On the ruin of the city of Jerusalem · Book 52

1XXI. The enemy having been forced to withdraw, there were two choices: Some thought the platforms should be rebuilt, the siege machines for the walls repaired, others that the dangers of a blockade should be abstained from--material for repairing the platforms was lacking, danger was shared with the conquered--they thought closing off the city with a wall was more prudent, that hunger would kill off those weakened by the lack of nourishment. The opinion of this type prevailed, that they should be blockaded so that they had no unimpeded outlets, by which they would be finally defeated by the despair of fleeing and the lack of food. The parts having been distributed among a great number the wall rose quickly, by which the city was enclosed through its entire circumference. Caesar distributed the tasks to his men that at nights also they should not omit turns of guarding. During the first watch he himself undertook the task of going around each individual rank of pickets, he assigned the second watch to Alexander, then in order to the tribunes, in accordance as the skill of each was discovered, turns were ordered. The wall was interwoven at intervals with strong points, in these he spread out bands of soldiers, the watchmen were appointed by lot in a fair manner sleep for themselves and periods of wakefulness. They were going around the wall at every moment through the space assigned to each as his responsibility from strongpoint to strongpoint. [p. 344] By the changes of ranks and numbers the night was crowded. The hope of the Jews was cut off on every side and hunger had poured itself in upon those closed in and had penetrated the innermost parts of the people. Everything resounded with the groans of those lamenting the suffering of a miserable death. Every place was filled full with the half-dead and, if you would wait a bit, with bodies. They died in a short time whom you had found living. Also those who were still breathing finished off by poverty bore the appearance of death exhausted by hunger and ghastly from wasting away, not easily raising their eyes even, because their substance consumed by fasting gave no vigor of natural motion. The form only of a man remained, its use had ceased to exist. You would discern the likenesses, you would miss the functions. Skin shriveled with dryness clung to bones. If a light movement revealed one living, an offensive smell contradicted, thin limbs and complexion so dark you would think a shadow. Nor was the service of burying available for the wretched firstly everyone was exhausted and in consequence on the verge of dying. And if recent food gave some strength to anyone, the pile of bodies took away the hope, instilled the impossibility. Very many died while arranging the burial of their kin and left unfulfilled the duty of this final service by their own death. They collapsed upon the dead whom they had undertook to guard, so that he also added to the burden which he had come to lighten, requiring that service which he was offering to another. Nor was there any place for grief in the common misfortune of all, unless it was that the originators of such a great woe were surviving, nor was there time for complaint even indeed with free speech, if they were able to speak -- for what should those already dying fear for themselves? -- but however with mute senses gazing upon the temple as if from there vengeance for such a cruel [p. 345] death was being demanded. The tears of the final funeral rites had dried up, because the force of the misfortune had precluded every feeling. The mind had grown numb, every sense clung to more than could be relieved by weeping. Land was lacking for graves, all places inside the city had been dug up, which were able to be used for a burial. Some tried to go forth between the two walls, the new one of the enemy and the old one of the city, in the night time silence, very perilous although pious however trickery had persuaded them. And so instead of one many lay unburied, for the reason that, they were robbed of what they wished eagerly to bestow upon one as a good deed. For even when the enemy was absent, hunger was at work. For the one doing the burying generally anticipated that a burial would have to be done and in that grave which he had prepared for another, he was enclosed and suddenly lifeless and having fallen, when he had dug, as if with a certain zeal, he claimed the right of his own work. And were space was lacking, layers were woven together so that the bodies of the dead could be shut up in small places. Many prepared these for themselves with their own hands, lest a service of this type should not be available and inserted themselves voluntarily in these, mistrusting lest death might come and someone to bury them be wanting. All things were silent from fear, starvation had taken away voices, the city was full of death and there was no lamentation in funeral rites of the entire city. And although however the sense even of grief had ceased to be, wrong however did not cease. For there were not lacking in such great misfortunes profaners even of those buried much worse than all these. What shall I say that will not be shuddered at when they mocked the dead and tested the keenness of the swords in the bodies of the dead, some even tested by pressing upon the bodies of those still living, if their javelins were sharpened? And this service was denied to many asking, so that hunger should select the wretched people for more severe suffering. By no means however was vengeance lacking to those about to die, for because those alive were not able, the dead avenged themselves, creating an offensive smell an avenger for them by which [p. 346] they avenged themselves upon their plunderers. For whom violently raging seeking a remedy they put on a certain appearance of piety even those who were engaged in brigandage, so that they ordered them to be buried from the public treasury. But when this could not be done, then they threw the remains of the dead from the wall into deep chasms. And so Titus seeing the deep chasms full of bodies, the fluids flowing from the torn up entrails, groaned deeply and raising his hands to the heavens bore witness that this should by no means be attributed to him, who had wished to give pardon if submission had been made. Him to have hoped that they should ask for peace, him to have been ready that he should spare them unharmed if they had set aside war. And so he orders again that the platforms be advanced although there were no surrounding forests because every grove of trees close to the city had been cut down. The soldiers carried the lumber lightening the labor with the hope of victory. But however the leaders of the rebellion were not disheartened in mind. Simon raged nor satisfied with the deaths of so many did he yield and because personal enemies began to be lacking, he turned against his allies.

2XXII. In the end even he tortured and killed Matthias, by whom as the responsible authority he was received into the city, convicted before him of no crime but charged of wanting to surrender and suspected of a plan, which it was insinuated he had entrusted carefully and without any deception to an intimate as advantageous for the people. He held that deeply impressed a long time, nor did he now trust him as a friend, but some other evidence of anger was counterfeited. Therefore accused [p. 347] before him that he had eagerly corresponded and met with the Romans, he ordered him to be seized with his sons. He is accused nor is any opportunity of defense given, before trial he is sentenced to execution nor are his progeny spared but are joined to the punishment. He pleaded not for the enjoyment of life but for a swift death, in the natural order, that he should be killed first, and not await the deaths of his sons, that he should not outlive the deaths of his children, his death to be accomplished immediately. He did not obtain what justice itself required, even if he had not asked it. And he asked this be granted to him for the service that he had opened the city to him. In guilt to the fatherland but a promoter of Simon, he owed this punishment to the citizens, however Simon owed him thanks: by which he was the more cruel, who neither spared a friend, nor relaxed the punishment of the advocate of his reception. The father is lead to execution with three children, for the fourth had saved himself by flight. He was placed as an object of mockery in view of the Roman army that they to whom he had wanted to go should witness his execution. "Let them free you," he said, "if your friends are able." And the sons are lead out. Nor was he allowed to give final kisses to his children nor to take his sons in a last embrace, not cheated however of the liberty of a father's voice, he addressed his sons with these pitiable words: "I, my sons, brought in the enemy to you, I invited the executioners, when I asked Simon to enter the city. That was the day of this death for us, that was the cause of this parricidal spectacle. I have deserved, I confess, and I do not excuse my fault: While I am eager to restrain one, I brought in a worser. Simon entreated for assistance and converted to the destruction of his country diverted careful plans into crime. We are guilty who sought a defender of our country. And rightly we have paid the penalty of our imprudence but not however of treachery. Simon himself absolves us while he kills, who proclaims it was not given to him by me but sought by consideration of the country, that [p. 348] he would be a help against the savagery of John as soon as he was present and brought in the Idumaeans. We thought that with the two of us cooperating the people would be free. Who would believe me to have done this so eagerly not for you but to have judged this the most tolerable of the evils, so that you should not kill? But why should I speak as if I am offering excuses for a crime? Truly nothing worse than my decision was I able to do, than that I put you upon our necks. But in that I was guilty to the country, not to you. I owed death to the citizens but you owed thanks to me. I owed the country the penalty of my betrayal, that I brought you in. When did I begin to be a traitor to you? If I had thought I must flee, I had taken counsel for my own welfare, I had not dishonored my obligation to my country. For who does not flee an enemy and an internal enemy? We thought you a countryman but we found you an enemy. Summoned for assistance, what did you repay, what did you first promise and which you afterwards turned against? You entered that you should drive out the enemy not that you should exercise the role of the enemy, that you should prevent murders, not that you should add to them, that you should thrust back brigandage, not that you might engage in brigandage, that you should come to help an innocent people. Why did you turn your arms against them? Before this we were assailed by brigandage, you brought on war. Previously few were carried off to death, you accomplished the massacre of the people. Who is the traitor to the country, who helped the Roman arms, if not he who killed the defenders of the country, if not he who snatched away the defense of so many citizens, if not he who turned away the sword point from the enemy to his own allies? The enemy outside the walls offered peace, you fought inside the walls, he wished to lift the siege, you hastened the assault. He forbad the burning of our city, you hurled fire onto the roof itself of the temple. He gave a truce from respect for our sacraments, you on the very days of the sacrifices destroyed the high altars of god by the final destruction of the city, also with the blood of the priests. He had beset the walls, you the temple. I heap up the indictments of myself: I brought in gangs to our native city, I armed your madness, I brought on this total destruction by a folly of old age. I acknowledge [p. 349] the lack of wisdom of foolish age. We lessen the shame by confession, since we cannot cast off the sin by denying it. We two in advance of the others hastened the destruction of our native city, I by an error of policy, you by the practice of murder, I therefore pay out to you, my country, the punishment owed and I extend thanks to this Simon himself, because I will not be a witness to your ashes. And would that I should not outlive my children, but due to the harshness of your wickedness, Simon, I stand a spectator of the death of my sons. I have deserved it, I confess, who was not able to see Iohannes embellished and I chose you armed. O precipitous old age! We feared a phantom, we asked for a tyrant. I your guarantor, I your advocate, carried through the mission. I invited you as master, I brought in an assassin. Let us now see what we have done: the image of Iohannes frightened us, the villainy of Simon pleased us. The ostentation is hastened with funeral rites, let the executioner come, let the sons be killed before the eyes of the father and the father be killed upon the bodies of his sons. I a pitiable old man will drink in the blow of the executioner swinging his savage axe upon the necks of my children. Nothing is worse than this spectacle except he who orders it. Cruel, infamous man, I do what you order, I do it but unwillingly. I have however a consoling fact of this misfortune. I suffer whatever is most wretched, since you have ordered it. Whatever is most inhuman I undergo willingly with you the judge. I have filled the measure of the most savage crimes. May it at least be permitted to speak to my children, to say a last goodbye to my children. May there be an opportunity for last kisses, which are common to us with wild beasts. A pitiable embrace is not denied to nature, which fortune can even give to the dead. What therefore you have ordered for punishment, will accomplish justice for me. I will fall upon my dead [p. 350] and I will cover them still unburied with my body like a piece of turf lest vultures tear them to pieces or wild beasts devour them. I will lick up with a father's tongue the blood of my children and wash it away with mine, so that beasts do not lick it up. And perhaps this piety and compassion of nature itself will add that I dying will draw tight in a close embrace my children, so that you will not be able to separate us, though you may wish to. Certainly if you separate the bodies, you will not separate the souls. But enough, we have already exacted a supply of tears enough. Go before, my sons, and prepare the way for your father about to follow. If I will have been able to overtake, I will accompany at the same time, and if old age will be a hindrance there, so that I will follow active youths a little behind, go before to the mansion so that you may receive a weary father with lasting hospitality. I wished indeed to go before myself and I asked, but I was not granted this. However because you are blameless, better lodging will be given you there, than if I the summoner of Simon should come before. That mission oppresses me although ordered by the citizens, undertaken because the people asked. Therefore go ahead, sons, enjoying a heavenly path with a clean track. And the Macchabaeans came before their mother, but they came for a reward, we for punishment. The pious mother however saw her sons dying and wallowing in blood before, she saw the brothers embracing each other by turns from the bonds of nature, and she rejoiced in her triumph, which she followed from the tyrant. Indeed the merits of the sufferers were different, but the same cruelty of each receiving it. Antiochus found this in the Persian brutality, among them are devices of new tortures, you have followed. He however saved the great mother for the persuasion of the royal will, you ordered the father to be saved for the torture of paternal grief. Take comfort, dearest sons: we suffer what the martyrs have suffered, Simon has decided. What the savage persecutor has found, Simon has ordered. [p. 351] Let us therefore set out willingly, let us flee this gathering of thieves. Truly when we shall have departed life into that everlasting home, if they should come to us, who require, what that one time people of god is doing, what shall we respond ti them, especially if as is possible Ionathas untouched by age meets you who are young men, Saul me who am a sinner? What, I say, shall we reply, if not that that people, beloved when young by Juda, before whom the sea withdrew, for whom the sun stood still, the Jordan made way, that people, I say, for whom the flood was traversable, the sky was fruitful, the land was heavenly, which had not, like this our land, put on any appearance of corruption, but had taken on the grace of resurrection, now serves the Idumaeans and has been made subject to Simon the leader of thieves, and has neither a safe servitude nor danger with freedom? What do we think to answer to this, who chose to perish in war rather than to outlive the freedom of our country? What indeed would Mattathias the founder of the Macchabaeans respond, who preferred to die keeping holiday on the sabbath by observing the law rather than to live having fought, if he heard how Simon not only caused innumerable slaughters of the citizens on the sabbath but forced priests of the lord themselves to be slaughtered on days of the new moon and all holy days of festal celebration? How much will Iechonias sigh when he will have heard Simon, who at the beginning ruined the city by riots, dishonored the ancient religion of the temple by slaughter of the citizens, agreed many times that by giving in to him he would free the city from the danger of burning, preferred everything to perish, the city to be destroyed, the temple to be burned, all the people to be killed, so that he should not lower the dignity of the seized dominion! How much, I say, will [p. 352] Iechonias grieve, although less happy in the time of pressing evils than under the empire, better however than his son. For the father preferred himself to be less happy than his country, although pathetically dutiful however. And so having departed the city with his family the Babylonians besieging he surrendered himself into servitude, so that he should not see his fatherland overthrown and the people of god captive. His son however with equal troubles but a lesser impression, while he feared for himself, led himself into exile and the city to destruction. He therefore was unlucky for his country and not lucky for himself, who lost both his children and his eyes, the former however was more wise who saved the captivity of the citizens by his own captivity. In fact he pointed out the solution. He the older died in power, he the younger died in slavery, although later the Babylonian king assigned a royal throne to him next to himself, and bestowed the privilege of being asked advice before the others, the compensation of a miserable calamity. Finally my fate to die after the murder of my children is more tolerable than to live, since you know how cruel he is who kills the sons before the eyes of the father. Furthermore whose royal duties are worse than the wounds of tenderness. For indeed he ought first no to have inflicted such wicked things, and to have substituted such honorable things afterwards. As if any dignity can make up for the loss of a son, or the slaughter of offspring be compensated by by the exercise of any honor. For certainly nothing, no office lessens such a great grief. No honor cures this wound except death alone, which annuls feeling, takes away the recollection. Hurry then, you executor. But delay yet, while I look at my children, while, before they die, I observe, lest anyone perhaps disturbed from immaturity of age fears death, while he escapes the tyrant. It is a a kindness, my sons, to die so that we do not see the captivity of our country. The wounds of the body are more tolerable than of the mind. [p. 353] Already I look on your deaths more bearably which I was fleeing, so that I would not look upon the deaths of all in common, so that I may not see the remains of our country and the entire city their grave. For he will be happier who will have died died, than he who will have been saved. Great god, let not Simon with his children with his children be scattered among the crowds of the guilty, let him a captive see what he has brought about. No indeed," he says, "for what he was able to plan, he is able to bear. I do not however pray for that. Let him consider how heavy the sin which he is not able to turn aside with a prayer who suffers it, if the retribution is harsh, how savage the inhumanity of the evil deed committed. Let there be what he desires, captive a survivor of his country, because the follies of life are worse than the tortures of death. But already let there be an end to words. Make haste, executioner, while you carry the sword bloodied with the blood of my sons, strike the father that the wound may comfort him. This alone if medicine for one about to die, the blow of the sword, the pain of the wound, is not felt by him alone, strike in the view of the Roman army, as has been ordered, that those about to be vindicated may see. Let the enemy feel pity, because the ally does not feel pity, let the Romans judge, because Simon kills without a trial. They are witnesses me to have been not a traitor to my country but a defender, who saw me fighting not deserting. I with my children, if I had been able, would have turned aside the enemy, not summoned the enemy!" Nor was any end of such great cruelty shown: the unburied children still lay with their father, sacrilege is added to the parricidal spectacle. Ananias a priest born of a famous stock is killed, although no one is more illustrious in the brilliance of his birth or in the service of religion. For excellence was earned by him, it was not sought by him. Let the old family have for itself the emblems of diverse honors, let the priesthoods also have their emblems, who [p. 354] are raised up not on shoulders but by morals, who are judged not by the length of their rods but by the persistence of their toils, the depth of their faith, the extent of their piety. Killed also was the clerk Aristeus himself of a famous family and with them fifteen others of the people overhanging the rest, although it was not nobility that caused the unjust death but innocence. For eleven men are seized beforehand, who equally alarmed by the barbarity of his crimes and each one fearing for himself what he had seen exercised against others had conspired, because he had been treacherous to friends even and hopes had been taken away, hunger ravaging everyone, the Romans time and time again about to break in. Simon agitated to the support of the defense, in a frenzy to the point of barbarity, the easy allurement of surrendering, which Iudas one of his men in charge of a tower had undertaken. He therefore when he called the Romans promising himself to be about to surrender the tower, some scornful because the surrender had appeared so late, others doubting because surrender having been frequently promised they had prepared trickery, Simon came first and from all the companions of the plot he exacted punishment. Also their bodies were thrown from the wall.

3XXIII. The father of Josephus was held imprisoned and access to him was not allowed to anyone. Josephus was zealously inviting the Jews to surrender and had too incautiously approached the wall, so that he might his country with his father. In which place struck in the head with a stone he fell, and would almost have been killed by the weapons thrown from above, unless by the order of Caesar they had been sent who snatched him protected by their shields from death. His mother the wound of her son having been learned and terrified by the shouts of the mocking bandits of his death put on alarm and faith at the same time. She also began to lament pitiably herself to have been saved for these fruits of fecundity, that she should neither gain the service of a living son nor bury him dead. It had been her prayer, that he rather would give burial to his mother, that she would breath out her last breath between his hands, that he would [p. 355] warm the cold limbs of her dying, that he would collect the last breaths from her mouth, he would close the eyes of her the dying, that he would compose her yet breathing face. But because he had escaped her prayer, it would have been a consolation, if she herself had even been able to be present at the last moments of her dying son, indeed a miserable circumstance but bearable however, that whom she had wished to outlive her, she should instead hold his funeral rites, "even if from the wall," she said. "May it be permitted me to see the dead body of my son, even if it is not permitted to touch it. Would indeed that no one prevents! But whom should I abandoned by such a great son fear? Why should I fear, for whom to die is a kindness? Would that all would turn their For whom indeed Titus weapons against me, that they would transfix me with a sword! What I was not able to do living, dead at least I will cover the body of my son with my clothing. The robe of one is sufficient for the burial of two, and perhaps someone of the enemy will feel pity, that with the mantle of the son he may cover the eyes of the mother, and may join eyes to eyes hands to hands face to faces." And so rushing herself to the walls she filled the sky itself with pitiable laments. Her own people mocked her, the Romans wept, among her compatriots there was cruelty, among the enemy there was compassion. "Pierce me," she said, " if there is any pity: I gave birth to him on whom you think vengeance must be taken. I gave an unlucky breast to him, kill me, if you demand vengeance for that."

4XXIV. While she is lamenting, Josephus went forward to the voice of his mother and began to mourn bitterly that he had escaped death, to whom it had been sweet to die before his country and for his country, while he is urging salvation to it, to sink down, himself no longer to strive for the safety of his parents, who given up to old age, while they are finishing their last days of life in prison, would be liberated if they should die, feared for the altar for the temple for the thus far half-destroyed fortifications of the city. He had offered himself to wounding, so that he should not see the country being destroyed. Aroused by which lament many thought they must go over to the Romans by whatever route [p. 356] they were able to take themselves away from the ambushes of those engaged in brigandage and pretending to be guards. For whom in fact Titus reserved the promised mercy, but a worse misfortune befell them. For when a supply of food was given, food which previously had been an advantage began to be a burden, and work was taking a vacation from the unfamiliar tasks of eating. There was no strength of teeth that they could eat food, no strength of the gullet, they were not able to chew bread by any manner. Truly if they absorbed anything of a softer food, the movements of the gullet having been cut off they were strangled. The interior of the entrails had grown stiff, the paths of the food had been blocked up, the veins of the liver had dried up which draw the food. The use had ceased, the desire had increased, the ability had failed, the appetite remained. The pitiful people fell upon the food and practiced weak bites in the manner of infants. Many the food having been seen with joy itself died, and among the food they had longed for they were dying having lightened their wretchedness because they had fulfilled their wish. But there was a mournful procession, since many arose from the food to danger rather than to salvation, since the nourishment caused harm. For bodies were puffed up by the unaccustomed food rather that refreshed, and distended as if by the disease of dropsy they paid the penalty. And if there was still for anyone a value in eating, his greed knowing no bound he forced in beyond measure what they were not able to bear, stuffed by the hasty food they burst. Which indeed was not serious to those to whom the emotion only was important, that he should devour what he wished? It overwhelmed through long hunger even those incapable of emotions even the sense of nature and itself aggravated the emotion of joy. It is therefore no wonder if food is a danger to those exhausted. Finally if hungry after a two day [p. 357] fast you have taken anything, it immediately becomes hard. From whence it is the custom for many that they pour into weak stomachs a drink of milk, and with that mixed with honey they make mild the intemperance roughened by hunger of liquids, and they nourish with soft food the weakness of the body as if were an infant. Thus therefore some of the Jews, who had fled to the Romans, compensating by a certain wile were able to avoid the effects of the food, until their bodies unaccustomed to eating should revert to their uses. But this however did not profit the wretches, but was the cause of death for a great many. For when many of these food having been received voided their bellies, some discharged gold coins which they had swallowed when they were preparing for flight, lest to them seized, since the ambushers were searching everything carefully, they would be not only a loss but even a danger. For it was considered a crime for anybody to have gold except the thieves. This gold the Jews pitiable in appearance afterwards collected among the filth of the stomach. A certain one of the Syrians discovered this and from one the idea flowed to all. Because the human race is headstrong for avarice an prepared for cunning there is nothing so atrocious that it is fled from, nothing so indecent that it blushes for shame from the desire for money. The report spread out from the Syrians to the Arabs, to whom there is no less avarice and a savagery nearer to barbaric brutality: therefore because the Jews were stuffed with gold they ripped apart whomever coming they hit upon, against heaven's law, against the rules of surrender, against the promise of Caesar. Those whom it was not allowed to kill, they nevertheless cut open still living and with bloody hands disemboweled for the secret contents of their stomachs. They search the belly and among its flowing filth [p. 358] they seek gold no less repulsively than those whom hunger drove, furthermore with savage cruelty. Many outrages were committed in that fight, none more outrageous than this one. In fact in one night almost two thousand men were cut up in such shameful acts, the bodies having been shared Syria counted its gain, Arabia reckoned the benefit of the business, which without the dangers of the sea having been crossed over by a new scheme of cruelty they turned into a means of profit, and thought a merchandise. Which even now you may find in a race of men of this type and in some of the Egyptians, that they do business in taking care of corpses and they sell the services of civilization for the profit of commerce. The miserable hunger for gold thinks that nothing should be followed except what is immediately profitable, that nothing is worthwhile which is empty of money. The oppressive long ago oppressive greed of acquiring grew in human emotions and trade became the life of man. He lives by selling and buying, vice has crawled into everyone, and already the exchange of commodities is more tolerated than of morals and intellects. The greed of the Syrians infected even the Roman army. For nothing crosses more easily into another than the love of money and the longing to have especially the wealth of neighbors, by which the neighbor is burned. Nor is there any passion which more weakens the virtue of the mind than the lust for riches. In the end cunning is awarded praise, poverty is held a disgrace. This hampered the strictness of punishment, that very many were found guilty of this great madness. And so Titus who had proposed to surround the Syrians and Arabs with the army placed around them, from his contemplation of the great number called back the decision, that he should make an occasion of this last offense, and so that it would not be committed afterwards he announced a punishment, and by the harshness of his words he charged his men most seriously, that girdled with gold and silver and glittering with expensive weapons they should not blush for shame of their weapons, [p. 359] that they dishonored themselves with such disgraceful behavior. But he truly rebuked the Syrians and the Arabs because forgetful of the Roman name and also command, they had contrived horrible things. They had as allies in war, not for the committing of outrages. In the Roman army there was required not only manliness of body but even of mind, not only was bravery against the enemy to be considered but even the standard of discipline, so that a soldier should be not cruel, not irreverent, not haughty, not intent on booty rather than on victory. These crimes of the military would be regarded as very serious and would be punished very severely. Between arms also principles had validity, it was better for wars to be waged with good faith which is kept even by enemies. If therefore it is owed to armed foes, how much more so to those beseeching. Hence they should beware of offenses of this nature, lest they should be made without share in victory and prosperity. Nor would he any longer endure that their infamous crimes be attributed to the Romans, for whom they were a burden rather a help. And so he checked them to some extent, he did not eliminate the greed of the Syrians, so that they would shun his authority, so that they would not obey his orders. Finally it having been explored first if by chance the presence of a Roman soldier had been lacking, the detestable profit from the entrails of the wretched unfortunates was discovered. Not however did the outcome of booty follow for everyone but for a few, in whom the savagery was crueler, because many were killed not only on account of their money but on account of the hope of money, although the robbers themselves and the cruel pirates restrained the robbers from villainy, when they did not perceive booty. For it is only barbaric brutality to do hurt for nothing. For indeed wild beasts follow prey so that they may kill it. Outside there was harsh suffering, inside there was the brutal Johannes.

5XXV. Finally although such things were being done by the Syrians, even if some the evidence having been discovered were called back, [p. 360] others however did not cease to to go over to the enemy. Among whom was Manneus the son of Lazarus, who stated that through the one gate entrusted to him one hundred fifteen thousand corpses had been brought out, eight hundred eighty burials having been added to this point, from which he had received the task of disposition in this fashion, this having been collected from a single enumeration of those, who had been buried at public expense, beyond those whom their relatives had buried -- which burial however was nothing except that the bodies were thrown down from the wall? -- after him many men not of low birth fleeing to Titus related that there had been six hundred thousand of the dead who had been counted carried through the gates. In truth the number of their bodies, which because of the infinite multitude of the poor had not been able to be carried out and had been piled up in the biggest buildings and the rooms of various works, was uncountable. And still there a progression of misfortunes, which outlasted the end of all the above, still the savage siege, the cruel war, already however the courage of the Jews were greater than than their strength. Above everything truly hunger was the worst which lay in wait for beasts of burden purging their stomachs and rummaged through the excrement of cattle, as if, which was horrible to see, this might become food for the starving. There were miserable heaps of unburied bodies and the land itself covered with bodies for long stretches, all places before the walls were filled, the appearance was frightful, the horror great, the odor unwholesome, which distinguished between neither conquerors nor conquered, noxious at the same time to both and a greater impediment to the Romans, for whom it was necessary to crush underfoot with bespattered feet the remains lying there, the disfigurement of the land itself, everything having been cut down which was collected for the use of the soldiery and needed for the siege machines. For nearly thirteen miles about the city the land far and wide had been ravaged and the soil stripped of growing things. All that open space, in which previously green forests, [p. 361] gardens fragrant with flowers, diverse orchards, farms near the city gave their pleasing appearance, if anyone afterwards saw, the visitor groaned in sorrow, the dweller did not recognize it, and having returned to his place of birth, when he was at hand in person, searched for his native city.

6XXVI. The platforms having been repaired and the moveable shelters and the siege machines the madness of the war was renewed and as if it had been agreed with eagerness by both sides for the last phase of the conflict. For it was judged the critical point of the entire contest, for indeed if the siege were loosened by the Romans, if the platforms or the battering rams were to be burned, for which for reason of the lack of forests the means of repairs were not available, and for the Jews the destruction of their homeland loomed, if they fell back from the contest, when the battering of the walls by the renewed blows of the battering ram was being broken up. And so the Jews advanced with torches bold to such a degree, that, as if the Roman army were about to yield to them, they might scatter fire upon the machines, they might lift the siege. But their strength already exhausted by starvation and earlier broken things denied them success. Their resources had run out, their courage remained. On the other hand it would be a great shame for the Romans, if victory should be snatched from their hands by those who were drawing their last breaths from hunger. And so the battle having been joined the leaders of the rebellion having been driven back ran back inferior in the battle to the protection of the walls. But when from doubt of the walls about to fall from the repeated blows Iohannes by no means negligent searched for a last means of relief, he commanded an interior wall in the shape of the letter C. And so on the following day part of the wall having been shattered the noise of the falling structure and the shouting of the Roman army broke out at the same time, as if the overthrow had been accomplished by the collapse of the wall. But when the sound of the celebrated city reverberated, by a turned turn of things the unexpected appearance of a new wall quenched the joy of the Romans, the [p. 362] daring of the Jews increased because the danger was put off. Then Caesar began to urge on the army, that they should think that that new wall must be attacked without any delay, which the recent construction revealed to be weak and easily scattered. They should dare to proceed now with courage, the wall fragments would give the means of climbing it, so that the battling Romans would be equal to the Jews fighting from a higher position. And because he saw them hesitating because of the difficulty of the thing, collecting those who were the strongest next to himself he climbed up into the battle with a speech of this nature.

7XXVII. "That the ends of all endeavors requires more effort than the beginnings is known to everyone, my brave comrades, that the completion of a task undertaken demands great effort. Accordingly an unimpeded ship speeds over the entire sea, although the blasts of the winds do not always blow from the stern, the helmsman turns aside the surfaces of the sails, and without hindrance the sea is split: but when the port is arrived at, a suitable mixture of breezes is essential and the entry of ships is confined by a narrow path. And so there is greater concern of the danger, when the expectation is near. And so the beginnings of the foundations are easy for the builders but the tasks of the high roofs are arduous. And generally in the very end of finishing a task the unfortunate workman is cheated of the reward of his pay, or buried by the falling of the roof or deceived by the shaky step, he falls to the bottom. What shall I say about the farmer, for whom the girding up for the harvesting is more laborious than for the sowing, for the grape gathering more laborious than for the pruning, and for the mature crops great dangers must always be feared? There is nothing therefore new if danger still remains for you on the very verge of finishing the course, because it must be climbed up through the difficulties of the paths to Antonia, from which our enemies having been ejected we occupying the high ground and stationed above the heads of the enemy cut off in a certain fashion their very breaths. But this seems difficult to you, my fellow soldiers. [p. 363] But truly we have come together as if for a game, not for war, in which men must either win or die! Then therefore you ought to have made excuse, when you were coming to the battle, that you would avenge the defeat of the Roman army and wash off the disgrace of the dishonored military. If in the time of Nero you considered that the injury to the Roman name must be avenged, what does it become you to want when Vespasian is emperor? Let us wash away the the stain of the last rule, lest it adhere to us, which indeed Nero thought about to be removed by Vespasian, Vespasian transferred to himself through Titus if he should not conquer. Father left the accomplishment only of the victory to be performed by us. On which so much labor having been poured out in vain is a disgrace and unavenged we give back the position abandoning victory, as if it were not a lighter offense to withdraw from military duties than to abandon victory? The first is a question of bravery the latter of betrayal. But you think it dangerous to descend upon the enemy and to surround the wall with the noise of arms, as if truly nature itself demands womanly and not manly services from us, which so poured vital spirit into us, that we willingly for fame pour it back. For what therefore unless for maximum effort is the warrior exhorted by his leader? For the exhortation of the usual effort is not only appropriate but even brings shame to those agreeing, that you exact what is owed voluntarily. This indeed it behooves a soldier to exhibit from himself. And what immoderate thing am I asking from you? A Jew frequently runs out into the middle of the battle lines of the Romans and fearlessly throws himself upon the enemy troops not in hope of victory but as proof of his bravery and an exhibition of his fame. You, to whom no one on earth or sea [p. 364] has as yet resisted with impunity, for whom to conquer and not be overwhelmed by crime is not new, since you have such tremendous help from heaven in conquering, not once even are you shamed that a position was snatched from you to the enemy, but armed men rub away tranquility and placed in readiness for battle with minds keeping holiday do you expect, that hunger may fight for you, and routed by their starvation rather than our swords they may turn an embarrassing triumph into a source of reproach for you? It does not shame, I say, my vigorous fellow soldiers, victors over all the races, to hope for nothing from your weapons, nothing from your strength but from the blockade alone, to await, when the enemy shall become feeble from disease and shall die in his bed? And what can the victory be without a battle? All places are filled with bodies, loathsome remnants lie bloodless the remains of the dead, except those among them whom they themselves slaughtered. Why should we fear them whom already starvation fire brigandage and riot is killing? Why would we give up divine aid? By whose unless by god's command have they in their arms been crushed, deprived also of the help of food, nor any end of the domestic madness? I fear lest already we may seem rebels against sanctity, who have sparing so long those faithless to our and their religion. It shall be true, let the war be savage and terrible. For why should I soothe you with the easiness of war? Let the victory be uncertain, the danger certain: is not the talk for me among them, who know with human wisdom that courage in all creatures is more manifest in dangers than in mild contentions? As wild beasts when they see themselves surrounded by armed men, they rush against them with a greater impetus so that they open a path to themselves with the effort. And a serpent struck in its den pours out a more virulent poison. And also there are those things that by nature are harmless but in danger however are vigorous in doing harm. Deer have their weapons, if anyone brings himself in their way, they fend off death with their horns, little injured bees have their stings. But what may I say about the fighting men among the Romans, [p. 365] when that Leonides born of the Lacedaemonians, about to fight against the innumerable army of the Persians said: "let us who are about to dine with the dead have dinner on earth" and so greatly among the Greeks was that speech valued, that not only did no one take himself from those three hundred Lacedaemonian men which he was at the head of except one however, whom surviving none afterwards received, but no one even from the rest who had come for fighting at the same time, except those of weaker stock whom Leonides had rejected for such a great battle. What may I say of the untouched legions of the Romans? Those things that Cato the champion of Roman eloquence and a sincere interpreter of truth asserted when they went forth to war with exultation, from which they did not think they would return, and all were beaten down gladly lest they should change that feeling. Happy are those no one of whom in flight announced to his people the victory of the enemy. Of the three hundred Lacedaemonians but one fled, and they fought in a narrow pass so that they should not be surrounded: from the Roman legions no one chose life but all the inheritance of death, whose descendents you are, if in contempt of the dangers as a glorious inborn quality of courage you do not reject your lineage. Who indeed of brave men does not know himself to be mortal, and an end of living to be in place for all? How much better therefore to expend for your country what you owe to nature and to exchange what is inevitable with glory, and not spend a timid life with the sighs of a breathless old age nor fear the calamity of a burning disease, when the daily trials are shed to age, of those however who have become weak with feebleness, senses and strength equally failing, as the opinion of most holds, souls are adjudged to the grave at the same time with the body! And truly the souls freed by steel from the chains of this body, of soldiers and vigorous men, who devoted themselves to death in behalf of their country, children, religion, [p. 366] it is a doubt to none that that pure ethereal element, shining by the light of the stars, takes up in celestial dwelling places in a lodging of heavenly peace. On earth also something significant of advantage or injury remains, that may either hide in oblivion those weakened by feebleness, or contrariwise pursue with renown those taking their breasts against the enemy, if death should come. I invite you to these rewards, my fellow soldiers, that we advance against the enemy, whom we hold shut in, that we scale the wall up the ruin of the strong wall, which serves for us like a rampart and reaches as high as the lesser wall. Whoever carrying forward the banner of valor will have been first to scale the wall or second or third or comrade to many, he will go away with a rich gift not at all granted by me, for there is no greater recompense than the renown of bravery which is commonly the most secure. For when he who most confident of courage and strength shall have mounted the wall, they will flee who resisting and will take themselves down and will conceal themselves in hiding places. That which we now located in an inferior position are seeking with danger, will follow without great effort, that the enemy having been thrown down the war will be ended."

8XXVIII. Scarcely had Titus finished this speech when Sabinus an excellent fighter from the men of Syria presented himself and standing before Caesar said that he was prepared for the climb and would obey the commands. The outcome for him would be that he would please Caesar. If he should lack followers, nothing beyond expectation would happen to him, who by his own judgment had chosen to die for Caesar. With these words extending his left hand he raised his shield above his head and with his right hand waving his sword he rose up so much in arms, that no one would recognize him, who just a little before from the appearance of his small body [p. 367 ] had thought him to be worthy of disdain, when he suddenly saw him to advance against the enemy and to extend himself threatening equally the enemy and the walls, as if already higher he was fighting against those lower down and shaking the wall with his hand. Eleven men followed him anxious to imitate him but unequal in achievement. The Jews fought back from the wall with darts and arrows, and that weapon the hand of each had found was thrown against Sabinus. But he the charge having been aroused leaped upon the heap of fragments and stationed on the top routed the enemy, while the nearest fear the danger. But while he lifts and throws himself against the wall and secure in victory exerts himself against the enemy, having slipped he fell on his face with a great noise. Called back by which the Jews began to attack him lying there with missiles. He leaning upon one knee and protecting himself with his shield defended himself from wounds as long as he was able nor did he leave unharmed those whom he found nearest. Finally however engaged hand to hand with wounds he gave up life before he gave up fighting, nor was he thrown from his position or dislodged from the wall until he was dead, three others having been killed also. Eight although half dead were taken away from destruction by the rest.

9XXIX. The death of Sabinus however was not a cause of fear for the rest but an incentive. For the Roman forces, who carried out the duties of night watchmen, desiring to offset the effect of this work, because they had been outstripped by the zeal of Sabinus, twenty in number formed a great and remarkable plan, that the standard bearer of the fifth legion having been summoned and two men of the equestrian forces, whom they thought more eager and one trumpeter during the fifth hour of the night they would raise themselves in silence upon the heaps of wall fragments to the top and the guards having been killed they would seize the wall of Antonia. Which having been done the sound of the trumpet more frightful than usual burst forth, so that the [p. 368] Jews weary from their labors and suddenly awakened from sleep were thrown into confusion, because they believed that everywhere was filled by the enemy. And so they began to flee before the truth of the matter was known. For indeed the condition of danger and the murkiness of a dark night did not permit that how many they were could be ascertained. And Caesar the sound of the trumpet having been heard orders the army to take up arms, he himself with chosen soldiers was first to climb upon the wall an aid to his men an impediment to the enemy. Day dawned and already Caesar in full view encouraged his men from the wall, some were raised up onto the wall by their hands, others through the tunnel, which Iohannes had dug for undermining the rampart of the Romans, took themselves into the city. Their treachery was turned into ruin for the treacherous. Shut off on all sides they took themselves into the temple. There also the Romans wishing to force their way in are hindered by the narrow places, they are pushed back by arms. A major battle takes place in the entrance, but the thing is not fought with darts and arrows but hand to hand with swords, hands to wounds, sword to sword, blow to blow. The one striking was bathed in the blood of those cut to pieces, so that he himself rather was judged the one struck. In the temple itself warlike fury dominated. The floors swam with blood. The groans of the dying, the shouts of those winning resounded without order or limit. The hope of finishing the struggle had inflamed the Romans, the final ruin of their fatherland took fear of death from the Jews. The former fed their valor for the reward of fame, the latter poured out everything from despair of safety and reserved nothing.

10XXX. An illustrious deed also was attempted by the centurion Julianus a man very powerful in arms, enlisted from the province of Bythinia but trained in Roman methods and practiced in the wars and famous for the rewards of honorable service. Who when he was standing near to Caesar, when he saw the Romans to have been routed, because the Jews were greater in numbers, and as yet fewer Romans were at hand, suddenly he burst forth from Antonia and turned back those attacking. Nor did they dare to resist the very appearance of such an excellent [p. 369] man and the certain proud authority beyond the human norm of his courage, so that Caesar himself marveled. O variable and uncertain as if a dice-play of combat, which often mocks with unexpected outcomes like by a throw thus by chance rather than by valor accomplishing new outcomes. For there are here throws not indeed of dice but of many javelins and arrows, of stones also, by which often a victor is laid low by a hostile wound, and while he is seizing spoil from another is himself plundered. Like this Julianus, who was threatening the back of the enemy, while he was killing others and checking them with a barrier, too incautious in his haste itself, wearing shoes put together with nails according to the practice of military men, did not consider the grown strewn with polished stones, which should have been avoided, was fighting as if on a level surface, untroubled he slipped and gave out a great crash with his fall and spread out on the slippery soil was not able to stand up. Sustaining himself on one knee he fended off the the enemy who had returned, so that he killed those approaching near, he avoided those throwing javelins as much as he could. But fatigued by that and overwhelmed by the multitude since alone, because no one dared to put himself in such great danger, he did not however die quickly disdained and unavenged. Not at all for my part, as I think, was he deserving of such a death, that such great valor in a man should be cheated. But prudence in war is worth most, which always sharp and observant provides for the possibility of uncertain things. He took himself from Antonia alone, alone he rushed against hostile forces, alone he embroiled himself in combat, alone he forced the Jews to retire into the temple. I fear that that hurt most, that those unfaithful to god had been driven from the temple. And so the fall did not find a remedy. Titus watched him winning with joy, fighting with great concern, he wished to come to his aid but was far away. He was recalled by his men, because in the case of a soldier it is the fate of just one, in the case of an emperor it is the fate of everyone. [p. 370] The danger pointed out the example, which ought to be avoided rather than followed by Caesar. To sum up, his associates were so shocked, his adversaries so elated, that indeed the body of Julianus came into the possession of the enemy, as if they still feared him even dead, if he should be restored to the Romans. The rest Julianus having been killed fell back from the easy task. For a large force had not yet climbed up and the occurrence of his death had increased bravery for the Jews, Alexa and Gyptheus conspirators with Iohannes who were supporters of his faction, also Melchius and Jacobus the leader of the Idumaeans excellent fighters from the party of Simon, Aris Simonis also and Iudis men of the third faction equally supporting, who in a joined band shut the driven back Romans inside Antonia.

11XXXI. On the other side Titus having judged the narrow passages of Antonia to be not a fortification for himself but an impediment orders the fort to be razed to its foundations, that a path to the enemy might be opened for those who would be coming up. It having been learned that the solemn observance of feast days for the Jews had approached, he ordered Josephus to translate into the Hebrew language what he himself would be saying. What, an evil, plan was persuading Iohannes that he should provoke the Romans to the destruction of the temple? If he had the confidence of courage, let him choose another place for battle, let him proceed there, if only he would spare the city, he would not contaminate the temple, he would not hinder the sacrifices of the feast days. Let him leave those whom he had considered suitable for the services of the sacrifices, let him give out where he wished except the city and the temple a document of his courage, the soldiers of Caesar would not be wanting for the encounter. He was unwilling to be forced to the destruction of the entire city, whose remains he wished to save, if Iohannes would allow it. Torches were overhanging the temple, not that the Romans were hastening to burn the temple [p. 371] but to lead out from the temple the inciters of the war. If they believed themselves conquered, they should surrender their troops, but if they expected themselves about to be the victors, they should not take themselves into an enclosure, but they should fight in the open, by which the temple would be rescued from the flames already licking it, it would be freed from the ritual purifications. This having been heard with silence Joseph interpreting for the Jews the silent common people approved but feared to express their opinion. To which Iohannes responded, no sacrifice to be more acceptable to god than for men dedicated to god to offer their soul in behalf of the altars before the altars for the temple, and thus, if it should be necessary, to die willingly for liberty, however to hope that the city of god could not suffer destruction. Titus to this: "rightly therefore you would save the city unsoiled for god and the holy place unstained by killing the citizens, by killing the innocent, by killing the priests. By such shameful acts the divine spirits are not placated but are offended. You have rejected your god from the observance of their sacrifices. If he denied food to you in same way, Iohannes, you sought him; his victims are not sacrificed to your god, his offerings are not returned, men are being killed, and you still think god is giving assistance? The things done teach the truth, the pile of dead so demonstrates and the heaps of your misfortunes. Who seeing these things would not groan? I would not blame that you were fighting for your country, if I were unwilling to spare you, if I were unwilling to spare your country or your temple. Nor indeed was Carthage worthy of this --- not at all was the Hebrew Hannibal to be feared, who had conquered the middle part of the Roman world --- and however Carthage itself was renewed, which had taken the rebellious minds of its citizens all the way to its destruction. I promise by my faith that all these things will be saved for you, I promise the pardon of safety for you not as the reward of [p. 372] wickedness but for the deliverance of the city, that I will make good the condition of the summit which is about to be destroyed. You should cease, I warn you, to disturb with your villainy the proposition of Roman goodness. It will not be feared by Jerusalem that it may be destroyed, when rather Antioch was spared for its resources. Certainly your Iechonias both trusted the Persians and went out from the city and committed himself with his relatives to savage rage lest the city should be destroyed because of him. His memory is celebrated by you, as they protect yours, Josephus is present his protector and a witness to his renown, by which you honor the man who offered himself to captivity for his country. The uncivilized Persian spared him, I moreover promise you safety. For Josephus certainly bore arms against the Romans: whose example we have exhibited. We give you Iosephus as an example of our promise, indeed we have already given him, whom we have spared. He speaks in his native tongue, he binds himself by that rite which you practice, it does not shame me to seek this example, to give a guarantor, that I who wish to pardon do not present one who destroys." Iosephus wept at this, he beseeched Iohannes, he lamented the condition of the country, he entreated with tearful speech, he called upon him as a fellow citizen although more stubborn than the rest, he bore witness that by the grace of omnipotent god he would be safe with his men, if only he would cease to arouse the Roman military to the overthrow of the city. When he was unable to prevail upon him: "It is not a wonder," he said, "Iohannes, if you persist all the way to the destruction of the city, since divine aid has already abandoned it. But it is a wonder that you do not believe it is about to be destroyed, since you may read the prophetic books, in which the destruction of our country has been announced to you and and the restored greatness again destroyed by the Roman army. For what else does Daniel shout? He prophesized not indeed what had already been done but what would happen. [p. 373] What is the abomination of devastation which he proclaimed would be by the coming Romans, unless it is that which now threatens? What is that prophecy, which has been often recalled by us announced by god on high, that the city would be utterly destroyed at that time, when its fellow tribesmen will have been killed by the hands of the citizens, unless that which we see now being fulfilled? And perhaps, because it no longer pleases for the temple polluted with forbidden blood to be defended, it pleases that it be cleansed by fire."

12XXXII. Iosephus finished his speech but Iohannes is moved by no laments and not persuaded by promises. God had long been pressing the faithless minds, from which crucifying Jesus Christ they defiled themselves by that wicked murder. He is the one whose death is the ruin of the Jews, born from Maria. Who came to his people and his people did not receive him. When indeed have the Jews not killed their own people? Did they not kill the son of their own Saul? Nabutha the prophet was indeed stoned by his own people. Iezabel was a Jewish woman, who commanded the Jewish elders who carried out the command, Achab was a Jew, who became the cause of his death. How many other citizens killed by the citizens! And however the city long remained whole, although destroyed by the Babylonians after many years, but afterwards restored. This is the final destruction after which the the temple is not restorable, because they have alienated with wickedness the protector of the temple, the overseer of restoration.

13XXXIII. The opinion of some was changed by such a desire of Caesar and the repeated speech, who were able to take themselves away so that they could come to the Romans. Fear of the danger called back the rest, which was exerted by the brigands, and perhaps there was a certain inclination of the minds, [p. 374] that so many would not be savced from the destruction about to take place. Whom fleeing to him Caesar, because there were among them both men of the priesthood with their sons and other men of outstanding families, received with good favor, promising the security of safety, the preservation of their possessions, and directed to the city, which has the name Gofna, lest any offense should arise from the unlike rite and the difference of their form of worship. Whether by those, who located in the city were resisting, or because a suspicion of this nature had arisen or some one had arranged by a trick that many should not slip away, it came into an argument of death, that they were being killed and cast aside. Having learned this Titus ordered them called back and to approach nearer the walls with Iosephus, that they might be recognized by their people. They with tears and great lamentation wept not because of their own , but because of the destruction of their country and the temple, they beseeched the citizens that they should follow the faith of Caesar, that they should rescue the temple from the burning that had been prepared, nothing had been ordered of them against the law, nothing of freedom had been diminished. That they should acquiesce, and they would experience the mercy of the Romans, whose insuperable valor they had put to the test.

14XXXIV. With such they wretchedly lamented, they are pushed away by their own people and the war is inflamed. The Jews spring up and blindly burst into the inner shrine itself: every recess, they occupy every place inaccessible to men not chosen for the sacred rites. The Romans also prepared themselves for battle. They violated the prohibitions of the fathers from the necessity pf war, with greater reverence by the Romans however than by their own. The gentiles looked at the temple with awe, The Jews approached with rage and rashness and bearing hands wet with human blood laid hands upon the high altars themselves. Titus however still abiding by his resolution addressed [p. 375] Iohannes and called to witness that he was unwilling to be led to the destruction of the city and the temple saying to him: "what do they want for themselves, Iohannes, squeezed before he doors of the temple the summit of the elements? Do they not signify that no one not consecrated ought to approach the temple? What (was) the purpose of that fence before the temple? Is it not that its appearance should ward off the children of everyone, and and knowledge of the secret places should be open to the initiated alone, and that to these there should be a free view, to whom there is lawful entrance? You shut off the view of foreigners and you restrict their approach. You write that no foreigner may enter, no stranger may go inside, and you are scattering foreign blood inside the temple and you are polluting your altars at the same time with the blood of foreigners and citizens. I testify to be a witness not of our attack but of your violation of duty because have violated those things that are yours. I a foreigner do not exact, on the contrary I implore, if you are willing to depart, the temple will be safe, no one of the Romans will introduce hostile hands, nothing of your sacrifices will be violated, I will preserve your temple for you, even if you are unwilling. For the observance of religious rites may be different but the practice is a common experience. What was the observance has departed from you, what is the practice has remained to the victors."

15XXXV. When even by these things put forth by Iosephus Caesar noticed the leaders of the faction not to be called back --- for they thought such a frequent calling for stopping to be from lack of confidence rather than from goodness --- he returned unwillingly to the inevitability of battle. He ordered the Romans to come up, but because the narrow passages were an impediment to such a great multitude, he prunes every thousand fighters to thirty picked men. For indeed such a dense obstruction of buildings would not receive the entire army. He himself wishing to climb down also was called back by his men, lest in the narrow places, even generally in nighttime hours, for which [p. 376] it was unavoidable to run against the trickery of ambushers, he might arouse something of danger against himself, when it would profit more, if he were present as an observer of the fight, since each one would think it had to be fought more unhesitatingly by him about to be fighting beneath the eyes of Caesar. For all things, which were being done around the temple, as if in a theater, from the position of Antonia were visible from above. Persuaded to that opinion Caesar entrusts the task to Cerealis, that he should come upon the Jews spread around the temple at the ninth hour of the night, he encourages the rest to come violently into the fight, that he would not fail the reward of those fighting, since from above he would watch the fight a witness either of any faintheartedness or a judge of valor. Cerealis energetically arrives at the prescribed time, but he found the watchmen vigilant. The battle is joined, since those positioned inside the temple were not sleeping, and those keeping watch went to meet those approaching, the rest easily prepared themselves for battle. The Roman approached in a crowded column. The Jews, since they are depending upon the enclosure and the narrow passages, so they would not be surrounded, rushed about in different directions, so that frequently there was danger to them from their own forces, since they were not recognized in the darkness, and very many were transfixed by their associates, since they were thought the enemy. For who indeed at night can distinguish whether he has run upon an ally or an enemy, when it is too late to ask, to take precautions usefully, to anticipate deliberation? And an outcome of blame to err in the wound of another is more tolerable than to disregard personal danger, when an enemy if feared. And so the Jews worked through the night in a two-headed danger, either because an enemy was attacking or in which an ally made a mistake, nor were they afflicted by a lesser mischief during the day: at night there was more danger from their own forces, during the day the Roman pressed vigorously whom Titus an observer of the entire contest even if silent was urging on. It was fought fiercely to the fifth hour the Jews also fighting strenuously, so that neither side retired from the place. [p. 377]

16XXXVI. While they waged these battles between themselves for the space of seven days everything having pulled down, all the way to the foundations of the earth, which Herod had strengthened with a fortress, which had the name Antonia, the road was made wider, which led to the temple, so that not only would there be the opportunity of rushing in for the soldiers but the place was open even for establishing fortifications and piling up ramparts so much as was necessary, from which the tops of the roofs even of the temple were pounded. Through which the Romans attentively delaying, while the Jews were being pressed by intolerable hunger, they began to lie in ambush for the pack animals of the Romans. If anyone had loosened a war horse for grazing, or a pack mule by lightening the burden, they stole them for plunder, not only was it produced as food for them at the expense of the Romans but it was even a disgrace for the military. Caesar immediately removed the disgrace of this carelessness in the beginning by the punishment of death ordered. It did not however hold in check the trickery of obstinacy. For shut off from this type of plunder and the food necessary for the starving, grasping the help of grasses, the wall being destroyed, which Titus had led around the empty space outside the city, they wandering and searching for the roots of trees and forage thought sallies would be more unimpeded, whom the circuit of the wall the equivalent of a prison had shut in nor was there now anything with which they might lessen hunger. And so they creep up in a sudden sally, they rush upon those extended before the Mount of Olives. Nor did these fail the task assigned and the call of the trumpet summons others to the society of the battle from the rest of the camps and the fortifications of the towers. A fierce fight is joined in the beginning, when a sense of honor urges on the last, hunger the first, [p. 378] by a savage necessity and rule. But the Jews are driven by the Romans gathering together and turned back to the walls of their city. Then one from a squadron of horsemen --- Pedanius his name --- spurs his horse stretches out his right arm and bending down a little seizes one of Jews fleeing, carrying him captive to Caesar. And the conqueror of this glorious booty like an eagle with a rabbit or a hawk with a duck throws him living to the feet of Caesar. Exceedingly pleased by this Titus dismissed him praised and honored.

17XXXVII. Now distributed around the temple they burn the colonnade. Everywhere there was grief everywhere death, outside there was war, inside above there was war and fire. But the Jews were not broken in spirit, they thought everything of vengeance to perish they acted without trickery or insolence. When they were now unable to do otherwise, they provoked the Romans to quickness of destruction. A certain Ionathes small of body, worthier in appearance, very near the tomb of Iohannes challenged the Romans, that he who wished could fight with him hand to hand. Some despising the smallness of the man, others disdaining to fight with him, whom they were about to hold captive soon, others considering the thing to be a perilous contest with men, who in the extremes of safety were seeking vengeance not with bravery but with recklessness alone, there would be nothing of praise if bordering upon destruction the man should be defeated, and much of disgrace, if any one by some lapse should mar the common victory, he was boasting arrogantly and throwing fear into the victors scattering loud abuse, that the Romans were relying not on their own forces but upon foreign assistance, and that the Jews were afflicted not by the war of their enemies but by domestic strife. There was in the number of Roman soldiers Pudens by name, who moved by the inane insults, thoughtlessly took counsel of his sense of honor, neglected his safety and incautious from that indignation stood open to injury and thrown prostrate onto the ground he instilled shame in his associates, he left at the same time also a cause of mockery by, and death for, Ionathes. For he elated by the success of the contest and raising the pomp of victory, while he celebrates and exults and gestures with his sword and by striking his shield, he arouses to his wounding the centurion Priscus, who did not tolerate him boasting with arrogance and pride and pierced him incautious in victory with the blow of an arrow. Struck down by which Ionathes points out that in a battle no one ought to mock irrationally, since the situation is uncertain for the conquerors and the conquered, until the war is concluded.

18XXXVIII. But inside the city when they saw the enemy inside the walls projecting over the highest structures and overhanging all the walls and like a wound in the body they dreaded the danger to extend inward, they cut down the northern colonnade in that part, which was next to Antonia, lest the enemy go up through it to the higher parts of the temple or higher up press upon those located in the lower parts, and each cut off the closest parts, lest neighboring to the temple with raging fires fire even might destroy the temple itself, and cut through the fires burn out. That which they feared from the enemy they first began. They prepared the colonnade of Solomon also for trickery, so that they filled the interiors of the roofs with tar and pitch, which escaped notice inside the vault of the highest roof, and it having been pretended that they wished to defend it and they incite the enemy to attack and so arouse the Romans against themselves. They ladders having been moved up seek the high parts of the colonnade, the Jews gradually withdraw from the place to which many Romans ascend. These steal in eagerly, however the more prudent having suspected a trick take precautions, but the crowd intent upon victory [p. 380] hurries. When the thing of the trick was seen to flare up, many were placed as if in a net, the fire is moved up to the interior of the vault aand full grown from the tar and pitch and the other nourishments of the fire is spread out into the entire colonnade. The fires surround the victorious Romans, so that no opportunity of withstanding it is at hand or any possibility of fleeing. They did not discover what they should do. Titus regarded his endangered men with indignation because they had climbed up without orders, but with pity because victorious they were perishing. Many gave themselves to a fall, but, when they had escaped the fire, crushed in body with broken limbs they died, it was more unfortunate if disabled they survived. Caesar wished to come to their aid but was unable, he encouraged the nearest however, he shouted that there would be assistance for his men. These words, this grief of Caesar they considered as a final consolation. This was a parting provision for those about to die, as if exalted solacing themselves with this tomb they hastened to death, because they were ensconced in the innermost heart of Caesar and their life would not perish, whose renown survived, who were dying for Caesar leaving behind their triumphant inheritance. And so some were encircled by the flames, others avoided them, and not far away was the enemy who were striking those fleeing the flames.

19XXXIX. Longus however a man of excellent character although he was called upon by the Jews, that he should entrust himself to them, with the security of safety promised, preferred to transfix himself with his sword rather than stain with a disgrace the bravery of the innate Roman character. On the other hand Artorius quite cunningly in a loud voice called Lucius saying: "you will be my heir, if you will catch me falling." And he felling pity runs to catch him falling and transferred to himself the death of the one about to die. Truly he sent ahead his heir as his military testament, written not in ink but in blood, and not on paper but on the blade of a sword; a great [p. 381] trick clearly, so that he might find a volunteer substitute for his death. And so the colonnade is burned all the way to the tower, which Iohannes when he was waging war against Simon, had constructed above the entrance of the royal house, which Ezechias as king had built for himself as a residence. The remaining paart of this the Jews themselves destroyed. Also on the following day all the northern colonnade all the way to the eastern colonnade was burned by the Romans. For when they themselves put hands on their own buildings, they taught the Romans not to spare the foreigners. The face of the temple was already bare and there was savage hunger of the men. They ambushed themselves by turns, each snatched food for himself. Where there was the suspicion of food, there was a battle fought between the natives for food. The dearest were killed, the dead were shaken violently lest any food should lie hidden in their clothing. Some were considered to pretend to be dead, lest living they should be suspected to have some food. But not even the living were able either to perform the function of life or to pretend death, truly with open mouth like mad dogs capturing a breath of air they moved around hither and thither with want as their guide. Often even as if drunk they returned to the same dwellings, that they should search again what they had left empty. And when they did not find other relief for hunger, they would pull away the leather from their shields that it should be food for them which was not a protection. They ate their shoes, nor was it a shame to take them up loosened from their feet with their mouth and to lick them with their tongue. Ancient husks also, which had once been thrown aside, were searched out with great eagerness, and if any were discovered, they were exchanged for a great price.

20XL. What shall I say against the deed of Maria, which will horrify the mind of any whatsoever barbarous and impious person? She was from the wealthy women of the region of Perea, which lies across the Jordan. The fear of the war having arisen she had taken herself with the rest into city of Jerusalem, where it was safer. She had [p. 382] conveyed her wealth there also, which the leaders of the factions in competition took possession of. If anything even of food had been obtained for a price, it was taken from her hands. Disturbed continually by her losses, she called down horrible curses, she wished to die but did not find a killer. She wished to mock longer, to humble more, rather than to destroy quickly. She thought how long she might live to be preyed upon. All things had already run short and accustomed to self-indulgence she was not softening the harsh roughness of husks and hides. Fierce hunger poured itself into her innermost being, irritated her humors, stirred up her mind. The woman had a small infant which she had given birth to. Aroused by its crying which she saw to weaken herself and the child terribly, overcome by such great barbarity unequal to such a cruel misfortune she lost her mind and the practice of motherly tenderness forgotten she submerged her grief, took up madness. And so turned toward the little one having forgotten she was its mother and raging in mind she spoke thusly: "What can I do for you, little one, what can I do for you? Savage circumstances surround you, war, starvation, burnings, thieves, destruction. To whom shall I about to die entrust you, to whom shall I leave you so small? I had hoped that, if you reached manhood, you would feed me your mother or would bury me dead, certainly, if you preceded me in death, I would enclose you in a precious burial mound with my own hands. What shall I a miserable woman do? I see no help for you and me living. All things have been taken from us, for whom shall I save you? And in what tomb shall I place you so that you are not prey for dogs birds or wild beasts? All things, I say, have been taken from us, you can however, my sweet one, thus feed your mother, your hands are fit food. O agreeable to me is your flesh, your congenial limbs, before hunger completely consumes you, restore to your mother what you have received, return to [p. 383] that hidden place of nature. In which place you take your spirit, in it a grave is prepared for you dead. I myself embrace whom I gave birth to, I myself fondly kiss, and what the want of endurance of love has, let it have the force of necessity, that I myself may devour my own not with simulated but with imprinted bites. Therefore be food for me, rage for thieves and a tale of life, which alone is lacking for our misfortunes. What would you do, my son, if you too should have a son? We have done what is of goodness, we are doing what hunger urges. Your reason however is better and has a certain appearance of rightness, because it is more tolerable that you will have given your mother food from your parts than that your mother is able to kill or devour you." Saying this with face turned aside she plunged in the sword and cutting her son in pieces she placed him on the fire, she ate part, part she concealed lest anyone should come upon it. But the strong smell of the burned flesh came to the leaders of the rebellion and immediately following the odor they entered the lodging of the woman threatening death because she had dared to feed her own starving and to make them non-sharers of the food which she had discovered. But she: "your part," she said, "I have saved for you, I was not greedy nor discourteous. Do not be resentful, hold this and you may eat. I have prepared food for you from my flesh. Be seated quickly, I will arrange the table, you have my service to wonder at, to judge that you have found such a disposition of no woman who has not defrauded you of the favor of her sweet son." Saying which she at the same time uncovered the scorched limbs and presented them for eating with an exhortation of this type of speech: "This is my lunch, this is your portion, look carefully that I have not cheated you. Behold one hand of my boy, behold his foot, behold half of the rest of his body, and lest you think otherwise, he is my son, you should not think it the work of another, I did it, I carefully divided it, I [p. 384] ate what was mine, I saved what was yours. You have never been sweeter to me, my son. I owe you that I am still alive. Your sweetness has held my mind. It has put off for your pitiable mother the day of death. You came to the rescue in a time of starvation, you are the gift of the greatest old age, you are the restrainer of the killers. They came about to kill, they became table companions. And they themselves will hold what they owe to you, since they have consumed my banquet. But why do you give back a step, why are you horrified in mind? Why do you not feast upon what I his mother have made? They can indeed please you which have glutted the mother. I do not hunger now, after my son has fed me, I am abundantly satisfied, I know not hunger. Taste and see how sweet is my son. Do not become more effeminate that the mother, weaker than a woman. But if you are tenderhearted in the midst of a hurt and do not take up my offering and turn away from my burnt offering, I will consume my sacrifice, I will devour what is left. See that it is not a reproach to you that a woman is discovered more brave than you, who will take up the banquet of men. I indeed have prepared such banquets, but you have made a mother to feast so. And suffering held me but necessity conquered."

21XLI. The impious act of such great wickedness immediately filled the entire city and each was filled with horror as if attendance of such a parricidal dinner party was placed before his eyes. Indeed they began themselves the inciters of the rebellion to examine those things which they seized for food, lest they should find similar food and incautiously consume it. Everybody began to be afraid, that they would live too long, and to wish to die. The brutality of this fact came even to the Romans. For many terrified by this horror fled to the enemy. Which having been found out, Caesar detesting the contagion of the unhappy land, raising his hands to heaven, testified publicly in this fashion: "Indeed we come for war but we are not contending with men.

22Against [p. 385] every madness of monsters and wild animals, what sensible thing can I say? Wild animals love their offspring, which they feed even in their own hunger, which they feed on foreign bodies, they abstain from the bodies of very similar wild animals. This is beyond every hardship that a mother has devoured a member to which she gave birth. I clean absolve myself to you from this contagion, whatever power you are in heaven. You know, you know surely that with inmost feeling I frequently offered peace and I asked what it does not shame a victor to say, that I wished to pardon even the originators themselves of such great prodigies, to spare the people, to preserve the city. But what am I to do against those fighting back, what am I to do against those who rage against their own people? Arms for the most part having been set aside, because they did not desist from their own slaughtering, I returned to the war that I should set free those besieged, not that I should destroy them. They often encouraged us from the walls to fight so they would not be gravely harmed by their own people. Of what type are the citizens, to whom their enemy is a remedy? I had heard truly the fierceness of this people to be unendurable, who arouse themselves against every arrogance with extraordinary beliefs, their birth to lead them from heaven, there they first put on the form of body, themselves to have been inhabitants of the sky, to have descended for the cultivation of the earth, to return from the earth to the sky, to have crossed through the seas with dry feet, the waves of the sea to have fled before them, the stream of the Jordan turned backward to have returned to its source, the sun to have stood still that they might conquer their enemies and night not impede them, their men snatched into the sky in fiery chariots, the powers of the sky to have fought in their behalf, and themselves absent all the forces of their enemies to have been routed, victory brought forth to them sleeping. These things I had learned, but I thought that they boasted of the divine benefits surrounding them, that they did not altogether [p. 386] enlarge their daring, that they thought themselves unable to be conquered by the Romans. And so I admit it would be a battle for us with them, who believe themselves unconquerable, who boast themselves to be survivors of the flood, inheritors of the rivers, hosts of the lands, travelers of the seas, riders of the skies, for whom a wave is a wall, the air is a road, the sky a place of habitation, to whom flames yield and chains do not hold. For whom thirsting stones open up and pour themselves into water sources, for whom hungry the sky opens, food is sent, their camps are filled with the flesh of birds and man eats the bread of angels. Waters are stripped away, brackish water is sweetened, the sun stands still, darkness is illuminated. Finally what can be the greatest, when can courage be lacking to those, who, as they say, having died live and having been buried are roused again? There is the frequent opinion that these men also plotted against divine things and their punishment is the proof. The lands burn today because of the impiety of their inhabitants, many of these indeed an opening in the ground has swallowed. How long then can we stay in these places, where there is the ruin of the lands? We see even the sea to be dead, we see even things growing from the land to be dead, the earth to be shriveled, the shadows of green plants to be empty, loveliness outside but ashes within. Who can doubt that we move about in the lower worlds where even the very elements expire? In fact even, what is accustomed to live after death, in these places the goodness of nature is dead and respect for the dead a bystander. For who loves his parents not even dead? Who even now does not love his lost sons and hold in a place of pledges? The love remains, although the child has died, the name continues, the kindness of nature does not cease. In these places truly a mother does recognize a [p. 387] living son, does not hear him calling, does not pity him wailing, and because of the detestable things of one hour throws in a parricidal food the hand of her child. But why do I argue this as if new, since they consider the beginnings of this type from a fraternal murder, since of Abraham himself, whom they call father and the originator of the teaching and the first man of this form of worship, in him especially they proclaim faith, because he thought his son should not be spared and brought him to the altars as a victim and did not hesitate to offer him as a sacrifice? I do not condemn his devotion but I question his piety. Another also of his they say he as victor wished to dedicate, that whosoever should first run up to him returning home, he should sacrifice to his god, and, when he returned, his daughter ran up and so he placed his hands upon his daughter, and many other examples of this type. Of what kind is that people, who assign the killing of a human being to reverence and think that murder is a sacrifice? What god can exact this or what sort is the priest, who is able to do this? Finally they say this ancient man as more sensible did not do this but wished to do it, he as an imprudent man persevered. Let them have their rituals: stern men, among whom the teaching is to kill their sons, unhappy the state, in which there is such an office, such a service. May its destruction cover it over and conceal it, May the sun not see the contagion of that world, may the sphere of stars not look upon it; lest the puffs of air be tainted, may the cleansing fire rise up. We thought the feast of Thyestes a fable , we see a scandal, we see a truth more atrocious than the tragedies. For there the stronger sex and a stranger to the region, here a woman, for whom her own offspring was food. There the trickery of a stranger, here her own will. He grieved, she mocked. The food was deserved by such men, who by fighting obstinately had led their women to such a [p. 388] banquet. Indeed I think them afflicted with such great harshness of evils and minds made demented who did not feel these things. Wherefore let us finish the war quickly. Because these things are not able to be corrected, let us break in violently, that we may flee the dying waters of these regions, the lands being destroyed."

23XLII. The things having been said he orders the battering rams to be moved to the temple, but strong blows accomplished nothing. However terrified many of the leaders themselves of the rebellion fled to Caesar, whom driven more by necessity not as if following a promise Titus hesitated to receive, but good faith tempered his anger. However he did not hold them in that state in which held the previous deserters, he began to urge his men on more intently, so that all of the enemy demoralized by fear might withdraw. But when they saw the walls unharmed by the blow of the battering ram with its massive structure, they maintained their boldness, Caesar however coming with a clever idea ordered the doors covered over with silver to be set on fire. From which the fire having been moved up the silver began to flow, then gradually even the wood to burn, thus an approach opened up into the interior of the colonnade. But Caesar taking pity, that the temple should not be burned the neighboring interiors of the colonnades having been seized, called the leaders of the army to a council saying, for him the fight was not with insensible objects nor was the war with buildings, which would profit the victors, if they were saved unburned. The leaders however asserted the strength of the walls and the fortification of the temple would be an incentive in the future for the Jews, from which there would be grateful haughtiness; the roots of the rebellion should be destroyed to the foundations, lest this rashness should break out again. Caesar however put off the discussion of the council to the following day. In truth the Jews thought themselves pouring forward, but the Romans with interlocked shields although [p. 389] fewer withstood the first attack. The battle wavered however from the charge of the innumerable multitude. Whence Caesar was at hand with cavalry easily crushing those whom he had discovered and he turned back the enemy column. Relying on the fact that a portion of the entrance court already stood open, he arranged to rush in upon the enemy with most of his forces the following day, to enter into the temple. Which act would have saved the city from burning, if the unpropitious attitude of the people had not provoked the flames of the enemy against themselves. Indeed Caesar orders the dense mass of fires to be extinguished, so they would not be a hindrance to the troops about to break in. Seeing which the Jews, while they are ambushing those wishing to put out the fires of the temple, some having been killed stirred up the enemy. And so one of the Romans having found half-burned lumber, which had fallen from the roof, moved with the full grown fire to the door, which was named the golden door, because it had an entrance clothed with gold. The stiffness of the gold having been immediately melted by the flames laid bare the wood, which like an uncovered flank was open to the fire. And so the doors having been burned the fire inserted itself into the innermost parts of the temple. Already the doors lighted up its entrance. All who themselves the defender of the temple were trying to protect it were thrown into confusion, they were immediately afraid, and there was a certain inclination of their minds, this would be the day of destruction, because on this very day the temple had once been burned by the Babylonians breaking in, which was the tenth day of the month of Loos, which already for a long time they counted among the unlucky days. The fire lifting itself up from the puffs of air also into the higher parts poured joy into the victors, grief fitting for such a great disaster into the defeated. The outcry of everyone having sprung up, not much afterwards a messenger gave Titus the news of the enemy's destruction, who rushing forth in as loud a voice as he was able [p. 390] ordered the fires to be extinguished. But through the uproar there was not an opportunity of hearing or the wish to spare it, since the Roman soldiers burned with the zeal for vengeance and the well known goodness of Caesar took away the fear of disobedience. There would be no trickery for his men, since he was forgiven even by the enemy. With his nod and hand however Titus called back whose whom he was able, he ordered some that they should restrain the attack of the soldiers. But with anger the leader they increased the burning, they pressed the enemy already wasteful of their safety from despair and exposing themselves totally to dangers. The common people of low birth were chiefly killed, whenever any was opposed, because they were protected by no armor suitable for fending off or turning aside a wound.

24XLIII. Wearied by the shouting Caesar gave back a step, since the flame was still consuming the enclosed spaces of the temple, which having been burned down he in a rage took himself into the shrine itself. By which appearance most were greatly disturbed, some immersed themselves in the fires themselves, whose eyes were not able to bear that outliving the temple they were spared. Titus ran up again desiring to look about of what manner the shrine was. Moved by its grace he confessed it to have been more distinguished than the works of their own temples. He marveled at the size of the stones, the brilliance of the metal, the attractiveness of the work, the charm of its beauty. He proclaimed that not without cause had the fame of the place been so great, that there out of all the places it was agreed, so great not unless it was believed to be the dwelling place of the greatest god. The esteem added to the faith of the religion, with which the nations even of the barbarians venerated that temple and brought gifts. Robbers of their own religion who however were then plundering and utterly destroying, thieves breaking into everything, which had been the deposits of widows and orphans, as if [p. 391] they were claiming these things from the victors, if anything was diminished from the booty to the Romans. Seeing the temple also to be on fire they burned the rest, lest any building should survive the destruction of the temple, thinking whether all of the religion might perish with the temple. Not yet however had the Jews put aside their faithlessness, which was the cause of their great ruin. For since the minds of many were bent, that a column having been formed they should surrender themselves to the Romans, a certain pseudoprophet began to throw in the departure of his mind that the assistance of the divine god would not be lacking to his temple, to call the people to himself like as to a certain oracle, they should still remain in his temple, they were about immediately to drive back the battalions of the enemy, the conflagration of the flames. Thus the wretched people, since they faithfully believed the untrue fraud, discredited and helpless they were slaughtered. Who if they had wished to believe, had visible indications of the imminent destruction, by which as if by clear voices they were warned the end to be at hand for them.

25XLIV. For through a year almost above the temple itself a comet burned, extending a certain likeness of fire and a sword announcing with iron and fire the coming destruction of the people and the kingdom and the city itself. What indeed did the likeness of a sword announce if not war, what the fire if not the burning? Moreover it was seen before the people dissociated themselves from the Romans. During the very days of the Passover on the eighth day of the month of Xanthicus and through every night around the ninth hour the temple and its altar so shone with light as if it were day, remaining daily through half an hour almost, which the crowd explained to be seen as an indication of the people heaping up and having been driven there as if the time were at hand for recovering their freedom. [p. 392] The wiser thought the contrary, because that type of star is accustomed to announce war. Nor was there anyone who thought our people to have spoken something foreign from our religion and teaching, first because we added not what seems good to us, but what happened, or what were the opinions at that time, what the wise people felt, what the foolish. Nor was anything said from the doctrines of the Jews, thus it might seem to have been written by us, as if in truth not as if in obscurity and figures of speech we were contriving their religion to have been sent in advance, so that more perfect things might follow. For about the signs of the stars even in the Gospels we are taught that there were signs in the sun and the moon and the stars. They assert also that in the birth of a calf, when the victim stood before the altar, in the middle of the temple a sheep was born in the very celebration of the religious rites we mentioned above, also the heavy eastern interior door, which was accustomed to be closed at evening with the great effort of twenty men, fastened with iron bars, through several nights was spontaneously unbarred, and scarcely afterwards was shut by the guards. That also many thought a sign of future benefits, to which about to enter the door was opening. The more learned however said the protection of the temple having been loosened to be seen, that whatever was inside would be plundered by enemies, the worship would go out, devastation would enter, fame would be emptied, the offering would be destroyed. Which even before, when they crucified Christ Iesus, the narrative teaches the meaning clearly. Also after many days a certain figure appeared of tremendous size, which many saw, just as the books of the Jews have disclosed, and before the setting of the sun there were suddenly seen in the clouds chariots [p. 393] and armed battle arrays, by which the cities of all Iudaea and its territories were invaded. Moreover in the celebration itself of the Pentecost the priests entering the interior of the temple at night time, that they might celebrate the usual sacrifices, asserted themselves at first to have felt a certain movement and a sound given forth, afterwards even to have heard shouted in a sudden voice: "we cross over from here." Iesus also, the son of Ananias, a country-dweller, four years before the people of the Jews undertook the war, in great peace and abundance of the city, when the Jewish Feast of the Tabernacles was being celebrated with joyful sacrifices, ascending the temple began to shout: " a voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and against the temple, a voice against bridegrooms and against brides, a voice against all people." This was shouted during the nights and during the days. Alarmed by which the men of rank in the place seized him, trembling at the frightful information of his voice, and afflicted him with many punishments, that at least afflicted with this pain he would cease to pronounce these frightful statements full of portents. But he neither from any fear nor blows or terrified by severe threats did not change his practice or words. With that same perseverance of denunciation and joining of words, with no interpolation of supplication, heedless of injury he remained in the same behavior, unmoved by this treatment. Considering him not heedless but to be squeezed out of his mind, as he was, they took him to the judge of the place, who at that time from the Romans handled the public business through these places. He for the sake of searching out the truth ulcerated him with the most severe punishments, the more he continued stubborn the more vigorously [p. 394] ordering the man to be beaten with whips, so that he should reveal if he had discovered any secret indications of a future uprising. But he neither cried not asked, but at each blow dolefully lamented not his own but his country's destruction saying: "woe to Jerusalem." Nor when asked who he was or where he was from or why he kept saying the same thing did he give a response, but only pursued that lamentation with the miserable complaint for his country. And so wearied Albinus, for that was the name of the man, dismissed him as from madness of mind not understanding what he was saying. But he neither had any conversation with anyone nor spoke anything else during the remaining time he was heard, but singing this mournful and funereal song day and night he resounded constantly: "woe to Jerusalem." Nor did he reproach anyone beating him, nor did he thank anyone giving him food. There was one and the same response full of wild yells to all and especially at the celebrations of the sacrifices. And so through seven years and five months the same train of words, the same sound off voice remained. And so unwearied for such a long time, when the siege began, he ceased to shout out the same things, as though it were proper to stop the announcing, when those things were present which had been announced. But when fire began to envelope the city and the temple equally, going around the wall he began again to shout: "woe to the city and the people and the temple." And last of all he added: "woe even to me" and struck by a catapult with these words he gave out his life. And it was written also in the ancient literature that the city itself too with the temple was then about to perish, when the temple had been made quadrangular. And so whether forgetful or dazed by the inevitability of the threatening evils, when Antonia was seized, they made the circuit of the temple quadrangular. Among which that [p. 395] was most outstanding, which equally in the ancient literature, which they called sacred, remained impressed, that following that time there would be a man, who from their region would take up rule over the whole world. Which thing put them in a great frenzy, that not only freedom but even a kingdom was being promised to them. That some thought had to make reference to Vespasian, the wiser thought it made reference to the lord Jesus, who in the flesh born of Maria in their lands spread his kingdom over all the space of the world. And so with such great things foretelling this they were not able to avoid what was decreed from heaven.