Hegesippus, translated from Latin into English (2005). Book 5
HEGESIPPUS, TRANSLATED FROM LATIN INTO ENGLISH
[Translated by Wade Blocker, wblocker@nmol.com ]
HEGESIPPUS BOOK V BEGINS HERE
[p. 293]
I. In the first year of the supreme power having been bestowed upon Vespasian Judea was tormented by savage battles and civil riots, nor had it experienced a cessation of evils during the winter, when the savageries of wars are accustomed to become less severe. But even the third tyrant Eleazarus had approached it as if intending to correct the faults of his predecessors, who Iudas and Simon the son of Ezeron and Ezechia a youth not of low birth conspiring with him, whom many others were following, and the interior parts of the temple having been seized and all the border, they stationed armed men before the gates in front of the entrance itself. Johannes however excelled in the number of conspirators and the size of his faction, but he was lower in place, and could not at all rest but must fight back against those higher up, he was incommoded however because he had enemies above. In truth Simon, whom the people had brought in as tyrant over themselves, held the highest places of the city, the lower places also were filled by his people. The city was suffering from a threefold battle within itself, no let up no respite no suspension of hostilities, there was conflict at every moment. Many fell, countless were butchered, blood flowed, it polluted everything, it filled the threshold itself of the temple, dead bodies piled up everywhere, some were struck by arrows, others by missiles. Among the three Johannes was in the middle lower than Eleazarus, higher than Simon; by the amount he was overtopped by Eleazarus, by that amount he himself overtopped Simon: in the middle therefore between both he held that place, so that by the amount he was more oppressed by the one, indeed he himself more oppressed the other. Better equipped however with other helps of siege machines and types of weapons, he made equal the battle, so that indeed besides those who were pushing for war many indeed [p. 294] of the priests were killed and immolated among the very sacrificial victims they had slaughtered. Although indeed a frequent multitude of missiles fell upon everything and battles seethed everywhere, however the priests religiously attended to the duties of sacrificing nor did they take a holiday from the office committed to them. And where they were in the interior of the temple, there they were more seriously killed, because things done by the siege engines had a more violent blow. Indeed many who had come to pray from the ends of the earth hoping for the blessing of safety, the more they clung to the temple the more they were involved in great danger. You would see foreigners with the citizens, priests and laymen thrown down together, the important with the base, the self indulgent with the abstinent, the blood of all indiscriminately mixed and flowing like a stream the interior recesses themselves of the temple lying in pools, blood swelling up in every path, so that many while they seek each other as champions of the factions , offended by the slipperiness and about to satisfy their fury were immersed in blood. Nor thus terrified even by the dangers did the followers of the tyrants however withdraw from the fighting, and where was the greater danger there the greater storm of madness raged. And if destruction gravely threatened anyone, others as if they were vigorously supporting the victory would destroy those thrown into confusion. And indeed there was opportunity of yielding to Eleazarus or Simon, so that they would be separated as if by some persons or truces of hours. Johannes however was always in readiness for battle, every moment in combat. If those above were inactive, he pressed upon those below from the faction of Simon, if he drove these away, Eleazarus attacked. If he drove some away, he would leap upon others, always watchful in combat and indefatigable in savagery itself. When they were sparing of javelins, they would throw burning darts, which laid hold of by the [p. 295] roofs of houses destroyed buildings which filled to bursting with produce and other foodstuffs for enduring a lengthy war were burned up together with great amounts of fodder they gave to the fire. They destroy the charred remains of the materials, the roofs of the high buildings roll down. Thus by blood fire destruction hunger the sinews of the entire city were cut down. No place was free from danger, no time was found for deliberation, no hope of change, no opportunity of escape. Everything was gloomy, full of dread, full of frightfulness, lamentations everywhere, panic, everywhere the cries of women, lamentations of the aged, groans of the dying, the despair of the living, so you would say those were wretched who remained, those were happy who had died.
II. How you have been deceived, the city, by your people, to whom you once appeared blessed, how you have been conquered by your own forces and even your own hands have been turned against you, how you were accustomed to conquer without weapons to strike the enemy without any battle, when the angels fought for you and the waves of the sea were soldiers for you, the openings of the earth, the noises of heaven? Arise now, Moses, and see your people and the inheritance of the people entrusted to you perish by their own hands. Look upon those people of god, for whom advancing upon the impassable the sea opened, to whom starving heaven furnished food, without confinement by the sea, without blockade by Pharaoh, without hunger from the barrenness of the lands. Arise, Aaron, you who once, when because of the displeasure of omnipotent god death was consuming many of the people, stood between the living and the dead, and death stood still and by the interposition of your body affliction clung to you and was not able to go over to the contagion of the living. Awaken also you, Jesus Navis, who [p. 296] leveled the impregnable walls of Jericho with priests playing the trumpet, and see the people, to whom you made subject the foreigners, now the same made subject to be oppressed. Awaken, David, accustomed to soothe the rough spirit with the charm of the lyre, and see how madness dominates and has obliterated every sweetness of your psalms from the senses of the destroyers, and each one of the leaders offers all the nation to death, that he may twist away liberty, on behalf of which you offered your own self to death. Awaken, Heliseus, who introduced the enemy into Samaria and made him an ally. Through you the rattle of chariots sounded in the camps of Syria and the voice of cavalry and the voice of manhood, the enemy fled, Judaeus avoided the siege. Where now are those merits, where now those divine services of the blessed? It is not surprising if they have lost the aid of the prophets, because they have refused the mediator of the prophets. And so against yourself, Judaea, your arms are turned, your prayers profit you nothing, because your faith attends nothing; thus your people has been made against you, because your faithlessness has been turned against you. What remedy is being searched for, when the proposer of the remedy is not reconciled? What were you thinking would happen, when with your own hands you put your salvation on the cross, with your own hands you extinguished your life, with your own voices you banished your supporter, with your own attacks you killed your helper, except that you also put your hands against yourself? You have what you sought, you have snatched away from yourself the patron of peace, you sought for the arbiter of life to be killed, for Barabbas to be released to you, who on account of rebellion done in the city and murder had been sent to prison. Thus salvation departed from you, peace went away, calm left off, rebellion was given to you, [p. 297] destruction was given. Recognize you that Barabbas is alive today, Jesus is dead. Thus in you rebellion rules, peace is buried, and you are being destroyed more cruelly by your own people than if you were being destroyed by foreigners. How much of mischief, miserable city, did a Roman with his armies bring in to you as did your own people? The Romans wished peace, you proclaimed war. What cause was there that you should provoke those stronger? It was truly harsh that contrary to sacred law a gentile should have entered the temple, but already it was not the temple of god. You were not the city of god, nor were you able to be, for you were a tomb of the dead and especially of your own people whom you yourself had killed, not whom you had lost by an enemy. For how were you able to be the abode of life, who were the dwelling place of death, the lodging house of wickedness, the den of thieves? There lay dead in you unburied Ananus and Jesus the foremost of the priests, and they not long since clothed in the priestly garments, which were objects of veneration even to foreigners, they have lain with disfigured body, the food of birds and the devouring of dogs, dismembered and scattered over the entire city, so that the appearance of former sanctity was seen to lament such a great affront of the sacred name and the degradation of the public office. But you yourself made for yourself the beginning of this vileness, who killed the prophets in the middle of your bosom, who stoned the blessed ones of the lord. Zacharias lay lifeless before the temple, he lay unburied. Here therefore blood bathes him. But what cause of death was there for Ananus except that he upbraided your people, because it did not rise up in defense of the temple, because he complained about the surrendered freedom, the forsaken courage, the trampled relics of ancient religious rites, the polluted [p. 298] altars? He claimed the people would be abandoned, from the use of insensible images and statues of marble already perceiving nothing. Even mute animals are accustomed to note a change of punishment, to feel injury, to be aroused by a prick, to avoid blows. Who therefore is neither aroused nor knows to avoid what is harmful, is like those not feeling. And where is your true freedom, with whose spirit you at one time judged that not to the Egyptians, not to the Palestinians, not to the Assyrians, later not to the Medes, must submission be made. Where is that faith of the Macchabaens, which once in a few routed the Babylonians, put the Persians to flight, overpowered Demetrius, finally in the women and children at Antioch it overcame arms swords and fires and in accordance with paternal precept preferred to die rather than be submissive to the commands of the king. Where is that devotion of the fathers the most beautiful of all passions, with which they offered themselves to death not for their children, not for their spouses, more than for the temple of god? Before indeed the priestly staff cut off from its forest root flourished, but now faith withers and piety is buried and the emulation of all virtue has gone away. It is not a wonder if the people, who have withdrawn from god and follow a wicked spirit of contradiction, are divided among themselves, for how were they able to hold their peace who rejected the peace of god? Christ is the peace of god who made both one. Deservedly therefore from one people many have been made against themselves, because divided they were unwilling to follow Jesus uniting them in fellowship, but joined together they followed the dividing spirit of madness. You paid therefore, Jerusalem, the price of your faithlessness, when you yourself with your own hands destroyed your defenses, when with your own swords you dug out your entrails, so that the enemy felt pity, that he was lenient that you might rage. Indeed he saw that god [p. 299] was fighting against you and was engaged on behalf of the Romans, and you yourself were bringing in a voluntary betrayal. And thus the onlookers preferred to be Romans rather than murderers, lest, your innards raging among themselves, it should be thought troops of contagion rather than of bravery to be approaching. To these sufferings of abominable murder was added the barbarity of wicked inhumanity, that they denied burial to everyone, who was killed either in the temple or around the streets of the city. Nor was anyone free to do burials while they were occupied between themselves with war and the task of killing more than burying held everyone. And so by a certain madness the services of piety perished, the employment of ungodliness grew worse, and nothing in such great misfortunes was destroyed more than compassion, which alone is accustomed to lighten miseries, to mitigate hardships. And in fact both those who had lost their own did not dare to bury them because of fear, because great terror advanced from the leaders of the opposing factions, and those who had killed strangers took care lest anyone should snatch them away for burial. And so it was necessary for everyone to fear that what they wished to give to another they might take away from themselves, or what is worse they themselves might not be granted the use of a tomb which they prepared for another. In the temple therefore itself instead of the good smelling ointments, instead of the censers breathing out good smells, instead of the odors of different flowers, the stench of unburied bodies was hard to bear, which the rains had unloosened, which the fires had charred, which the sun had heated. All the limbs of the murdered citizens had a horrible odor. From this the putrefaction of the loosened entrails, thence the strong smell of the burnt bodies filled every sense and the mouths of the living, so that they not much later were taken by very severe illness and they groaned themselves to be survivors, by which they would die from a harsher punishment, and by that to have been saved so that they should see the laws of nature to be dissolved at the same time with their country, justice to be denied to the living, peace to the citizens, [p. 300] burial to the dead, human and divine affairs equally to be dishonored and polluted, everything mingled together, compassion to be criminal, cruelty to be held in the place of reverence. A military camp in the temple, warfare on the threshold, death on the altars, themselves to see those things about to happen which they had not believed the prophets announcing. Had not David said about these very things: they polluted your sacred temple, they placed the remains of your servants as food for the birds of the sky, they poured out their blood like water around Jerusalem and there was no one who should do burials? For at that time gentiles came into the heirship of god, who would snatch away all things, and the temple was defiled with their corpses and the unburied bodies of the dead lay as the food of birds, the greediness of wild beasts: blood was shed so that it lay in pools in the temple, he was lacking who should do burying, because the madness was shifted from the living into the dead, from the dead into those who were still living. Anybody who wished to bury someone dead, was himself killed, and he who had killed the dead man transferred his anger to the burier, so that he should deny burial to the former he killed the latter. Again he who had killed the burier exercised a greater barbarity about the dead man, whom already owing nothing to hatred, not feeling sufferings, he despoils of the funeral rites owed to nature. What else could befall them, who were not accepting divine precepts? They mocked the announcements of the prophets, they spurned every command of heaven, They did not believe the things about to be, which that they should take place they themselves hastened. For there was an ancient and repeated saying that the city of Jerusalem would then be ruined and the sacred things destroyed. when the strife of war attacked the law and domestic hands should contaminate the temple of god. Not even this did they understand; indeed how many times was the house of god destroyed, how many times was there [p. 301] rebellion, how often blockade, how often war! Never was that city destroyed, unless when truly they fixed the temple of god to a cross with domestic hands. And about that temple, let them hear: break up this temple and in three days I will rouse it again. And indeed what was it other than sacrilege, when they extended irreverent hands against the source of salvation, when they stoned him, when they scourged him, when they seized him, when they killed him? Then truly the divine fire consumed their sacred things. For when they were burned by the Babylonians they were afterwards renewed, destroyed by Pompey they were restored again, but they were thoroughly burned, when Jesus came, broken up by the heat of the divine spirit they vanished. It was necessary with a certain abundant lamenting for us to recite certain funeral rites of our ancestral rituals, and as it were to follow a certain funeral procession and to loosen the funeral rites with the customs of our ancestors. But let us come to the beginning of the siege of Jerusalem.
III. Titus had returned into Judaea and a few days having been interposed, so that the ranks of military numbers might be filled again, from which a select band had been sent into Italy, he increased the fighting hastening to join his father, lest he should send him into danger alone about to fight against the Vitellianan forces. He moved the route of the army with great propriety the column careful everywhere and prepared, mistrustful of ambush, because it saw itself superior in valor. It came into the territory of Samaria. Gofna received it, which had long since conceded to the Romans. It came into Aulona, from which Jerusalem was not more than thirty stadia. From that place cavalry to the number of six hundred having been taken up he stretched out the cavalry before the city, to explore also the situation of the place, [p. 302] the character of the defenses, the height of the walls, the spirit of the common people, who were reported to be oppressed by the forces of the brigands, who had unwillingly assented to the siege, and accordingly would proffer their consent against the Romans less if freedom to speak were to be given. Impressively therefore he rode with a small escort on the common rampart which was directed at the walls of the city, not was anyone seen to come forth. However when he turned his horse to one side to go around the circuit of the walls, while the rest of the troop followed their leader, very many suddenly poured forth from the place which is located facing the tomb of Helena and bursting forth they captured the road, so that they blocked off the greater part of the horsemen who were following Titus. He with a few had gone past in accordance with the plan of the ambushers, so that left by the others he might more easily be overwhelmed, because it was neither easy to retreat to his men on account of the multitude of enemies inserted, nor did a ditch and wall and other hindrances of the place allow him to go further by which peril was presented from two directions.
IV. Seeing therefore that in valor alone was there any chance of safety for himself, nor of opening the road otherwise than by the sword --- for already the others with their horses turned around were departing, although they trusted that the son of the emperor would be following --- he turned his horse; having urged the rest with a shout that they should follow, he rushed against the enemy. This seemed impossible how he would be able to escape, unless it is noted that in war frequently boldness although alone can accomplish what is a wall for oneself, afterwards because with others following behind the common crowd thought more for looking after itself in danger than pursuing the enemy, as if he who had extended his hand so that he should hold a horse, should be killed. Finally only two of the associates of Titus having been killed, with [p. 303] those remaining the son of the emperor returned to his men. Nor truly does it seem possible to doubt, because with head bare and unprotected in other respects, who had gone forward in the sally not prepared for battle, who had put on neither a helmet nor a breastplate, and from that received nothing of a wound, although darts were thrown chiefly against him, that such a great man was being reserved for the overthrow of this city. Surely it is the heart of the king in the hand of god. And therefore the boldness did not increase for the Jews from the outcome of their trickery and the success of their deceit, he returns to the city with the army after a night and from a certain tower, from which the city was looked out upon and the great size of the temple, he pointed to his troops with what city there would be for himself a war, that it was necessary for them to be energetic and prudent because a numberless people prepared for trickery had to be conquered by them. He arranged which ranks should approach the walls; he had inquired which were yet wearied from the night march, he stations them at a distance as reserves. It is advanced little by little. When it was come to the mount of Olives, a valley below it lay midway between the route and the city which has the name Cedron, where looking from the walls upon the army drawn up, for it was six stadia away, they put aside for the time their zeal for strife and an external enemy arriving gave up in a domestic agreement the fights of the civil wars. For generally even fear suppressed the fierce hatreds. Finally the men of the parties encouraging each other in turns their zeals uniting that they should defend their country together, lest by their discord it should give a bloodless victory to the Romans, relying upon their numbers they thought that the enemy should quickly be attacked, and [p. 304] the foremost thrown into confusion by an unexpected attack. But when the Romans trained by actual long standing practice and battles of diverse types confirmed themselves in mind, relying upon their order they began to cut down those attacking, to push them away with their shields, to repulse them with the hurling of javelins, by no means however without mutual losses. Indeed the Jews were already pressing close and the Roman line was wavering, unless the situation having been learned Titus had arrived and charging against the adversaries encouraging his troops had renewed the battle had aroused the courage of the soldiers reproving the Roman ranks victory would have been yielded to the disordered multitude not without the shame of great disheartedness. And the Jews having been driven off, they pursued them divided by the valley, the victor he took himself back to his own men, secure in his judgment, because the higher positions against those lower, it they should attempt to give battle, were giving assistance, he took himself to another part of the Roman army. Caesar departing the Jews pour themselves down from the walls and rush in a great throng upon the enemy, so that the soldiers fled from the charge of the countless multitude and took themselves to the higher reaches of the mountains; the flank having been left unprotected even the rest who preferred battle, fled. In the meantime Caesar positioned in the middle, most beseeching, that he should not put himself in danger and with the army dispersed be placed alone in the greatest of the danger, when he was the master of the world, --- for he should not fight as before in the place of a soldier but of an emperor, in whose danger there was disaster for everyone, --- he did not acquiesce but placing the honor of military service before safety, in the view of which a glorious death outweighed the shame of a life, he turns his breast against the enemy and those deterred whom he had gone against he flings himself against others. For by his appearance alone and the fame of his exceedingly well known and courageous bravery he drove back the enemy. And so they fell back whom he had charged against, but from other sides the Jews more and more were pouring in. And they almost [p. 305] closed in upon Titus, except that many of the soldiers seeing Caesar to be engaged in the middle of the battle shout out to the rest pointing out that the son of the emperor must not be left in danger. Thus their sense of honor recalled everyone and armed their fears, that they should not be branded by the disgrace of having abandoned Caesar. And having wheeled about against the Jews with every effort and bravery they drove the undisciplined horde into the valley, nor was it difficult for those climbing out to fall back. Thus Titus twice called back from flight a number of fleeing soldiers and took them out of danger and disgrace, having made use of equal bravery and finally of their sense of honor, which while it turns aside faintheartedness, brought in bravery, first that Caesar should not be abandoned, afterwards even that the enemy should be driven back.
V. When the public fighting was inactive for a brief time, the internal fighting proceeded. For Johannes many having been incited by the occurrence of the passover celebration, that they should approach the temple as if for the sake of observing it, and as if the opportunity of entering had been given to allies, prepared a trick. For having entered with a peaceful appearance but armed on the inside the coverings having been thrown aside well prepared with defences and with armored breasts they raise their swords to fight. Demoralized by which panic those who were at leisure within the temple unarmed burst out and left the temple empty. The former having followed them and cutting the throats of those whom they were able to catch, pursuing the others beyond the bounds of the temple, the opportunity of breaking in was given to Johannes and his associates. Many humans were killed in that place, so that even those who had not resisted some cause or other having been feigned were killed, nor was stillness of benefit to the peaceful nor silence to those passed over nor patience to those yielding. And the interior parts of the temple having been seized Johannes rode against Simon even, Eleazarus and the other chief persons of the third faction having been named in the second place to himself. [p. 306]
VI. Also on the third day Titus advances against the enemy and leads forth the army. And reaching it he struck against the the crowded multitude of Jews before the city with the appearance of wishing to surrender themselves to the Romans but as if fearing. Having suspected treachery and especially inasmuch as recently he had seen them conspiring among themselves and obstinate not having thought it credible them to have suddenly changed, he warned the soldiers that trickery must be guarded against and it must not rashly be approached near the walls in crowded ranks unless by his command, lest those who had come out from the city should surround from the rear. Suddenly from the city a noise arose and a certain strife gradually resounded of some pretending a voluntary exit, of others still resisting, because the first were demanding that the gates be opened for them, the last were ordering them to be kept closed, some were wishing for peace, others for war. The crowd of soldiers rushed themselves forward to aid those, who had asked from the walls that assistance be given them. A great many go beyond the command without formation without any method as if rushing to meet and bringing assistance to those coming, so that by the nearer assistance confidence of breaking out should be granted to a great number and fear to those resisting, or an opportunity among those struggling of breaking out for themselves. Whom they began to pour themselves around from behind who stood firm outside, they pressed upon those surrounded. These fled to the wall as if suspecting nothing from those who were pretending peace. Thereupon stones and missiles were thrown down and suddenly the fiction of peace was changed into battle. Whence aroused they rush against the enemy, who although they had tried to surround the foremost of the Roman soldiers, feared however that they themselves might be surrounded by the entire army, and so while they feared the whole, they lost almost from their hands those whom they had already considered captured although many wounds had been inflicted and themselves for the most part wounded [p. 307] . Followed however all the way to the tomb of Helena they made noise as the manner is by clashing shields, mocking the Romans because they had surrounded them a second time by trickery.
VII. Caesar somewhat disturbed forbad those returning to be mingled with the rest and convoked an assembly saying: "Although the Roman valor is great, excelling the peoples of all the races, especially however it excels in orderly arrangement and obedience to orders. For that is the preservation of military training. Nor is it strange that the Jews devise tricks, they construct tricks who judge themselves unequal in strength. But as it is the part of the weaker to rely upon treachery, thus it is the part of the stronger to beware that trickery does not dupe strength. And so them to be amazed, because they agreed themselves to be in desperate straits, that the situation is not coming together in an advance of better things for the Romans , and from that it happens that the performance of trickery for them is in doubt, for us the exertion of valor is in an uncertain state. But if the strength of the enemy is stronger than great trickery, it is less scandalous. For to be overcome by equals or indeed by those stronger is free from disgrace. But truly nothing in you gives offense except excess alone of contending and a certain hasty lack of self-control of the troops, what can be worse than for the discipline of the troops to be discarded when Caesar is present? Much I think the very rules of military service will groan from the shame of such a great disintegration, much the emperor will when he learns this, who always preferred himself to be obeyed by his soldiers than to be feared by the enemy. For obedience hastens the effect of the soldier, fear of the enemy delays victory. What is a father about to think of his son, whose authority is so weak over the army? For let it be proclaimed about the leader, whose order is disregarded, that he is more often vindicated against those who have fought the enemy against orders, than against those who attacking according to orders have yielded to valor. [p. 308] . For by the laws death is prescribed for anyone leaving the ranks. What therefore will happen when not one but everywhere the army leaves its post and disregards the orders of its commander? Be aware that you are soldiers of the Roman empire of the people of the senate, for whom even to conquer without the authorization of an order is a crime." He terrified with a speech of this type not only those in command of the soldiers but even the entire army. For when he aimed at pointedly the leaders of the ranks, he was seen to be about to punish everyone. And so all who were scattered around were asking that the censure of the few who had first left their posts should be imposed upon all. Although Caesar was not quick for a requital of the transgression, he was not however relentless for leniency. He pardoned with great seriousness saying himself to forgive all and to have been sufficiently satisfied against everyone by the consequences of the attack, the reason that attention ought to be directed against each one all the way up to the outcome, against the multitude up to the command, against those things all the way up to punishment, against these things up top censure. Often even in good armies battle failures have given reasons for future valor.
VIII. After these things Titus turned his wrath against the enemy and reflecting upon the dangerous blockade among so many headlong, so may steep places, with unexpected sorties the outstripped soldiers did not have the means with which they might restore their position, from which they might forestall the enemy, where they might station war machines, he ordered the steep places before the city to be filled in. Which when they were thus done the Jewish excursions were not even a present danger. They were afflicted with the domestic struggle, when the Romans were occupied with filling in the steep places. Nor was the band of either party small. Ten thousand and their fifty leaders were with Simon. Idumaeans [p. 309] also to the number five thousand were joined to the faction of Simon, which Iacobus and Simon junior were in charge of. Moreover Johannes the interior of the temple having been seized by that trick which we spoke of before, crowded together with six thousand armed men was stirring up the conflict. Two thousand with another four hundred men joined him, after they began to unite in a harmonious spirit for the defense of the city, Eleazarus and Simon Arinis whom they had used before the leaders .For whom fighting among themselves for booty the people were in the middle of those who won and as if the reward of the contest were transferred back and forth in accordance with the various outcomes. For a short time they had come together in the manner of armistices and awakened to the first attack of the Romans: they fell back with unsound entrails into the old disease of domestic fever, when the attack of the external diseases was more relaxed. Without there was generally war, within riot, more serious for the reason that the riot itself both was fed by the war and fed the war. The two factions were fighting for political power, the people between the two were concerned not about servitude, but that they should not fall to the worst master.
IX. A certain powerful man founded the city Jerusalem of the Chananaeans, who in the native speech was called a just king, which at first he named Solymam, afterwards he added a temple, from the place the city was named Jerusalem. It from the beginning had its inhabitants from the race of Chananaeans. David the leading man of the Hebrew race drove out the Chananaeans, he installed his own people, who in that country made a royal palace for himself. He wanted also to found a temple to god, [p. 310] but forbidden by a prophecy he left Solomon his heir, who would build the temple which he himself had wanted. And therefore Solomon established the temple, to which kings for the beautification of the city added many things. Envy arose from its magnificence. Among all works however the temple was supreme with great work and gleaming marble, in which were large and precious hanging curtains woven with scarlet and blue and fine linen and purple. Not idle material of such great diversity but whose splendor signified mysteries of hidden things, for the reason that his was the temple who was master of the sky and air, the earth and sea as the creator of the elements and who alone ruled and governed all things. In scarlet the fiery sky was fashioned, in blue the air, in fine linen the earth which is begotten in it, in purple the sea which is dyed with the maritime shell-fish, so that you bind together two from the color, two from their begetting. Indeed the chief priest had been accustomed to portray these four things in his garments, because the greatest assembly was of the feast days, as if about to pray for the people he dressed himself in the whole world, in his image who was about to come, the chief of the priests Jesus, that he should take away the sins of the world. The chief priest covered the thighs inside with a linen covering, for the reason that before the rest faith of mind in a priest is sought and purity of body, which ought to gird about the lewdness of the flesh. There were two sacred tabernacles, one the inner, and the other the outer. The priests always entered into the outer, into the inner which was called the second the chief only of the priests [p. 311] would enter once without blood, that he should make offerings for himself and for the transgressions of the people, this signifying Jesus about to come with the holy spirit who truly alone would enter the inner sanctuary of the divine sacraments and, because he knew all the mysteries of the heavenly nature, alone also would reconcile the entire world to the father with his blood, so that he would have compassion for heaven and earth. Finally after he came, he appeased all things with blood of his cross, which are either in the earth or in heaven. Within a censer, within a table, within a lamp: the censer, because thus to god the father, as incense, is directed the prayer of the high priest, the table, because on that is the passion of Christ and the mysteries of the sacraments, from which indeed David said you have prepared a table in my sight, just as whose twelves loaves, the twelve apostles are witnesses of his suffering and resurrection. The lamp, which is placed on the lamp-stand, previously it was beneath the corn-measure, that is beneath the measure of the law, now it is in the fullness of grace seven-wicked pouring out light, for the reason that the holy spirit lights up the temple of god with the virtues of the seven greatest graces. Knowledge of the trinity was therefore in the interiors of the temple which were called the holies of holies, where the rod of Aaron once placed flourished, which by the grace of priests in Christ was about to work after the death which redeemed the world. There were fourteen steps before the temple, through which in the time of king Ezechia a shadow ascended signifying to him the end of his life was about to occur. But warned by a prophecy he prayed and earned a postponement of death by this evidence that the sun poured back by these same steps, which signified by such a great number the passage of years of life poured back to him. [p. 312]
X. Since therefore the city was fortified on all sides by the works of many kings and especially of Herod, who strengthened the fortress which has the name Antonia to the splendor of the greatest work and adorned it with great beauty, Caesar went round it seeking, from what direction he would be able most easily to pour himself into the city, and the circuit of the wall having been examined through its entire circumference he settled upon the area neighboring the mound, where Johannes the the chief of the priests lay buried, for undertaking the siege. Adhering to which too closely reconnoitering Nicanor one of his friends giving his attention to the task too studiously was struck by an arrow and slain. Indeed he had approached too closely, while he thinks it would be some advance of future peace, if the opportunity of engaging in dialogue should be given him, whose effect it was reckoned would be powerful and strong in influencing the minds of the listeners. Caesar, angered because they had inflicted death by an unexpected wound on him who was exhorting well-being, orders the troops into battle and the war is stirred up by the hostile hurling of javelins and especially with missiles, the battering rams are moved up, with which the strong walls are struck. Alarmed by which all who previously were fighting with zeal among themselves about mastery enter into agreement and freedom from punishment of their superiors having been given they make themselves one body and the peril forcing acting in concert they defend the city. Coming forth against the mounds they hurl fire upon the war machines, that they might destroy the ramparts and burn up the moveable shelters, set fire to the battering rams. And they would have have burned almost all types of the machines, if many selected soldiers and allies especially from the region of the city of Alexandria had not fought back vigorously. To whom resisting strongly Caesar added the assistance of powerful cavalry. He himself [p. 313] fighting fiercely killed twelve champions of the opposing forces. Thus the force of the remaining multitude avoiding destruction returned into the city and the Roman works were protected from burning. Iohannes the leader of the Idumaeans fell in that battle, while he was engaged before the walls in conversation with a Roman soldier known to him, struck in the back by the wound of an arrow, he fell immediately. They consider Arabis the most skillful of his javelin throwers the author of his death, the Idumaeans affected by great grief, because they had lost a man quick in battle and wise in counsel.
XI. The following night it happened that three towers which Titus had ordered to be erected upon the rampart by which he might transfix the Jews with darts either from a level with them or from higher, suddenly with no force of the enemies fell. By which noise the entire of the Romans was thrown into confusion from the opinion that the ramparts had been destroyed by the enemy, they thought the towers had been cut down, which falling caused great destruction far and wide. And a miserable outrage almost was admitted, that the victors would have yielded in flight during the night to an uncertain enemy, if the darkness and the fall itself by the dust raised had not taken away vision, so that they considered it uncertain in what direction they should flee. Each one inquired from the nearest person what had happened, nor was able to learn the truth of the matter, because the cause of this was similarly unknown by everyone, until Caesar the matter having been investigated ordered to be spread about, that what had happened was from the sudden fall, not from any hostile incursion. Thus the panic was calmed and every aid to storming the city located in strength, for when they were the height of the walls and most things were covered by iron or brass and the enemy were fended off by darts and the height itself, the Romans advanced the battering ram machines, [p. 314] by whose frequent blow the strengths of the wall were loosened, they began to rely upon lighter darts and arrows that they might divert the defenders, that they might push aside the obstacles of those hindering. Thus little by little the wall was yielding to those pounding. From which the Jews called the very largest battering ram a destroyer of cities. And so a part of the walls having been battered down the Jews untroubled forsook the defence of the wall itself, because they had two other interior walls, and departed to the second wall. Them fleeing the Romans, entering through the gaps of the wall, opened the gates. The entire army having been admitted deep within, it destroyed the exterior wall, lest it should be an impediment to those fighting or, if there should be setbacks, an enclosure for those escaping.
XII. Allied together they allotted to themselves the places of Johannes and Simon around the second wall. Johannes with his men was fighting in the fortress which has the name Antonia. Neighboring to him was the arcade of the temple which faced to the north. For that location, in which was the fortress afterwards designated by the name Antonia, lying between two arcades, was named toward the norther, that is the northern. Simon undertook the task of defending the city up to the tomb of Johannes. The battle for them was for safety, for the Romans it was for victory. Although for them bravery was more important for fighting, the location however was worse for the siege, since the fighting might oppress them from the wall. Daring was more immoderate for the Jews, firmness more important for the Romans. The leaders hung over the factions, and from that the greatest competition arose, while each is eager to demonstrate his own bravery to his commanders. Simon spurred on his own men with fear and terror, Titus encouraged the Romans as much as possible by their sense of honor, because they thought it worse than death not to show their courage to Caesar, since he himself had not hesitated so many times to offer himself to dangers in front of the army. The habit of winning armed them [p. 315] and the ignorance of losing, especially with Titus present, the judge of the courage of each one, by whom a reward for bravery was not expected, but above everything the reward of greatest value was to have done anything vigorously with him watching which did not displease him. Aroused by that incentive Longinus a man of the equestrian forces seeing enemies before the walls clusters of Jews and as if indignant that they had provoked the Romans to war and dared to come forth on even terms, dismounted from his horse and threw himself into the middle of the enemy. And he pierced one preparing to resist in the mouth itself with a javelin and simultaneously took away his voice and life, he thrust the javelin torn from the prostrate body into another and took himself back to his own men a victor. We are speaking of those most prominent: but there were many imitators from each side but of a different type. Despair gave boldness to the Jews, to the Romans the desire for glory added courage: an equal contempt of death however for unequal spirits. The Jews thought it a consolation to die together with the enemy, Titus was hastening to finish the war, but without the loss of his own men, he preferred even to save all the enemy themselves if he were able rather than to destroy them. He did not admonish a soldier otherwise than that fighting must be for a purpose, true valor to be this alone, to which the companion is foresight, for bravery without judgement should be seen as rashness, and in no place should more caution be taken than in victory. Defeated to die with the winner is a triumph. And so counsel must be taken that the outcome not be seen to have been that he conquered, but to have been worthlessness that he did not avoid the conjunction of danger. He orders therefore that the battering ram be moved to the middle of the north wall.
XIII. Castor was there a clever man and prepared for trickery, who the rest having been put to flight through the arrows of the bowmen stretched out with nine other [p. 316] associates in trickery. He when he noticed the tower to be destroyed the wall to be tottering and easily to be about to fall if the blow of the war machine were repeated, extending his hands asked Caesar in a miserable voice that he should now spare the city about to be destroyed and not think it must be undermined in a final destruction. Caesar thought that about to give up his troops he was asking for pardon. So that the surrender could proceed he orders the war machine to stop, the javelin throwers to refrain from battle. He gave Castor an opportunity of speaking. He pretended to climb down, then as if persuading his men, some willing others not yielding, and suddenly as if protesters who were being forced striking themselves above their breastplates they fell down. A great wonder although a trick lay hidden. Thus they prolonged the time. Among which one of the Roman soldiers struck the nose of Castor with the dart of an arrow. He bewailed and complained to Caesar, asked that he order someone to extend their right hand to him, that he was about to take asylum. Caesar entrusted the task to Josephus, in truth he who had experience in the treacheries of the Jews answered that he saw nothing sincere in it. Aeneas however advanced nearer the wall and that he might receive the one coming ran to meet him. To whom shoutings that he should open his bosom that he might receive gold, let fly a stone. He with watchful eyes foresaw the stone and having dropped with a quick leap of his body evaded it. However the vast catastrophe of the stone enveloped another standing near. Caesar brooded over this bitterly ordering the war machine to be driven with greater force for the casting down of the walls. In opposition fires were hurled down to burn up the machines. But when the wall was brought down Castor pretending greatness of mind in contempt of death with a trick as if he threw himself in the fire, with a disgraceful trick seized a way of escape with his life. [p. 317]
XIV. By now one wall that is the third remained two having been destroyed. Thus far Caesar kept his patience, who noticed that whatever had been destroyed was already lost to him. While he spares and and calls for surrender, an unanticipated troop with a few rushing over the second wall, a band having been assembled the Jews wound a great many. Furthermore many on both sides were dead. Then Caesar pierced those resisting with arrows from a distance, among those crowded together the darts were never eluded, no blow was without its wound. So the Jews began to move back and Titus recovered his own men. And already in the city hunger had advanced deeply. The Jews however for their victories because they had recovered the second wall, were boasting as if the Romans had been driven out, but they were not able to repair those fallen down nor to defend those about fall. But they continued to resist to some extent. It was fought for three days at the second wall, on the fourth day not holding back the Roman valor they fled back within the third wall. Caesar meanwhile orders that an assault be refrained from, he ordered only that the second wall be destroyed. And because a great part of the war remained, he decided that a soldier should gather food for himself, lest a lack should threaten the conquerors, weakening those wanting food. For four days the army collected grain for itself, and the time was also deemed suitable that the Jews should take counsel for themselves, that they should turn about. And indeed the people preferred this, but the leaders of the strife thinking that they had acted against the people with great crimes, while they looked forward to no place of pardon, thought it easier to perish with all than if as the instigators they should perish alone. Therefore on the fifth day, because nothing tending to making peace was offered by the Jews, Caesar attacks the walls with a double column and orders two ramparts to be erected, one against Antonia, the other against the wall which was about the tomb of Johannes. By the latter he was seeking the overthrow of the upper city, while by the other [p. 318] that he should conquer the fortress, even that he should get possession of the temple. Which if he did not bring into his power, he was not able even to hold the city without danger. Titus had divided his army into two parts. Separated also Johannes and Simon had assigned to themselves the duties of defense. Johannes was defending Antonia, Simon with his armed men and the people of the Idumaeans looked to the tomb of Johannes and from his higher position baffled every attempt of the besiegers by whatever means he was able. Also the more practiced had been taught by their misfortunes to charge against the siege engines and had themselves taken over for themselves many types of siege engines, with which they destroyed the works of the Romans, impeded their undertakings. Noticing whose headlong stubbornness to be confusing the tasks, Caesar wished conversation, so that they would not perhaps from despair of pardon resist more obstinately, and might from trust of things promised give up. He began to persuade them that they should not involve themselves in the destruction of the captured city, that they should relinquish it to his power, which was already held by his arms and walled around by the siege was being pressed to its final destruction; he would give pardon to those yielding, if only they took counsel for themselves and their country, so that the entire city will not be destroyed. He commands Josephus that he should address the citizens in their native tongue, that he himself might perhaps change his fellow tribesmen, that they should reject their madness. Who although he knew the hatred of the Jews to have been showered upon himself, moved back from the walls as far beyond the flight of an arrow as he was able, however so that he could be heard, he described in detail what was to the best interests of the citizens in this well known address to them.
XV. "It has been, Hebrews, human nature to fight stubbornly, before things come to a climax, while you believed yourselves to be superior by reason of the place and assistance of the known region, although it would have been appropriate for the Romans insuperable in war not to be challenged in arms, by whom they have been often conquered who had conquered you, but however [p. 319] thoughtless minds of men have this lapse in favorable circumstances, at the same time because generally the outcome of war is doubtful, and so each one even though inferior in valor commits himself to chance, finally you have trusted to walls, you have not thought even all the way to the forthcoming destruction of the temple. Spare the sanctuaries, spare the altars, spare the one time house of god. For indeed god himself has already deserted you, because you have abandoned the observation of piety. We have suffered war in the middle of the temple. Fires distributed around the temple have gone astray, Fires scattered about the temple went astray, armed men stood around but not the sort as were accustomed. Up to this point however having hands unsoiled by sacrilege they prefer not to defile the sacred doorposts, nor to abolish the ancient rites, if you permit it. What more is expected? Two walls have been thrown down, a third survives but is weaker that the two torn down. Is divine help hoped for and assistance from the inner sanctuary? But he who was protecting us has gone over to the enemy, inasmuch as whom we were cherishing the Romans are venerating, we are offending. Who moreover does know that god is with them, who has made everything subservient to them except those things that are inaccessible from too much heat or cold, and thus outside the Roman empire because the same are outside human use? To different peoples god has given dominion by turns, no one denies him to have been the helper first to the Egyptians, after to the Jews, also to the Assyrians and Persians, afterwards turned to the Romans to remain with them; in fact all kingdoms to have yielded to them, all the earth to have been given into their possession. What do you with the victors over the entire earth, to whom the hidden parts of the ocean and the furthest limits of India lie open? What if I add Britain divided from all the world by an interposed sea but brought back into the circle of the earth by the Romans? The land of the Scots trembles before them which owes nothing to the world, Saxony inaccessible from swamps and hedged in by impassable regions trembles, [p. 320] which although it may seem to dare the intrigues of war, indeed itself is frequently added a captive to the Roman triumphs. It is regarded as the strongest race of men and as excelling the rest, it relies upon piracy and pirate ships, not upon strength, prepared for flight rather than battle. But you say to die is better than to lose freedom. When, Jews, did that opinion succeed among you, or when among the Hebrews was profitable servitude not preferred to unprofitable freedom? Jacob himself the patriarch led the Hebrews down into Egypt, lest they perish from starvation, likewise the twelve patriarchs his sons went down that famous beginning of our race. There the respected Judas from the race of Jews, who gave his name to the people, there Joseph exalted with his chariot and horses preferred to put himself under rule so that he might feed his people rather than go back to the freedom of his own origin, there Benjamin restrained by the conscientious trickery of his brother agreed to the deceit, because it was not a fault to be a slave to those more powerful, there their generation, when it was summoned by Moses, wanted to stay. Thus harsh servitude even did not displease your fathers so that it was preferred to dangers. You served the Egyptians and would that it were so again! And not only did you serve then, when you preferred the nourishment of foreign servitude to the showers of heavenly food, but even afterwards conquered and captives you descended into Egypt when you were fleeing from the Assyrians. You served even the Macedonians, you served even the Assyrians through the course of many years, and that servitude was pleasant. You served the Persians the Seleucians the Palestinians, you reckoned only the Romans oppressive to you, to whom indeed those were slaves whom you were serving. Which therefore hatred or gratitude do you owe them, who made you equals [p. 321] to your masters? I think this is your vengeance, not an indignity, because they have delivered you from those things to which you had been subjected. An Assyrian is oppressed by servitude who was ruling over all Asia. An Egyptian plows for the Romans, he sows from his own which he reaps for them. Macedonia which the Persian having been conquered spread its empire all the way to the Indians, recognizes as its masters those whom it disregarded, and remembers to no purpose that it imposed the name of Aeacides upon its kings, certainly it would not have stopped otherwise than for the triumph of the Romans, to whom even Pyrrus himself, an offspring and the race of Achilles and bearing the name, overcome by arms made himself subject from the desire of meriting peace do that he might ask for pardon. About the Palestinians what may I say whom the strength of a single governor restrains? Ungrateful, for is it not your renown to serve with the Persians? That is indeed to serve with royal powers and the greatest king to have the consolation of submission. But I ask when have you been free who are now rejecting servitude? When therefore have you been free? Or when were you master over others who were under a king? You had god for king, you rejected his rule under whom alone you were free. You were willing to serve men. Why do you tear away the testaments of the fathers, the hereditary succession willfully disobedient to the fathers? You chose a king who was named Saul. Him having been killed, the Palestinian people ruled you. After a time David succeeded to the rule of the entire people, indeed a gentler master but a master nevertheless. And before he rested David himself imposed a king upon the people. From Solomon the kingdom was again divided in two and the inheritance was divided through a long [p. 322] series of despotism. That I may pass over the captivities, Cyrus restored most of the Jews to their lands and their religious rites. But your fathers, when they were being ground down by the serious battles of the Persians, however much uplifted by the triumphs of the Machabaeans, chose the Roman alliance for themselves. The divine scripture held the agreements of many embassies. You were made allies of the Romans who were the slaves of the Persians. But again you preferred to have a king rather than a chief of the priests, to whom the people were submissive; when the savagery of your kings was intolerable, Herod having died, Archelaus having been defeated, you asked to be Roman under Caesar, you surrendered yourselves to Caesar, to whom all have been made subject, for a change to a softer servitude. In the common condition of every one to be a slave is a certain freedom, inasmuch as the obedience of the slaves is graced by the authority of those in control. Although the Romans do not exact slavery the supporters of freedom, who not only killed a harsh king but did not suffer an arrogant king, and thus among them the name of empire is in low regard because it increases theirs, not because it suppresses that of others. But be it: may it be useful to you not obey the Roman empire; let us see if it is free, if it is not deadly. The Roman battle lines beset us, the destruction of our country besets us, the destruction of the temple besets us. Assess carefully not what is useful but what is possible. For not the notion of vows but the prudence of possibility must be considered. The law of nature is certainly the same for everything, men, birds, wild animals, poured into beasts, and each yields to the more powerful, the bull to the lion, the stag to the bear, the wild goat to the leopard, the hawk to the eagle, the dove to the hawk, the weaker young bulls to the bull himself, the flocks of sheep to the ram, the she-goat to the he-goat, lest any difference of different birth be seen to exist, you to the more powerful. The Romans however drive out no one, you [p. 323] drive them out, on the contrary they promote, that not anyone even conquered should go out from their lands. They reserved a part of his kingdom for Antiochus. And now Caesar what does he work at unless that your land not be deserted, your region not be emptied, the city not be destroyed, the temple not be burned up? Not to everyone is victory given. Nature grants to be in charge to few, to be submissive to many. The bulls stand out over the herds, the rams over the flocks. Distinction belongs to few, tameness to many. And you clothe yourself in tameness, accept subjugation as even wild beasts clothe themselves in it." When Josephus was saying this, he was jeered from the wall, they slandered him who was persuading helpful actions. Many even were shooting arrows, trying if they could bring him down with death. But he, because he was not prevailing on the untameable with reasoning, thought they should be approached also with the evidences of the scriptures, especially because they were saying that god would not fail as a guard for his temple.
XVI. "You the reckless, now finally you hope that divine aid will appear for you, when you have thoroughly disturbed all things with arms, when you have violated the altars with fighting, when you have demolished the defences of the entire city? " he said, "and unmindful of your supporting forces, you have prepared shields and swords, and this against the Romans? Not with such arms are you accustomed to conquer. For when was the victory of the Hebrews in the spear and the sword? Call to mind from whence you arose, from what sites you set out, how your fathers conquered their enemies, you reckless ones, what assistant to you you snatched away when you asked for foreign help! not in a multitude of people but in the fear of god father Abraham entered Egypt and when he saw the modesty of his kidnapped wife captured, he abstained from war however, [p. 324] he took up the arms of pious speech, he summoned the protector who would wind around the sleeper, and the enemy having been conquered, would display his wife to him unstained. Sarra returned without arms reporting triumphant victory to her husband. Abraham slept and Pharao was turned. Sarra feared and Pharao refused guilt, he cast out another's wife and the crime having been condemned he respected purity more than he had desired to despoil it. He adds gold and silver for the shaming of Sarra, that he censured the desire free from outrage. He asked father Abraham that he pray to the lord on behalf of his household; for his household was unfruitful. Sarra returned richer with modesty unharmed, Abraham returned more blessed, who had recompensed the consideration for the modesty of his wife by the cure of sterility. What shall I say about his son Isaac? He also relying upon the ancestral defense against the haughtiness of a powerful neighbor led forth not armed troops, and certainly he had a strong band of 318 domestic troops, which had overcome five kings, had stripped them of booty, had restored the captive Loth to the uncle of Abraham. He did not take his sword from the sheath, but put on only patience against those who were jealous, he returned forthrightness. They came asking who had declared for expulsion, they demanded friendship who did not tolerate a neighbor. I tremble to review such a great marvel of the fathers. Jacob having been blessed his brother Esau threatening parricide left his homeland, abandoned his parents carrying a traveling allowance of prayer alone with him, and he rightly feared ambushes in strange places with his brothers, and he lacked the companionship and assistance of men, he found an association of angels, [p. 325] guided, as he said, to the stronghold of god, he wrestled with the lord and, as scripture says, prevailed over god, who thought himself unequal to men. What otherwise could Moses and his snakes have done against the army and king of the Egyptians if he had not raised his rod alone? O mighty rod which overlaid the sky with darkness, flooded the land with rain, dried up the sea with waves! The Egyptians had surrounded the Hebrews, Moses prayed and did not fight. The sea was divided and the people entered into it, Pharao followed, Moses positioned between the waves prayed. Pharao was submerged with his troops, Moses celebrated. Who considering these many things and others like them does not wonder and does not understand that for us the best weapons are in prayer rather than in valor? For the first brings divine aid to itself, the latter brings the aid of the body. The first acquired knowledge of those weapons which are not of the flesh but steadfastness in god, the disciple of Moses and also his successor Jesus Nave, his imitator and almost the equal of the teacher turned backwards the waters of the Jordan and likewise when he saw the invincible walls of the city of Jericho, ordered the priests to sound their trumpets and the people to sing out. Which having been done the walls suddenly fell and the city was destroyed and all were killed, except those whom the faith of the good courtesan Raab protected from the destruction of the celebrated city. Gedeon also chose 300 men for war, he ordered them to display not arms but mysteries, in the left hand to hold pots full of water, in the right torches. Demoralized by this sight the enemy fled immediately and victory came to the Hebrews. The observance of the sacred religion was interrupted by the negligence of the priest Helus, the divine authorities were forsaken. Battle was invited by foreigners, the Hebrews were conquered, captured even was the ark of god, and without any weapons necessary was returned, by which proof it became clear that [p. 326] indeed without reverence for religion arms do not conquer and religion conquers without arms. King Ezechias, the people of the Assyrians having been poured in to the people of Judaea with the voice of Rapsacis, in the empire of king Sennacherim, which reproaches were being thrown against god, which he discovered sufficiently well were being denounced by the people as the final ruin, to those creeping in he believed that words must not be returned to words nor arms to arms, but bestirring himself he clothed himself with a blanket as if with a shield, in the place of a helmet he covered his head with ashes, instead of javelins he hurled a prayer. The prayer ascended, an angel descended. One hundred eighty five thousand Assyrians were killed during the night. We counted the dead bodies, we did not see the killer. I passed over the five kings whom having engaged in war the lord not having been consulted, traveling through the desert, a lack of water began to greatly afflict, thirst harassed them also and their horses. Necessity forced the duties passed over to be revived. For there was a king Israhel negligent about the worship of god, warned however by others that he should seek a prophet of the lord, he learned that Heliseus was not far from the very places in which they were spending time. The aid of prayer and the cure of their troubles was desperately asked for. Although the offense was king Israhel's, because faithless he did not believe, he promised however both an abundance of water and swiftness of victory. Water began to flow through the desert and rivers voluntarily poured themselves over the land without any rains. The enemies arising whom confident of victory watchfulness having been relaxed abundant sleep had overwhelmed, suddenly saw the sun having been covered over the waters to redden and among the peoples of the kings they thought beaten, with whose blood the ground was wet. And so hastening in for booty everywhere without order without method they ran, each hindering the other, thus charging headlong into the middle of the enemy surrounded and killed they gave a huge slaughter of themselves. Thus the venerable prophet [p. 327] took away equally thirst and fear from our fathers. And he brought the same aid against famine. For when Samaria was under siege and king Israhel remained shut in there, severe famine developed, so that not even from abominable foods was there abstention. The prophet addressed by the ugliness of so much misery and likewise by a messenger of the king, who thought the famine to have become established because of he negligence of the prophet, answered: 'on the following day you will see both abundance of grain and cheapness.' He said to the not believing messenger, that he certainly because he did not believe would not see this, but that belief in the promises would not be wanting. Suddenly during the night in the camp of Syria the neighing of horses, the noise of chariots, the uproar of running four horse chariots, the sound of arms being heard threw fear into the victors, as if in aid to the Hebrews many and strong tribes had come, and were threatening them, as they thought, they hastened to extract themselves from danger by flight, the night hurried the decision, increased the terror. And so the Syrians fleeing all the supplies which they had brought in were found in their camp the following day. The abundance created cheapness, the cheapness inspired trust, the death of the unbeliever snatched away from him the enjoyment, it did not however hinder the rescue of the state. It is proven therefore that most leaders of the fathers gained victory when they fought least, others also to have been victorious in war to whom taking counsel as to the justice of waging war it had been permitted by the prophecy. Finally Amalech would have been conquered but when Moses raised his hand, Jesus Nave conquered when he caused the sun to stand still, and Gideon conquered he approved those about to fight in water, Samson also when he preserved his hair still untouched, Samuel also conquered, but when he proposed to pierce a helping stone. David triumphed when he joined Bersabea that is [p. 328] the daughter of Sabbatus as his wife in prophetic mysteries, he won even in civil war, because he fled from war inflicted, he did not wage war. Indeed nothing is more loathesome than civil war, except he who is able to wage war alone. Asaf also won in battle but afterwards his men despairing because they were inferior in number, he said nothing to be of advantage whether they were few or many, since god may make the few, fearing themselves before many, stronger, certainly a good man with faith if he had persevered to the end. Indeed also a woman won in arms who kept her faith in god. An truly Saul was conquered because he did not take heed of the commands of god; Iosias was wounded because contrary to commands he advanced against the enemy, otherwise blessed and thus snatched away so that he should not see the captivity appropriate to our sins. Nechao shouted: I have not been sent to you, bearing testimony of his trust, but he enveloped him, as previously Amessia, the partner of an unworthy society. Finally he had been warned by a man of god, that he should send away those whom he had hired for one hundred talents of silver as allies of the war, if he wished to win. To whom hesitating because he would lose such a great sum, the prophet answered, that the lord had much more from which indeed he restore to him the silver, relying on which he rejected the hired forces, and conquered with many fewer, not even he would have paid the price of such a great victory to god, but he had immediately offered sacrifices to the images themselves which as victor he had captured, as if he had conquered by their help those things which he had collected as the spoils of capture. Sedecias himself with ruin to the country already threatening, having agreed through the prophet Jeremiah, when he was pressed by a hostile siege, that he should not fear to go out from the city, that there would be victory if he obeyed the heavenly commands, but he would be a captive if he [p. 329] had thought it must be defended, cheated himself and his men by lack of faith. The people of the Jews were carried by the Assyrians into Babylonia, Those left who remained were considering transferring themselves to the Egyptians. The lord mandated through the prophet Isaiah and others that they should be content with rule of one race, lest a doubled captivity increase their calamity. Truly they neglecting the precepts of god were made the captives of two nations, who had impatiently desired to go out from under the yoke of one nation. But in truth they who were led into Assyria the time of their captivity having completed, that the lord had ordained because of the sins of the people, afterwards Cyrus ordering having received the opportunity of returning they returned with gratitude. The temple of god was restored with the help of Cyrus and the offerings of Darius and the rest of the Persians. And so the very ones who had destroyed gave the cost of restoring, they restored even the rights of the priests and assisted the observance of the religion, but in truth ours while they strive among themselves for the priesthood and canvass among the Parthians for the memorable office to be conferred upon them, made from the religion an object of merchandise. What should we complain of about the Babylonians? We experienced worse of our own. They returned to us the right of religion, they restored the creation of priests, and ours gave it back to the Persians. They permitted the priestly headbands to our authorities, ours made them subject to taxes for the Babylonians. What shall I add of the bloodstained sanctuary, the sacred threshold made wet with blood, the half ruined roof of the temple still standing? Less is the anger of god around us, than our own controversies. The first made us captives, these made us sacrilegious, the first spread the Jews abroad, the last destroyed them. Compare, if it seems good, what the difference is between our captivity and and our rebellion: our captivity spread the fellowship of our religion to the gentiles, our rebellion has actually taken from the Jews the favor of religion. What brought the Romans into Judaea, except the contention of Hyrcanus and Aristobolus? Who except Herod brought Sossius? Who Anthony except Sossius? Who appealed to Caesar as a king for themselves except you? Who other than you drove Antipater from the kingdom and the freedom under Antipater? And however I neither hold back nor deny that Florus acted wickedly against you. But the quarrel ought to have been submitted to the Romans, arms not to have been taken up. You despised Nero, but Vespasian had succeeded, who kindly by nature was able to be even more kind however from study, because he had taken over rule in Iudaea, or, if sense of responsibility did not move him, certainly his character ought to have impelled you that you took counsel of yourselves. For how could he not spare you who had spared Josephus? For indeed against whom ought he to have been more hostile than me? Who thrust out greater fortifications against the Romans? Who thought it must be fought more zealously for the country, after the option of war had been agreed upon by you? Indeed I did not approve the commencement of the warfare, but once it was undertaken I did not desert. The glowing ashes which still cover the struggle of the city of Iotapata bear witness to this, me not to have desisted from war until after the destruction of this city, me to have hidden as long as I was able in the grave of that destroyed city, me to have preferred starvation to surrendering myself to the Romans, me to have sought a way of escaping to you but was caught, not to have voluntarily come out, me to have preferred to die with my men but Caesar to have spared me, me to have wished to fight further with you, not because I approved of that policy, but because I chose the sharing of danger with you. Thanks be to god however that I did not fall into the partnership of such a great crime, that I might not be thought an inciter of rebellion or, because I was not able to be mixed with these, that I was able [p. 331] to divert murder from my hand lest I fill it with death: certainly that I should not see my blessed mother torn apart in front of me and my inner organs scattered about. Which indeed would be pitiable, but however it is more tolerable to suffer this than to do it. What therefore do you still expect? Signs from your ancestors? Those are not merited by you, not those obligations concerning the worship of god. But that of the Romans is not the unfaithfulness of the Assyrians, who the price of departure having been accepted broke faith, and thought not that they should leave but that they should advance more fiercely. But indeed, as we learn the thrust of the divine thought from those things happening, god is certainly against the Jews. In fact Siloa, which had dried up before the war, and every vein of water outside the city, which long since ceased to flow, so that water was lacking to our use unless sought out at a price, are now returning for their use and are pouring themselves out for the arriving Titus. Abundant streams are bubbling over and all things of overflowing water are filled, so that not only are they gushing up plentifully for the army for drinking, but even for the war horses and pack animals and all the cattle, and also an abundance of water is not lacking for the watering of the gardens, so that, as if the elements are supporting the Roman victory, you might believe there are great movements of the land. We recollect higher omens, which even then came before the capture of our city, water ceased for the Jews, it poured itself upon the enemy, lest the siege should be impeded by thirst. Nor is it a wonder that divine grace receded from the Jews, whom such great outrages walled round. And truly a good man filled with horror flees the inn and abandons his home, if he has learned that something of a crime has been committed in it, he avoids the close connection of a shameful residence, he detests the unfavorableness of associates: and we doubt about the great and unstained god, because he abhors the contagion of such great scandals, and recoils from the wickedness of such calamitous evils, nor lingers in the assemblies of murderers, who [p. 332] ordered Dathas and Abiron, because they had attacked Moses and Aaron by snatching away the offering of a benefice, to be separated from the blameless, lest he should contaminate the pious with a stain or from the association of the guilty involve them in punishment? But why should I delay longer with words, when full of dread and groans they are surrounded and ruin is hastening upon the temple? What eye is able to watch that, what sense to endure it, what soul to bear it? O more durable than stones, more hard than iron, who in such great wonders of human affairs till now have fought among yourselves from wickedness as if in emulation of virtue and what is worse you yourselves are destroying our country and are enlarging its ruin. Turn back before it is too late, come to your senses before it is too late, judge and see the beauty of the fatherland which you have betrayed. What city, what temple, what homes of the pious, what shrines of religious rites, what works of the prophets have been disemboweled by your hands? Against these does anyone lead flames and spread fires and supply conflagrations and not be moved by any compassion? The stiffness, if it could feel, of rocks would be relaxed. Certainly the insensible generally in the greatest harshness of circumstances feign the appearance of sense, so that rocks tremble and drops flow with dripping blood. But you persist unmoved, what is better that it should survive after this, what is better that you should spare it? Finally if these things do not move, which among the dutiful are most outstanding, show compassion at least for the close relatives of yours, place before your eyes the deaths of your sons, either by the sword or starvation and which are more harsh the slavery of your wives and daughters, to whom there will be a safe freedom with an agreement of surrender or captive slavery with the overthrowing of the city. Take heed while it is permitted, that you do not leave things worse after your death than [p. 333] you made them before death. Nor am I free from danger of this type. I know since the mother revered by me likewise fought with your people and my dear wife not at all of low birth and at one time a famous household. And perhaps because of my family members you think to persuade these things to me. Kill them and receive my blood above that recompense. I gladly pay that price of your salvation, if after me you can be wise."
XVII. Josephus cried out these things with tears and he influenced very many of the people, that they should take refuge with the Romans having sold all they possessed. Whom Titus directed whither each wished, to surrender themselves without fear to the Romans even though the remainder were being challenged. And so the opportunity found of coming out, assured of safety if they came to the Romans, and not anxious about slavery to whom freedom was saved. Those however who were supporting Johannes and Simon the overseers and inciters of the strife dreaded the punishment of their crimes more than the adversities of war and thus supposed this refuge unsafe for them. Not only did they not dare to go out, but they even alleged it was not allowed to any from the people to go out from the city, their greater concern was to prevent the departure of their people rather than the entrance of the Romans. And so they were held against their will and if anyone was caught, he received a severe punishment. A slight suspicion was reason for a painful death. The truth was sought not by evidence but by tortures. If they were wealthy the crime of betrayal having been counterfeited they were likewise dragged off to death; if they were destitute, because they did not have that with which to ransom themselves, they were open to death.
XVIII. Now too hunger had begun to rage and the strife to proceed with frenzy and madness. Grain could not be found, no bread available to the public. If it was discovered to be anywhere, that home was immediately plundered. The master of the house [p. 334] or the storer of the grain was killed because he had hidden it. On the other hand fruits not having been found as if they had been hidden more carefully tortures were applied. Many chose the relief of death, since either hunger afflicted them or savagery tortured them. Finally those who were the most savage refused to kill begrudging the kindness of death, for whom already the more severe executioner starvation, their internal organs eaten up by the pitiable leanness, covered their stripped bones with thin skin. Half-dead they breathed to this point with spirit alone and dragged their unsound bodies. If anywhere they saw scraps of vegetables either dropped accidentally or thrown aside as dried out, feeble with weakened body, they sucked with their mouth the things lying on the ground. Or if anywhere grass was seen growing between the walls seizing it the wretched people assuaged their hunger with its juices. Those who were richer bought a measure of wheat with their entire wealth --- for indeed why should they save what would not profit them? Those who were so poor that even of barley no one saw selling or buying. For this even was punished severely with every wickedness. Nor truly was the practice of baking bread awaited, lest death should come before or the delay should summon a betrayer. In secret those hiding devoured the uncooked wheat, who had any or a meager supply of grain. No table, no chair, no light, lest anyone should come between and unforeseen seize it. If there was any sound the food was hidden. Solitude was suspected, there were frequent murders of relatives, sad fights between those kin. And indeed starvation excludes every affection and especially shame. For those wanting food a sense of honor is cost of life and a detriment of survival. If any man, who has a wife, sons, daughters, had anything to eat, he would hardly admit it. Likewise for women. If anyone had kinder feelings, when he had set out food, it was snatched from his hands. The food was miserable, the food was worthy of tears. Sons snatched it from parents, parents from sons and from the very jaws to which the food was being offered. To many the vomit of others [p. 335] was food. Nor was there dread to take up withered droppings or shame to take from one's relatives the drops of last life. And this was a sight of such wretched misfortune that it was not to be discovered. And so it was done with closed doors, lest anyone should come, who was seeking food from the mouth of a stranger and in the manner of dogs would lick up with his tongue the vomit of strangers. Not even this with impunity, for wherever doors were barred, the offense of hidden food was suspected. The agents of the rebellions would rush forward, they stormed the closed places, they enforced unbearable punishments of new cruelty. Not even from the private parts of the body was it withheld. To these also the punishment was applied, because in these there is a greater sensation of punishment. Many when they already saw the murderers breaking in, seized the prepared food so that they should not themselves be cheated of a final allowance and might avenge their about to occur death. And where the barbarity was seen most painful, those who seized food from the starving were not themselves starving. By rapine they were piling up for themselves the supplies of others and feeding on the hidden supplies of strangers, while those who had collected them were wasting away from hunger and fasting. If any woman aroused by maternal feelings, pitying the crying of an infant wished to pour the juice of food in its mouth, she paid the penalty of her tender care, and with the child hanging from her neck or clinging to her breast she was transfixed at the same time. Furthermore many thinking it a benefit to die went out from the city, as if they wished herbs or that they should feed on roots or collect the bark of trees, if any greenness in these could serve for the solace of food; whom the Romans discovering killed. Or else he who had avoided the enemy died at the very threshold of the gates emaciated from hunger and infirm of mouth, whom already the very ability to eat had deserted. Also a deadly band warded off [p. 326] those who returned, which tore away with the harshest means from the bosoms of the wretched people what they had sought at great peril. It was abominable that it saved not a part as the recompense at least of their danger. And therefore they died from the greater assault of their own people than from that of he enemy. Indeed that which even the enemy had conceded a fellow citizen took away, nor however did it profit to have seized food of this type, for not much later those vigorous of body, their middles swelling, shook with the pain of their inmost entrails, or loosened in the bowels their strength exhausted died, so tha they repented of the vow, which at the time was a comfort, afterwards a suffering. Next to green lizards and to other spoils of the serpent race which they had cooked they added pestilence. For if they had discovered the bodies of horses dragging them they fought fierce battles among themselves. Not even from the enemy who were crowded together was destruction given a respite. For when the multitude going out from the city with their sons and wives had taken themselves into that part, which had bent into the bottom of the steep cliffs, the Romans, either that they might lead away as captive slaves especially those of younger age, or that they might kill the stronger, lest perhaps anyone might dare to creep in among those fighting, watched, so that if anyone for the sake of seeking food, while he searches for roots in the fields, should advance to a greater distance, he would be intercepted. However they were not able although the enemy was poured around to restrain themselves, whom hunger gave daring, when the love of parents was not able to bear small children to be exhausted by emaciation and mouths open from hunger to be extended in vain, whom they had associated to themselves in the danger, lest they should be killed in their places by the originators of the rebellion as hostages of their flight. Hunger forced to go out [p. 337] those to whom it was a kindness to die by the sword rather than by comparison from starvation: In opposition the Romans, because they thought them contemptuous of death, increased the types of tortures beating first, also affixing to the yoke of the cross whomever they had caught, by which indeed the rashness of the rest by the sight of those crucified might be called back from the arrogance of harassments. And so the pitiable suffering was seen by Titus as the harshness if such great misfortunes. Innumerable were captured, almost five hundred per day were crucified and they cloaked the plains before the city with a series of pitiable retinues so that they might be seen from the walls, the Romans pitied them, the Jews were not moved, the enemy had compassion for them, their allies were not softened, pity was more easily found among their adversaries than among their associates. Nevertheless many were stirred up by anger, that in the midst of such great evils they became meaner. You might discern people fastened up in diverse manners and various types of punishments, the forms of tortures such an innumerable multitude, that already space for the forked gibbets was lacking, and gibbets for the bodies. Simon raged within, Johannes raged, they lay in ambush each for the other through his agents. If anyone attempted to flee, dragged over the ground he was torn into pieces. Those nearest to those who had gone away were tortured and the bodies of the many were fixed to a cross and displayed to their kin who had slipped away. From a different side actually they had cloaked the wall with a crop of gibbets as if triumphing over the enemies, if they had caught any who wished to flee from their own people to the Romans, so that fear of fleeing across might assault those remaining. No place was free from harshness, outside was captivity, within was starvation, in both places was fear. Arms were feared less however than tortures and it was gentler to die from the uprising rather than from murder by the enemy. [p. 338] But Caesar did not cease however to invite the leaders of the factions in the hope of surrender. For instance he announced that when the ramparts had been built up the effect of the work would not be far off, destruction to be imminent for the city, they should take counsel for themselves so that they should gain safety and the temple be rescued from burning. For the reason that they should readily believe this, many of the Jews were lined up and their hands cut off, lest they should be considered to have crossed over to the Romans in a voluntary desertion and as faithless they should not bestow trust upon them or they should kill them themselves. And in truth they for a warning flung back unremitting oppressive mockeries. The gentle conduct of Caesar was seen as more calamitous for them than his severity, because the one took away freedom, the other life. They preferred their children to die rather than to live as slaves. They consecrated their souls to the temple. Immortality would be theirs if, burned up with the temple, they should die at the ancestral altars and tombs. Titus achieved nothing, he rescued little, he gave up much. Before the temple paradise would follow them and to that place those who fought for the temple must be transferred, only with their own eyes they should not see the Roman triumphs and put captive necks under the yoke. Their small children to be dedicated, not to be killed whose parents were defenders of the heavenly sacraments. Alarmed by which Titus so that he should at least rescue those who were being held unwillingly, ordered the war machines to be moved forward.
XIX. There was in the army a son of Antiochus of Commagenus, who had come to the fellowship of war, truly an energetic youth and eager of hand but not at all provident in counsel; who judging the guidance of the Roman army to be sluggish and not considering the difficulty of the task insinuated to Caesar, himself to marvel, that the Romans were delaying to approach the wall. Titus laughed and said: "The task is a joint one." At these words the youth rushed forward with those whom armed in the Machedonian fashion he regarded [p. 339] as most eager to fight. For in fact he although relying on others, had come, the cohort however, which was called the Machedonian, was considered to excel the rest in strength of body and stature itself. With these approaching the fighting peaked. In opposition by those eagerly fighting from the wall, whom the utmost dangers threatened and the approach of a prompt battle animated, although those lower down are very frequently pierced through by those higher up, not all darts reach those higher up, the son of the king however, an active youth, protected by armor, surrounded by an escort, avoided some blows, fended off others, which even as he avoided them he was informed about by his prompting associates, and therefore untouched by wounds he persisted. But many of the Machedonian corhort, because they thought it shame to yield even to nature and fortifications, fighting too stubbornly were wounded. And so after a fruitless attempt they yielded to those higher up, taught even by the Machedonian men, if they wished to prevail, the ardor of Alexander for fighting was necessary and his success in winning. For he when he besieged a city the rest staying behind and the army devoting attention to the usual machines of war, ladders having been placed he energetic mounted the wall and those present having been put to flight, who were fighting back from the wall, he alone threw himself into the city. And there was not time that he himself without a companion could open the gates, since dangers were threatening, but courageous beyond measure and eager for victory he leaped forward against the enemy. The troops fell back, but how many was he alone able to overthrow? Then through the diverse streets of the city the enemy crowded around. If Alexander attacked in one part, he gave others behind him the opportunity of blockading. And therefore the victor turns his steps, lest he should be surrounded by the people. But they crowded together began to press forward, a large body of missiles bristled in upon him. His helmet resounded with the clanging, his shield with the crash of stones. [p. 340] But unless the Macedonians not fearing to be led had rushed in, the conqueror of countless peoples had been overwhelmed within this poor city. Such was the eagerness with which he attacked the walls that he overwhelmed the enemy, with a triumphant leap he threw himself alone into the city, he routed the people with his attack; this was the outcome, which is chiefly attributable to the leader, in the face of so many threatening people, the flight of so many arrows, so many rushing missiles, there was no place for a fatal wound. For valor had brought on the danger, eagerness had brought in death, if fortune had abandoned the fighter. The Macedonians entered by the broken gate. Thus daring found a victory and the outcome turned danger into glory. Our David also when he was fighting against the giants, intent upon the enemy had a murderer behind him, but Abessa the follower of the king arrived balancing his blows. In truth chance saved Alexander, grace saved the prophet.
XX. And so the son of Commagenus the king of Antiochus withdrawing, when he learned that the careful moderation of the Roman army was not from fear but from wariness, that they might attack the walls with ramparts and sheltered battering rams also and other siege engines, platforms were constructed the task having divided among many workers. Four especially rose up, out of which one in the region of the fortification, which had the name Antonia, was led through the middle of the fishpond which they called the Strutia. The fifth legion had made this platform to the height of thirty cubits close to the tomb of John. To which from a distance John the leader of the rebellion dug a tunnel and hindered the work of the Romans. [p. 341] They were ignorant of what the Jews had plotted with their hidden tunnel, because they had supported the tops of the tunnels with supports of timbers and the material dug out, all the trickery was hidden. And so when the right time arrived, they set a fire, which fed by sulfur and pitch, with which the material which gave support to the tunnel had been saturated, easily consumed all the wood. The collapse of the undermined works followed the burning. And so the collapsed works of the Romans suddenly gave out a tremendous noise. And so all things filled with dust and smoke spread a great darkness and the hidden cause aroused great fear. Then when the remaining fuel had been consumed, by which it had at first been concealed, afterwards free the fire burst forth, it revealed the trickery and for the Romans fear of danger was immediately lessened, but the weariness of the work made useless followed painfully--and for the future confidence in the assault being prepared grew cold. In another area two days later, when already the wall was being shaken by the batering ram, Tepthaeus from Galilaea and Magassarus, an Adiabenian and Agiras having seized torches rushed forth against the seige engines attacking the walls. Nothing was more daring than these men, nothing more frightful in that war came forth from the city against the enemy. For bursting forth into the middle of the enemy they did not waver, they did not draw back, but as if delaying in the fellowship of their households they did not think of returning, while from all sides javelins arrows spears were hurled against them, [p. 342] before they had destroyed by the fires they set the apparatus of the siege engines. There was a great charge of the Roman army, that they should extinguish the fires, and also a great clamor and zeal of the Jews, which constituted an impediment to the Romans, so that aid should not be brought. The former were hastening to draw the battering rams from the flames, the latter [i.e., the Jews] were still spreading fires. From which everything having been ignited which was able to be burned, flames would have walled round the Romans, unless they had quickly taken counsel for themselves. For the Jews were pressing hard and from the very fact, that they had not had fruitless efforts in that region, success nourished their daring. In fact not satisfied indeed with the wall defense they proceeded further and assaulted the guards themselves of the Romans and the fort, in which the Romans were holding out, and would have overthrown it besides, except that the glory of the Roman name and the ancient discipline of the military service which prohibited to desert posts of this type by fear of the most severe punishment, they resisted those fighting furiously, and themselves the conquerors of cities they had fallen back to their own fortifications. And so the type of war and the use of blockade was altered. With catapults and missiles of a faster type the Romans were defending themselves, that they should repel the Jews by which by themselves resistance beyond the usual was offered. In the midst of these things Titus arrived aroused by the noise and summoned for assistance. Strength immediately added to the Romans with Caesar being present and shame fed their courage, shouting. To Titus it was a great disgrace of the Roman name, if they should in turn lose their own, they were failing to those of the enemy whose walls were already being torn down. The Jews despairing of their fortifications were relying upon rashness alone; the Romans had only to stand firm, victory would not be lacking. And so by encouraging and fighting equally Titus stationed his men, he turned aside [p. 343] the Jews, who were not only prepared in mind for death but by the exertion of body were rushing in that they might move the Romans from their position. Nor was the danger of Caesar moderate in all the confusion, when an ally could not be differentiated from an enemy. Among which Titus moved about in the midst a youth daring with eagerness for fame and very keen for fighting by which victory might be accomplished more quickly, placing any concern for his safety secondary to a triumph.