348. A RESOLUTION was now taken by Titus to relax the siege for a little while, and to afford the seditious an interval for consideration, and to see whether the demolishing of their second wall would not make them a little more compliant, or whether they were not somewhat afraid of a famine, because the spoils they had gotten by rapine would not be sufficient for them long; so he made use of this relaxation in order to compass his own designs. Accordingly, as the usual appointed time when he must distribute subsistence money to the soldiers was now come, he gave orders that the commanders should put the army into battle-array, in the face of the enemy, and then give every one of the soldiers their pay. So the soldiers, according to custom, opened the cases wherein their arms before lay covered, and marched with their breastplates on, as did the horsemen lead their horses in their fine trappings. Then did the places that were before the city shine very splendidly for a great way; nor was there any thing so grateful to Titus's own men, or so terrible to the enemy, as that sight. For the whole old wall, and the north side of the temple, were full of spectators, and one might see the houses full of such as looked at them; nor was there any part of the city which was not covered over with their multitudes; nay, a very great consternation seized upon the hardiest of the Jews themselves, when they saw all the army in the same place, together with the fineness of their arms, and the good order of their men. And I cannot but think that the seditious would have changed their minds at that sight, unless the crimes they had committed against the people had been so horrid, that they despaired of forgiveness from the Romans; but as they believed death with torments must be their punishment, if they did not go on in the defense of the city, they thought it much better to die in war. Fate also prevailed so far over them, that the innocent were to perish with the guilty, and the city was to be destroyed with the seditious that were in it.
348. Δόξαν δʼ ἐπανεῖναι πρὸς ὀλίγον τὴν πολιορκίαν καὶ διωρίαν βουλῆς τοῖς στασιασταῖς παρέχειν, εἴ τι πρὸς τὴν καθαίρεσιν ἐνδοῖεν τοῦ δευτέρου τείχους ἢ καὶ τὸν λιμὸν ὑποδείσαντες, οὐ γὰρ εἰς πολὺ τὰς ἁρπαγὰς αὐτοῖς ἐξαρκέσειν, εἰς δέον κατεχρῆτο τὴν ἄνεσιν· ἐνστάσης γὰρ τῆς προθεσμίας, καθʼ ἣν ἔδει διαδοῦναι τοῖς στρατιώταις τροφάς, ἐν ἀπόπτῳ τοῖς πολεμίοις ἐκέλευσε τοὺς ἡγεμόνας ἐκτάξαντας τὴν δύναμιν ἀπαριθμεῖν ἑκάστῳ τἀργύριον. οἱ δέ, ὥσπερ ἔθος, ἀποκαλύψαντες τὰ ὅπλα θήκαις ἐσκεπασμένα τέως κατάφρακτοι προῄεσαν καὶ τοὺς ἵππους ἄγοντες οἱ ἱππεῖς κεκοσμημένους. ἐπὶ πλεῖστον δὲ τὰ πρὸ τῆς πόλεως ἀργύρῳ καὶ χρυσῷ περιελάμπετο, καὶ τῆς ὄψεως ἐκείνης οὐδὲν οὔτε τοῖς σφετέροις ἐπιτερπέστερον οὔτε τοῖς πολεμίοις παρέστη φοβερώτερον. κατεπλήσθη γὰρ ἀφορώντων τό τε ἀρχαῖον τεῖχος ἅπαν καὶ τοῦ ἱεροῦ τὸ βόρειον κλίμα, τάς τε οἰκίας μεστὰς ἦν προκυπτόντων ἰδεῖν, καὶ τῆς πόλεως οὐδὲν ὃ μὴ κεκάλυπτο πλήθει διεφαίνετο. κατάπληξις δὲ δεινὴ καὶ τοῖς τολμηροτάτοις ἐνέπεσε τήν τε δύναμιν ἐπὶ ταὐτὸ πᾶσαν ὁρῶσι καὶ τὸ κάλλος τῶν ὅπλων καὶ τὴν εὐταξίαν τῶν ἀνδρῶν· δοκοῦσί τε ἄν μοι πρὸς ἐκείνην οἱ στασιασταὶ μεταβαλέσθαι τὴν ὄψιν, εἰ μὴ διʼ ὑπερβολὴν ὧν τὸν δῆμον ἔδρασαν κακῶν συγγνώμην παρὰ Ῥωμαίοις ἀπήλπιζον. ἀποκειμένου δὲ τοῦ μετὰ κολάσεως, εἰ παύσαιντο, πολὺ κρείττονα τὸν ἐν πολέμῳ θάνατον ἡγοῦντο. καὶ τὸ χρεὼν δʼ ἐκράτει τούς τε ἀναιτίους τοῖς αἰτίοις συναπολέσθαι καὶ τῇ στάσει τὴν πόλιν.
356. Thus did the Romans spend four days in bringing this subsistence-money to the several legions. But on the fifth day, when no signs of peace appeared to come from the Jews, Titus divided his legions, and began to raise banks, both at the tower of Antonia and at John's monument. Now his designs were to take the upper city at that monument, and the temple at the tower of Antonia; for if the temple were not taken, it would be dangerous to keep the city itself; so at each of these parts he raised him banks, each legion raising one. As for those that wrought at John's monument, the Idumeans, and those that were in arms with Simon, made sallies upon them, and put some stop to them; while John's party, and the multitude of zealots with them, did the like to those that were before the tower of Antonia. These Jews were now too hard for the Romans, not only in direct fighting, because they stood upon the higher ground, but because they had now learned to use their own engines; for their continual use of them one day after another did by degrees improve their skill about them; for of one sort of engines for darts they had three hundred, and forty for stones; by the means of which they made it more tedious for the Romans to raise their banks. But then Titus, knowing that the city would be either saved or destroyed for himself, did not only proceed earnestly in the siege, but did not omit to have the Jews exhorted to repentance; so he mixed good counsel with his works for the siege. And being sensible that exhortations are frequently more effectual than arms, he persuaded them to surrender the city, now in a manner already taken, and thereby to save themselves, and sent Josephus to speak to them in their own language; for he imagined they might yield to the persuasion of a countryman of their own.
356. Τέσσαρσιν μὲν οὖν ἡμέραις οἱ Ῥωμαῖοι καθʼ ἕκαστον τάγμα διετέλεσαν τὰς τροφὰς κομιζόμενοι, τῇ πέμπτῃ δʼ ὡς οὐδὲν ἀπήντα παρὰ τῶν Ἰουδαίων εἰρηνικόν, διχῆ διελὼν τὰ τάγματα Τίτος ἤρχετο τῶν χωμάτων κατά τε τὴν Ἀντωνίαν καὶ τὸ τοῦ Ἰωάννου μνημεῖον, ταύτῃ μὲν τὴν ἄνω πόλιν αἱρήσειν ἐπινοῶν, τὸ δʼ ἱερὸν κατὰ τὴν Ἀντωνίαν· τούτου γὰρ μὴ ληφθέντος οὐδὲ τὸ ἄστυ κατέχειν ἀκίνδυνον ἦν· πρὸς ἑκατέρῳ δὲ μέρει δύο χώματα ἠγείρετο καθʼ ἓν ἑκάστου τάγματος. καὶ τοὺς μὲν παρὰ τὸ μνημεῖον ἐργαζομένους οἵ τε Ἰδουμαῖοι καὶ τὸ μετὰ τοῦ Σίμωνος ὁπλιτικὸν εἶργον ἐπεκθέοντες, τοὺς δὲ πρὸ τῆς Ἀντωνίας οἱ περὶ τὸν Ἰωάννην καὶ τὸ τῶν ζηλωτῶν πλῆθος. ἐπλεονέκτουν δὲ οὐ κατὰ χεῖρα μόνον ἀφʼ ὑψηλοτέρων μαχόμενοι, καὶ τοῖς ὀργάνοις δὲ ἤδη χρῆσθαι μεμαθηκότες· ἡ γὰρ καθʼ ἡμέραν τριβὴ κατὰ μικρὸν ἔθρεψε τὴν ἐμπειρίαν. εἶχον δʼ ὀξυβελεῖς μὲν τριακοσίους, τεσσαράκοντα δὲ τῶν λιθοβόλων, διʼ ὧν τὰ χώματα τοῖς Ῥωμαίοις ἐποίουν δυσέργαστα. Τίτος δὲ σώζεσθαί τε τὴν πόλιν καὶ ἀπόλλυσθαι εἰδὼς ἑαυτῷ, ἅμα καὶ τῇ πολιορκίᾳ προσέκειτο καὶ τοῦ παραινεῖν Ἰουδαίοις μετάνοιαν οὐκ ἠμέλει, τοῖς δʼ ἔργοις ἀνέμισγε συμβουλίαν, καὶ πολλάκις γινώσκων ἀνυτικώτερον ὅπλων τὸν λόγον αὐτός τε σώζεσθαι παρεκάλει παραδόντας τὴν πόλιν ἤδη παρειλημμένην καὶ τὸν Ἰώσηπον καθίει τῇ πατρίῳ γλώσσῃ διαλέγεσθαι, τάχʼ ἂν ἐνδοῦναι πρὸς ὁμόφυλον δοκῶν αὐτούς.
362. So Josephus went round about the wall, and tried to find a place that was out of the reach of their darts, and yet within their hearing, and besought them, in many words, to spare themselves, to spare their country and their temple, and not to be more obdurate in these cases than foreigners themselves; for that the Romans, who had no relation to those things, had a reverence for their sacred rites and places, although they belonged to their enemies, and had till now kept their hands off from meddling with them; while such as were brought up under them, and, if they be preserved, will be the only people that will reap the benefit of them, hurry on to have them destroyed. That certainly they have seen their strongest walls demolished, and that the wall still remaining was weaker than those that were already taken. That they must know the Roman power was invincible, and that they had been used to serve them; for, that in case it be allowed a right thing to fight for liberty, that ought to have been done at first; but for them that have once fallen under the power of the Romans, and have now submitted to them for so many long years, to pretend to shake off that yoke afterward, was the work of such as had a mind to die miserably, not of such as were lovers of liberty. Besides, men may well enough grudge at the dishonor of owning ignoble masters over them, but ought not to do so to those who have all things under their command; for what part of the world is there that hath escaped the Romans, unless it be such as are of no use for violent heat, or for violent cold? And evident it is that fortune is on all hands gone over to them; and that God, when he had gone round the nations with this dominion, is now settled in Italy. That, moreover, it is a strong and fixed law, even among brute beasts, as well as among men, to yield to those that are too strong for them; and to stiffer those to have the dominion who are too hard for the rest in war; for which reason it was that their forefathers, who were far superior to them, both in their souls and bodies, and other advantages, did yet submit to the Romans, which they would not have suffered, had they not known that God was with them. As for themselves, what can they depend on in this their opposition, when the greatest part of their city is already taken? and when those that are within it are under greater miseries than if they were taken, although their walls be still standing? For that the Romans are not unacquainted with that famine which is in the city, whereby the people are already consumed, and the fighting men will in a little time be so too; for although the Romans should leave off the siege, and not fall upon the city with their swords in their hands, yet was there an insuperable war that beset them within, and was augmented every hour, unless they were able to wage war with famine, and fight against it, or could alone conquer their natural appetites. He added this further, how right a thing it was to change their conduct before their calamities were become incurable, and to have recourse to such advice as might preserve them, while opportunity was offered them for so doing; for that the Romans would not be mindful of their past actions to their disadvantage, unless they persevered in their insolent behavior to the end; because they were naturally mild in their conquests, and preferred what was profitable, before what their passions dictated to them; which profit of theirs lay not in leaving the city empty of inhabitants, nor the country a desert; on which account Caesar did now offer them his right hand for their security. Whereas, if he took the city by force, he would not save any of them, and this especially, if they rejected his offers in these their utmost distresses; for the walls that were already taken could not but assure them that the third wall would quickly be taken also. And though their fortifications should prove too strong for the Romans to break through them, yet would the famine fight for the Romans against them.
362. Οὗτος περιιὼν τὸ τεῖχος καὶ πειρώμενος ἔξω τε βέλους εἶναι καὶ ἐν ἐπηκόῳ, πολλὰ κατηντιβόλει φείσασθαι μὲν αὑτῶν καὶ τοῦ δήμου, φείσασθαι δὲ τῆς πατρίδος καὶ τοῦ ἱεροῦ μηδὲ γενέσθαι πρὸς ταῦτα τῶν ἀλλοφύλων ἀπαθεστέρους. Ῥωμαίους μέν γε τοὺς μὴ μετέχοντας ἐντρέπεσθαι τὰ τῶν πολεμίων ἅγια καὶ μέχρι νῦν τὰς χεῖρας ἐπέχειν, τοὺς δʼ ἐντραφέντας αὐτοῖς κἂν περισωθῇ μόνους ἕξοντας ὡρμῆσθαι πρὸς ἀπώλειαν αὐτῶν. ἦ μὴν τὰ καρτερώτερα μὲν αὐτῶν ὁρᾶν τείχη πεπτωκότα, λειπόμενον δὲ τὸ τῶν ἑαλωκότων ἀσθενέστερον· γινώσκειν δὲ τὴν Ῥωμαίων ἰσχὺν ἀνυπόστατον καὶ τὸ δουλεύειν τούτοις οὐκ ἀπείρατον αὐτοῖς. εἰ γὰρ δὴ καὶ πολεμεῖν ὑπὲρ ἐλευθερίας καλόν, χρῆναι τὸ πρῶτον· τὸ δʼ ἅπαξ ὑποπεσόντας καὶ μακροῖς εἴξαντας χρόνοις ἔπειτα ἀποσείεσθαι τὸν ζυγὸν δυσθανατούντων, οὐ φιλελευθέρων εἶναι. δεῖν μέντοι καὶ δεσπότας ἀδοξεῖν ταπεινοτέρους, οὐχ οἷς ὑποχείρια τὰ πάντα. τί γὰρ Ῥωμαίους διαπεφευγέναι, πλὴν εἰ μή τι διὰ θάλπος ἢ κρύος ἄχρηστον; μεταβῆναι γὰρ πρὸς αὐτοὺς πάντοθεν τὴν τύχην, καὶ κατὰ ἔθνος τὸν θεὸν ἐμπεριάγοντα τὴν ἀρχὴν νῦν ἐπὶ τῆς Ἰταλίας εἶναι. νόμον γε μὴν ὡρίσθαι καὶ παρὰ θηρσὶν ἰσχυρότατον καὶ παρὰ ἀνθρώποις, εἴκειν τοῖς δυνατωτέροις καὶ τὸ κρατεῖν παρʼ οἷς ἀκμὴ τῶν ὅπλων εἶναι. διὰ τοῦτο καὶ τοὺς προγόνους αὐτῶν καὶ ταῖς ψυχαῖς καὶ τοῖς σώμασιν ἔτι δὲ καὶ ταῖς ἄλλαις ἀφορμαῖς ἀμείνους ὄντας εἶξαι Ῥωμαίοις, οὐκ ἂν εἰ μὴ τὸν θεὸν ᾔδεσαν σὺν αὐτοῖς τοῦθʼ ὑπομείναντας. αὐτοὺς δὲ τίνι καὶ πεποιθότας ἀντέχειν, ἑαλωκυίας μὲν ἐκ πλείστου τῆς πόλεως μέρους, τῶν δʼ ἔνδον, εἰ καὶ τὰ τείχη παρέμενεν, ἁλώσεως χεῖρον διακειμένων; οὐ γὰρ λανθάνειν Ῥωμαίους τὸν ἐν τῇ πόλει λιμόν, ᾧ νῦν μὲν τὸν δῆμον, μετʼ οὐ πολὺ δὲ διαφθαρήσεσθαι καὶ τοὺς μαχίμους. εἰ γὰρ δὴ καὶ παύσαιντο Ῥωμαῖοι τῆς πολιορκίας μηδʼ ἐπιπίπτοιεν τῇ πόλει ξιφήρεις, αὐτοῖς γε τὸν ἄμαχον πόλεμον ἔνδον παρακαθῆσθαι καθʼ ἑκάστην ὥραν τρεφόμενον, εἰ μὴ καὶ πρὸς τὸν λιμὸν ἆραι τὰ ὅπλα καὶ μάχεσθαι δύνανται μόνοι τε καὶ παθῶν ἐπικρατεῖν. προσετίθει δὲ ὡς καλὸν πρὸ ἀνηκέστου συμφορᾶς μεταβαλέσθαι καὶ πρὸς τὸ σωτήριον ἕως ἔξεστι ῥέψαι· καὶ γὰρ οὐδὲ μνησικακήσειν αὐτοῖς Ῥωμαίους τῶν γεγενημένων, εἰ μὴ μέχρι τέλους ἀπαυθαδίσαιντο· φύσει τε γὰρ ἐν τῷ κρατεῖν ἡμέρους εἶναι καὶ πρὸ τῶν θυμῶν θήσεσθαι τὸ συμφέρον. τοῦτο δʼ εἶναι μήτε τὴν πόλιν ἀνδρῶν κενὴν μήτε τὴν χώραν ἔρημον ἔχειν. διὸ καὶ νῦν Καίσαρα βούλεσθαι δεξιὰν αὐτοῖς παρασχεῖν· οὐ γὰρ ἂν σῶσαί τινα βίᾳ λαβόντα τὴν πόλιν, καὶ μάλιστα μηδʼ ἐν ἐσχάταις συμφοραῖς ὑπακουσάντων παρακαλοῦντι. τοῦ γε μὴν ταχέως τὸ τρίτον τεῖχος ἁλώσεσθαι τὰ προεαλωκότα πίστιν εἶναι· κἂν ἄρρηκτον δὲ ᾖ τὸ ἔρυμα, τὸν λιμὸν ὑπὲρ Ῥωμαίων αὐτοῖς μαχεῖσθαι.
375. While Josephus was making this exhortation to the Jews, many of them jested upon him from the wall, and many reproached him; nay, some threw their darts at him: but when he could not himself persuade them by such open good advice, he betook himself to the histories belonging to their own nation, and cried out aloud, “O miserable creatures!
375. Ταῦτα τὸν Ἰώσηπον παραινοῦντα πολλοὶ μὲν ἔσκωπτον ἀπὸ τοῦ τείχους, πολλοὶ δʼ ἐβλασφήμουν, ἔνιοι δʼ ἔβαλλον. ὁ δʼ ὡς ταῖς φανεραῖς οὐκ ἔπειθε συμβουλίαις, ἐπὶ τὰς ὁμοφύλους μετέβαινεν ἱστορίας
are you so unmindful of those that used to assist you, that you will fight by your weapons and by your hands against the Romans?
ἆ δειλοί, βοῶν, καὶ τῶν ἰδίων ἀμνήμονες συμμάχων, ὅπλοις καὶ χερσὶ πολεμεῖτε Ῥωμαίοις; τίνα γὰρ ἄλλον οὕτως ἐνικήσαμεν;
When did we ever conquer any other nation by such means? and when was it that God, who is the Creator of the Jewish people, did not avenge them when they had been injured? Will not you turn again, and look back, and consider whence it is that you fight with such violence, and how great a Supporter you have profanely abused?
πότε δʼ οὐ θεὸς ὁ κτίσας ἂν ἀδικῶνται Ἰουδαίων ἔκδικος; οὐκ ἐπιστραφέντες ὄψεσθε πόθεν ὁρμώμενοι μάχεσθε καὶ πηλίκον ἐμιάνατε σύμμαχον; οὐκ ἀναμνήσεσθε πατέρων ἔργα δαιμόνια, καὶ τὸν ἅγιον τόνδε χῶρον ἡλίκους ἡμῖν πάλαι πολέμους καθεῖλεν;
Will not you recall to mind the prodigious things done for your forefathers and this holy place, and how great enemies of yours were by him subdued under you? I even tremble myself in declaring the works of God before your ears, that are unworthy to hear them;
ἐγὼ μὲν φρίττω τὰ ἔργα τοῦ θεοῦ λέγων εἰς ἀναξίους ἀκοάς· ἀκούετε δʼ ὅμως, ἵνα γνῶτε μὴ μόνον Ῥωμαίοις πολεμοῦντες ἀλλὰ καὶ τῷ θεῷ.
however, hearken to me, that you may be informed how you fight not only against the Romans, but against God himself. In old times there was one Necao, king of Egypt, who was also called Pharaoh;
βασιλεὺς ὁ τότε Νεχαὼς Αἰγυπτίων, ὁ δʼ αὐτὸς ἐκαλεῖτο καὶ Φαραώ, μυρίᾳ χειρὶ καταβὰς ἥρπασε Σάρραν βασιλίδα, τὴν μητέρα τοῦ γένους ἡμῶν.
he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation. What did Abraham our progenitor then do? Did he defend himself from this injurious person by war, although he had three hundred and eighteen captains under him, and an immense army under each of them? Indeed he deemed them to be no number at all without God's assistance, and only spread out his hands towards this holy place, which you have now polluted, and reckoned upon him as upon his invincible supporter, instead of his own army.
τί οὖν ὁ ταύτης ἀνὴρ Ἁβραάμ, προπάτωρ δὲ ἡμέτερος; ἆρα τὸν ὑβριστὴν ἠμύνατο τοῖς ὅπλοις, καίτοι ὀκτωκαίδεκα μὲν καὶ τριακοσίους ὑπάρχους ἔχων, δύναμιν δὲ ἐφʼ ἑκάστῳ τούτων ἄπειρον; ἢ αὐτοὺς μὲν ἐρημίαν ἡγήσατο μὴ συμπαρόντος θεοῦ, καθαρὰς δʼ ἀνατείνας τὰς χεῖρας εἰς ὃν νῦν ἐμιάνατε χῶρον ὑμεῖς τὸν ἀνίκητον αὐτῷ βοηθὸν ἐστρατολόγησεν;
Was not our queen sent back, without any defilement, to her husband, the very next evening? - while the king of Egypt fled away, adoring this place which you have defiled by shedding thereon the blood of your own countrymen; and he also trembled at those visions which he saw in the night season, and bestowed both silver and gold on the Hebrews, as on a people beloved by God.
οὐ μετὰ μίαν ἑσπέραν ἄχραντος μὲν ἡ βασίλισσα ἀνεπέμφθη πρὸς τὸν ἄνδρα, προσκυνῶν δὲ τὸν ὑφʼ ὑμῶν αἱμαχθέντα χῶρον ὁμοφύλῳ φόνῳ καὶ τρέμων ἀπὸ τῶν ἐν νυκτὶ φαντασμάτων ἔφευγεν ὁ Αἰγύπτιος, ἀργύρῳ δὲ καὶ χρυσῷ τοὺς θεοφιλεῖς Ἑβραίους ἐδωρεῖτο;
Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred ears together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God!
εἴπω τὴν εἰς Αἴγυπτον μετοικίαν τῶν πατέρων; οὐ τυραννούμενοι καὶ βασιλεῦσιν ἀλλοφύλοις ὑποπεπτωκότες τετρακοσίοις ἔτεσι παρὸν ὅπλοις ἀμύνεσθαι καὶ χερσὶ σφᾶς αὐτοὺς ἐπέτρεψαν τῷ θεῷ;
Who is there that does not know that Egypt was overrun with all sorts of wild beasts, and consumed by all sorts of distempers? how their land did not bring forth its fruit? how the Nile failed of water? how the ten plagues of Egypt followed one upon another?
τίς οὐκ οἶδεν τὴν παντὸς θηρίου καταπλησθεῖσαν Αἴγυπτον καὶ πάσῃ φθαρεῖσαν νόσῳ, τὴν ἄκαρπον [γῆν], τὸν ἐπιλείποντα Νεῖλον, τὰς ἐπαλλήλους δέκα πληγάς, τοὺς διὰ ταῦτα μετὰ φρουρᾶς προπεμπομένους πατέρας ἡμῶν ἀναιμάκτους ἀκινδύνους, οὓς ὁ θεὸς αὑτῷ νεωκόρους ἦγεν;
and how by those means our fathers were sent away under a guard, without any bloodshed, and without running any dangers, because God conducted them as his peculiar servants? Moreover, did not Palestine groan under the ravage the Assyrians made, when they carried away our sacred ark?
ἀλλὰ τὴν ὑπὸ Σύρων ἁρπαγεῖσαν ἁγίαν ἡμῖν λάρνακα οὐκ ἐστέναξε μὲν ἡ Παλαιστίνη καὶ Δαγὼν τὸ ξόανον, ἐστέναξε δὲ πᾶν τὸ τῶν ἁρπασαμένων ἔθνος,
as did their idol Dagon, and as also did that entire nation of those that carried it away, how they were smitten with a loathsome distemper in the secret parts of their bodies, when their very bowels came down together with what they had eaten, till those hands that stole it away were obliged to bring it back again, and that with the sound of cymbals and timbrels, and other oblations, in order to appease the anger of God for their violation of his holy ark.
σηπόμενοι δὲ τὰ κρυπτὰ τοῦ σώματος καὶ διʼ αὐτῶν τὰ σπλάγχνα μετὰ τῶν σιτίων καταφέροντες, χερσὶ ταῖς λῃσαμέναις ἀνεκόμισαν κυμβάλων καὶ τυμπάνων ἤχῳ καὶ πᾶσι μειλικτηρίοις ἱλασκόμενοι τὸ ἅγιον;θεὸς ἦν ὁ ταῦτα πατράσιν ἡμετέροις στρατηγῶν, ὅτι τὰς χεῖρας καὶ τὰ ὅπλα παρέντες αὐτῷ κρῖναι τὸ ἔργον ἐπέτρεψαν.
It was God who then became our General, and accomplished these great things for our fathers, and this because they did not meddle with war and fighting, but committed it to him to judge about their affairs.
βασιλεὺς Ἀσσυρίων Σενναχηρεὶμ ὅτε πᾶσαν τὴν Ἀσίαν ἐπισυρόμενος τήνδε περιεστρατοπεδεύσατο τὴν πόλιν, ἆρα χερσὶν ἀνθρωπίναις ἔπεσεν;
When Sennacherib, king of Assyria, brought along with him all Asia, and encompassed this city round with his army, did he fall by the hands of men? were not those hands lifted up to God in prayers, without meddling with their arms, when an angel of God destroyed that prodigious army in one night?
οὐχ αἱ μὲν ἀπὸ τῶν ὅπλων ἠρεμοῦσαι ἐν προσευχαῖς ἦσαν, ἄγγελος δὲ τοῦ θεοῦ μιᾷ νυκτὶ τὴν ἄπειρον στρατιὰν ἐλυμήνατο, καὶ μεθʼ ἡμέραν ἀναστὰς ὁ Ἀσσύριος ὀκτωκαίδεκα μυριάδας ἐπὶ πεντακισχιλίοις νεκρῶν εὗρε, μετὰ δὲ τῶν καταλειπομένων ἀνόπλους καὶ μὴ διώκοντας Ἑβραίους ἔφυγεν;
when the Assyrian king, as he rose the next day, found a hundred fourscore and five thousand dead bodies, and when he, with the remainder of his army, fled away from the Hebrews, though they were unarmed, and did not pursue them. You are also acquainted with the slavery we were under at Babylon, where the people were captives for seventy years; yet were they not delivered into freedom again before God made Cyrus his gracious instrument in bringing it about;
ἴστε καὶ τὴν ἐν Βαβυλῶνι δουλείαν, ἔνθα μετανάστης ὁ λαὸς ὢν ἔτεσιν ἑβδομήκοντα οὐ πρότερον εἰς ἐλευθερίαν ἀνεχαίτισεν ἢ Κῦρον τοῦτο χαρίσασθαι τῷ θεῷ· προυπέμφθησαν γοῦν ὑπʼ αὐτοῦ, καὶ πάλιν τὸν αὑτῶν σύμμαχον ἐνεωκόρουν.
accordingly they were set free by him, and did again restore the worship of their Deliverer at his temple. And, to speak in general, we can produce no example wherein our fathers got any success by war, or failed of success when without war they committed themselves to God.
καθόλου δʼ εἰπεῖν, οὐκ ἔστιν ὅ τι κατώρθωσαν οἱ πατέρες ἡμῶν τοῖς ὅπλοις ἢ δίχα τούτων διήμαρτον ἐπιτρέψαντες τῷ θεῷ· μένοντες μέν γε κατὰ χώραν ἐνίκων ὡς ἐδόκει τῷ κριτῇ, μαχόμενοι δὲ ἔπταισαν ἀεί.
When they staid at home, they conquered, as pleased their Judge; but when they went out to fight, they were always disappointed: for example, when the king of Babylon besieged this very city, and our king Zedekiah fought against him, contrary to what predictions were made to him by Jeremiah the prophet, he was at once taken prisoner, and saw the city and the temple demolished.
τοῦτο μέν, ἡνίκα βασιλεὺς Βαβυλωνίων ἐπολιόρκει ταύτην τὴν πόλιν, συμβαλὼν Σεδεκίας ὁ ἡμέτερος βασιλεὺς παρὰ τὰς Ἱερεμίου προφητείας αὐτός τε ἑάλω καὶ τὸ ἄστυ μετὰ τοῦ ναοῦ κατασκαπτόμενον εἶδε· καίτοι πόσῳ μετριώτερος ὁ μὲν βασιλεὺς ἐκεῖνος τῶν ὑμετέρων ἡγεμόνων ἦν, ὁ δʼ ὑπʼ αὐτῷ λαὸς ὑμῶν.
Yet how much greater was the moderation of that king, than is that of your present governors, and that of the people then under him, than is that of you at this time! for when Jeremiah cried out aloud, how very angry God was at them, because of their transgressions, and told them they should be taken prisoners, unless they would surrender up their city, neither did the king nor the people put him to death;
βοῶντα γοῦν τὸν Ἱερεμίαν, ὡς ἀπέχθοιντο μὲν τῷ θεῷ διὰ τὰς εἰς αὐτὸν πλημμελείας, ἁλώσοιντο δʼ εἰ μὴ παραδοῖεν τὴν πόλιν, οὔθʼ ὁ βασιλεὺς οὔθʼ ὁ δῆμος ἀνεῖλεν.
but for you, (to pass over what you have done within the city, which I am not able to describe as your wickedness deserves,) you abuse me, and throw darts at me, who only exhort you to save yourselves, as being provoked when you are put in mind of your sins, and cannot bear the very mention of those crimes which you every day perpetrate.
ἀλλʼ ὑμεῖς, ἵνʼ ἐάσω τἄνδον, οὐ γὰρ ἂν ἑρμηνεῦσαι δυναίμην τὰς παρανομίας ὑμῶν ἀξίως, ἐμὲ τὸν παρακαλοῦντα πρὸς σωτηρίαν ὑμᾶς βλασφημεῖτε καὶ βάλλετε, παροξυνόμενοι πρὸς τὰς ὑπομνήσεις τῶν ἁμαρτημάτων καὶ μηδὲ τοὺς λόγους φέροντες ὧν τἆργα δρᾶτε καθʼ ἡμέραν.
For another example, when Antiochus, who was called Epiphanes, lay before this city, and had been guilty of many indignities against God, and our forefathers met him in arms, they then were slain in the battle, this city was plundered by our enemies, and our sanctuary made desolate for three years and six months. And what need I bring any more examples?
τοῦτο δʼ, ἡνίκα Ἀντιόχου τοῦ κληθέντος Ἐπιφανοῦς προσκαθεζομένου τῇ πόλει πολλὰ πρὸς τὸ θεῖον ἐξυβρικότος, οἱ πρόγονοι μετὰ τῶν ὅπλων προῆλθον, αὐτοὶ μὲν ἀπεσφάγησαν ἐν τῇ μάχῃ, διηρπάγη δὲ τὸ ἄστυ τοῖς πολεμίοις, ἠρημώθη δʼ ἔτη τρία καὶ μῆνας ἓξ τὸ ἅγιον. καὶ τί δεῖ τἆλλα λέγειν;
Indeed what can it be that hath stirred up an army of the Romans against our nation? Is it not the impiety of the inhabitants? Whence did our servitude commence?
ἀλλὰ Ῥωμαίους τίς ἐστρατολόγησε κατὰ τοῦ ἔθνους; οὐχ ἡ τῶν ἐπιχωρίων ἀσέβεια; πόθεν δʼ ἠρξάμεθα δουλείας;
Was it not derived from the seditions that were among our forefathers, when the madness of Aristobulus and Hyrcanus, and our mutual quarrels, brought Pompey upon this city, and when God reduced those under subjection to the Romans who were unworthy of the liberty they had enjoyed?
ἆρʼ οὐχὶ ἐκ στάσεως τῶν προγόνων, ὅτε ἡ Ἀριστοβούλου καὶ Ὑρκανοῦ μανία καὶ πρὸς ἀλλήλους ἔρις Πομπήιον ἐπήγαγεν τῇ πόλει καὶ Ῥωμαίοις ὑπέταξεν ὁ θεὸς τοὺς οὐκ ἀξίους ἐλευθερίας;
After a siege, therefore, of three months, they were forced to surrender themselves, although they had not been guilty of such offenses, with regard to our sanctuary and our laws, as you have; and this while they had much greater advantages to go to war than you have.
τρισὶ γοῦν μησὶ πολιορκηθέντες ἑαυτοὺς παρέδοσαν, οὔθʼ ἁμαρτόντες εἰς τὰ ἅγια καὶ τοὺς νόμους ἡλίκα ὑμεῖς καὶ πολὺ μείζοσιν ἀφορμαῖς πρὸς τὸν πόλεμον χρώμενοι.
Do not we know what end Antigonus, the son of Aristobulus, came to, under whose reign God provided that this city should be taken again upon account of the people's offenses? When Herod, the son of Antipater, brought upon us Sosius, and Sosius brought upon us the Roman army, they were then encompassed and besieged for six months, till, as a punishment for their sins, they were taken, and the city was plundered by the enemy.
τὸ δʼ Ἀντιγόνου τέλος τοῦ Ἀριστοβούλου παιδὸς οὐκ ἴσμεν, οὗ βασιλεύοντος ὁ θεὸς ἁλώσει πάλιν τὸν λαὸν ἤλαυνε πλημμελοῦντα, καὶ Ἡρώδης μὲν ὁ Ἀντιπάτρου Σόσσιον, Σόσσιος δὲ Ῥωμαίων στρατιὰν ἤγαγεν, περισχεθέντες δʼ ἐπὶ μῆνας ἓξ ἐπολιορκοῦντο, μέχρι δίκας τῶν ἁμαρτιῶν δόντες ἑάλωσαν καὶ διηρπάγη τοῖς πολεμίοις ἡ πόλις;
Thus it appears that arms were never given to our nation, but that we are always given up to be fought against, and to be taken;
οὕτως οὐδέποτε τῷ ἔθνει τὰ ὅπλα δέδοται, τῷ δὲ πολεμεῖσθαι καὶ τὸ ἁλώσεσθαι πάντως πρόσεστι.
for I suppose that such as inhabit this holy place ought to commit the disposal of all things to God, and then only to disregard the assistance of men when they resign themselves up to their Arbitrator, who is above. As for you, what have you done of those things that are recommended by our legislator?
δεῖ γάρ, οἶμαι, τοὺς χωρίον ἅγιον νεμομένους ἐπιτρέπειν πάντα τῷ θεῷ δικάζειν καὶ καταφρονεῖν τότε χειρὸς ἀνθρωπίνης, ὅταν αὐτοὶ πείθωσι τὸν ἄνω δικαστήν.
and what have you not done of those things that he hath condemned? How much more impious are you than those who were so quickly taken! You have not avoided so much as those sins that are usually done in secret;
ὑμῖν δὲ τί τῶν εὐλογηθέντων ὑπὸ τοῦ νομοθέτου πέπρακται; τί δὲ τῶν ὑπʼ ἐκείνου κατηραμένων παραλέλειπται; πόσῳ δʼ ἐστὲ τῶν τάχιον ἁλόντων ἀσεβέστεροι;
I mean thefts, and treacherous plots against men, and adulteries. You are quarrelling about rapines and murders, and invent strange ways of wickedness. Nay, the temple itself is become the receptacle of all, and this Divine place is polluted by the hands of those of our own country; which place hath yet been reverenced by the Romans when it was at a distance from them, when they have suffered many of their own customs to give place to our law.
οὐ τὰ κρυπτὰ μὲν τῶν ἁμαρτημάτων ἠδοξήκατε, κλοπὰς λέγω καὶ ἐνέδρας καὶ μοιχείας, ἁρπαγαῖς δʼ ἐρίζετε καὶ φόνοις καὶ ξένας καινοτομεῖτε κακίας ὁδούς, ἐκδοχεῖον δὲ πάντων τὸ ἱερὸν γέγονεν καὶ χερσὶν ἐμφυλίοις ὁ θεῖος μεμίανται χῶρος, ὃν καὶ Ῥωμαῖοι πόρρωθεν προσεκύνουν, πολλὰ τῶν ἰδίων ἐθῶν εἰς τὸν ὑμέτερον παραλύοντες νόμον.
And, after all this, do you expect Him whom you have so impiously abused to be your supporter? To be sure then you have a right to be petitioners, and to call upon Him to assist you, so pure are your hands!
εἶτʼ ἐπὶ τούτοις τὸν ἀσεβηθέντα σύμμαχον προσδοκᾶτε; πάνυ γοῦν ἐστὲ δίκαιοι ἱκέται καὶ χερσὶ καθαραῖς τὸν βοηθὸν ὑμῶν παρακαλεῖτε.
Did your king [Hezekiah] lift up such hands in prayer to God against the king of Assyria, when he destroyed that great army in one night? And do the Romans commit such wickedness as did the king of Assyria, that you may have reason to hope for the like vengeance upon them?
τοιαύταις ὁ βασιλεὺς ἡμῶν ἱκέτευσεν ἐπὶ τὸν Ἀσσύριον, ὅτε τὸν μέγαν ἐκεῖνον στρατὸν μιᾷ νυκτὶ κατέστρωσεν ὁ θεός; ὅμοια δὲ τῷ Ἀσσυρίῳ Ῥωμαῖοι δρῶσιν, ἵνα καὶ ἄμυναν ὑμεῖς ὁμοίαν ἐλπίσητε;
Did not that king accept of money from our king on this condition, that he should not destroy the city, and yet, contrary to the oath he had taken, he came down to burn the temple? while the Romans do demand no more than that accustomed tribute which our fathers paid to their fathers; and if they may but once obtain that, they neither aim to destroy this city, nor to touch this sanctuary;
οὐχ ὁ μὲν χρήματα παρὰ τοῦ βασιλέως ἡμῶν λαβὼν ἐφʼ ᾧ μὴ πορθήσει τὴν πόλιν κατέβη παρὰ τοὺς ὅρκους ἐμπρῆσαι τὸν ναόν, Ῥωμαῖοι δὲ τὸν συνήθη δασμὸν αἰτοῦσιν, ὃν οἱ πατέρες ἡμῶν τοῖς ἐκείνων πατράσι παρέσχον;
nay, they will grant you besides, that your posterity shall be free, and your possessions secured to you, and will preserve our holy laws inviolate to you.
καὶ τούτου τυχόντες οὔτε πορθοῦσι τὴν πόλιν οὔτε ψαύουσι τῶν ἁγίων, διδόασι δὲ ὑμῖν τὰ ἄλλα, γενεάς τʼ ἐλευθέρας καὶ κτήσεις τὰς ἑαυτῶν νέμεσθαι καὶ τοὺς ἱεροὺς νόμους σώζουσι.
And it is plain madness to expect that God should appear as well disposed towards the wicked as towards the righteous, since he knows when it is proper to punish men for their sins immediately; accordingly he brake the power of the Assyrians the very first night that they pitched their camp.
μανία δὴ τὸν θεὸν προσδοκᾶν ἐπὶ δικαίοις οἷος ἐπʼ ἀδίκοις ἐφάνη. καὶ παραχρῆμα δὲ ἀμύνειν οἶδεν ὅταν δέῃ· τοὺς γοῦν Ἀσσυρίους κατὰ νύκτα τὴν πρώτην παραστρατοπεδευσαμένους ἔκλασεν·
Wherefore, had he judged that our nation was worthy of freedom, or the Romans of punishment, he had immediately inflicted punishment upon those Romans, as he did upon the Assyrians, when Pompey began to meddle with our nation, or when after him Sosius came up against us, or when Vespasian laid waste Galilee, or, lastly, when Titus came first of all near to this city; although Magnus and Sosius did not only suffer nothing, but took the city by force;
ὥστʼ εἰ καὶ τὴν ἡμετέραν γενεὰν ἐλευθερίας ἢ Ῥωμαίους κολάσεως ἀξίους ἔκρινε, κἂν παραχρῆμα καθάπερ τοῖς Ἀσσυρίοις ἐνέσκηψεν, ὅτε τοῦ ἔθνους ἥπτετο Πομπήιος, ὅτε μετʼ αὐτὸν ἀνῄει Σόσσιος, ὅτε Οὐεσπασιανὸς ἐπόρθει τὴν Γαλιλαίαν, τὰ τελευταῖα νῦν, ὅτε ἤγγιζε Τίτος τῇ πόλει.
as did Vespasian go from the war he made against you to receive the empire; and as for Titus, those springs that were formerly almost dried up when they were under your power since he is come, run more plentifully than they did before; accordingly, you know that Siloam, as well as all the other springs that were without the city, did so far fail, that water was sold by distinct measures;
καίτοι Μάγνος μὲν καὶ Σόσσιος πρὸς τῷ μηδὲν παθεῖν καὶ ἀνὰ κράτος ἔλαβον τὴν πόλιν, Οὐεσπασιανὸς δʼ ἐκ τοῦ πρὸς ἡμᾶς πολέμου καὶ βασιλείας ἤρξατο· Τίτῳ μὲν γὰρ καὶ πηγαὶ πλουσιώτεραι ῥέουσιν αἱ ξηρανθεῖσαι πρότερον ὑμῖν·
whereas they now have such a great quantity of water for your enemies, as is sufficient not only for drink both for themselves and their cattle, but for watering their gardens also. The same wonderful sign you had also experience of formerly, when the forementioned king of Babylon made war against us, and when he took the city, and burnt the temple;
πρὸ γοῦν τῆς αὐτοῦ παρουσίας τήν τε Σιλωὰν ἐπιλείπουσαν ἴστε καὶ τὰς πρὸ τοῦ ἄστεος ἁπάσας, ὥστε πρὸς ἀμφορέας ὠνεῖσθαι τὸ ὕδωρ· τὸ δὲ νῦν οὕτως πληθύουσι τοῖς πολεμίοις ὑμῶν, ὡς μὴ μόνον αὐτοῖς καὶ κτήνεσιν, ἀλλὰ καὶ κήποις διαρκεῖν.
while yet I believe the Jews of that age were not so impious as you are. Wherefore I cannot but suppose that God is fled out of his sanctuary, and stands on the side of those against whom you fight. Now even a man, if he be but a good man, will fly from an impure house, and will hate those that are in it;
τό γε μὴν τέρας τοῦτο πεπείραται καὶ πρότερον ἐφʼ ἁλώσει τῆς πόλεως γεγενημένον, ὅτε ὁ προειρημένος Βαβυλώνιος ἐπεστράτευσεν, ὃς τήν τε πόλιν ἑλὼν ἐνέπρησε καὶ τὸν ναόν, οὐδὲν οἶμαι τῶν τότε ἠσεβηκότων τηλικοῦτον ἡλίκα ὑμεῖς·
and do you persuade yourselves that God will abide with you in your iniquities, who sees all secret things, and hears what is kept most private?
ὥστε ἐγὼ πεφευγέναι μὲν ἐκ τῶν ἁγίων οἶμαι τὸ θεῖον, ἑστάναι δὲ παρʼ οἷς πολεμεῖτε νῦν.
Now what crime is there, I pray you, that is so much as kept secret among you, or is concealed by you? nay, what is there that is not open to your very enemies? for you show your transgressions after a pompous manner, and contend one with another which of you shall be more wicked than another;
ἀλλʼ ἀνὴρ μὲν ἀγαθὸς οἰκίαν ἀσελγῆ φεύξεται καὶ τοὺς ἐν αὐτῇ στυγήσει, τὸν δὲ θεὸν ἔτι πείθεσθε τοῖς οἰκείοις κακοῖς παραμένειν, ὃς τά τε κρυπτὰ πάντα ἐφορᾷ καὶ τῶν σιγωμένων ἀκούει;
and you make a public demonstration of your injustice, as if it were virtue. However, there is a place left for your preservation, if you be willing to accept of it; and God is easily reconciled to those that confess their faults, and repent of them.
τί δὲ σιγᾶται παρʼ ὑμῖν ἢ τί κρύπτεται; τί δʼ οὐχὶ καὶ τοῖς ἐχθροῖς φανερὸν γέγονε; πομπεύετε γὰρ παρανομοῦντες καὶ καθʼ ἡμέραν ἐρίζετε, τίς χείρων γένηται, τῆς ἀδικίας ὥσπερ ἀρετῆς ἐπίδειξιν ποιούμενοι.
O hard-hearted wretches as you are! cast away all your arms, and take pity of your country already going to ruin;
καταλείπεται δὲ ὅμως ἔτι σωτηρίας ὁδός, ἐὰν θέλητε, καὶ τὸ θεῖον εὐδιάλλακτον ἐξομολογουμένοις καὶ μετανοοῦσιν.
return from your wicked ways, and have regard to the excellency of that city which you are going to betray, to that excellent temple with the donations of so many countries in it. Who could bear to be the first that should set that temple on fire? who could be willing that these things should be no more?
ὦ σιδήρειοι, ῥίψατε τὰς πανοπλίας, λάβετε ἤδη κατερειπομένης αἰδῶ πατρίδος, ἐπιστράφητε καὶ θεάσασθε τὸ κάλλος ἧς προδίδοτε, οἷον ἄστυ, οἷον ἱερόν, ὅσων ἐθνῶν δῶρα.
and what is there that can better deserve to be preserved? O insensible creatures, and more stupid than are the stones themselves!
ἐπὶ ταῦτά τις ὁδηγεῖ φλόγα; ταῦτά τις μηκέτʼ εἶναι θέλει; καὶ τί σώζεσθαι τούτων ἀξιώτερον, ἄτεγκτοι καὶ λίθων ἀπαθέστεροι.
And if you cannot look at these things with discerning eyes, yet, however, have pity upon your families, and set before every one of your eyes your children, and wives, and parents, who will be gradually consumed either by famine or by war.
καὶ εἰ μὴ ταῦτα γνησίοις ὄμμασιν βλέπετε, γενεὰς γοῦν ὑμετέρας οἰκτείρατε, καὶ πρὸ ὀφθαλμῶν ἑκάστῳ γενέσθω τέκνα καὶ γυνὴ καὶ γονεῖς, οὓς ἀναλώσει μετὰ μικρὸν ἢ λιμὸς ἢ πόλεμος.
I am sensible that this danger will extend to my mother, and wife, and to that family of mine who have been by no means ignoble, and indeed to one that hath been very eminent in old time; and perhaps you may imagine that it is on their account only that I give you this advice; if that be all, kill them; nay, take my own blood as a reward, if it may but procure your preservation; for I am ready to die, in case you will but return to a sound mind after my death.”
οἶδʼ ὅτι μοι συγκινδυνεύει μήτηρ καὶ γυνὴ καὶ γένος οὐκ ἄσημον καὶ πάλαι λαμπρὸς οἶκος, καὶ τάχα δοκῶ διὰ ταῦτα συμβουλεύειν. ἀποκτείνατε αὐτούς, λάβετε μισθὸν τῆς ἑαυτῶν σωτηρίας τὸ ἐμὸν αἷμα· κἀγὼ θνήσκειν ἕτοιμος, εἰ μετʼ ἐμὲ σωφρονεῖν μέλλετε.
420. AS Josephus was speaking thus with a loud voice, the seditious would neither yield to what he said, nor did they deem it safe for them to alter their conduct; but as for the people, they had a great inclination to desert to the Romans; accordingly, some of them sold what they had, and even the most precious things that had been laid up as treasures by them, for every small matter, and swallowed down pieces of gold, that they might not be found out by the robbers; and when they had escaped to the Romans, went to stool, and had wherewithal to provide plentifully for themselves; for Titus let a great number of them go away into the country, whither they pleased. And the main reasons why they were so ready to desert were these: That now they should be freed from those miseries which they had endured in that city, and yet should not be in slavery to the Romans: however, John and Simon, with their factions, did more carefully watch these men's going out than they did the coming in of the Romans; and if any one did but afford the least shadow of suspicion of such an intention, his throat was cut immediately.
420. Τοιαῦτα τοῦ Ἰωσήπου μετὰ δακρύων ἐμβοῶντος οἱ στασιασταὶ μὲν οὔτε ἐνέδοσαν οὔτʼ ἀσφαλῆ τὴν μεταβολὴν ἔκριναν, ὁ δὲ δῆμος ἐκινήθη πρὸς αὐτομολίαν. καὶ οἱ μὲν τὰς κτήσεις ἐλαχίστου πωλοῦντες, οἱ δὲ τὰ πολυτελέστερα τῶν κειμηλίων, τοὺς μὲν χρυσοῦς, ὡς μὴ φωραθεῖεν ὑπὸ τῶν λῃστῶν, κατέπινον, ἔπειτα πρὸς τοὺς Ῥωμαίους διαδιδράσκοντες, ὁπότε κατενέγκαιεν εὐπόρουν πρὸς ἃ δέοιντο. διηφίει γὰρ τοὺς πολλοὺς ὁ Τίτος εἰς τὴν χώραν ὅποι βούλοιτο ἕκαστος, καὶ τοῦτʼ αὐτὸ μᾶλλον πρὸς αὐτομολίαν παρεκάλει τῶν μὲν εἴσω κακῶν στερησομένους, μὴ δουλεύσοντας δὲ Ῥωμαίοις. οἱ δὲ περὶ τὸν Ἰωάννην καὶ τὸν Σίμωνα περιεφύλαττον τὰς τούτων ἐξόδους πλέον ἢ τὰς Ῥωμαίων εἰσόδους, καὶ σκιάν τις ὑπονοίας παρασχὼν μόνον εὐθέως ἀπεσφάττετο.
424. But as for the richer sort, it proved all one to them whether they staid in the city, or attempted to get out of it; for they were equally destroyed in both cases; for every such person was put to death under this pretense, that they were going to desert, but in reality that the robbers might get what they had. The madness of the seditious did also increase together with their famine, and both those miseries were every day inflamed more and more; for there was no corn which any where appeared publicly, but the robbers came running into, and searched men's private houses; and then, if they found any, they tormented them, because they had denied they had any; and if they found none, they tormented them worse, because they supposed they had more carefully concealed it. The indication they made use of whether they had any or not was taken from the bodies of these miserable wretches; which, if they were in good case, they supposed they were in no want at all of food; but if they were wasted away, they walked off without searching any further; nor did they think it proper to kill such as these, because they saw they would very soon die of themselves for want of food. Many there were indeed who sold what they had for one measure; it was of wheat, if they were of the richer sort; but of barley, if they were poorer. When these had so done, they shut themselves up in the inmost rooms of their houses, and ate the corn they had gotten; some did it without grinding it, by reason of the extremity of the want they were in, and others baked bread of it, according as necessity and fear dictated to them: a table was no where laid for a distinct meal, but they snatched the bread out of the fire, half-baked, and ate it very hastily.
424. Τοῖς γε μὴν εὐπόροις καὶ τὸ μένειν πρὸς ἀπώλειαν ἴσον ἦν· προφάσει γὰρ αὐτομολίας ἀνῃρεῖτό τις διὰ τὴν οὐσίαν. τῷ λιμῷ δʼ ἡ ἀπόνοια τῶν στασιαστῶν συνήκμαζε, καὶ καθʼ ἡμέραν ἀμφότερα προσεξεκαίετο τὰ δεινά. φανερὸς μὲν γὰρ οὐδαμοῦ σῖτος ἦν, ἐπεισπηδῶντες δὲ διηρεύνων τὰς οἰκίας, ἔπειθʼ εὑρόντες μὲν ὡς ἀρνησαμένους ᾐκίζοντο, μὴ εὑρόντες δʼ ὡς ἐπιμελέστερον κρύψαντας ἐβασάνιζον. τεκμήριον δὲ τοῦ τʼ ἔχειν καὶ μὴ τὰ σώματα τῶν ἀθλίων, ὧν οἱ μὲν ἔτι συνεστῶτες εὐπορεῖν τροφῆς ἐδόκουν, οἱ τηκόμενοι δὲ ἤδη παρωδεύοντο, καὶ κτείνειν ἄλογον ἐδόκει τοὺς ὑπʼ ἐνδείας τεθνηξομένους αὐτίκα. πολλοὶ δὲ λάθρα τὰς κτήσεις ἑνὸς ἀντηλλάξαντο μέτρου πυρῶν μὲν εἰ πλουσιώτεροι τυγχάνοιεν ὄντες, οἱ δὲ πενέστεροι κριθῆς, ἔπειτα κατακλείοντες αὑτοὺς εἰς τὰ μυχαίτατα τῶν οἰκιῶν τινὲς μὲν ὑπʼ ἄκρας ἐνδείας ἀνέργαστον τὸν σῖτον ἤσθιον, οἱ δʼ ἔπεσσον ὡς ἥ τε ἀνάγκη καὶ τὸ δέος παρῄνει. καὶ τράπεζα μὲν οὐδαμοῦ παρετίθετο, τοῦ δὲ πυρὸς ὑφέλκοντες ἔτʼ ὠμὰ τὰ σιτία διήρπαζον.
429. It was now a miserable case, and a sight that would justly bring tears into our eyes, how men stood as to their food, while the more powerful had more than enough, and the weaker were lamenting [for want of it.] But the famine was too hard for all other passions, and it is destructive to nothing so much as to modesty; for what was otherwise worthy of reverence was in this case despised; insomuch that children pulled the very morsels that their fathers were eating out of their very mouths, and what was still more to be pitied, so did the mothers do as to their infants; and when those that were most dear were perishing under their hands, they were not ashamed to take from them the very last drops that might preserve their lives: and while they ate after this manner, yet were they not concealed in so doing; but the seditious every where came upon them immediately, and snatched away from them what they had gotten from others; for when they saw any house shut up, this was to them a signal that the people within had gotten some food; whereupon they broke open the doors, and ran in, and took pieces of what they were eating almost up out of their very throats, and this by force: the old men, who held their food fast, were beaten; and if the women hid what they had within their hands, their hair was torn for so doing; nor was there any commiseration shown either to the aged or to the infants, but they lifted up children from the ground as they hung upon the morsels they had gotten, and shook them down upon the floor. But still they were more barbarously cruel to those that had prevented their coming in, and had actually swallowed down what they were going to seize upon, as if they had been unjustly defrauded of their right. They also invented terrible methods of torments to discover where any food was, and they were these to stop up the passages of the privy parts of the miserable wretches, and to drive sharp stakes up their fundaments; and a man was forced to bear what it is terrible even to hear, in order to make him confess that he had but one loaf of bread, or that he might discover a handful of barley-meal that was concealed; and this was done when these tormentors were not themselves hungry; for the thing had been less barbarous had necessity forced them to it; but this was done to keep their madness in exercise, and as making preparation of provisions for themselves for the following days. These men went also to meet those that had crept out of the city by night, as far as the Roman guards, to gather some plants and herbs that grew wild; and when those people thought they had got clear of the enemy, they snatched from them what they had brought with them, even while they had frequently entreated them, and that by calling upon the tremendous name of God, to give them back some part of what they had brought; though these would not give them the least crumb, and they were to be well contented that they were only spoiled, and not slain at the same time.
429. Ἐλεεινὴ δὲ ἦν ἡ τροφὴ καὶ δακρύων ἄξιος ἡ θέα, τῶν μὲν δυνατωτέρων πλεονεκτούντων, τῶν δʼ ἀσθενῶν ὀδυρομένων. πάντων μὲν δὴ παθῶν ὑπερίσταται λιμός, οὐδὲν δʼ οὕτως ἀπόλλυσιν ὡς αἰδῶ· τὸ γὰρ ἄλλως ἐντροπῆς ἄξιον ἐν τούτῳ καταφρονεῖται. γυναῖκες γοῦν ἀνδρῶν καὶ παῖδες πατέρων, καὶ τὸ οἰκτρότατον, μητέρες νηπίων ἐξήρπαζον ἐξ αὐτῶν τῶν στομάτων τὰς τροφάς, καὶ τῶν φιλτάτων ἐν χερσὶ μαραινομένων οὐκ ἦν φειδὼ τοὺς τοῦ ζῆν ἀφελέσθαι σταλαγμούς. τοιαῦτα δʼ ἐσθίοντες ὅμως οὐ διελάνθανον, πανταχοῦ δʼ ἐφίσταντο οἱ στασιασταὶ καὶ τούτων ταῖς ἁρπαγαῖς. ὁπότε γὰρ κατίδοιεν ἀποκεκλεισμένην οἰκίαν, σημεῖον ἦν τοῦτο τοὺς ἔνδον προσφέρεσθαι τροφῆς· εὐθέως δʼ ἐξαράξαντες τὰς θύρας εἰσεπήδων, καὶ μόνον οὐκ ἐκ τῶν φαρύγγων ἀναθλίβοντες τὰς ἀκόλους ἀνέφερον. ἐτύπτοντο δὲ γέροντες ἀντεχόμενοι τῶν σιτίων, καὶ κόμης ἐσπαράττοντο γυναῖκες συγκαλύπτουσαι τὰ ἐν χερσίν. οὐδέ τις ἦν οἶκτος πολιᾶς ἢ νηπίων, ἀλλὰ συνεπαίροντες τὰ παιδία τῶν ψωμῶν ἐκκρεμάμενα κατέσειον εἰς ἔδαφος. τοῖς δὲ φθάσασι τὴν εἰσδρομὴν αὐτῶν καὶ προκαταπιοῦσι τὸ ἁρπαγησόμενον ὡς ἀδικηθέντες ἦσαν ὠμότεροι. δεινὰς δὲ βασάνων ὁδοὺς ἐπενόουν πρὸς ἔρευναν τροφῆς, ὀρόβοις μὲν ἐμφράττοντες τοῖς ἀθλίοις τοὺς τῶν αἰδοίων πόρους, ῥάβδοις δʼ ὀξείαις ἀναπείροντες τὰς ἕδρας, τὰ φρικτὰ δὲ καὶ ἀκοαῖς ἔπασχέ τις εἰς ἐξομολόγησιν ἑνὸς ἄρτου καὶ ἵνα μηνύσῃ δράκα μίαν κεκρυμμένην ἀλφίτων. οἱ βασανισταὶ δʼ οὐκ ἐπείνων, καὶ γὰρ ἧττον ἂν ὠμὸν ἦν τὸ μετʼ ἀνάγκης, γυμνάζοντες δὲ τὴν ἀπόνοιαν καὶ προπαρασκευάζοντες αὑτοῖς εἰς τὰς ἑξῆς ἡμέρας ἐφόδια. τοῖς δʼ ἐπὶ τὴν Ῥωμαίων φρουρὰν νύκτωρ ἐξερπύσασιν ἐπὶ λαχάνων συλλογὴν ἀγρίων καὶ πόας ὑπαντῶντες, ὅτʼ ἤδη διαπεφευγέναι τοὺς πολεμίους ἐδόκουν, ἀφήρπαζον τὰ κομισθέντα, καὶ πολλάκις ἱκετευόντων καὶ τὸ φρικτὸν ἐπικαλουμένων ὄνομα τοῦ θεοῦ μεταδοῦναί τι μέρος αὐτοῖς ὧν κινδυνεύσαντες ἤνεγκαν, οὐδʼ ὁτιοῦν μετέδοσαν· ἀγαπητὸν δʼ ἦν τὸ μὴ καὶ προσαπολέσθαι σεσυλημένον.
439. These were the afflictions which the lower sort of people suffered from these tyrants’ guards; but for the men that were in dignity, and withal were rich, they were carried before the tyrants themselves; some of whom were falsely accused of laying treacherous plots, and so were destroyed; others of them were charged with designs of betraying the city to the Romans; but the readiest way of all was this, to suborn somebody to affirm that they were resolved to desert to the enemy. And he who was utterly despoiled of what he had by Simon was sent back again to John, as of those who had been already plundered by Jotre, Simon got what remained; insomuch that they drank the blood of the populace to one another, and divided the dead bodies of the poor creatures between them; so that although, on account of their ambition after dominion, they contended with each other, yet did they very well agree in their wicked practices; for he that did not communicate what he got by the miseries of others to the other tyrant seemed to be too little guilty, and in one respect only; and he that did not partake of what was so communicated to him grieved at this, as at the loss of what was a valuable thing, that he had no share in such barbarity.
439. Οἱ μὲν δὴ ταπεινότεροι τοιαῦτα πρὸς τῶν δορυφόρων ἔπασχον, οἱ δʼ ἐν ἀξιώματι καὶ πλούτῳ πρὸς τοὺς τυράννους ἀνήγοντο. τούτων οἱ μὲν ἐπιβουλὰς ψευδεῖς ἐπικαλούμενοι διεφθείροντο, οἱ δὲ ὡς προδιδοῖεν Ῥωμαίοις τὴν πόλιν, τὸ δʼ ἑτοιμότατον ἦν μηνυτὴς ὑπόβλητος ὡς αὐτομολεῖν διεγνωκότων. ὁ δʼ ὑπὸ Σίμωνος γυμνωθεὶς πρὸς Ἰωάννην ἀνεπέμπετο, καὶ τὸν ὑπὸ Ἰωάννου σεσυλημένον ὁ Σίμων μετελάμβανεν· ἀντιπροέπινον δὲ ἀλλήλοις τὸ αἷμα τῶν δημοτῶν καὶ τὰ πτώματα τῶν ἀθλίων διεμερίζοντο. καὶ τοῦ μὲν κρατεῖν στάσις ἦν ἐν ἀμφοτέροις, τῶν δʼ ἀσεβημάτων ὁμόνοια· καὶ γὰρ ὁ μὴ μεταδοὺς ἐκ τῶν ἀλλοτρίων κακῶν θατέρῳ μονοτρόπως ἐδόκει πονηρός, καὶ ὁ μὴ μεταλαβὼν ὡς ἀγαθοῦ τινος ἤλγει τὸν νοσφισμὸν τῆς ὠμότητος.
442. It is therefore impossible to go distinctly over every instance of these men's iniquity. I shall therefore speak my mind here at once briefly: - That neither did any other city ever suffer such miseries, nor did any age ever breed a generation more fruitful in wickedness than this was, from the beginning of the world. Finally, they brought the Hebrew nation into contempt, that they might themselves appear comparatively less impious with regard to strangers. They confessed what was true, that they were the slaves, the scum, and the spurious and abortive offspring of our nation, while they overthrew the city themselves, and forced the Romans, whether they would or no, to gain a melancholy reputation, by acting gloriously against them, and did almost draw that fire upon the temple, which they seemed to think came too slowly; and indeed when they saw that temple burning from the upper city, they were neither troubled at it, nor did they shed any tears on that account, while yet these passions were discovered among the Romans themselves; which circumstances we shall speak of hereafter in their proper place, when we come to treat of such matters.
442. Καθʼ ἕκαστον μὲν οὖν ἐπεξιέναι τὴν παρανομίαν αὐτῶν ἀδύνατον, συνελόντα δὲ εἰπεῖν, μήτε πόλιν ἄλλην τοιαῦτα πεπονθέναι μήτε γενεὰν ἐξ αἰῶνος γεγονέναι κακίας γονιμωτέραν, οἵ γε τελευταῖον καὶ τὸ γένος ἐφαύλιζον τῶν Ἑβραίων, ὡς ἧττον ἀσεβεῖς δοκοῖεν πρὸς ἀλλοτρίους, ἐξωμολογήσαντο δʼ ὅπερ ἦσαν εἶναι δοῦλοι καὶ σύγκλυδες καὶ νόθα τοῦ ἔθνους φθάρματα. τὴν μέν γε πόλιν ἀνέτρεψαν αὐτοί, Ῥωμαίους δʼ ἄκοντας ἠνάγκασαν ἐπιγραφῆναι σκυθρωπῷ κατορθώματι καὶ μόνον οὐχ εἵλκυσαν ἐπὶ τὸν ναὸν βραδῦνον τὸ πῦρ. ἀμέλει καιόμενον ἐκ τῆς ἄνω πόλεως ἀφορῶντες οὔτʼ ἤλγησαν οὔτʼ ἐδάκρυσαν, ἀλλὰ ταῦτα τὰ πάθη παρὰ Ῥωμαίοις εὑρέθη. καὶ ταῦτα μὲν κατὰ χώραν ὕστερον μετʼ ἀποδείξεως τῶν πραγμάτων ἐροῦμεν.
446. SO now Titus's banks were advanced a great way, notwithstanding his soldiers had been very much distressed from the wall. He then sent a party of horsemen, and ordered they should lay ambushes for those that went out into the valleys to gather food. Some of these were indeed fighting men, who were not contented with what they got by rapine; but the greater part of them were poor people, who were deterred from deserting by the concern they were under for their own relations; for they could not hope to escape away, together with their wives and children, without the knowledge of the seditious; nor could they think of leaving these relations to be slain by the robbers on their account; nay, the severity of the famine made them bold in thus going out; so nothing remained but that, when they were concealed from the robbers, they should be taken by the enemy; and when they were going to be taken, they were forced to defend themselves for fear of being punished; as after they had fought, they thought it too late to make any supplications for mercy; so they were first whipped, and then tormented with all sorts of tortures, before they died, and were then crucified before the wall of the city. This miserable procedure made Titus greatly to pity them, while they caught every day five hundred Jews; nay, some days they caught more: yet it did not appear to be safe for him to let those that were taken by force go their way, and to set a guard over so many he saw would be to make such as great deal them useless to him. The main reason why he did not forbid that cruelty was this, that he hoped the Jews might perhaps yield at that sight, out of fear lest they might themselves afterwards be liable to the same cruel treatment. So the soldiers, out of the wrath and hatred they bore the Jews, nailed those they caught, one after one way, and another after another, to the crosses, by way of jest, when their multitude was so great, that room was wanting for the crosses, and crosses wanting for the bodies.
446. Τίτῳ δὲ τὰ μὲν χώματα προύκοπτεν καίτοι πολλὰ κακουμένων ἀπὸ τοῦ τείχους τῶν στρατιωτῶν, πέμψας δʼ αὐτὸς μοῖραν τῶν ἱππέων ἐκέλευσεν τοὺς κατὰ τὰς φάραγγας ἐπὶ συγκομιδῇ τροφῆς ἐξιόντας ἐνεδρεύειν. ἦσαν δέ τινες καὶ τῶν μαχίμων οὐκέτι διαρκούμενοι ταῖς ἁρπαγαῖς, τὸ δὲ πλέον ἐκ τοῦ δήμου πένητες, οὓς αὐτομολεῖν ἀπέτρεπε τὸ περὶ τῶν οἰκείων δέος· οὔτε γὰρ λήσεσθαι τοὺς στασιαστὰς ἤλπιζον μετὰ γυναικῶν καὶ παιδίων διαδιδράσκοντες καὶ καταλιπεῖν τοῖς λῃσταῖς ταῦτα οὐχ ὑπέμενον ὑπὲρ αὐτῶν σφαγησόμενα· τολμηροὺς δὲ πρὸς τὰς ἐξόδους ὁ λιμὸς ἐποίει, καὶ κατελείπετο λανθάνοντας τοὺς πολεμίους ἁλίσκεσθαι. λαμβανόμενοι δὲ κατʼ ἀνάγκην ἠμύνοντο, καὶ μετὰ μάχην ἱκετεύειν ἄωρον ἐδόκει. μαστιγούμενοι δὴ καὶ προβασανιζόμενοι τοῦ θανάτου πᾶσαν αἰκίαν ἀνεσταυροῦντο τοῦ τείχους ἀντικρύ. Τίτῳ μὲν οὖν οἰκτρὸν τὸ πάθος κατεφαίνετο πεντακοσίων ἑκάστης ἡμέρας ἔστι δὲ ὅτε καὶ πλειόνων ἁλισκομένων, οὔτε δὲ τοὺς βίᾳ ληφθέντας ἀφεῖναι ἀσφαλὲς καὶ φυλάττειν τοσούτους φρουρὰν τῶν φυλαξόντων ἑώρα· τό γε μὴν πλέον οὐκ ἐκώλυεν τάχʼ ἂν ἐνδοῦναι πρὸς τὴν ὄψιν ἐλπίσας αὐτούς, εἰ μὴ παραδοῖεν, ὅμοια πεισομένους. προσήλουν δὲ οἱ στρατιῶται διʼ ὀργὴν καὶ μῖσος τοὺς ἁλόντας ἄλλον ἄλλῳ σχήματι πρὸς χλεύην, καὶ διὰ τὸ πλῆθος χώρα τε ἐνέλειπε τοῖς σταυροῖς καὶ σταυροὶ τοῖς σώμασιν.
452. But so far were the seditious from repenting at this sad sight, that, on the contrary, they made the rest of the multitude believe otherwise; for they brought the relations of those that had deserted upon the wall, with such of the populace as were very eager to go over upon the security offered them, and showed them what miseries those underwent who fled to the Romans; and told them that those who were caught were supplicants to them, and not such as were taken prisoners. This sight kept many of those within the city who were so eager to desert, till the truth was known; yet did some of them run away immediately as unto certain punishment, esteeming death from their enemies to be a quiet departure, if compared with that by famine. So Titus commanded that the hands of many of those that were caught should be cut off, that they might not be thought deserters, and might be credited on account of the calamity they were under, and sent them in to John and Simon, with this exhortation, that they would now at length leave off [their madness], and not force him to destroy the city, whereby they would have those advantages of repentance, even in their utmost distress, that they would preserve their own lives, and so find a city of their own, and that temple which was their peculiar. He then went round about the banks that were cast up, and hastened them, in order to show that his words should in no long time be followed by his deeds. In answer to which the seditious cast reproaches upon Caesar himself, and upon his father also, and cried out, with a loud voice, that they contemned death, and did well in preferring it before slavery; that they would do all the mischief to the Romans they could while they had breath in them; and that for their own city, since they were, as he said, to be destroyed, they had no concern about it, and that the world itself was a better temple to God than this. That yet this temple would be preserved by him that inhabited therein, whom they still had for their assistant in this war, and did therefore laugh at all his threatenings, which would come to nothing, because the conclusion of the whole depended upon God only. These words were mixed with reproaches, and with them they made a mighty clamor.
452. Οἱ στασιασταὶ δὲ τοσοῦτον ἀπεδέησαν τοῦ μεταβαλέσθαι πρὸς τὸ πάθος, ὥστε καὶ τοὐναντίον αὐτοὶ σοφίσασθαι πρὸς τὸ λοιπὸν πλῆθος. σύροντες γὰρ τοὺς τῶν αὐτομόλων οἰκείους ἐπὶ τὸ τεῖχος καὶ τῶν δημοτῶν τοὺς ἐπὶ πίστιν ὡρμημένους, οἷα πάσχουσιν οἱ Ῥωμαίοις προσφεύγοντες ἐπεδείκνυσαν καὶ τοὺς κεκρατημένους ἱκέτας ἔλεγον, οὐκ αἰχμαλώτους. τοῦτο πολλοὺς τῶν αὐτομολεῖν ὡρμημένων μέχρι τἀληθὲς ἐγνώσθη κατέσχεν· εἰσὶ δʼ οἳ καὶ παραχρῆμα διέδρασαν ὡς ἐπὶ βέβαιον τιμωρίαν, ἀνάπαυσιν ἡγούμενοι τὸν ἐκ τῶν πολεμίων θάνατον ἐν λιμοῦ συγκρίσει. πολλοὺς δὲ καὶ χειροκοπῆσαι κελεύσας Τίτος τῶν ἑαλωκότων, ὡς μὴ δοκοῖεν αὐτόμολοι καὶ πιστεύοιντο διὰ τὴν συμφοράν, εἰσέπεμψε πρὸς τὸν Σίμωνα καὶ τὸν Ἰωάννην, νῦν γε ἤδη παύσασθαι παραινῶν καὶ μὴ πρὸς ἀναίρεσιν τῆς πόλεως αὐτὸν βιάζεσθαι, κερδῆσαι δʼ ἐκ τῆς ἐν ὑστάτοις μεταμελείας τάς τε αὐτῶν ψυχὰς καὶ τηλικαύτην πατρίδα καὶ ναὸν ἀκοινώνητον ἄλλοις. περιιὼν δὲ τὰ χώματα τοὺς ἐργαζομένους ἅμα κατήπειγεν ὡς οὐκ εἰς μακρὰν ἀκολουθήσων ἔργοις τῷ λόγῳ. πρὸς ταῦτα αὐτόν τε ἐβλασφήμουν ἀπὸ τοῦ τείχους Καίσαρα καὶ τὸν πατέρα αὐτοῦ, καὶ τοῦ μὲν θανάτου καταφρονεῖν ἐβόων, ᾑρῆσθαι γὰρ αὐτὸν πρὸ δουλείας καλῶς, ἐργάσεσθαι δὲ ὅσα ἂν δύνωνται κακὰ Ῥωμαίους ἕως ἐμπνέωσι, πατρίδος δὲ οὐ μέλειν τῆς ὡς αὐτός φησιν ἀπολουμένης, καὶ ναοῦ [ἀπολομένου] ἀμείνω τούτου τῷ θεῷ τὸν κόσμον εἶναι. σωθήσεσθαί γε μὴν καὶ τοῦτον ὑπὸ τοῦ κατοικοῦντος, ὃν καὶ αὐτοὶ σύμμαχον ἔχοντες πᾶσαν χλευάσειν ἀπειλὴν ὑστεροῦσαν ἔργων· τὸ γὰρ τέλος εἶναι τοῦ θεοῦ. τοιαῦτα ταῖς λοιδορίαις ἀναμίσγοντες ἐκεκράγεσαν.