: but this man seeketh contention, we know it (or, but what this contention is, we know not) for there is no small stir made among us. Perchance also he will now enter into Rome; for yesterday they besought him with great acclamations, saying unto him: Thou art God in Italy, thou art the saviour of the Romans: haste quickly unto Rome. But he spake to the people with a shrill voice, saying: Tomorrow about the seventh hour ye shall see me fly over the gate of the city in the form (habit) wherein ye now see me speaking unto you. Therefore, brethren, if it seem good unto you, let us go and await carefully the issue of the matter. They all therefore ran together and came unto the gate. And when it was the seventh hour, behold suddenly a dust was seen in the sky afar off, like a smoke shining with rays stretching far from it. And when he drew near to the gate, suddenly he was not seen: and thereafter he appeared, standing in the midst of the people; whom they all worshipped, and took knowledge that he was the same that was seen of them the day before. And the brethren were not a little offended among themselves, seeing, moreover, that Paul was not at Rome, neither Timotheus nor Barnabas, for they had been sent into Macedonia by Paul, and that there was no man to comfort us, to speak nothing of them that had but just become catechumens. And as Simon exalted himself yet more by the works which he did, and many of them daily called Paul a sorcerer, and others a deceiver, of so great a multitude that had been stablished in the faith all fell away save Narcissus the presbyter and two women in the lodging of the Bithynians, and four that could no longer go out of their house, but were shut up (day and night): these gave themselves unto prayer (by day and night), beseeching the Lord that Paul might return quickly, or some other that should visit his servants, because the devil had made them fall by his wickedness.

Now after a few days there was a great commotion in the midst of the church, for some said that they had seen wonderful works done by a certain man whose name was Simon, and that he was at Aricia, and they added further that he said he was a great power of God and without God he did nothing. Is not this the Christ? but we believe in him whom Paul preached unto us; for by him have we seen the dead raised, and men Delivered from divers infirmities: but this man seeketh contention, we know it (or, but what this contention is, we know not) for there is no small stir made among us. Perchance also he will now enter into Rome; for yesterday they besought him with great acclamations, saying unto him: Thou art God in Italy, thou art the saviour of the Romans: haste quickly unto Rome. But he spake to the people with a shrill voice, saying: Tomorrow about the seventh hour ye shall see me fly over the gate of the city in the form (habit) wherein ye now see me speaking unto you. Therefore, brethren, if it seem good unto you, let us go and await carefully the issue of the matter. They all therefore ran together and came unto the gate. And when it was the seventh hour, behold suddenly a dust was seen in the sky afar off, like a smoke shining with rays stretching far from it. And when he drew near to the gate, suddenly he was not seen: and thereafter he appeared, standing in the midst of the people; whom they all worshipped, and took knowledge that he was the same that was seen of them the day before. And the brethren were not a little offended among themselves, seeing, moreover, that Paul was not at Rome, neither Timotheus nor Barnabas, for they had been sent into Macedonia by Paul, and that there was no man to comfort us, to speak nothing of them that had but just become catechumens. And as Simon exalted himself yet more by the works which he did, and many of them daily called Paul a sorcerer, and others a deceiver, of so great a multitude that had been stablished in the faith all fell away save Narcissus the presbyter and two women in the lodging of the Bithynians, and four that could no longer go out of their house, but were shut up (day and night): these gave themselves unto prayer (by day and night), beseeching the Lord that Paul might return quickly, or some other that should visit his servants, because the devil had made them fall by his wickedness.

And as they prayed and fasted, God was already teaching Peter at Jerusalem of that which should come to pass. For whereas the twelve years which the Lord Christ had enjoined upon him were fulfilled, he showed him a vision after this manner, saying unto him: Peter, that Simon the sorcerer whom thou didst cast out of Judaea, convicting him, hath again come before thee (prevented thee) at Rome. And that shalt thou know shortly (or, and that thou mayest know in few words): for all that did believe in me hath Satan made to fall by his craft and working: whose Power Simon approveth himself to be. But delay thee not: set forth on the morrow, and there shalt thou find a ship ready, setting sail for Italy, and within few days I will show thee my grace which hath in it no grudging. Peter then, admonished by the vision, related it unto the brethren without delay, saying: It is necessary for me to go up unto Rome to fight with the enemy and adversary of the Lord and of our brethren. And he went down to Caesarea and embarked quickly in the ship, whereof the ladder was already drawn up, not taking any provision with him. But the governor of the ship whose name was Theon looked on Peter and said: Whatsoever we have, all is thine. For what thank have we, if we take in a man like unto ourselves who is in uncertain case (difficulty) and share not all that we have with thee? but only let us have a prosperous voyage. But Peter, giving him thanks for that which he offered, himself fasted while he was in the ship, sorrowful in mind and again consoling himself because God accounted him worthy to be a minister in his service. And after a few days the governor of the ship rose up at the hour of his dinner and asked Peter to eat with him, and said to him: O thou, whoever thou art, I know thee not, but as I reckon, I take thee for a servant of God. For as I was steering my ship at midnight I perceived the voice of a man from heaven saying to me: Theon, Theon! And twice it called me by my name and said to me: Among them that sail with thee let Peter be greatly honoured by thee, for by him shalt thou and the rest be preserved safe without any hurt after such a course as thou hopest not for. And Peter believed that God would vouchsafe to show his providence upon the sea unto them that were in the ship, and thenceforth began Peter to declare unto Theon the mighty works of God, and how the Lord had chosen him from among the apostles, and for what business he sailed unto Italy: and daily he communicated unto him the word of God. And considering him he perceived by his walk that he was of one mind in the faith and a worthy minister (deacon). Now when there was a calm upon the ship in Hadria (the Adriatic), Theon showed it to Peter, saying unto him: If thou wilt account me worthy, whom thou mayest baptize with the seal of the Lord thou hast an opportunity. For all that were in the ship had fallen asleep, being drunken. And Peter went down by a rope and baptized Theon in the name of the Father and the Son and the Holy Ghost: and he came up out of the water rejoicing with great joy, and Peter also was glad because God had accounted Theon worthy of his name. Arid it came to pass when Theon was baptized, there appeared in the same place a youth shining and beautiful, saying unto them: Peace be unto you. And immediately Peter and Theon went up and entered into the cabin; and Peter took bread and gave thanks unto the Lord which had accounted him worthy of his holy ministry, and for that the youth had appeared unto them, saying: Peace be unto you. And he said: Thou best and alone holy one, it is thou that hast appeared unto us, O God Jesu Christ, and in thy name hath this man now been washed and sealed with thy holy seal. Therefore in thy name do I impart unto him thine eucharist, that he may be thy perfect servant without blame for ever. And as they feasted and rejoiced in the Lord, suddenly there came a wind, not vehement but moderate, at the ship's prow, and ceased not for six days and as many nights, until they came unto Puteoli.

And when we were cast down upon the earth we were senseless for forty years, and when the sun shone forth seven times brighter than fire, suddenly I awaked; and I looked about and saw the six hundred that were under me senseless.

And the cherub who guarded the garden was standing at the western gate, and guarding it against Adam and Eve, lest they should suddenly come into the garden. And the cherub turned round, as if to put them to death; according to the commandment God had given him.

When Adam and Eve came to the eastern border of the garden--thinking in their hearts that the cherub was not watching--as they were standing by the gate as if wishing to go in, suddenly came the cherub with a flashing sword of fire in his hand; and when he saw them, he went forth to kill them. For he was afraid lest God should destroy him if they went into the garden without His order.

Then Adam said unto God, "Didst thou create a man before us? For when we were in the cave there suddenly came unto us a good old man who said to us, 'I am a messenger from God unto you, to bring you back to some place of rest.'

And lo! suddenly a strong spirit raised me, and bore me aloft overthe wall of Jerusalem.

Now that fountain came to the forest and was (stirred) into great waves, and those waves submerged that forest, and suddenly they rooted out the greater part of that forest, and overthrew all the mountains which were round about it.

And no one shall again die untimely, Nor shall any adversity suddenly befall.

Suddenly the alarm of war was heard before me; (I said), He will hearken to me, for I am full of righteousness.

A fearful cry. And suddenly for you

O happy land of Mysians, suddenly

Opening the depth to view, and suddenly

Come suddenly, possessed of beastly soul,

A temple-guard, shall perish suddenly

Suddenly on the older king's account.

And anarchy in cities suddenly;

Come suddenly; and the fruit, when it grows,

Sedrach says to him: The three years are a long time, my Lord, lest death overtake him and he fulfil not his repentance: have mercy, Lord, on your image and have compassion, for the three years are many. God says to him: If a man live an hundred years and remember his death and confess before men and I find him, after a time I will forgive all his sins. Sedrach says again: I will again beseech your compassion for your creature. The time is long lest death overtake him and snatch him suddenly. The Saviour says to him: I will ask you one word, Sedrach, my beloved, then you shall ask me in turn: if the man shall repent for forty days I will not remember all his sins which he did.

I therefore, having heard this, glorified the Lord God, and again I questioned the demon, saying: "Tell me how ye can ascend into heaven, being demons, and amidst the stars and holy angels intermingle." And he answered: "Just as things are fulfilled in heaven, so also on earth (are fulfilled) the types of all of them. For there are principalities, authorities, world-rulers, and we demons fly about in the air; and we hear the voices of the heavenly beings, and survey all the powers. And as having no ground (basis) on which to alight and rest, we lose strength and fall off like leaves from trees. And men seeing us imagine that the stars are falling from heaven. But it is not really so, O king; but we fall because of our weakness, and because we have nowhere anything to lay hold of; and so we fall down like lightnings in the depth of night and suddenly. And we set cities in flames and fire the fields. For the stars have firm foundations in the heavens like the sun and the moon."

And, when Asenath reached the place of the ravine with the six hundred men, suddenly they who were with Pharaoh's son came forth from their ambush and joined battle with those who were with Asenath, and cut them all down with their swords, and all her forerunners they slew, but Asenath fled with her chariot.

OF THE CHRISM. [vii., 27.] Thou shalt give thanks thus: We give thanks to Thee, Creator of all things, for the savour of this chrism, and for this oil of immortality, which Thou hast revealed to us by Jesus Christ Thy Son. For Thine is the glory, and the kingdom, and the power for ever and ever. Amen. [vii., 28.] And whosoever cometh to you, and giveth thanks thus, receive him as a disciple of Christ; and if there be anyone that teacheth contrary to the law which was given unto you by the Lord, receive him not, and let him not have fellowship with you in thanksgiving. Prove everyone that cometh unto you, and examine diligently his deeds, (and) appoint as is fitting for ye have knowledge of those on the right hand and on the left. And judge between those who rule justly and (those who) rule unjustly; and to your neighbour that judgeth justly do good according to his doings; to him also that judgeth unjustly render according to his doing; and pray not with him, lest ye be defiled together with him. And every prophet and teacher that cometh unto you and teacheth truly is worthy of his meat, as a good workman who serveth his lord. [vii., 29.] To the priests also give the first-fruits that they may bless your labours; and give all the tithes to the widows, and to the orphans, and to travellers,” and to strangers. [vii., 30] And on the Sabbath day, which is (the day of) the resurrection of our Lord, gather ye together in one place, and give thanks to God for all the good things that He hath done for you in Christ, that your sacrifice may be perfect and acceptable before God, for it is said concerning the Church that they shall assemble therein, and offer up incense and sacrifice, (for) ‘I, saith the Lord, am a great King upholding all the world, and my name is terrible in all the world, and (among) the Gentiles.” [vii., 31.] Appoint for yourselves bishops, presbyters, and deacons, meek men and humble, who are chosen from the people, pure and tried in every good work; who desire not money, but rather teach the word of the Lord and the doctrine, and discern in uprightness the commandments of Christ... as father and lord in love without anger and impatience, with a humble heart and in meekness. Observe all this that ye have been commanded of the Lord for the life of your souls. Let your loins be girt, and your lamps burning, and be ye ready as men who wait for their Lord when he cometh, whether at the first hour of the night, or at midnight, or at cock-crowing, or at break of day. The Lord will come at a time that thou expectest not. Blessed are those servants whom their Lord, when he cometh, shall find so doing. Behold, He will gird Himself, and go about, and serve them. Pray then and work, lest death come upon you suddenly. [vii., 32-] And when the glory of the Son of Man shall appear in heaven, and the archangel shall blow the trumpet, and the dead shall be raised, and our Lord shall come with His Saints in the clouds of heaven, and all the angels of His power with Him, then shall He sit on the throne of His Kingdom, and destroy the devil, the deceiver, and shall render to every man according to his works; and then shall the sinners go into eternal condemnation, but the righteous into life eternal, and (these) shall rejoice in the Kingdom of heaven through our Lord Jesus Christ. [vii., 33-] Be ye, then, ready that ye may receive His good things. Let us pray and make supplication unto Him, and say, O, our Saviour; Who art before the world (was), God of gods, the Almighty, One God, the Creator of every creature, the Lord of our holy fathers, who were without blame before Thee, the God of Abraham, Isaac, and Jacob (Who art) merciful, and ready to forgive sins, faithful and kind, plenteous in compassion and mercy, from whom nothing is hidden, (but) all is open before Thee: in Thee the souls of the righteous trust, and in Thee the saints hope; (Thou art) the Father of them that are blameless, and hearest the prayer of the pure in heart, and hearkenest to the supplication of them that are silent. Make Thy favour, O Lord, to dwell on every creature, for Thou knowest that which the heart thinketh before the thought (cometh); and in all the ends of the world they offer up to Thee sacrifice and incense with prayer and thanksgiving; Who hast appointed days that men may do righteousness, and the gate of whose mercy is open to everyone that seeketh Thee, and hast appointed laws and ordinances, and caused us to understand that the riches of this world are transitory and that the ornament of beauty abideth not for ever, and that the might of the strong decayeth speedily. For our father Abraham was the first to walk in the way of righteousness, and Thou gavest him honour and riches, and in faith he accomplished his life; and Thou saidst unto him, “I will multiply thy seed as the stars of heaven, and as the sand of the sea”; and Thou gavest Isaac unto him; Thou didst bless him and say unto him, “I will be with thy seed after thee.” For we have known Christ in our father Jacob, whom Thou didst send to the land of Egypt, and didst say unto him, “ Behold I will be with thee, and will surely multiply thy seed exceedingly.”' And in like manner Thou didst say unto Moses, Thy holy and faithful servant at the bush, “I am from before the world (was), and my name shall be for ever”; and Thy memorial also is for generations of generations; Who didst bless the seed of Abraham that they might be blessed for ever.; [vii., 34.] Thou didst create man that he might be a rational (creature), and Thou didst say in Thy wisdom, ‘Let us make man in our image and in our likeness ”; and Thou didst set Adam to be ruler over all, and didst give him life eternal. And when he transgressed Thy commandment, Thou didst put him forth from the garden, and didst bring death on him. Then Thou didst send Thy only-begotten Son and didst raise him from his fall, and didst restore him to the garden of delight. [vii., 35-] Thou, O Lord, alone are great, and powerful, and terrible, merciful and kind, the Almighty who doest wonders, and withdrawest not ‘Thy compassion from any of Thy works or creatures, good and a lover of men, and dealing gently with sinners, and bringing them back in the multitude of Thy mercy, and though we are not worthy to look up unto Thee, nor raise our eyes to heaven, Thou in the greatness of Thy power regardest our humility. The heavens are supported by Thy commandment, and by Thy word the earth is established, for Thou, O Lord, art mighty, and the righteousness of Thy judgment hath filled the earth which Thou hast created.

On the Saturday let the bishop assemble them who receive the laver, and let him bid them to kneel while the deacon proclaimeth. And when there is silence let him exorcise [them], laying a hand on them, and saying: O God of heaven, God of the lights, God of the archangels who are under Thy power, God of the angels who are under Thy might, King of glories and of dominions, God of saints, Father of our Lord Jesus Christ; who hast loosed the souls that were bound by death; who hast enlightened him that was bound in darkness and fixed firm, by the firm-fixing of the suffering of Thy Only-begotten; who hast loosed our cords and hast loosed every weight from [off] us; who hast repelled from us every attack of the Evil One; O Son and Word of God, who hast made us immortal by Thy death; who hast glorified us with Thy glory; who hast loosed all the bands of our sins by Thy passion; who hast borne the curse of our sins by Thy cross, and by Thy resurrection hast taught [mankind] to pass from [being] sons of men to become gods; who hast taken on Thee our humiliation; who hast trodden the way to heaven for us; who hast changed us from corruption to incorruptibility; hear me, O Lord, who cry to Thee in pain and fear,O Lord God, and Father of our Lord Jesus Christ, before Him before whom stand the holy hosts of archangels and of cherubim and armies without number, of princes and of seraphim; whose veil [is] the light, and before whose face [is] fire; the throne of whose glory is ineffable; the habitations of whose delights, which Thou hast prepared for Thy saints, are ineffable, the raiments and treasures of which are visible to Thee alone and to Thy holy angels; before whom all things tremble, giving praise; whose glance measureth the mountains, and whose Name, when uttered, cleaveth the depths; whom the heavens which are shut up by Thy hand, hide from view; before whom the earth and the depths together tremble; before whom the sea and the dragons that [are] in it quake; of whom the wild beasts trembling, stand in awe; through whom the mountains and the firmament of the earth melt with fear; at whose power the tempest of the winter quaketh and trembleth, and the raging whirlwind keepeth its limits; because of whom the fire of vengeance doth not overpass that which hath been prescribed to it, but abideth when reproved by Thy commandment; because of whom the whole creation travaileth, groaning with groans, being bidden to tarry till its time; from whom all nature and creation that opposeth itself fleeth; because of whom the whole army of the adversary is subdued, and the Devil is fallen, and the serpent is trodden down, and,the dragon is killed; because of whom the nations which have confessed Thee are enlightened and strengthened in Thee, O Lord; because of whom life is revealed and hope confirmed, and faith strengthened and the Gospel preached; because of whom corruption is brought to naught and incorruptibility waxeth strong; through whom man was fashioned from the earth, but having believed in Thee he is no longer earth; O Lord God Almighty, I exorcise these in the Name of Thee and of Thy beloved Son Jesus Christ. Drive away from the souls of these Thy servants every disease and illness, and every stumbling block and all unbelief, all doubt and all contempt, every unclean spirit that worketh, that is a witch, that killeth, that is under the earth, that is fiery, dark, evil-smelling, given to witchcraft, lascivious, loving gold, uplifted, money loving, wrathful. Yea, O Lord God, overthrow from these Thy servants who have been named in Thee the weapons of the Devil, all magic, witchcraft, fear of idols, divination, astrology, necromancy, observation of the stars, astronomy, pleasure of the passions, love of disgraceful things, sadness, love of money, drunkenness, fornication, adultery, lasciviousness, contumacy, contentiousness, wrath, confusion, wickedness, evil suspicion. Yea, O Lord God, hear me, and breathe on these Thy servants the spirit of tranquillity, that, being guarded by Thee, they may bring forth in Thee fruits of faith, of virtue, of wisdom, of purity, of self-discipline of patience, of hope, of concord, of modesty, of praise. For by Thee they have been called as servants, in the Name of Jesus Christ, being baptized in the Trinity, in the Name of the Father and of the Son and of the Holy Ghost, the angels, glories, dominions, all the heavenly army being witnesses. O Lord, the real-essence of our life and theirs, guard their hearts, O God, for Thou art mighty and glorious for ever and ever. And let all the people, also the priests, say: Amen, So be it, so be it, so be it. If any one be in the endurance of any thing, rise suddenly while the bishop is saying [these words], and weep or cry out, or foam [at the mouth] or gnash with his teeth, or stare or be much uplifted or altogether run away, being quickly carried off, let such an one be put aside by the deacons, so that there be no disturbance while the bishop is speaking, and let such an one be exorcised by the priests until he be cleansed, and so let him be baptized. After the priest exorciseth those who have drawn near, or him who is found unclean, let the priest breathe on them and seal them between their eyes, on the nose, on the heart, on the ears; and so let him raise them up.

Take heed, therefore, you of the laity, lest any one of you fix the reasoning of Amon in his heart, and be suddenly cut off, and perish. In the same manner, let the bishop take all the care he can that those which are yet innocent may not fall into sin; and let him heal and receive those which turn from their sins. But if he is pitiless, and will not receive the repenting sinner, he will sin against the Lord his God, pretending to be more just than God's justice, and not receiving him whom He has received, through Christ; for whose sake He sent His Son upon earth to men, as a man; for whose sake God was pleased that He, who was the Maker of man and woman, should be born of a woman; for whose sake He did not spare Him from the cross, from death, and burial, but permitted Him to die, who by nature could not suffer, His beloved Son, God the Word, the Angel of His great council, that he might deliver those from death who were obnoxious to death. Him do those provoke to anger who do not receive the penitent. For He was not ashamed of me, Matthew, who had been formerly a publican; and admitted of Peter, when he had through fear denied Him three times, but had appeased Him by repentance, and had wept bitterly; nay, He made him a shepherd to His own lambs. Moreover, He ordained Paul, our fellow-apostle, to be of a persecutor an apostle, and declared him a chosen vessel, even when he had heaped many mischiefs upon us before, and had blasphemed His sacred name. He says also to another, a woman that was a sinner: Your sins, which are many, are forgiven, for you love much. And when the elders had set another woman which had sinned before Him, and had left the sentence to Him, and had gone out, our Lord, the Searcher of the hearts, inquiring of her whether the elders had condemned her, and being answered No, He said to her: Go your way therefore, for neither do I condemn you. This Jesus, O you bishops, our Saviour, our King, and our God, ought to be set before you as your pattern; and Him you ought to imitate, in being meek, quiet, compassionate, merciful, peaceable, without passion, apt to teach, and diligent to convert, willing to receive and to comfort; no strikers, not soon angry, not injurious, not arrogant, not supercilious, not wine-bibbers, not drunkards, not vainly expensive, not lovers of delicacies, not extravagant, using the gifts of God not as another's, but as their own, as good stewards appointed over them, as those who will be required by God to give an account of the same.

Receive the penitent, for this is the will of God in Christ. Instruct the catechumens in the elements of religion, and then baptize them. Eschew the antheistical heretics, who are past repentance, and separate them from the faithful, and excommunicate them from the Church of God, and charge the faithful to abstain entirely from them, and not to partake with them either in sermons or prayers: for these are those that are enemies to the Church, and lay snares for it; who corrupt the flock, and defile the heritage of Christ, pretenders only to wisdom, and the vilest of men; concerning whom Solomon the wise said: The wicked doers pretend to act piously. For, says he, there is a way which seems right to some, but the ends thereof look to the bottom of hell. These are they concerning whom the Lord declared His mind with bitterness and severity, saying that they are false Christs and false teachers; who have blasphemed the Spirit of grace, and done despite to the gift they had from Him after the grace of baptism, to whom forgiveness shall not be granted, neither in this world nor in that which is to come; who are both more wicked than the Jews and more atheistical than the Gentiles; who blaspheme the God over all, and tread under foot His Son, and do despite to the doctrine of the Spirit; who deny the words of God, or pretend hypocritically to receive them, to the affronting of God, and the deceiving of those that come among them; who abuse the Holy Scriptures, and as for righteousness, they do not so much as know what it is; who spoil the Church of God, as the little foxes do the vineyard; whom we exhort you to avoid, lest you lay traps for your own souls. For he that walks with wise men shall be wise, but he that walks with the foolish shall be known. For we ought neither to run along with a thief, nor put in our lot with an adulterer; since holy David says: O Lord, I have hated them that hate You, and I am withered away on account of Your enemies. I hated them with a perfect hatred: they were to me as enemies. And God reproaches Jehoshaphat with his friendship towards Ahab, and his league with him and with Ahaziah, by Jonah the prophet: Are you in friendship with a sinner? Or do you aid him that is hated by the Lord? For this cause the wrath of the Lord would be upon you suddenly, but that your heart is found perfect with the Lord. For this cause the Lord has spared you; yet are your works shattered, and your ships broken to pieces. Eschew therefore their fellowship, and estrange yourselves from their friendship. For concerning them did the prophet declare, and say: It is not lawful to rejoice with the ungodly, says the Lord. For these are hidden wolves, dumb dogs, that cannot bark, who at present are but few, but in process of time, when the end of the world draws near, will be more in number and more troublesome, of whom said the Lord, Will the Son of man, when He comes, find faith on the earth? and, Because iniquity shall abound, the love of many shall wax cold; and, There shall come false Christs and false prophets, and shall show signs in the heaven, so as, if it were possible, to deceive the elect: from whose deceit God, through Jesus Christ, who is our hope, will deliver us. For we ourselves, as we passed through the nations, and confirmed the churches, curing some with much exhortation and healing words, restored them again when they were in the certain way to death. But those that were incurable we cast out from the flock, that they might not infect the lambs, which were found with their scabby disease, but might continue before the Lord God pure and undefiled, sound and unspotted. And this we did in every city, everywhere through the whole world, and have left to you the bishops and to the rest of the priests this very Catholic doctrine worthily and righteously, as a memorial or confirmation to those who have believed in God; and we have sent it by our fellow-minister Clement, our most faithful and intimate son in the Lord, together with Barnabas, and Timothy our most dearly beloved son, and the genuine Mark, together with whom we recommend to you also Titus and Luke, and Jason and Lucius, and Sosipater.

Now if any persons keep to the Jewish customs and observances concerning the natural emission and nocturnal pollutions, and the lawful conjugal acts, let them tell us whether in those hours or days, when they undergo any such thing, they observe not to pray, or to touch a Bible, or to partake of the Eucharist? And if they own it to be so, it is plain they are void of the Holy Spirit, which always continues with the faithful. For concerning holy persons Solomon says: That every one may prepare himself, that so when he sleeps it may keep him, and when he arises it may talk with him. For if you think, O woman, when you are seven days in your separation, that you are void of the Holy Spirit, then if you should die suddenly you will depart void of the Spirit, and without assured hope in God; or else you must imagine that the Spirit always is inseparable from you, as not being in a place. But you stand in need of prayer and the Eucharist, and the coming of the Holy Ghost, as having been guilty of no fault in this matter. For neither lawful mixture, nor child-bearing, nor the menstrual purgation, nor nocturnal pollution, can defile the nature of a man, or separate the Holy Spirit from him. Nothing but impiety and unlawful practice can do that. For the Holy Spirit always abides with those that are possessed of it, so long as they are worthy; and those from whom it is departed, it leaves them desolate, and exposed to the wicked spirit. Now every man is filled either with the holy or with the unclean spirit; and it is not possible to avoid the one or the other, unless they can receive opposite spirits. For the Comforter hates every lie, and the devil hates all truth. But every one that is baptized agreeably to the truth is separated from the diabolical spirit, and is under the Holy Spirit; and the Holy Spirit remains with him so long as he is doing good, and fills him with wisdom and understanding, and suffers not the wicked spirit to approach him, but watches over his goings. You therefore, O woman, if, as you say, in the days of your separation you are void of the Holy Spirit, you are then filled with the unclean one; for by neglecting to pray and to read you will invite him to you, though he were unwilling. For this spirit, of all others, loves the ungrateful, the slothful, the careless, and the drowsy, since he himself by ingratitude was distempered with evil mind, and was thereby deprived by God his dignity; having rather chosen to be a devil than an archangel. Wherefore, O woman, eschew such vain words, and be ever mindful of God that created you, and pray to Him. For He is your Lord, and the Lord of the universe; and meditate in His laws without observing any such things, such as the natural purgation, lawful mixture, child-birth, a miscarriage, or a blemish of the body; since such observations are the vain inventions of foolish men, and such inventions as have no sense in them. Neither the burial of a man, nor a dead man's bone, nor a sepulchre, nor any particular sort of food, nor the nocturnal pollution, can defile the soul of man; but only impiety towards God, and transgression, and injustice towards one's neighbour; I mean rapine, violence, or if there be anything contrary to His righteousness, adultery or fornication. Wherefore, beloved, avoid and eschew such observations, for they are heathenish. For we do not abominate a dead man, as do they, seeing we hope that he will live again. Nor do we hate lawful mixture; for it is their practice to act impiously in such instances. For the conjunction of man and wife, if it be with righteousness, is agreeable to the mind of God. For He that made them at the beginning made them male and female; and He blessed them, and said, Increase and multiply, and fill the earth. If, therefore, the difference of sexes was made by the will of God for the generation of multitudes, then must the conjunction of male and female be also acceptable to His mind.

You who has formerly said by Your holy prophets to those that be initiated, Wash and become clean, and hast appointed spiritual regeneration by Christ, do Thou now also look down upon these that are baptized, and bless them, and sanctify them, and prepare them that they may become worthy of Your spiritual gift, and of the true adoption of Your spiritual mysteries, of being gathered together with those that are saved through Christ our Saviour; by whom glory, honour, and worship be to You, in the Holy Ghost, forever. Amen. And let the deacon say: Go out, you that are preparing for illumination. And after that let him proclaim: You penitents, pray; let us all earnestly pray for our brethren in the state of penitence, that God, the lover of compassion, will show them the way of repentance, and accept their return and their confession, and bruise Satan under their feet suddenly, and redeem them from the snare of the devil, and the ill-usage of the demons, and free them from every unlawful word, and every absurd practice and wicked thought; forgive them all their offenses, both voluntary and involuntary, and blot out that handwriting which is against them, and write them in the book of life; cleanse them from all filthiness of flesh and spirit, and restore and unite them to His holy flock. For He knows our frame. For who can glory that he has a clean heart? And who can boldly say, that he is pure from sin? For we are all among the blameworthy. Let us still pray for them more earnestly, for there is joy in heaven over one sinner that repents, that, being converted from every evil work, they may be joined to all good practice; that God, the lover of mankind, will suddenly accept their petitions, will restore to them the joy of His salvation, and strengthen them with His free Spirit; that they may not be any more shaken, but be admitted to the communion of His most holy things, and become partakers of His divine mysteries, that appearing worthy of His adoption, they may obtain eternal life. Let us all still earnestly say on their account: Lord, have mercy upon them. Save them, O God, and raise them up by Your mercy. Rise up, and bow your heads to God through His Christ, and receive the blessings. Let the bishop then add this prayer:—

You who has formerly said by Your holy prophets to those that be initiated, Wash and become clean, and hast appointed spiritual regeneration by Christ, do Thou now also look down upon these that are baptized, and bless them, and sanctify them, and prepare them that they may become worthy of Your spiritual gift, and of the true adoption of Your spiritual mysteries, of being gathered together with those that are saved through Christ our Saviour; by whom glory, honour, and worship be to You, in the Holy Ghost, forever. Amen. And let the deacon say: Go out, you that are preparing for illumination. And after that let him proclaim: You penitents, pray; let us all earnestly pray for our brethren in the state of penitence, that God, the lover of compassion, will show them the way of repentance, and accept their return and their confession, and bruise Satan under their feet suddenly, and redeem them from the snare of the devil, and the ill-usage of the demons, and free them from every unlawful word, and every absurd practice and wicked thought; forgive them all their offenses, both voluntary and involuntary, and blot out that handwriting which is against them, and write them in the book of life; cleanse them from all filthiness of flesh and spirit, and restore and unite them to His holy flock. For He knows our frame. For who can glory that he has a clean heart? And who can boldly say, that he is pure from sin? For we are all among the blameworthy. Let us still pray for them more earnestly, for there is joy in heaven over one sinner that repents, that, being converted from every evil work, they may be joined to all good practice; that God, the lover of mankind, will suddenly accept their petitions, will restore to them the joy of His salvation, and strengthen them with His free Spirit; that they may not be any more shaken, but be admitted to the communion of His most holy things, and become partakers of His divine mysteries, that appearing worthy of His adoption, they may obtain eternal life. Let us all still earnestly say on their account: Lord, have mercy upon them. Save them, O God, and raise them up by Your mercy. Rise up, and bow your heads to God through His Christ, and receive the blessings. Let the bishop then add this prayer:—

And Cain hastened and rose up, and took the iron part of his ploughing instrument, with which he suddenly smote his brother and he slew him, and Cain spilt the blood of his brother Abel upon the earth, and the blood of Abel streamed upon the earth before the flock.

And Nimrod and two of his men that were with him came to the place where they were, when Esau started suddenly from his lurking place, and drew his sword, and hastened and ran to Nimrod and cut off his head.

And in their flight they met Dan and Asher coming toward them, and they suddenly fell upon them, and fought with them, and slew two of them, and Judah and his brothers pursued them, and smote the remainder of them, and slew them.

And Jacob said unto his sons, Tell me truly what evil have you this day suddenly brought upon me? and they answered their father Jacob, saying, We were coming along this day after the flock had been gathered in, and we came as far as the city of Shechem by the road in the wilderness, and we found this coat filled with blood upon the ground, and we knew it and we sent unto thee if thou couldst know it.

And on a certain day Joseph was doing his master's work in the house, and Zelicah came secretly and fell suddenly upon him, and Joseph rose up against her, and he was more powerful than she, and he brought her down to the ground.

And he commanded them, saying, When you come unto the land of Canaan, do not come suddenly before my father in this affair, but act in your wisdom.

And they came unto the borders of the land, and they said to each other, What shall we do in this matter before our father, for if we come suddenly to him and tell him the matter, he will be greatly alarmed at our words and will not believe us.

For now all the kings of Aram and of the children of the east will hear that our king is dead, and they will attack us suddenly in a hostile manner, and they will fight against us and leave no remnant of us.

And all the Egyptians saw this evil which had suddenly come upon them, and all the Egyptians cried out with a loud voice.

And Joshua and all the fighting people went up from Gilgal, and Joshua came suddenly to them, and smote these five kings with a great slaughter.

And Joshua with all the men of war came suddenly upon them and smote them, and they fell into their hands, for the Lord had delivered them into the hands of the children of Israel.

And when it had tarried there for a time it suddenly withdrew itself, and it flew away to the country of Ethiopia, and it shone there with exceedingly great brightness for ever, for it willed to dwell there.

In a little time after this calamity, Herod came to bring them succors; but he came too late. Now the occasion of that blow was this, that the officers would not obey orders; for had not the fight begun so suddenly, Athenio had not found a proper season for the snares he laid for Herod: however, he was even with the Arabians afterward, and overran their country, and did them more harm than their single victory could compensate. But as he was avenging himself on his enemies, there fell upon him another providential calamity; for in the seventh year of his reign, when the war about Actium was at the height, at the beginning of the spring, the earth was shaken, and destroyed an immense number of cattle, with thirty thousand men; but the army received no harm, because it lay in the open air. In the mean time, the fame of this earthquake elevated the Arabians to greater courage, and this by augmenting it to a fabulous height, as is constantly the case in melancholy accidents, and pretending that all Judea was overthrown. Upon this supposal, therefore, that they should easily get a land that was destitute of inhabitants into their power, they first sacrificed those ambassadors who were come to them from the Jews, and then marched into Judea immediately. Now the Jewish nation were affrighted at this invasion, and quite dispirited at the greatness of their calamities one after another; whom yet Herod got together, and endeavored to encourage to defend themselves by the following speech which he made to them:

Then stood up Salome's son, Antipater, [who of all Archelaus's antagonists was the shrewdest pleader,] and accused him in the following speech: That Archelaus did in words contend for the kingdom, but that in deeds he had long exercised royal authority, and so did but insult Caesar in desiring to be now heard on that account, since he had not staid for his determination about the succession, and since he had suborned certain persons, after Herod's death, to move for putting the diadem upon his head; since he had set himself down in the throne, and given answers as a king, and altered the disposition of the army, and granted to some higher dignities; that he had also complied in all things with the people in the requests they had made to him as to their king, and had also dismissed those that had been put into bonds by his father for most important reasons. Now, after all this, he desires the shadow of that royal authority, whose substance he had already seized to himself, and so hath made Caesar lord, not of things, but of words. He also reproached him further, that his mourning for his father was only pretended, while he put on a sad countenance in the day time, but drank to great excess in the night; from which behavior, he said, the late disturbance among the multitude came, while they had an indignation thereat. And indeed the purport of his whole discourse was to aggravate Archelaus's crime in slaying such a multitude about the temple, which multitude came to the festival, but were barbarously slain in the midst of their own sacrifices; and he said there was such a vast number of dead bodies heaped together in the temple, as even a foreign war, that should come upon them [suddenly], before it was denounced, could not have heaped together. And he added, that it was the foresight his father had of that his barbarity which made him never give him any hopes of the kingdom, but when his mind was more infirm than his body, and he was not able to reason soundly, and did not well know what was the character of that son, whom in his second testament he made his successor; and this was done by him at a time when he had no complaints to make of him whom he had named before, when he was sound in body, and when his mind was free from all passion. That, however, if any one should suppose Herod's judgment, when he was sick, was superior to that at another time, yet had Archelaus forfeited his kingdom by his own behavior, and those his actions, which were contrary to the law, and to its disadvantage. Or what sort of a king will this man be, when he hath obtained the government from Caesar, who hath slain so many before he hath obtained it!

Since therefore the Romans were sorely afflicted by both these circumstances, they set fire to the cloisters, which were works to be admired, both on account of their magnitude and costliness. Whereupon those that were above them were presently encompassed with the flame, and many of them perished therein; as many of them also were destroyed by the enemy, who came suddenly upon them; some of them also threw themselves down from the walls backward, and some there were who, from the desperate condition they were in, prevented the fire, by killing themselves with their own swords; but so many of them as crept out from the walls, and came upon the Romans, were easily mastered by them, by reason of the astonishment they were under; until at last some of the Jews being destroyed, and others dispersed by the terror they were in, the soldiers fell upon the treasure of God, which was now deserted, and plundered about four hundred talents, Of which sum Sabinus got together all that was not carried away by the soldiers.

In the mean time, one Manahem, the son of Judas, that was called the Galilean, [who was a very cunning sophister, and had formerly reproached the Jews under Cyrenius, that after God they were subject to the Romans,] took some of the men of note with him, and retired to Masada, where he broke open king Herod's armory, and gave arms not only to his own people, but to other robbers also. These he made use of for a guard, and returned in the state of a king to Jerusalem; he became the leader of the sedition, and gave orders for continuing the siege; but they wanted proper instruments, and it was not practicable to undermine the wall, because the darts came down upon them from above. But still they dug a mine from a great distance under one of the towers, and made it totter; and having done that, they set on fire what was combustible, and left it; and when the foundations were burnt below, the tower fell down suddenly. Yet did they then meet with another wall that had been built within, for the besieged were sensible beforehand of what they were doing, and probably the tower shook as it was undermining; so they provided themselves of another fortification; which when the besiegers unexpectedly saw, while they thought they had already gained the place, they were under some consternation. However, those that were within sent to Manahem, and to the other leaders of the sedition, and desired they might go out upon a capitulation: this was granted to the king's soldiers and their own countrymen only, who went out accordingly; but the Romans that were left alone were greatly dejected, for they were not able to force their way through such a multitude; and to desire them to give them their right hand for their security, they thought it would be a reproach to them; and besides, if they should give it them, they durst not depend upon it; so they deserted their camp, as easily taken, and ran away to the royal towers,--that called Hippicus, that called Phasaelus, and that called Mariamne. But Manahem and his party fell upon the place whence the soldiers were fled, and slew as many of them as they could catch, before they got up to the towers, and plundered what they left behind them, and set fire to their camp. This was executed on the sixth day of the month Gorpieus [Elul].

Now as Josephus was thus engaged in the administration of the affairs of Galilee, there arose a treacherous person, a man of Gischala, the son of Levi, whose name was John. His character was that of a very cunning and very knavish person, beyond the ordinary rate of the other men of eminence there, and for wicked practices he had not his fellow any where. Poor he was at first, and for a long time his wants were a hinderance to him in his wicked designs. He was a ready liar, and yet very sharp in gaining credit to his fictions: he thought it a point of virtue to delude people, and would delude even such as were the dearest to him. He was a hypocritical pretender to humanity, but where he had hopes of gain, he spared not the shedding of blood: his desires were ever carried to great things, and he encouraged his hopes from those mean wicked tricks which he was the author of. He had a peculiar knack at thieving; but in some time he got certain companions in his impudent practices; at first they were but few, but as he proceeded on in his evil course, they became still more and more numerous. He took care that none of his partners should be easily caught in their rogueries, but chose such out of the rest as had the strongest constitutions of body, and the greatest courage of soul, together with great skill in martial affairs; as he got together a band of four hundred men, who came principally out of the country of Tyre, and were vagabonds that had run away from its villages; and by the means of these he laid waste all Galilee, and irritated a considerable number, who were in great expectation of a war then suddenly to arise among them.

But as to Titus, he sailed over from Achaia to Alexandria, and that sooner than the winter season did usually permit; so he took with him those forces he was sent for, and marching with great expedition, he came suddenly to Ptolemais, and there finding his father, together with the two legions, the fifth and the tenth, which were the most eminent legions of all, he joined them to that fifteenth legion which was with his father; eighteen cohorts followed these legions; there came also five cohorts from Cesarea, with one troop of horsemen, and five other troops of horsemen from Syria. Now these ten cohorts had severally a thousand footmen, but the other thirteen cohorts had no more than six hundred footmen apiece, with a hundred and twenty horsemen. There were also a considerable number of auxiliaries got together, that came from the kings Antiochus, and Agrippa, and Sohemus, each of them contributing one thousand footmen that were archers, and a thousand horsemen. Malchus also, the king of Arabia, sent a thousand horsemen, besides five thousand footmen, the greatest part of which were archers; so that the whole army, including the auxiliaries sent by the kings, as well horsemen as footmen, when all were united together, amounted to sixty thousand, besides the servants, who, as they followed in vast numbers, so because they had been trained up in war with the rest, ought not to be distinguished from the fighting men; for as they were in their masters' service in times of peace, so did they undergo the like dangers with them in times of war, insomuch that they were inferior to none, either in skill or in strength, only they were subject to their masters.

Now when they are to go out of their camp, the trumpet gives a sound, at which time nobody lies still, but at the first intimation they take down their tents, and all is made ready for their going out; then do the trumpets sound again, to order them to get ready for the march; then do they lay their baggage suddenly upon their mules, and other beasts of burden, and stand, as at the place of starting, ready to march; when also they set fire to their camp, and this they do because it will be easy for them to erect another camp, and that it may not ever be of use to their enemies. Then do the trumpets give a sound the third time, that they are to go out, in order to excite those that on any account are a little tardy, that so no one may be out of his rank when the army marches. Then does the crier stand at the general's right hand, and asks them thrice, in their own tongue, whether they be now ready to go out to war or not? To which they reply as often, with a loud and cheerful voice, saying, "We are ready." And this they do almost before the question is asked them: they do this as filled with a kind of martial fury, and at the same time that they so cry out, they lift up their right hands also.

And thus did Vespasian march with his army, and came to the bounds of Galilee, where he pitched his camp and restrained his soldiers, who were eager for war; he also showed his army to the enemy, in order to affright them, and to afford them a season for repentance, to see whether they would change their minds before it came to a battle, and at the same time he got things ready for besieging their strong minds. And indeed this sight of the general brought many to repent of their revolt, and put them all into a consternation; for those that were in Josephus's camp, which was at the city called Garis, not far from Sepphoris, when they heard that the war was come near them, and that the Romans would suddenly fight them hand to hand, dispersed themselves and fled, not only before they came to a battle, but before the enemy ever came in sight, while Josephus and a few others were left behind; and as he saw that he had not an army sufficient to engage the enemy, that the spirits of the Jews were sunk, and that the greater part would willingly come to terms, if they might be credited, he already despaired of the success of the whole war, and determined to get as far as he possibly could out of danger; so he took those that staid along with him, and fled to Tiberias.

As to Josephus, his retiring to that city which he chose as the most fit for his security, put it into great fear; for the people of Tiberias did not imagine that he would have run away, unless he had entirely despaired of the success of the war. And indeed, as to that point, they were not mistaken about his opinion; for he saw whither the affairs of the Jews would tend at last, and was sensible that they had but one way of escaping, and that was by repentance. However, although he expected that the Romans would forgive him, yet did he choose to die many times over, rather than to betray his country, and to dishonor that supreme command of the army which had been intrusted with him, or to live happily under those against whom he was sent to fight. He determined, therefore, to give an exact account of affairs to the principal men at Jerusalem by a letter, that he might not, by too much aggrandizing the power of the enemy, make them too timorous; nor, by relating that their power beneath the truth, might encourage them to stand out when they were perhaps disposed to repentance. He also sent them word, that if they thought of coming to terms, they must suddenly write him an answer; or if they resolved upon war, they must send him an army sufficient to fight the Romans. Accordingly, he wrote these things, and sent messengers immediately to carry his letter to Jerusalem.

Now when the banks were finished, which was done on the sudden, both by the multitude of hands, and by their being accustomed to such work, they brought the machines; but Chares and Joseph, who were the most potent men in the city, set their armed men in order, though already in a fright, because they did not suppose that the city could hold out long, since they had not a sufficient quantity either of water, or of other necessaries. However, these their leaders encouraged them, and brought them out upon the wall, and for a while indeed they drove away those that were bringing the machines; but when those machines threw darts and stones at them, they retired into the city; then did the Romans bring battering rams to three several places, and made the wall shake [and fall]. They then poured in over the parts of the wall that were thrown down, with a mighty sound of trumpets and noise of armor, and with a shout of the soldiers, and brake in by force upon those that were in the city; but these men fell upon the Romans for some time, at their first entrance, and prevented their going any further, and with great courage beat them back; and the Romans were so overpowered by the greater multitude of the people, who beat them on every side, that they were obliged to run into the upper parts of the city. Whereupon the people turned about, and fell upon their enemies, who had attacked them, and thrust them down to the lower parts, and as they were distressed by the narrowness and difficulty of the place, slew them; and as these Romans could neither beat those back that were above them, nor escape the force of their own men that were forcing their way forward, they were compelled to fly into their enemies' houses, which were low; but these houses being thus full, of soldiers, whose weight they could not bear, fell down suddenly; and when one house fell, it shook down a great many of those that were under it, as did those do to such as were under them. By this means a vast number of the Romans perished; for they were so terribly distressed, that although they saw the houses subsiding, they were compelled to leap upon the tops of them; so that a great many were ground to powder by these ruins, and a great many of those that got from under them lost some of their limbs, but still a greater number were suffocated by the dust that arose from those ruins. The people of Gamala supposed this to be an assistance afforded them by God, and without regarding what damage they suffered themselves, they pressed forward, and thrust the enemy upon the tops of their houses; and when they stumbled in the sharp and narrow streets, and were perpetually falling down, they threw their stones or darts at them, and slew them. Now the very ruins afforded them stones enow; and for iron weapons, the dead men of the enemies' side afforded them what they wanted; for drawing the swords of those that were dead, they made use of them to despatch such as were only half dead; nay, there were a great number who, upon their falling down from the tops of the houses, stabbed themselves, and died after that manner; nor indeed was it easy for those that were beaten back to fly away; for they were so unacquainted with the ways, and the dust was so thick, that they wandered about without knowing one another, and fell down dead among the crowd.

Now these rulers were greatly surprised at the contents of the letter, and at what those that came with it further told them; whereupon they ran about the nation like madmen, and made proclamation that the people should come to war; so a multitude was suddenly got together, sooner indeed than the time appointed in the proclamation, and every body caught up their arms, in order to maintain the liberty of their metropolis; and twenty thousand of them were put into battle-array, and came to Jerusalem, under four commanders, John, and Jacob the son of Sosas; and besides these were Simon, the son of Cathlas, and Phineas, the son of Clusothus.

Now this exit of the messengers was not known either to Ananus or to the guards, but the approach of the Idumeans was known to him; for as he knew of it before they came, he ordered the gates to be shut against them, and that the walls should be guarded. Yet did not he by any means think of fighting against them, but, before they came to blows, to try what persuasions would do. Accordingly, Jesus, the eldest of the high priests next to Artanus, stood upon the tower that was over against them, and said thus: "Many troubles indeed, and those of various kinds, have fallen upon this city, yet in none of them have I so much wondered at her fortune as now, when you are come to assist wicked men, and this after a manner very extraordinary; for I see that you are come to support the vilest of men against us, and this with so great alacrity, as you could hardly put on the like, in case our metropolis had called you to her assistance against barbarians. And if I had perceived that your army was composed of men like unto those who invited them, I had not deemed your attempt so absurd; for nothing does so much cement the minds of men together as the alliance there is between their manners. But now for these men who have invited you, if you were to examine them one by one, every one of them would be found to have deserved ten thousand deaths; for the very rascality and offscouring of the whole country, who have spent in debauchery their own substance, and, by way of trial beforehand, have madly plundered the neighboring villages and cities, in the upshot of all, have privately run together into this holy city. They are robbers, who by their prodigious wickedness have profaned this most sacred floor, and who are to be now seen drinking themselves drunk in the sanctuary, and expending the spoils of those whom they have slaughtered upon their unsatiable bellies. As for the multitude that is with you, one may see them so decently adorned in their armor, as it would become them to be had their metropolis called them to her assistance against foreigners. What can a man call this procedure of yours but the sport of fortune, when he sees a whole nation coming to protect a sink of wicked wretches? I have for a good while been in doubt what it could possibly be that should move you to do this so suddenly; because certainly you would not take on your armor on the behalf of robbers, and against a people of kin to you, without some very great cause for your so doing. But we have an item that the Romans are pretended, and that we are supposed to be going to betray this city to them; for some of your men have lately made a clamor about those matters, and have said they are come to set their metropolis free. Now we cannot but admire at these wretches in their devising such a lie as this against us; for they knew there was no other way to irritate against us men that were naturally desirous of liberty, and on that account the best disposed to fight against foreign enemies, but by framing a tale as if we were going to betray that most desirable thing, liberty. But you ought to consider what sort of people they are that raise this calumny, and against what sort of people that calumny is raised, and to gather the truth of things, not by fictitious speeches, but out of the actions of both parties; for what occasion is there for us to sell ourselves to the Romans, while it was in our power not to have revolted from them at the first, or when we had once revolted, to have returned under their dominion again, and this while the neighboring countries were not yet laid waste? whereas it is not an easy thing to be reconciled to the Romans, if we were desirous of it, now they have subdued Galilee, and are thereby become proud and insolent; and to endeavor to please them at the time when they are so near us, would bring such a reproach upon us as were worse than death. As for myself, indeed, I should have preferred peace with them before death; but now we have once made war upon them, and fought with them, I prefer death, with reputation, before living in captivity under them. But further, whether do they pretend that we, who are the rulers of the people, have sent thus privately to the Romans, or hath it been done by the common suffrages of the people? If it be ourselves only that have done it, let them name those friends of ours that have been sent, as our servants, to manage this treachery. Hath any one been caught as he went out on this errand, or seized upon as he came back? Are they in possession of our letters? How could we be concealed from such a vast number of our fellow citizens, among whom we are conversant every hour, while what is done privately in the country is, it seems, known by the zealots, who are but few in number, and under confinement also, and are not able to come out of the temple into the city. Is this the first time that they are become sensible how they ought to be punished for their insolent actions? For while these men were free from the fear they are now under, there was no suspicion raised that any of us were traitors. But if they lay this charge against the people, this must have been done at a public consultation, and not one of the people must have dissented from the rest of the assembly; in which case the public fame of this matter would have come to you sooner than any particular indication. But how could that be? Must there not then have been ambassadors sent to confirm the agreements? And let them tell us who this ambassador was that was ordained for that purpose. But this is no other than a pretense of such men as are loath to die, and are laboring to escape those punishments that hang over them; for if fate had determined that this city was to be betrayed into its enemies' hands, no other than these men that accuse us falsely could have the impudence to do it, there being no wickedness wanting to complete their impudent practices but this only, that they become traitors. And now you Idumeans are come hither already with your arms, it is your duty, in the first place, to be assisting to your metropolis, and to join with us in cutting off those tyrants that have infringed the rules of our regular tribunals, that have trampled upon our laws, and made their swords the arbitrators of right and wrong; for they have seized upon men of great eminence, and under no accusation, as they stood in the midst of the market-place, and tortured them with putting them into bonds, and, without bearing to hear what they had to say, or what supplications they made, they destroyed them. You may, if you please, come into the city, though not in the way of war, and take a view of the marks still remaining of what I now say, and may see the houses that have been depopulated by their rapacious hands, with those wives and families that are in black, mourning for their slaughtered relations; as also you may hear their groans and lamentations all the city over; for there is nobody but hath tasted of the incursions of these profane wretches, who have proceeded to that degree of madness, as not only to have transferred their impudent robberies out of the country, and the remote cities, into this city, the very face and head of the whole nation, but out of the city into the temple also; for that is now made their receptacle and refuge, and the fountain-head whence their preparations are made against us. And this place, which is adored by the habitable world, and honored by such as only know it by report, as far as the ends of the earth, is trampled upon by these wild beasts born among ourselves. They now triumph in the desperate condition they are already in, when they hear that one people is going to fight against another people, and one city against another city, and that your nation hath gotten an army together against its own bowels. Instead of which procedure, it were highly fit and reasonable, as I said before, for you to join with us in cutting off these wretches, and in particular to be revenged on them for putting this very cheat upon you; I mean, for having the impudence to invite you to assist them, of whom they ought to have stood in fear, as ready to punish them. But if you have some regard to these men's invitation of you, yet may you lay aside your arms, and come into the city under the notion of our kindred, and take upon you a middle name between that of auxiliaries and of enemies, and so become judges in this case. However, consider what these men will gain by being called into judgment before you, for such undeniable and such flagrant crimes, who would not vouchsafe to hear such as had no accusations laid against them to speak a word for themselves. However, let them gain this advantage by your coming. But still, if you will neither take our part in that indignation we have at these men, nor judge between us, the third thing I have to propose is this, that you let us both alone, and neither insult upon our calamities, nor abide with these plotters against their metropolis; for though you should have ever so great a suspicion that some of us have discoursed with the Romans, it is in your power to watch the passages into the city; and in case any thing that we have been accused of is brought to light, then to come and defend your metropolis, and to inflict punishment on those that are found guilty; for the enemy cannot prevent you who are so near to the city. But if, after all, none of these proposals seem acceptable and moderate, do not you wonder that the gates are shut against you, while you bear your arms about you."

And now Vespasian sent Placidus against those that had fled from Gadara, with five hundred horsemen, and three thousand footmen, while he returned himself to Cesarea, with the rest of the army. But as soon as these fugitives saw the horsemen that pursued them just upon their backs, and before they came to a close fight, they ran together to a certain village, which was called Bethennabris, where finding a great multitude of young men, and arming them, partly by their own consent, partly by force, they rashly and suddenly assaulted Placidus and the troops that were with him. These horsemen at the first onset gave way a little, as contriving to entice them further off the wall; and when they had drawn them into a place fit for their purpose, they made their horse encompass them round, and threw their darts at them. So the horsemen cut off the flight of the fugitives, while the foot terribly destroyed those that fought against them; for those Jews did no more than show their courage, and then were destroyed; for as they fell upon the Romans when they were joined close together, and, as it were, walled about with their entire armor, they were not able to find any place where the darts could enter, nor were they any way able to break their ranks, while they were themselves run through by the Roman darts, and, like the wildest of wild beasts, rushed upon the point of others' swords; so some of them were destroyed, as cut with their enemies' swords upon their faces, and others were dispersed by the horsemen.

Justly, therefore, did Vespasian desire to obtain that government, in order to corroborate his attempts upon the whole empire; so he immediately sent to Tiberius Alexander, who was then governor of Egypt and of Alexandria, and informed him what the army had put upon him, and how he, being forced to accept of the burden of the government, was desirous to have him for his confederate and supporter. Now as soon as ever Alexander had read this letter, he readily obliged the legions and the multitude to take the oath of fidelity to Vespasian, both which willingly complied with him, as already acquainted with the courage of the man, from that his conduct in their neighborhood. Accordingly Vespasian, looking upon himself as already intrusted with the government, got all things ready for his journey [to Rome]. Now fame carried this news abroad more suddenly than one could have thought, that he was emperor over the east, upon which every city kept festivals, and celebrated sacrifices and oblations for such good news; the legions also that were in Mysia and Pannonia, who had been in commotion a little before, on account of this insolent attempt of Vitellius, were very glad to take the oath of fidelity to Vespasian, upon his coming to the empire. Vespasian then removed from Cesarea to Berytus, where many embassages came to him from Syria, and many from other provinces, bringing with them from every city crowns, and the congratulations of the people. Mucianus came also, who was the president of the province, and told him with what alacrity the people [received the news of his advancement], and how the people of every city had taken the oath of fidelity to him.

Now, so long as he rode along the straight road which led to the wall of the city, nobody appeared out of the gates; but when he went out of that road, and declined towards the tower Psephinus, and led the band of horsemen obliquely, an immense number of the Jews leaped out suddenly at the towers called the "Women's Towers," through that gate which was over against the monuments of queen Helena, and intercepted his horse; and standing directly opposite to those that still ran along the road, hindered them from joining those that had declined out of it. They intercepted Titus also, with a few other. Now it was here impossible for him to go forward, because all the places had trenches dug in them from the wall, to preserve the gardens round about, and were full of gardens obliquely situated, and of many hedges; and to return back to his own men, he saw it was also impossible, by reason of the multitude of the enemies that lay between them; many of whom did not so much as know that the king was in any danger, but supposed him still among them. So he perceived that his preservation must be wholly owing to his own courage, and turned his horse about, and cried out aloud to those that were about him to follow him, and ran with violence into the midst of his enemies, in order to force his way through them to his own men. And hence we may principally learn, that both the success of wars, and the dangers that kings are in, are under the providence of God; for while such a number of darts were thrown at Titus, when he had neither his head-piece on, nor his breastplate, [for, as I told you, he went out not to fight, but to view the city,] none of them touched his body, but went aside without hurting him; as if all of them missed him on purpose, and only made a noise as they passed by him. So he diverted those perpetually with his sword that came on his side, and overturned many of those that directly met him, and made his horse ride over those that were overthrown. The enemy indeed made a shout at the boldness of Caesar, and exhorted one another to rush upon him. Yet did these against whom he marched fly away, and go off from him in great numbers; while those that were in the same danger with him kept up close to him, though they were wounded both on their backs and on their sides; for they had each of them but this one hope of escaping, if they could assist Titus in opening himself a way, that he might not be encompassed round by his enemies before he got away from them. Now there were two of those that were with him, but at some distance; the one of which the enemy compassed round, and slew him with their darts, and his horse also; but the other they slew as he leaped down from his horse, and carried off his horse with them. But Titus escaped with the rest, and came safe to the camp. So this success of the Jews' first attack raised their minds, and gave them an ill-grounded hope; and this short inclination of fortune, on their side, made them very courageous for the future.

Now when hitherto the several parties in the city had been dashing one against another perpetually, this foreign war, now suddenly come upon them after a violent manner, put the first stop to their contentions one against another; and as the seditious now saw with astonishment the Romans pitching three several camps, they began to think of an awkward sort of concord, and said one to another, "What do we here, and what do we mean, when we suffer three fortified walls to be built to coop us in, that we shall not be able to breathe freely? while the enemy is securely building a kind of city in opposition to us, and while we sit still within our own walls, and become spectators only of what they are doing, with our hands idle, and our armor laid by, as if they were about somewhat that was for our good and advantage. We are, it seems, [so did they cry out,] only courageous against ourselves, while the Romans are likely to gain the city without bloodshed by our sedition." Thus did they encourage one another when they were gotten together, and took their armor immediately, and ran out upon the tenth legion, and fell upon the Romans with great eagerness, and with a prodigious shout, as they were fortifying their camp. These Romans were caught in different parties, and this in order to perform their several works, and on that account had in great measure laid aside their arms; for they thought the Jews would not have ventured to make a sally upon them; and had they been disposed so to do, they supposed their sedition would have distracted them. So they were put into disorder unexpectedly; when some of them left their works they were about, and immediately marched off, while many ran to their arms, but were smitten and slain before they could turn back upon the enemy. The Jews became still more and more in number, as encouraged by the good success of those that first made the attack; and while they had such good fortune, they seemed both to themselves and to the enemy to be many more than they really were. The disorderly way of their fighting at first put the Romans also to a stand, who had been constantly used to fight skillfully in good order, and with keeping their ranks, and obeying the orders that were given them; for which reason the Romans were caught unexpectedly, and were obliged to give way to the assaults that were made upon them. Now when these Romans were overtaken, and turned back upon the Jews, they put a stop to their career; yet when they did not take care enough of themselves through the vehemency of their pursuit, they were wounded by them; but as still more and more Jews sallied out of the city, the Romans were at length brought into confusion, and put to flight, and ran away from their camp. Nay, things looked as though the entire legion would have been in danger, unless Titus had been informed of the case they were in, and had sent them succors immediately. So he reproached them for their cowardice, and brought those back that were running away, and fell himself upon the Jews on their flank, with those select troops that were with him, and slew a considerable number, and wounded more of them, and put them all to flight, and made them run away hastily down the valley. Now as these Jews suffered greatly in the declivity of the valley, so when they were gotten over it, they turned about, and stood over against the Romans, having the valley between them, and there fought with them. Thus did they continue the fight till noon; but when it was already a little after noon, Titus set those that came to the assistance of the Romans with him, and those that belonged to the cohorts, to prevent the Jews from making any more sallies, and then sent the rest of the legion to the upper part of the mountain, to fortify their camp.

This march of the Romans seemed to the Jews to be a flight; and as the watchman who was placed upon the wall gave a signal by shaking his garment, there came out a fresh multitude of Jews, and that with such mighty violence, that one might compare it to the running of the most terrible wild beasts. To say the truth, none of those that opposed them could sustain the fury with which they made their attacks; but, as if they had been cast out of an engine, they brake the enemies' ranks to pieces, who were put to flight, and ran away to the mountain; none but Titus himself, and a few others with him, being left in the midst of the acclivity. Now these others, who were his friends, despised the danger they were in, and were ashamed to leave their general, earnestly exhorting him to give way to these Jews that are fond of dying, and not to run into such dangers before those that ought to stay before him; to consider what his fortune was, and not, by supplying the place of a common soldier, to venture to turn back upon the enemy so suddenly; and this because he was general in the war, and lord of the habitable earth, on whose preservation the public affairs do all depend. These persuasions Titus seemed not so much as to hear, but opposed those that ran upon him, and smote them on the face; and when he had forced them to go back, he slew them: he also fell upon great numbers as they marched down the hill, and thrust them forward; while those men were so amazed at his courage and his strength, that they could not fly directly to the city, but declined from him on both sides, and pressed after those that fled up the hill; yet did he still fall upon their flank, and put a stop to their fury. In the mean time, a disorder and a terror fell again upon those that were fortifying their camp at the top of the hill, upon their seeing those beneath them running away; insomuch that the whole legion was dispersed, while they thought that the sallies of the Jews upon them were plainly insupportable, and that Titus was himself put to flight; because they took it for granted, that, if he had staid, the rest would never have fled for it. Thus were they encompassed on every side by a kind of panic fear, and some dispersed themselves one way, and some another, till certain of them saw their general in the very midst of an action, and being under great concern for him, they loudly proclaimed the danger he was in to the entire legion; and now shame made them turn back, and they reproached one another that they did worse than run away, by deserting Caesar. So they used their utmost force against the Jews, and declining from the straight declivity, they drove them on heaps into the bottom of the valley. Then did the Jews turn about and fight them; but as they were themselves retiring, and now, because the Romans had the advantage of the ground, and were above the Jews, they drove them all into the valley. Titus also pressed upon those that were near him, and sent the legion again to fortify their camp; while he, and those that were with him before, opposed the enemy, and kept them from doing further mischief; insomuch that, if I may be allowed neither to add any thing out of flattery, nor to diminish any thing out of envy, but to speak the plain truth, Caesar did twice deliver that entire legion when it was in jeopardy, and gave them a quiet opportunity of fortifying their camp.

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.

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.

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.

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.

Now the number of those that were carried captive during this whole war was collected to be ninety-seven thousand; as was the number of those that perished during the whole siege eleven hundred thousand, the greater part of whom were indeed of the same nation [with the citizens of Jerusalem], but not belonging to the city itself; for they were come up from all the country to the feast of unleavened bread, and were on a sudden shut up by an army, which, at the very first, occasioned so great a straitness among them, that there came a pestilential destruction upon them, and soon afterward such a famine, as destroyed them more suddenly. And that this city could contain so many people in it, is manifest by that number of them which was taken under Cestius, who being desirous of informing Nero of the power of the city, who otherwise was disposed to contemn that nation, entreated the high priests, if the thing were possible, to take the number of their whole multitude. So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice, [for it is not lawful for them to feast singly by themselves,] and many of us are twenty in a company, found the number of sacrifices was two hundred and fifty-six thousand five hundred; which, upon the allowance of no more than ten that feast together, amounts to two millions seven hundred thousand and two hundred persons that were pure and holy; for as to those that have the leprosy, or the gonorrhea, or women that have their monthly courses, or such as are otherwise polluted, it is not lawful for them to be partakers of this sacrifice; nor indeed for any foreigners neither, who come hither to worship.

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.

But before this time, and while Vespasian was about Alexandria, and Titus was lying at the siege of Jerusalem, a great multitude of the Germans were in commotion, and tended to rebellion; and as the Gauls in their neighborhood joined with them, they conspired together, and had thereby great hopes of success, and that they should free themselves from the dominion of the Romans. The motives that induced the Germans to this attempt for a revolt, and for beginning the war, were these: In the first place, the nature [of the people], which was destitute of just reasonings, and ready to throw themselves rashly into danger, upon small hopes; in the next place, the hatred they bore to those that were their governors, while their nation had never been conscious of subjection to any but to the Romans, and that by compulsion only. Besides these motives, it was the opportunity that now offered itself, which above all the rest prevailed with them so to do; for when they saw the Roman government in a great internal disorder, by the continual changes of its rulers, and understood that every part of the habitable earth under them was in an unsettled and tottering condition, they thought this was the best opportunity that could afford itself for themselves to make a sedition, when the state of the Romans was so ill. Classicus also, and Vitellius, two of their commanders, puffed them up with such hopes. These had for a long time been openly desirous of such an innovation, and were induced by the present opportunity to venture upon the declaration of their sentiments; the multitude was also ready; and when these men told them of what they intended to attempt, that news was gladly received by them. So when a great part of the Germans had agreed to rebel, and the rest were no better disposed, Vespasian, as guided by Divine Providence, sent letters to Petilius Cerealis, who had formerly had the command of Germany, whereby he declared him to have the dignity of consul, and commanded him to take upon him the government of Britain; so he went whither he was ordered to go, and when he was informed of the revolt of the Germans, he fell upon them as soon as they were gotten together, and put his army in battle-array, and slew a great number of them in the fight, and forced them to leave off their madness, and to grow wiser; nay, had he not fallen thus suddenly upon them on the place, it had not been long ere they would however have been brought to punishment; for as soon as ever the news of their revolt was come to Rome, and Caesar Domitian was made acquainted with it, he made no delay, even at that his age, when he was exceeding young, but undertook this weighty affair. He had a courageous mind from his father, and had made greater improvements than belonged to such an age: accordingly he marched against the barbarians immediately; whereupon their hearts failed them at the very rumor of his approach, and they submitted themselves to him with fear, and thought it a happy thing that they were brought under their old yoke again without suffering any further mischiefs. When therefore Domitian had settled all the affairs of Gaul in such good order, that it would not be easily put into disorder any more, he returned to Rome with honor and glory, as having performed such exploits as were above his own age, but worthy of so great a father.

So Titus took the journey he intended into Egypt, and passed over the desert very suddenly, and came to Alexandria, and took up a resolution to go to Rome by sea. And as he was accompanied by two legions, he sent each of them again to the places whence they had before come; the fifth he sent to Mysia, and the fifteenth to Pannonia: as for the leaders of the captives, Simon and John, with the other seven hundred men, whom he had selected out of the rest as being eminently tall and handsome of body, he gave order that they should be soon carried to Italy, as resolving to produce them in his triumph. So when he had had a prosperous voyage to his mind, the city of Rome behaved itself in his reception, and their meeting him at a distance, as it did in the case of his father. But what made the most splendid appearance in Titus's opinion was, when his father met him, and received him; but still the multitude of the citizens conceived the greatest joy when they saw them all three together, as they did at this time; nor were many days overpast when they determined to have but one triumph, that should be common to both of them, on account of the glorious exploits they had performed, although the senate had decreed each of them a separate triumph by himself. So when notice had been given beforehand of the day appointed for this pompous solemnity to be made, on account of their victories, not one of the immense multitude was left in the city, but every body went out so far as to gain only a station where they might stand, and left only such a passage as was necessary for those that were to be seen to go along it.

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

Having made these declarations regarding the unity of the Father, and of the Son, and of the Holy Spirit, let us return to the order in which we began the discussion. God the Father bestows upon all, existence; and participation in Christ, in respect of His being the word of reason, renders them rational beings. From which it follows that they are deserving either of praise or blame, because capable of virtue and vice. On this account, therefore, is the grace of the Holy Ghost present, that those beings which are not holy in their essence may be rendered holy by participating in it. Seeing, then, that firstly, they derive their existence from God the Father; secondly, their rational nature from the Word; thirdly, their holiness from the Holy Spirit,—those who have been previously sanctified by the Holy Spirit are again made capable of receiving Christ, in respect that He is the righteousness of God; and those who have earned advancement to this grade by the sanctification of the Holy Spirit, will nevertheless obtain the gift of wisdom according to the power and working of the Spirit of God. And this I consider is Paul’s meaning, when he says that to “some is given the word of wisdom, to others the word of knowledge, according to the same Spirit.” And while pointing out the individual distinction of gifts, he refers the whole of them to the source of all things in the words, “There are diversities of operations, but one God who worketh all in all.” Whence also the working of the Father, which confers existence upon all things, is found to be more glorious and magnificent, while each one, by participation in Christ, as being wisdom, and knowledge, and sanctification, makes progress, and advances to higher degrees of perfection; and seeing it is by partaking of the Holy Spirit that any one is made purer and holier, he obtains, when he is made worthy, the grace of wisdom and knowledge, in order that, after all stains of pollution and ignorance are cleansed and taken away, he may make so great an advance in holiness and purity, that the nature which he received from God may become such as is worthy of Him who gave it to be pure and perfect, so that the being which exists may be as worthy as He who called it into existence. For, in this way, he who is such as his Creator wished him to be, will receive from God power always to exist, and to abide for ever. That this may be the case, and that those whom He has created may be unceasingly and inseparably present with Him, who IS, it is the business of wisdom to instruct and train them, and to bring them to perfection by confirmation of His Holy Spirit and unceasing sanctification, by which alone are they capable of receiving God. In this way, then, by the renewal of the ceaseless working of Father, Son, and Holy Spirit in us, in its various stages of progress, shall we be able at some future time perhaps, although with difficulty, to behold the holy and the blessed life, in which (as it is only after many struggles that we are able to reach it) we ought so to continue, that no satiety of that blessedness should ever seize us; but the more we perceive its blessedness, the more should be increased and intensified within us the longing for the same, while we ever more eagerly and freely receive and hold fast the Father, and the Son, and the Holy Spirit. But if satiety should ever take hold of any one of those who stand on the highest and perfect summit of attainment, I do not think that such an one would suddenly be deposed from his position and fall away, but that he must decline gradually and little by little, so that it may sometimes happen that if a brief lapsus take place, and the individual quickly repent and return to himself, he may not utterly fall away, but may retrace his steps, and return to his former place, and again make good that which had been lost by his negligence.

We must, indeed, endeavour to ascertain whether that wisdom of the princes of this world, with which they endeavour to imbue men, is introduced into their minds by the opposing powers, with the purpose of ensnaring and injuring them, or only for the purpose of deceiving them, i.e. not with the object of doing any hurt to man; but, as these princes of this world esteem such opinions to be true, they desire to impart to others what they themselves believe to be the truth: and this is the view which I am inclined to adopt. For as, to take an illustration, certain Greek authors, or the leaders of some heretical sect, after having imbibed an error in doctrine instead of the truth, and having come to the conclusion in their own minds that such is the truth, proceed, in the next place, to endeavour to persuade others of the correctness of their opinions; so, in like manner, are we to suppose is the procedure of the princes of this world, in which to certain spiritual powers has been assigned the rule over certain nations, and who are termed on that account the princes of this world. There are besides, in addition to these princes, certain special energies of this world, i.e. spiritual powers, which bring about certain effects, which they have themselves, in virtue of their freedom of will, chosen to produce, and to these belong those princes who practise the wisdom of this world: there being, for example, a peculiar energy and power, which is the inspirer of poetry; another, of geometry; and so a separate power, to remind us of each of the arts and professions of this kind. Lastly, many Greek writers have been of opinion that the art of poetry cannot exist without madness; whence also it is several times related in their histories, that those whom they call poets were suddenly filled with a kind of spirit of madness. And what are we to say also of those whom they call diviners, from whom, by the working of those demons who have the mastery over them, answers are given in carefully constructed verses? Those persons, too, whom they term Magi or Malevolent, frequently, by invoking demons over boys of tender years, have made them repeat poetical compositions which were the admiration and amazement of all. Now these effects we are to suppose are brought about in the following manner: As holy and immaculate souls, after devoting themselves to God with all affection and purity, and after preserving themselves free from all contagion of evil spirits, and after being purified by lengthened abstinence, and imbued with holy and religious training, assume by this means a portion of divinity, and earn the grace of prophecy, and other divine gifts; so also are we to suppose that those who place themselves in the way of the opposing powers, i.e. who purposely admire and adopt their manner of life and habits, receive their inspiration, and become partakers of their wisdom and doctrine. And the result of this is, that they are filled with the working of those spirits to whose service they have subjected themselves. 4, With respect to those, indeed, who teach differently regarding Christ from what the rule of Scripture allows, it is no idle task to ascertain whether it is from a treacherous purpose that these opposing powers, in their struggles to prevent a belief in Christ, have devised certain fabulous and impious doctrines; or whether, on hearing the word of Christ, and not being able to cast it forth from the secrecy of their conscience, nor yet to retain it pure and holy, they have, by means of vessels that were convenient to their use, and, so to speak, through their prophets, introduced various errors contrary to the rule of Christian truth. Now we are to suppose rather that apostate and refugee powers, which have departed from God out of the very wickedness of their mind and will, or from envy of those for whom there is prepared (on their becoming acquainted with the truth) an ascent to the same rank, whence they themselves had fallen, did, in order to prevent any progress of that kind, invent these errors and delusions of false doctrine. It is then clearly established, by many proofs, that while the soul of man exists in this body, it may admit different energies, i.e. operations, from a diversity of good and evil spirits. Now, of wicked spirits there is a twofold mode of operation: i.e. when they either take complete and entire possession of the mind, so as to allow their captives the power neither of understanding nor feeling; as, for instance, is the case with those commonly called possessed, whom we see to be deprived of reason, and insane (such as those were who are related in the Gospel to have been cured by the Saviour); or when by their wicked suggestions they deprave a sentient and intelligent soul with thoughts of various kinds, persuading it to evil, of which Judas is an illustration, who was induced at the suggestion of the devil to commit the crime of treason, according to the declaration of Scripture, that “the devil had already put it into the heart of Judas Iscariot to betray Him.” But a man receives the energy, i.e. the working, of a good spirit, when he is stirred and incited to good, and is inspired to heavenly or divine things; as the holy angels and God Himself wrought in the prophets, arousing and exhorting them by their holy suggestions to a better course of life, yet so, indeed, that it remained within the will and judgment of the individual, either to be willing or unwilling to follow the call to divine and heavenly things. And from this manifest distinction, it is seen how the soul is moved by the presence of a better spirit, i.e. if it encounter no perturbation or alienation of mind whatever from the impending inspiration, nor lose the free control of its will; as, for instance, is the case with all, whether prophets or apostles, who ministered to the divine responses without any perturbation of mind. Now, that by the suggestions of a good spirit the memory of man is aroused to the recollection of better things, we have already shown by previous instances, when we mentioned the cases of Mordecai and Artaxerxes.

Into this condition, then, we are to suppose that all this bodily substance of ours will be brought, when all things shall be re-established in a state of unity, and when God shall be all in all. And this result must be understood as being brought about, not suddenly, but slowly and gradually, seeing that the process of amendment and correction will take place imperceptibly in the individual instances during the lapse of countless and unmeasured ages, some outstripping others, and tending by a swifter course towards perfection, while others again follow close at hand, and some again a long way behind; and thus, through the numerous and uncounted orders of progressive beings who are being reconciled to God from a state of enmity, the last enemy is finally reached, who is called death, so that he also may be destroyed, and no longer be an enemy. When, therefore, all rational souls shall have been restored to a condition of this kind, then the nature of this body of ours will undergo a change into the glory of a spiritual body. For as we see it not to be the case with rational natures, that some of them have lived in a condition of degradation owing to their sins, while others have been called to a state of happiness on account of their merits; but as we see those same souls who had formerly been sinful, assisted, after their conversion and reconciliation to God, to a state of happiness; so also are we to consider, with respect to the nature of the body, that the one which we now make use of in a state of meanness, and corruption, and weakness, is not a different body from that which we shall possess in incorruption, and in power, and in glory; but that the same body, when it has cast away the infirmities in which it is now entangled, shall be transmuted into a condition of glory, being rendered spiritual, so that what was a vessel of dishonour may, when cleansed, become a vessel unto honour, and an abode of blessedness. And in this condition, also, we are to believe, that by the will of the Creator it will abide for ever without any change, as is confirmed by the declaration of the apostle, when he says, “We have a house, not made with hands, eternal in the heavens.” For the faith of the church does not admit the view of certain Grecian philosophers, that there is besides the body, composed of four elements, another fifth body, which is different in all its parts, and diverse from this our present body; since neither out of sacred Scripture can any produce the slightest suspicion of evidence for such an opinion, nor can any rational inference from things allow the reception of it, especially when the holy apostle manifestly declares, that it is not new bodies which are given to those who rise from the dead, but that they receive those identical ones which they had possessed when living, transformed from an inferior into a better condition. For his words are: “It is sown an animal body, it will rise a spiritual body: it is sown in corruption, it will arise in incorruption: it is sown in weakness, it will arise in power: it is sown in dishonour, it will arise in glory.” As, therefore, there is a kind of advance in man, so that from being first an animal being, and not understanding what belongs to the Spirit of God, he reaches by means of instruction the stage of being made a spiritual being, and of judging all things, while he himself is judged by no one; so also, with respect to the state of the body, we are to hold that this very body which now, on account of its service to the soul, is styled an animal body, will, by means of a certain progress, when the soul, united to God, shall have been made one spirit with Him (the body even then ministering, as it were, to the spirit), attain to a spiritual condition and quality, especially since, as we have often pointed out, bodily nature was so formed by the Creator, as to pass easily into whatever condition He should wish, or the nature of the case demand.

For the law and the prophets are full of marvels similar to those recorded of Jesus at His baptism, viz. regarding the dove and the voice from heaven. And I think the wonders wrought by Jesus are a proof of the Holy Spirit’s having then appeared in the form of a dove, although Celsus, from a desire to cast discredit upon them, alleges that He performed only what He had learned among the Egyptians. And I shall refer not only to His miracles, but, as is proper, to those also of the apostles of Jesus. For they could not without the help of miracles and wonders have prevailed on those who heard their new doctrines and new teachings to abandon their national usages, and to accept their instructions at the danger to themselves even of death. And there are still preserved among Christians traces of that Holy Spirit which appeared in the form of a dove. They expel evil spirits, and perform many cures, and foresee certain events, according to the will of the Logos. And although Celsus, or the Jew whom he has introduced, may treat with mockery what I am going to say, I shall say it nevertheless,—that many have been converted to Christianity as if against their will, some sort of spirit having suddenly transformed their minds from a hatred of the doctrine to a readiness to die in its defence, and having appeared to them either in a waking vision or a dream of the night. Many such instances have we known, which, if we were to commit to writing, although they were seen and witnessed by ourselves, we should afford great occasion for ridicule to unbelievers, who would imagine that we, like those whom they suppose to have invented such things, had ourselves also done the same. But God is witness of our conscientious desire, not by false statements, but by testimonies of different kinds, to establish the divinity of the doctrine of Jesus. And as it is a Jew who is perplexed about the account of the Holy Spirit having descended upon Jesus in the form of a dove, we would say to him, “Sir, who is it that says in Isaiah, ‘And now the Lord hath sent me and His Spirit?’” In which sentence, as the meaning is doubtful—viz. whether the Father and the Holy Spirit sent Jesus, or the Father sent both Christ and the Holy Spirit—the latter is correct. For, because the Saviour was sent, afterwards the Holy Spirit was sent also, that the prediction of the prophet might be fulfilled; and as it was necessary that the fulfilment of the prophecy should be known to posterity, the disciples of Jesus for that reason committed the result to writing.

Let us see what Celsus says next, when he adduces from history marvellous occurrences, which in themselves seem to be incredible, but which are not discredited by him, so far at least as appears from his words. And, in the first place, regarding Aristeas of Proconnesus, of whom he speaks as follows: “Then, with respect to Aristeas of Proconnesus, who disappeared from among men in a manner so indicative of divine intervention, and who showed himself again in so unmistakeable a fashion, and on many subsequent occasions visited many parts of the world, and announced marvellous events, and whom Apollo enjoined the inhabitants of Metapontium to regard as a god, no one considers him to be a god.” This account he appears to have taken from Pindar and Herodotus. It will be sufficient, however, at present to quote the statement of the latter writer from the fourth book of his histories, which is to the following effect: “Of what country Aristeas, who made these verses, was, has already been mentioned, and I shall now relate the account I heard of him in Proconnesus and Cyzicus. They say that Aristeas, who was inferior to none of the citizens by birth, entering into a fuller’s shop in Proconnesus, died suddenly, and that the fuller, having closed his workshop, went to acquaint the relatives of the deceased. When the report had spread through the city that Aristeas was dead, a certain Cyzicenian, arriving from Artace, fell into a dispute with those who made the report, affirming that he had met and conversed with him on his way to Cyzicus, and he vehemently disputed the truth of the report; but the relations of the deceased went to the fuller’s shop, taking with them what was necessary for the purpose of carrying the body away; but when the house was opened, Aristeas was not to be seen, either dead or alive. They say that afterwards, in the seventh year, he appeared in Proconnesus, composed those verses which by the Greeks are now called Arimaspian, and having composed them, disappeared a second time. Such is the story current in these cities. But these things I know happened to the Metapontines in Italy 340 years after the second disappearance of Aristeas, as I discovered by computation in Proconnesus and Metapontium. The Metapontines say that Aristeas himself, having appeared in their country, exhorted them to erect an altar to Apollo, and to place near it a statue bearing the name of Aristeas the Proconnesian; for he said that Apollo had visited their country only of all the Italians, and that he himself, who was now Aristeas, accompanied him; and that when he accompanied the god he was a crow; and after saying this he vanished. And the Metapontines say they sent to Delphi to inquire of the god what the apparition of the man meant; but the Pythian bade them obey the apparition, and if they obeyed it would conduce to their benefit. They accordingly, having received this answer, fulfilled the injunctions. And now, a statue bearing the name of Aristeas is placed near the image of Apollo, and around it laurels are planted: the image is placed in the public square. Thus much concerning Aristeas.”

Let the ancient sages, then, make known their sayings to those who are capable of understanding them. Suppose that Plato, for example, the son of Ariston, in one of his Epistles, is discoursing about the “chief good,” and that he says, “The chief good can by no means be described in words, but is produced by long habit, and bursts forth suddenly as a light in the soul, as from a fire which had leapt forth.” We, then, on hearing these words, admit that they are well said, for it is God who revealed to men these as well as all other noble expressions. And for this reason it is that we maintain that those who have entertained correct ideas regarding God, but who have not offered to Him a worship in harmony with the truth, are liable to the punishments which fall on sinners. For respecting such Paul says in express words: “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath showed it unto them. For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.” The truth, then, is verily held [in unrighteousness], as our Scriptures testify, by those who are of opinion that “the chief good cannot be described in words,” but who assert that, “after long custom and familiar usage, a light becomes suddenly kindled in the soul, as if by a fire springing forth, and that it now supports itself alone.”

Let the ancient sages, then, make known their sayings to those who are capable of understanding them. Suppose that Plato, for example, the son of Ariston, in one of his Epistles, is discoursing about the “chief good,” and that he says, “The chief good can by no means be described in words, but is produced by long habit, and bursts forth suddenly as a light in the soul, as from a fire which had leapt forth.” We, then, on hearing these words, admit that they are well said, for it is God who revealed to men these as well as all other noble expressions. And for this reason it is that we maintain that those who have entertained correct ideas regarding God, but who have not offered to Him a worship in harmony with the truth, are liable to the punishments which fall on sinners. For respecting such Paul says in express words: “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath showed it unto them. For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.” The truth, then, is verily held [in unrighteousness], as our Scriptures testify, by those who are of opinion that “the chief good cannot be described in words,” but who assert that, “after long custom and familiar usage, a light becomes suddenly kindled in the soul, as if by a fire springing forth, and that it now supports itself alone.”

But that a light is suddenly kindled in the soul, as by a fire leaping forth, is a fact known long ago to our Scriptures; as when the prophet said, “Light ye for yourselves the light of knowledge.” John also, who lived after him, said, “That which was in the Logos was life, and the life was the light of men;” which “true light lighteneth every man that cometh into the world” (i.e. the true world, which is perceived by the understanding), and maketh him a light of the world: “For this light shone in our hearts, to give the light of the glorious gospel of God in the face of Christ Jesus.” And therefore that very ancient prophet, who prophesied many generations before the reign of Cyrus (for he was older than he by more than fourteen generations), expressed himself in these words: “The Lord is my light and my salvation: whom shall I fear?” and, “Thy law is a lamp unto my feet, and a light unto my path;” and again, “The light of Thy countenance, O Lord, was manifested towards us;” and, “In Thy light we shall see light.” And the Logos, exhorting us to come to this light, says, in the prophecies of Isaiah: “Enlighten thyself, enlighten thyself, O Jerusalem; for thy light is come, and the glory of the Lord is risen upon thee.” The same prophet also, when predicting the advent of Jesus, who was to turn away men from the worship of idols, and of images, and of demons, says, “To those that sat in the land and shadow of death, upon them hath the light arisen;” and again, “The people that sat in darkness saw a great light.” Observe now the difference between the fine phrases of Plato respecting the “chief good,” and the declarations of our prophets regarding the “light” of the blessed; and notice that the truth as it is contained in Plato concerning this subject did not at all help his readers to attain to a pure worship of God, nor even himself, who could philosophize so grandly about the “chief good,” whereas the simple language of the Holy Scriptures has led to their honest readers being filled with a divine spirit; and this light is nourished within them by the oil, which in a certain parable is said to have preserved the light of the torches of the five wise virgins.