of high priesthood, and am called by that most venerable name [of high priest], still live, and am but too fond of living, and cannot endure to undergo a death which would be the glory of my old age; and if I were the only person concerned, and as it were in a desert, I would give up my life, and that alone for God's sake; for to what purpose is it to live among a people insensible of their calamities, and where there is no notion remaining of any remedy for the miseries that are upon them? For when you are seized upon you bear it, and when you are beaten you are silent, and when people are murdered, nobody dares so much as send out a groan openly. O bitter tyranny that we are under! But why do I complain of the tyrants? Was it not you, and your sufferance of them, that have nourished them? Was it not you that overlooked those that first of all got together, for they were then but a few, and by your silence made them grow to be many, and by conniving at them when they took arms, in effect armed them against yourselves? You ought to have then prevented their first attempts, when they fell a reproaching your relations; but by neglecting that care in time, you have encouraged these wretches to plunder men. When houses were pillaged, nobody said a word, which was the occasion why they carried off the owners of those houses; and when they were drawn through the midst of the city, nobody came to their assistance. They then proceeded to put those whom you had betrayed into their hands into bonds; I do not say how many, and of what characters those men were whom they thus served, but certainly they were such as were accused by none, and condemned by none; and since nobody succoured them when they were put into bonds, the consequence was, that you saw the same persons slain. We have seen this also; so that still the best of the herd of brute animals, as it were, have been still led to be sacrificed, when yet nobody said one word, or moved his right hand for their preservation. Will you bear, therefore, will you bear to see your sanctuary trampled on? and will you lay steps for these profane wretches, upon which they may mount to higher degrees of insolence? Will not you pluck them down from their exaltation? For even by this time they had proceeded to higher enormities, if they had been able to overthrow any thing greater than the sanctuary. They have seized upon the strongest place of the whole city; you may call it the temple if you please, though it be like a citadel or fortress. Now while you have tyranny in so great a degree walled in, and see your enemies over your heads, to what purpose is it to take counsel ? And what have you to support your minds withal? Perhaps you wait for the Romans, that they may protect our holy places: Are our matters then brought to that pass? and are we come to that degree of misery, that our enemies themselves are expected

to pity us? O wretched creatures! will not you rise up, and turn upon those that strike you? which you may observe in wild beasts themselves, that they will avenge themselves on those that strike them. Will not you call to mind every one of you the calamities you yourselves have suffered? nor lay before your eyes what afflictions you yourselves have undergone? And will not such things sharpen your souls to revenge? Is, therefore, that most honourable and most natural of our passions utterly lost, I mean the desire of liberty? Truly we are in love with slavery, and in love with those that lord it over us, as if we had received that principle of subjection from our ancestors; yet did they undergo many and great wars for the sake of liberty; nor were they so far overcome by the power of the Egyptians or the Medes, but that still they did what they thought fit, notwithstanding their commands to the contrary. And what occasion is there now for a war with the Romans? (I meddle not with determining whether it be an advantageous and profitable war or not): What pretence is there for it? Is it not that we may enjoy our liberty? Besides, shall we not bear the lords of the habitable earth to be lords over us, and yet bear tyrants of our own country? although I must say that submission to foreigners may be borne, because fortune hath already doomed us to it, while submission to wicked people of our own nation is too unmanly, and brought upon us by our own consent. However, since I have had occasion to mention the Romans, I will not conceal a thing that, as I am speaking, comes into my mind, and affects me considerably; it is this, that though we should be taken by them (God forbid the event should be so), yet can we undergo nothing that will be harder to be borne than what these men have already brought upon us. How then can we avoid shedding of tears, when we see the Roman donations in our temple, while we withal see those of our own nation taking our spoils and plundering our glorious metropolis, and slaughtering our men, from which enormities those Romans themselves would have abstained. To see those Romans never going beyond the bounds allotted to profane persons, nor venturing to break in upon any of our sacred customs, nay, having a horror on their minds when they view at a distance those sacred walls, while some that have been born in this very country, and brought up in our customs, and called Jews, do walk about in the midst of the holy places, at the very time when their hands are still warm with the slaughter of their own countrymen. Besides, can any one be afraid of a war abroad, and that with such as will have comparatively much greater moderation than our own people have? For truly, if we may suit our words to the things they represent, it is probable one may hereafter find the Romans to be the supporters of our laws,

And now I

and those within ourselves the subverters of them. am persuaded that every one of you here come satisfied before I speak, that these overthrowers of our liberties deserve to be destroyed; and that nobody can so much as devise a punishment that they have not deserved by what they have done, and that you are all provoked against them by those their wicked actions, whence you have suffered so greatly. But, perhaps, many of you are affrighted at the multitude of those zealots, and at their audaciousness, as well as at the advantage they have over us in their being higher in place than we are; for these circumstances, as they have been occasioned by your negligence, so will they become still greater by being still longer neglected; for their multitude is every day augmented, by every ill man's running away to those that are like to themselves, and their audaciousness is, therefore, inflamed, because they meet with no obstruction to their designs. And for their higher place, they will make use of it for engines also, if we give them time to do so; but be assured of this, that if we go up to fight them, they will be made tamer by their own consciences; and what advantages they have in the height of their situation they will lose by the opposition of their reason: perhaps also God himself, who hath been affronted by them, will make what they throw at us return against themselves, and these impious wretches will be killed by their own darts; let us but make our appearance before them, and they will come to nothing. However, it is a right thing, if there should be any danger in the attempt, to die before these holy gates, and to spend our very lives, if not for the sake of our children and wives, yet for God's sake, and for the sake of his sanctuary. I will assist you both with my counsel and with my hand; nor shall any sagacity of ours be wanting for your support, nor shall you see that I will be sparing of my body neither."

11. By these motives Ananus encouraged the multitude to go against the zealots, although he knew how difficult it would be to disperse them, because of their multitude, and their youth, and the courage of their souls, but chiefly because of their consciousness of what they had done, since they would not yield, as not so much as hoping for pardon at the last for those their enormities. However, Ananus resolved to undergo whatever sufferings might come upon him, rather than overlook things now they were in such great confusion. So the multitude cried out to him to lead them on against those whom he had described in his exhortation to them, and every one of them was most readily disposed to run any hazard whatsoever on that

account.

12. Now while Ananus was choosing out his men, and putting those who were proper for his purpose in array for fight

ing, the zealots got information of his undertaking (for there were some who went to them, and told them all that the people were doing), and were irritated at it, and leaping out of the temple in crowds and by parties, spared none whom they met with. Upon this Ananus got the populace together on the sudden, who were more numerous, indeed, than the zealots, but inferior to them in arms, because they had not been regularly put into array for fighting: but the alacrity that every body showed supplied all their defects on both sides, the citizens taking up so great a passion as was stronger than arms, and deriving a degree of courage from the temple more forcible than any multitude whatsoever; and, indeed, these citizens thought it was not possible for them to dwell in the city, unless they could cut off the robbers that were in it. The zealots also thought, that, unless they prevailed, there would be no punishment so bad but it would be inflicted on them. So their conflicts were conducted by their passions, and at the first they only cast stones at each other in the city and before the temple, and threw their javelins at a distance; but when either of them were too hard for the other, they made use of their swords; and great slaughter was made on both sides, and a great number were wounded. As for the dead bodies of the people, their relations carried them out to their own houses; but when any of the zealots were wounded, he went up into the temple, and defiled that sacred floor with his blood, insomuch that one may say it was their blood alone that polluted our sanctuary. Now, in these conflicts the robbers always sallied out of the temple, and were too hard for their enemies; but the populace grew very angry, and became more and more numerous, and reproached those that gave back; and those behind would not afford room to those that were going off, but forced them on again, till at length they made their whole body to turn against their adversaries, and the robbers could no longer oppose them, but were forced gradually to retire into the temple: when Ananus * and his party fell into it at the same time together with them. This horribly affrighted the robbers, because it deprived them of the first court; so they fled into the inner court immediately, and shut the gates. Now Ananus did not think fit to make any attack against the holy gates, although the other threw their

* It is worth noting here, that this Ananus, the best of the Jews at this time, and the high priest, who was so very uneasy at the profanation of the Jewish courts of the temple by the zealots, did not, however, scruple the profanation of the court of the Gentiles, as in our Saviour's days it was very much profaned by the Jews, and made a market-place, nay, a den of thieves, without scruple, Matt. xxi. 12, 13; Mark, xi. 15—17. Accordingly, Josephus himself, when he speaks of the two inner courts, calls them both ayta or holy places, but, so far as I remember, he never gives that character of the court of the Gentiles. See B. v. ch. ix. sect. 2.

stones and darts at them from above. He also deemed it unlawful to introduce the multitude into that court before they were purified; he, therefore, chose out of them all by lot six thousand armed men, and placed them as guards in the cloisters: so there was a succession of such guards one after another, and every one was forced to attend in his course; although many of the chief of the city were dismissed by those that then took on them the government, upon their hiring some of the poorer sort, and sending them to keep the guard in their stead.

13. Now it was John who, as we told you, ran away from Gischala, and was the occasion of all these being destroyed. He was a man of great craft, and bore about him in his soul a strong passion after tyranny, and at a distance was the adviser in these actions; and, indeed, at this time he pretended to be of the people's opinion, and went all about with Ananus, when he consulted the great men every day, and in the night-time also when he went round the watch; but he divulged their secrets to the zealots, and every thing that the people deliberated about was by his means known to their enemies, even before it had been well agreed upon by themselves. And by way of contrivance how he might not be brought into suspicion, he cultivated the greatest friendship possible with Ananus and with the chief of the people; yet did this overdoing of his turn against him, for he flattered them so extravagantly, that he was but the more suspected; and his constant attendance everywhere, even when he was not invited to be present, made him strongly suspected of betraying their secrets to the enemy; for they plainly perceived that they understood all the resolutions taken against them at their consultations. Nor was there any one whom they had so much reason to suspect of that discovery as this John; yet was it not easy to get quit of him, so potent was he grown by his wicked practices. He was also supported by many of those eminent men, who were to be consulted upon all considerable affairs; it was, therefore, thought reasonable to oblige him to give them assurance of his good will upon oath : accordingly, John took such an oath readily, that he would be on the people's side, and would not betray any of their counsels or practices to their enemies, and would assist them in overthrowing those that attacked them, and that both by his hand and his advice. So Ananus and his party believed his oath, and did now receive him to their consultations without farther suspicion; nay, so far did they believe him, that they sent him as their ambassador into the temple to the zealots, with proposals of accommodation; for they were very desirous to avoid the pollution of the temple as much as they possibly could, and that no one of their nation should be slain therein.

14. But now this John, as if his oath had been made to the