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71 - Wars of the Jews by Flavius Josephus · Wars of the Jews

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  Speaker 1: Book seven, Chapter eight, Part two of the Wars of
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  Speaker 1: the Jews. This is a LibriVox recording. All LibriVox recordings
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  Speaker 1: are in the public domain. For more information or to volunteer,
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  Speaker 1: please visit LibriVox dot org. Recording by David Leeson. The
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  Speaker 1: Wars of the Jews by Flavius Josephus, translated by William Wiston,
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  Speaker 1: Chapter eight, Part two. However, neither did Eliezar once think
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  Speaker 1: of flying away, nor would he permit anyone else to
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  Speaker 1: do so. But when he saw their wall burned down
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  Speaker 1: by the fire, and could devise no other way of
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  Speaker 1: escaping or room for their further courage, and setting before
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  Speaker 1: their eyes what the Romans would do to them, their children,
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  Speaker 1: and their wives if they got them into their power,
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  Speaker 1: he consulted about having them all slain now, as he
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  Speaker 1: judged this to be the best thing they could do
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  Speaker 1: in their present circumstances. He gathered the most courageous of
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  Speaker 1: his companions together and encouraged them to take that course
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  Speaker 1: by a speech which he made to them in the
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  Speaker 1: manner following, Since we long ago my generous friends resolved
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  Speaker 1: never to be servants to the Romans, nor to any
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  Speaker 1: other than to God, himself, who alone is the true
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  Speaker 1: and just lord of mankind. The time is now come
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  Speaker 1: that obliges us to make that resolution true in practice.
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  Speaker 1: And let us not at this time bring a reproach
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  Speaker 1: upon ourselves for self contradiction. While we formerly would not
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  Speaker 1: undergo slavery, though it were then without danger, but must now,
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  Speaker 1: together with slavery, choose such punishments also as are intolerable.
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  Speaker 1: I mean this upon the supposition that the Romans once
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  Speaker 1: reduce us under their power while we are alive. We
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  Speaker 1: were the very first that revolted from them, and we
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  Speaker 1: are the last that fight against them. And I cannot
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  Speaker 1: but esteem sem it as a favor that God hath
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  Speaker 1: granted us, that it is still in our power to
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  Speaker 1: die bravely and in a state of freedom, which hath
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  Speaker 1: not been the case of others who were conquered unexpectedly.
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  Speaker 1: It is very plain that we shall be taken within
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  Speaker 1: a day's time, but it is still an eligible thing
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  Speaker 1: to die after a glorious manner, together with our dearest friends.
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  Speaker 1: This is what our enemies themselves cannot by any means hinder,
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  Speaker 1: although they be very desirous to take us alive. Nor
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  Speaker 1: can we propose to ourselves any more to fight them
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  Speaker 1: and beat them. It had been proper, indeed, for us
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  Speaker 1: to have conjectured at the purpose of God, much sooner,
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  Speaker 1: and at the very first, when we were so desirous
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  Speaker 1: of defending our liberty, and when we received such sore
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  Speaker 1: treatment from one another, and worse treatment from our enemies,
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  Speaker 1: and to have been sensible that the same God who
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  Speaker 1: had of old taken the Jewish nation into his favor,
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  Speaker 1: had now condemned them to destruction. For had he either
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  Speaker 1: continued favorable or been but in a lesser degree displeased
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  Speaker 1: with us, he had not overlooked the destruction of so
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  Speaker 1: many men, or delivered his most holy city to be
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  Speaker 1: burnt and demolished by our enemies. To be sure, we
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  Speaker 1: weakly hoped to have preserved ourselves and ourselves alone still
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  Speaker 1: in a state of freedom, as if we had been
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  Speaker 1: guilty of no sins ourselves against God, nor been partners
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  Speaker 1: with those of others. We also taught other men to
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  Speaker 1: preserve their liberty. Wherefore, consider how God hath convinced us
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  Speaker 1: that our hopes were in vain by bringing such distress
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  Speaker 1: upon us in the desperate state we are now in,
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  Speaker 1: and which is beyond all our expectations, for the nature
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  Speaker 1: of this fortress, which was in itself unconquerable, hath not
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  Speaker 1: proved a means of our deliverance. And even while we
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  Speaker 1: have still great abundance of food, and a great quantity
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  Speaker 1: of arms and other necessaries more than we want, we
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  Speaker 1: are openly deprived by God himself of all hope of deliverance.
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  Speaker 1: For that fire which was driven upon our enemies did not,
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  Speaker 1: of its own accord, turned back upon the wall which
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  Speaker 1: we had built. This was the effect of God's anger
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  Speaker 1: against us for our manifold sins which we have been
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  Speaker 1: guilty of in a most insolent and extravagant manner. With
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  Speaker 1: regard to our own countrymen, the punishments of which let
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  Speaker 1: us not receive from the Romans, but from God himself,
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  Speaker 1: as executed by our own hands, For these will be
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  Speaker 1: more moderate than the other. Let our wives die before
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  Speaker 1: they are abused, and our children before they have tasted
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  Speaker 1: of slavery, and after we have slain them. Let us
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  Speaker 1: bestow that glorious benefit upon one another mutually, and preserve
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  Speaker 1: ourselves in freedom as an excellent funeral monument for us.
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  Speaker 1: But first, let us destroy our money and the fortress
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  Speaker 1: by fire. For I am well assured that this will
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  Speaker 1: be a great grief to the Romans, that they shall
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  Speaker 1: not be able to seize upon our bodies, and shall
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  Speaker 1: fall of our wealth also. And let us spare nothing
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  Speaker 1: but our provisions, for they will be a testimonial when
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  Speaker 1: we are dead, that we were not subdued for want
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  Speaker 1: of necessaries, but that according to our original resolution, we
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  Speaker 1: have preferred death before slavery. This was Eliezar's speech to them.
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  Speaker 1: Yet did not the opinions of all the auditors acquiesce therein.
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  Speaker 1: But although some of them were very zealous to put
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  Speaker 1: his advice in practice, and were in a manner filled
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  Speaker 1: with pleasure at it, and thought death to be a
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  Speaker 1: good thing, yet had those that were most effeminate a
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  Speaker 1: commiseration for their wives and families. And when these men
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  Speaker 1: were especially moved by the prospect of their own certain death,
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  Speaker 1: they looked wistfully at one another, and by the tears
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  Speaker 1: that were in their eyes, declared their dissent from his opinion.
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  Speaker 1: When Eliezar saw these people in such fear, and that
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  Speaker 1: their souls were dejected at so prodigious a proposal, he
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  Speaker 1: was afraid lest perhaps these effeminate persons should, by their
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  Speaker 1: lamentations and tears, enfeeble those that heard what he had
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  Speaker 1: said courageously. So he did not leave off exhorting them,
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  Speaker 1: but stirred up himself, and recollecting proper arguments for raising
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  Speaker 1: their courage, he undertook to speak more briskly and fully
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  Speaker 1: to them, and that concerning the immortality of the soul,
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  Speaker 1: so he made a lamentable groan, and fixing his eyes
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  Speaker 1: intently on those that wept, he spake. Thus, truly, I
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  Speaker 1: was greatly mistaken when I thought to be assisting to
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  Speaker 1: brave men who struggled hard for their liberty, and to
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  Speaker 1: such as were resolved either to live with honor or
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  Speaker 1: else to die. But I find that you are such
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  Speaker 1: people as are no better than others, either in virtue
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  Speaker 1: or in courage, and are afraid of dying, though you
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  Speaker 1: be delivered thereby from the greatest miseries. While you ought
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  Speaker 1: to make no delay in this matter, nor to await
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  Speaker 1: anyone to give you good advice, for the laws of
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  Speaker 1: our country and of God himself, have from ancient times,
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  Speaker 1: and as soon as ever we could use our reason,
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  Speaker 1: continually taught us and our forefathers have corroborated the same
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  Speaker 1: doctrine by their actions and by their bravery of mind,
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  Speaker 1: that it is life that is a calamity to men,
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  Speaker 1: and not death. For this last affords our souls their
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  Speaker 1: liberty and sends them by a removal into their own
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  Speaker 1: place of purity, where they are to be insensible of
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  Speaker 1: all sorts of misery. For while souls are tied down
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  Speaker 1: to a mortal body, they are partakers of its miseries,
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  Speaker 1: and really, to speak the truth, they are themselves dead.
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  Speaker 1: For the union of what is divine to what is
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  Speaker 1: mortal is disagreeable. It is true the power of the
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  Speaker 1: soul is great even when it is imprisoned in a
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  Speaker 1: mortal body, For by moving it after a way that
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  Speaker 1: is invisible, it makes the body a sensible instrument and
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  Speaker 1: causes it to advance further in its actions than mortal
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  Speaker 1: nature could otherwise do. However, when it is freed from
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  Speaker 1: that weight which draws it down to the earth and
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  Speaker 1: is connected with it, it obtains its own proper place,
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  Speaker 1: and does then become a partaker of that blessed power
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  Speaker 1: and those abilities which are then every way incapable of
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  Speaker 1: being hindered in their operations. It continues invisible, indeed to
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  Speaker 1: the eyes of men, as does God himself. For certainly
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  Speaker 1: it is not itself seen while it is in the body,
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  Speaker 1: for it is there after an invisible manner, and when
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  Speaker 1: it is freed from it, it is still not seen.
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  Speaker 1: It is this soul which hath won nature, and that
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  Speaker 1: an incorruptible one also. But yet it is the cause
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  Speaker 1: of the change that is made in the body. For
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  Speaker 1: whatsoever it be which the soul touches, that lives and flourishes,
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  Speaker 1: and from whatsoever it is removed, that withers away and dies,
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  Speaker 1: such a degree is there in it of immortality. Let
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  Speaker 1: me produce the state of sleep as a most evident
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  Speaker 1: demonstration of the truth of what I say. Wherein souls,
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  Speaker 1: when the body does not distract them, have the sweetest rest,
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  Speaker 1: depending on themselves and conversing with God by their alliance
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  Speaker 1: to him. They then go everywhere, and foretell many futurities beforehand.
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  Speaker 1: And why are we afraid of death while we are
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  Speaker 1: pleased with the rest that we have in sleep? And
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  Speaker 1: how absurd a thing is it to pursue after liberty
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  Speaker 1: while we are alive, and yet to envy it to ourselves?
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  Speaker 1: Where it will be eternal. We, therefore, who have been
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  Speaker 1: brought up in a discipline of our own, ought to
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  Speaker 1: become an example to others of our readiness to die. Yet,
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  Speaker 1: if we do stand in need of foreigners to support
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  Speaker 1: us in this matter, let us regard those Indians who
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  Speaker 1: profess the exercise of philosophy. For these good men do
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  Speaker 1: but unwillingly undergo the time of life, and look upon
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  Speaker 1: it as a necessary servitude, and make haste to let
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  Speaker 1: their souls loose from their bodies, nay, when no misfortune
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  Speaker 1: presses them to it, nor drives them upon it. These
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  Speaker 1: have such a desire of a life of immortality that
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  Speaker 1: they tell other men beforehand that they are about to depart,
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  Speaker 1: and nobody hinders them. But everyone thinks them happy men,
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  Speaker 1: and gives them letters to be carried to their familiar
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  Speaker 1: friends that are dead. So firmly and certainly do they
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  Speaker 1: believe that souls converse with one another in the other world.
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  Speaker 1: So when these men have heard all such commands that
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  Speaker 1: were given them, they deliver their body to the fire, and,
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  Speaker 1: in order to their getting their soul a separation from
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  Speaker 1: the body in the greatest purity, they die in the
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  Speaker 1: midst of hymns of commendations made to them for their
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  Speaker 1: dearest friends conduct them to their death more readily than
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  Speaker 1: do any of the rest of mankind conduct their fellow citizens,
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  Speaker 1: when they are going a very long journey, who at
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  Speaker 1: the same time weep on their own account, but look
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  Speaker 1: upon the others as happy persons as so soon to
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  Speaker 1: be made partakers of the immortal order of beings? Are
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  Speaker 1: not we therefore ashamed to have lower notions than the Indians,
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  Speaker 1: and by our own cowardice to lay a base reproach
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  Speaker 1: upon the laws of our country, which are so much
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  Speaker 1: desired and imitated by all mankind. But put the case
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  Speaker 1: that we had been brought up under another persuasion and
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  Speaker 1: taught that life is the greatest good which men are
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  Speaker 1: capable of, and that death is a calamity. However, the
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  Speaker 1: circumstances we are now in ought to be an inducement
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  Speaker 1: to us to bear such calamity courageously, since it is
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  Speaker 1: by the will of God and by necessity, that we
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  Speaker 1: are to die. For it now appears that God hath
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  Speaker 1: made such a decree against the whole Jewish nation, that
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  Speaker 1: we are to be deprived of this life which he
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  Speaker 1: knew we would not make a due use of. For
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  Speaker 1: do not you ascribe the occasion of our present condition
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  Speaker 1: to yourselves, nor think the Romans are the true occasion
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  Speaker 1: that this war we have had with them is become
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  Speaker 1: so destructive to us. All these things have not come
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  Speaker 1: to pass by their power, but a more powerful cause
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  Speaker 1: hath intervened and made us afford them an occasion of
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  Speaker 1: their appearing to be conquerors over us. What Roman weapons,
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  Speaker 1: I pray you were those by which the Jews at
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  Speaker 1: Caesarea were slain on the contrary when they were no
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  Speaker 1: way disposed to rebel, but were all the while keeping
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  Speaker 1: their Seventh Day festival, and did not so much as
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  Speaker 1: lift up their hands against the citizens of Caesarea. Yet
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  Speaker 1: did those citizens run upon them in great crowds and
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  Speaker 1: cut their throats and the throats of their wives and children.
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  Speaker 1: And this without any regard to the Romans themselves, who
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  Speaker 1: never took us for their enemies till we revolted from them.
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  Speaker 1: But some may be ready to say that truly the
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  Speaker 1: people of Caesarea had always a quarrel against those that
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  Speaker 1: lived among them, and that when an opportunity offered itself,
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  Speaker 1: they only satisfied the old rancors they had against them.
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  Speaker 1: What then, shall we say to those of Scythopolis who
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  Speaker 1: ventured to wage war with us on account of the Greeks,
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  Speaker 1: Nor did they do it by way of revenge upon
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  Speaker 1: the Romans when they acted in concert with our countrymen.
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  Speaker 1: Wherefore you see how little our good will and fidelity
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  Speaker 1: to them profited us while they were slain, they and
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  Speaker 1: their whole families, after the most inhuman manner, which was
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  Speaker 1: all the requital that was made them for the assistance
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  Speaker 1: they had afforded the others, for that very same destruction
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  Speaker 1: which they had prevented from falling upon the others. Did
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  Speaker 1: they suffer themselves from them, as if they had been
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  Speaker 1: ready to be the actors against them. It would be
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  Speaker 1: too long for me to speak at this time of
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  Speaker 1: every destruction brought upon us, For you cannot but know
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  Speaker 1: that there was not any one Syrian city which did
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  Speaker 1: not slay their Jewish inhabitants, and were not more bitter
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  Speaker 1: enemies to us than were the Romans themselves. Nay, even
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  Speaker 1: those of Damascus, when they were able to allege no
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  Speaker 1: tolerable pretense against us, filled their city with the most
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  Speaker 1: barbarous slaughters of our people, and cut the throats of
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  Speaker 1: eighteen thousand Jews with their wives and children. And as
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  Speaker 1: to the multitude of those that were slain in Egypt,
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  Speaker 1: and that with torments also, we have been informed they
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  Speaker 1: were more than sixty thousand. Those, indeed, being in a
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  Speaker 1: foreign country and so naturally meeting with nothing to oppose
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  Speaker 1: against their enemies, were killed in the manner forementioned. As
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  Speaker 1: for all those of us who have waged war against
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  Speaker 1: the Romans in our own country, had we not sufficient
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  Speaker 1: reason to have sure hopes of victory, For we had
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  Speaker 1: arms and walls and fortresses so prepared as not to
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  Speaker 1: be easily taken, and courage not to be moved by
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  Speaker 1: any dangers in the cause of liberty, which encouraged us
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  Speaker 1: all to revolt from the Romans. But then these advantages
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  Speaker 1: sufficed us but for a short time, and only raised
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  Speaker 1: our hopes, while they really appeared to be the origin
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  Speaker 1: of our miseries. For all we had hath been taken
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  Speaker 1: from us, and all hath fallen under our enemies, as
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  Speaker 1: if these advantages were only to render their victory over
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  Speaker 1: us the more glorious, and were not disposed for the
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  Speaker 1: preservation of those by whom these preparations were made. And
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  Speaker 1: as for those that are already dead in the war,
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  Speaker 1: it is reasonable that we should esteem them blessed, for
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  Speaker 1: they are dead in defending and not in betraying their liberty.
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  Speaker 1: But as to the multitude of those that are now
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  Speaker 1: under the Romans, who would not pity their condition, and
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  Speaker 1: who would not make haste to die before he would
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  Speaker 1: suffer the same miseries with them, Some of them have
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  Speaker 1: been put upon the rack and tortured with fire and whippings,
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  Speaker 1: and so dyed. Some have been half devoured by wild beasts,
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  Speaker 1: and yet have been reserved alive to be devoured by
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  Speaker 1: them a second time, in order to afford laughter and
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  Speaker 1: sport to our enemies. And such of those as are
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  Speaker 1: alive still are to be looked on as the most miserable, who,
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  Speaker 1: being so desirous of death, could not come at it.
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  Speaker 1: And where is now that great city, the metropolis of
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  Speaker 1: the Jewish nation, which was fortified by so many walls
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  Speaker 1: round about, which had so many fortresses and large towers
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  Speaker 1: to defend it, which could hardly containing the instruments prepared
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  Speaker 1: for the war, and which had so many ten thousands
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  Speaker 1: of men to fight for it. Where is this city
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  Speaker 1: that was believed to have God himself inhabiting therein? It
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  Speaker 1: is now demolished to the very foundations, And hath nothing
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  Speaker 1: but that monument of it preserved, I mean the camp
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  Speaker 1: of those that hath destroyed it, which still dwells upon
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  Speaker 1: its ruins. Some unfortunate old men also lie upon the
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  Speaker 1: ashes of the temple, and a few women are there,
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  Speaker 1: preserved alive by the enemy. For our bitter shame and reproach. Now,
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  Speaker 1: who is there that revolves these things in his mind,
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  Speaker 1: and yet is able to bear the sight of the sun,
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  Speaker 1: though he might live out of danger. Who is there
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  Speaker 1: so much his country's enemy, or so unmanly and so
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  Speaker 1: desirous of living, as not to repent that he is
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  Speaker 1: still alive? And I cannot but wish that we had
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  Speaker 1: all died before we had seen that holy city demolished
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  Speaker 1: by the hands of our enemies, or the foundations of
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  Speaker 1: our holy temple dug up after so profane a manner.
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  Speaker 1: But since we had a generous hope, that deluded us,
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  Speaker 1: as if we might perhaps have been able to avenge
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  Speaker 1: ourselves on our enemies on that account, Though it be
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  Speaker 1: now become vanity and hath left us alone in this distress.
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  Speaker 1: Let us make haste to die bravely. Let us pity ourselves,
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  Speaker 1: our children, and our wives, while it is in our
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  Speaker 1: own power to show pity to them, For we were
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  Speaker 1: born to die, as well as those were whom we
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  Speaker 1: have begotten. Nor is it in the power of the
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  Speaker 1: most happy of our race to avoid it. But for
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  Speaker 1: abuses and slavery, and the sight of our wives led
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  Speaker 1: away after an ignominious manner with their children. These are
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  Speaker 1: not such evils as our natural and necessary among men.
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  Speaker 1: Although such as do not prefer death before those miseries
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  Speaker 1: when it is in their power so to do, must
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  Speaker 1: undergo even them on account of their own cowardice. We
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  Speaker 1: revolted from the Romans with great pretensions to courage, And
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  Speaker 1: when at the very last they invited us to preserve ourselves,
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  Speaker 1: we would not comply with them. Who will not therefore
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  Speaker 1: believe that they will certainly be in a rage at
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  Speaker 1: us in case they can take us alive. Miserable will
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  Speaker 1: then be the young men, who will be strong enough
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  Speaker 1: in their bodies to sustain many torments. Miserable also will
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  Speaker 1: be those of elder years, who will not be able
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  Speaker 1: to bear those calamities which young men might sustain. One
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  Speaker 1: man will be obliged to hear the voice of his
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  Speaker 1: son implore help of his father when his hands are bound.
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  Speaker 1: But certainly our hands are still at liberty and have
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  Speaker 1: a sword in them. Let them then be subservient to
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  Speaker 1: us in our glorious design. Let us die before we
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  Speaker 1: become slaves under our enemies, and let us go out
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  Speaker 1: of the world together with our children and our wives,
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  Speaker 1: in a state of freedom. This it is that our
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  Speaker 1: laws command us to do this. It is that our
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  Speaker 1: wives and children crave at our hands. Nay, God himself
• 19:04
  Speaker 1: hath brought this necessity upon us. While the Romans desire
• 19:07
  Speaker 1: the contrary and are afraid lest any of us should
• 19:11
  Speaker 1: die before we are taken. Let us therefore make haste,
• 19:14
  Speaker 1: And instead of affording them so much pleasure as they
• 19:18
  Speaker 1: hope for in getting us under their power, let us
• 19:21
  Speaker 1: leave them an example which shall at once cause their
• 19:24
  Speaker 1: astonishment at our death and their admiration of our heartiness.
• 19:28
  Speaker 1: Therein end of Book seven, Chapter eight, Part two,