ds when it was too late； and at length they cheerfully offered their necks to be cut off by those that stood over them。 And the Romans might have boasted that the conclusion of that siege was without blood ＇on their side＇ if there had not been a centurion； Antonius； who was slain at the taking of the city。 His death was occasioned by the following treachery； for there was one of those that were fled into the caverns； which were a great number； who desired that this Antonius would reach him his right hand for his security； and would assure him that he would preserve him； and give him his assistance in getting up out of the cavern； accordingly； he incautiously reached him his right hand； when the other man prevented him； and stabbed him under his loins with a spear； and killed him immediately。
36。 And on this day it was that the Romans slew all the multitude that appeared openly； but on the following days they searched the hiding…places； and fell upon those that were under ground； and in the caverns； and went thus through every age； excepting the infants and the women； and of these there were gathered together as captives twelve hundred； and as for those that were slain at the taking of the city； and in the former fights； they were numbered to be forty thousand。 So Vespasian gave order that the city should be entirely demolished； and all the fortifications burnt down。 And thus was Jotapata taken； in the thirteenth year of the reign of Nero； on the first day of the month Panemus ＇Tamuz＇。
CHAPTER 8。
How Josephus Was Discovered By A Woman； And Was Willing To Deliver Himself Up To The Romans； And What Discourse He Had With His Own Men； When They Endeavored To Hinder Him； And What He Said To Vespasian； When He Was Brought To Him； And After What Manner Vespasian Used Him Afterward。
1。 And now the Romans searched for Josephus； both out of the hatred they bore him； and because their general was very desirous to have him taken； for he reckoned that if he were once taken； the greatest part of the war would be over。 They then searched among the dead； and looked into the most concealed recesses of the city； but as the city was first taken； he was assisted by a certain supernatural providence； for he withdrew himself from the enemy when he was in the midst of them； and leaped into a certain deep pit； whereto there adjoined a large den at one side of it； which den could not be seen by those that were above ground； and there he met with forty persons of eminency that had concealed themselves； and with provisions enough to satisfy them for not a few days。 So in the day time he hid himself from the enemy； who had seized upon all places； and in the night time he got up out of the den and looked about for some way of escaping； and took exact notice of the watch； but as all places were guarded every where on his account； that there was no way of getting off unseen； he went down again into the den。 Thus he concealed himself two days； but on the third day； when they had taken a woman who had been with them； he was discovered。 Whereupon Vespasian sent immediately and zealously two tribunes； Paulinus and Gallicanus； and ordered them to give Josephus their right hands as a security for his life； and to exhort him to come up。
2。 So they came and invited the man to come up； and gave him assurances that his life should be preserved： but they did not prevail with him； for he gathered suspicions from the probability there was that one who had done so many things against the Romans must suffer for it； though not from the mild temper of those that invited him。 However； he was afraid that he was invited to come up in order to be punished； until Vespasian sent besides these a third tribune； Nicanor； to him； he was one that was well known to Josephus； and had been his familiar acquaintance in old time。 When he was come； he enlarged upon the natural mildness of the Romans towards those they have once conquered； and told him that he had behaved himself so valiantly； that the commanders rather admired than hated him； that the general was very desirous to have him brought to him； not in order to punish him； for that he could do though he should not come voluntarily； but that he was determined to preserve a man of his courage。 He moreover added this； that Vespasian； had he been resolved to impose upon him； would not have sent to him a friend of his own； nor put the fairest color upon the vilest action； by pretending friendship and meaning perfidiousness； nor would he have himself acquiesced； or come to him； had it been to deceive him。
3。 Now as Josephus began to hesitate with himself about Nicanor's proposal； the soldiery were so angry； that they ran hastily to set fire to the den； but the tribune would not permit them so to do； as being very desirous to take the man alive。 And now； as Nicanor lay hard at Josephus to comply； and he understood how the multitude of the enemies threatened him； he called to mind the dreams which he had dreamed in the night time； whereby God had signified to him beforehand both the future calamities of the Jews； and the events that concerned the Roman emperors。 Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God。 Moreover； he was not unacquainted with the prophecies contained in the sacred books； as being a priest himself； and of the posterity of priests： and just then was he in an ecstasy； and setting before him the tremendous images of the dreams he had lately had； he put up a secret prayer to God； and said； 〃Since it pleaseth thee； who hast created the Jewish nation； to depress the same； and since all their good fortune is gone over to the Romans； and since thou hast made choice of this soul of mine to foretell what is to come to pass hereafter； I willingly give them my hands； and am content to live。 And I protest openly that I do not go over to the Romans as a deserter of the Jews； but as a minister from thee。〃
4。 When he had said this； he complied with Nicanor's invitation。 But when those Jews who had fled with him understood that he yielded to those that invited him to come up； they came about him in a body； and cried out； 〃Nay； indeed； now may the laws of our forefathers； which God ordained himself； well groan to purpose； that God we mean who hath created the souls of the Jews of such a temper； that they despise death。 O Josephus！ art thou still fond of life？ and canst thou bear to see the light in a state of slavery？ How soon hast thou forgotten thyself！ How many hast thou persuaded to lose their lives for liberty！ Thou hast therefore had a false reputation for manhood； and a like false reputation for wisdom； if thou canst hope for preservation from those against whom thou hast fought so zealously； and art however willing to be preserved by them； if they be in earnest。 But although the good fortune of the Romans hath made thee forget thyself； we ought to take care that the glory of our forefathers may not be tarnished。 We will lend thee our right hand and a sword； and if thou wilt die willingly； thou wilt die as general of the Jews； but if unwillingly； thou wilt die as a traitor to them。〃 As soon as they said this； they began to thrust their swords at him； and threatened they would kill him； if he thought of yielding himself to the Romans。
5。 Upon this Josephus was afraid of their attacking him； and yet thought he should be a betrayer of the commands of God； if he died before they were delivered。 So he began to talk like a philosopher to them in the distress he was then in； when he said thus to them： 〃O my friends； why are we so earnest to kill ourselves？ and why do we set our soul and body； which are such dear companions； at such variance？ Can any one pretend that I am not the man I was formerly？ Nay； the Romans are sensible how that matter stands well enough。 It is a brave thin to die in war； but so that it be according to the law of war； by the hand of conquerors。 If； therefore； I avoid death from the sword of the Romans； I am truly worthy to be killed by my own sword； and my own hand； but if they admit of mercy； and would spare their enemy； how much more ought we to have mercy upon ourselves； and to spare ourselves？ For it is certainly a foolish thing to do that to ourselves which we quarrel with them for doing to us。 I confess freely that it is a brave thing to die for liberty； but still so that it be in war； and done by those who take that liberty from us； but in the present case our enemies do neither meet us in battle； nor do they kill us。 Now he is equally a coward who will not die when he is obliged to die； and he who will die when he is not obliged so to do。 What are we afraid of； when we will not go up to the Romans？ Is it death？ If so； what we are afraid of； when we but suspect our enemies will inflict it on us； shall we inflict it on ourselves for certain？ But it may be said we must be slaves。 And are we then in a clear state of liberty at present？ It may also be said that it is a manly act for one to kill himself。 No； certainly； but a most unmanly one； as I should esteem that pilot to be an arrant coward； who； out of fear of a storm； should sink his ship of his own accord。 Now self…murder is a crime most remote from the common nature of all animals； and an instance of impiety against God our Creator； nor indeed is there any animal that dies by its own contrivance； or by its own means； for the desire of life is a law engraven in them all； on which account we deem those that openly take it away from us to be our enemies； and those that do it by treachery are punished for so doing。 And do not you think that God is very angry when a man does injury to what he hath bestowed on him？ For from him it is that we have received our being； and we ought to leave it to his disposal to take that being away from us。 The bodies of all men are indeed mortal； and are created out of corruptible matter； but the soul is ever immortal； and is a portion of the divinity that inhabits our bodies。 Besides； if any one destroys or abuses a depositum he hath received from a mere man； he is esteemed a wicked and perfidious person； but then if any one cast out of his body this Divine depositum； can we imagine that he who is thereby affronted does not know of it？