Tiresias: The Ancient Mediterranean Religions Source Database

7235

Josephus Flavius, Jewish War, 3.506-3.522

̔Η δὲ λίμνη Γεννησὰρ μὲν ἀπὸ τῆς προσεχοῦς χώρας καλεῖται, σταδίων δ' εὖρος οὖσα τεσσαράκοντα καὶ πρὸς τούτοις ἑτέρων ἑκατὸν τὸ μῆκος γλυκεῖά τε ὅμως ἐστὶ καὶ ποτιμωτάτη:

7. Now this lake of Gennesareth is so called from the country adjoining it. Its breadth is forty furlongs, and its length one hundred and forty; its waters are sweet, and very agreeable for drinking

καὶ γὰρ τῆς ἑλώδους παχύτητος ἔχει τὸ νᾶμα λεπτότερον καθαρά τ' ἐστὶν πάντοθεν αἰγιαλοῖς ἐπιλήγουσα καὶ ψάμμῳ, πρὸς δὲ εὔκρατος ἀρύσασθαι, ποταμοῦ μὲν ἢ κρήνης προσηνεστέρα, ψυχροτέρα δὲ ἢ κατὰ λίμνης διάχυσιν ἀεὶ μένουσα.

for they are finer than the thick waters of other fens; the lake is also pure, and on every side ends directly at the shores, and at the sand; it is also of a temperate nature when you draw it up, and of a more gentle nature than river or fountain water, and yet always cooler than one could expect in so diffuse a place as this is.

τὸ μὲν γὰρ ὕδωρ οὐκ ἀπᾴδει χιόνος ἐξαιθριασθέν, ὅπερ θέρους νυκτὸς ποιεῖν ἔθος τοῖς ἐπιχωρίοις, γένη δὲ ἰχθύων ἐν αὐτῇ διάφορα πρὸς τοὺς ἀλλαχοῦ γεῦσίν τε καὶ ἰδέαν.

Now when this water is kept in the open air, it is as cold as that snow which the country people are accustomed to make by night in summer. There are several kinds of fish in it, different both to the taste and the sight from those elsewhere.

μέση δ' ὑπὸ τοῦ ̓Ιορδάνου τέμνεται. καὶ δοκεῖ μὲν ̓Ιορδάνου πηγὴ τὸ Πάνειον, φέρεται δ' ὑπὸ γῆν εἰς τοῦτο κρυπτῶς ἐκ τῆς καλουμένης Φιάλης:

It is divided into two parts by the river Jordan. Now Panium is thought to be the fountain of Jordan, but in reality it is carried thither after an occult manner from the place called Phiala:

nan	this place lies as you go up to Trachonitis, and is a hundred and twenty furlongs from Caesarea, and is not far out of the road on the right hand;

ἐκ μὲν οὖν τῆς περιφερείας ἐτύμως Φιάλη καλεῖται τροχοειδὴς οὖσα λίμνη, μένει δ' ἐπὶ χείλους αὐτῆς ἀεὶ τὸ ὕδωρ μήθ' ὑπονοστοῦν μήθ' ὑπερχεόμενον.

and indeed it hath its name of Phiala [vial or bowl] very justly, from the roundness of its circumference, as being round like a wheel; its water continues always up to its edges, without either sinking or running over.

ἀγνοούμενος δὲ τέως ὁ ̓Ιορδάνης ἐντεῦθεν ἄρχεσθαι διὰ τοῦ τετραρχήσαντος Τραχωνιτῶν ἠλέγχθη Φιλίππου:

And as this origin of Jordan was formerly not known, it was discovered so to be when Philip was tetrarch of Trachonitis;

βαλὼν γὰρ οὗτος εἰς τὴν Φιάλην ἄχυρα κατὰ τὸ Πάνειον, ἔνθεν ἐδόκουν οἱ παλαιοὶ γεννᾶσθαι τὸν ποταμόν, εὗρεν ἀνενεχθέντα.

for he had chaff thrown into Phiala, and it was found at Panium, where the ancients thought the fountainhead of the river was, whither it had been therefore carried [by the waters].

τοῦ μὲν οὖν Πανείου τὸ φυσικὸν κάλλος ὑπὸ τῆς βασιλικῆς προσεξήσκηται πολυτελείας τῷ ̓Αγρίππα πλούτῳ κεκοσμημένον:

As for Panium itself, its natural beauty had been improved by the royal liberality of Agrippa, and adorned at his expenses.

ἀρχόμενος δὲ φανεροῦ ῥεύματος ὁ ̓Ιορδάνης ἀπὸ τοῦδε τοῦ ἄντρου κόπτει μὲν τὰ τῆς Σεμεχωνίτιδος λίμνης ἕλη καὶ τέλματα, διαμείψας δ' ἑτέρους ἑκατὸν εἴκοσι σταδίους μετὰ πόλιν ̓Ιουλιάδα διεκπαίει τὴν Γεννησὰρ μέσην, ἔπειτα πολλὴν ἀναμετρούμενος ἐρημίαν εἰς τὴν ̓Ασφαλτῖτιν ἔξεισι λίμνην.

Now Jordan’s visible stream arises from this cavern, and divides the marshes and fens of the lake Semechonitis; when it hath run another hundred and twenty furlongs, it first passes by the city Julias, and then passes through the middle of the lake Gennesareth; after which it runs a long way over a desert, and then makes its exit into the lake Asphaltitis.

Παρατείνει δὲ τὴν Γεννησὰρ ὁμώνυμος χώρα θαυμαστὴ φύσιν τε καὶ κάλλος: οὔτε γὰρ αὐτή τι φυτὸν ἀρνεῖται διὰ τὴν πιότητα, καὶ πᾶν πεφυτεύκασιν οἱ νεμόμενοι, τοῦ δ' ἀέρος τὸ εὔκρατον ἁρμόζει καὶ τοῖς διαφόροις.

8. The country also that lies over against this lake hath the same name of Gennesareth; its nature is wonderful as well as its beauty; its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temper of the air is so well mixed, that it agrees very well with those several sorts

καρύαι μέν γε φυτῶν τὸ χειμεριώτατον ἄπειροι τεθήλασιν ἔνθα φοίνικες, οἳ καύματι τρέφονται, συκαῖ δὲ καὶ ἐλαῖαι πλησίον τούτων, αἷς μαλθακώτερος ἀὴρ ἀποδέδεικται.

particularly walnuts, which require the coldest air, flourish there in vast plenty; there are palm trees also, which grow best in hot air; fig trees also and olives grow near them, which yet require an air that is more temperate.

φιλοτιμίαν ἄν τις εἴποι τῆς φύσεως βιασαμένης εἰς ἓν συναγαγεῖν τὰ μάχιμα καὶ τῶν ὡρῶν ἀγαθὴν ἔριν ἑκάστης ὥσπερ ἀντιποιουμένης τοῦ χωρίου: καὶ γὰρ οὐ μόνον τρέφει παρὰ δόξαν τὰς διαφόρους ὀπώρας ἀλλὰ καὶ διαφυλάσσει.

One may call this place the ambition of nature, where it forces those plants that are naturally enemies to one another to agree together; it is a happy contention of the seasons, as if every one of them laid claim to this country;

τὰ μέν γε βασιλικώτατα σταφυλήν τε καὶ σῦκον δέκα μησὶν ἀδιαλείπτως χορηγεῖ, τοὺς δὲ λοιποὺς καρποὺς δι' ἔτους ὅλου περιγηράσκοντας ἑαυτοῖς: πρὸς γὰρ τῇ τῶν ἀέρων εὐκρασίᾳ καὶ πηγῇ διάρδεται γονιμωτάτῃ, Καφαρναοὺμ αὐτὴν οἱ ἐπιχώριοι καλοῦσιν.

for it not only nourishes different sorts of autumnal fruit beyond men’s expectation, but preserves them a great while; it supplies men with the principal fruits, with grapes and figs continually, during ten months of the year and the rest of the fruits as they become ripe together through the whole year; for besides the good temperature of the air, it is also watered from a most fertile fountain. The people of the country call it Capharnaum.

nan	Some have thought it to be a vein of the Nile, because it produces the Coracin fish as well as that lake does which is near to Alexandria.

μῆκος δὲ τοῦ χωρίου παρατείνει κατὰ τὸν αἰγιαλὸν τῆς ὁμωνύμου λίμνης ἐπὶ σταδίους τριάκοντα, καὶ εὖρος εἴκοσι. ταῦτα μὲν οὕτως φύσεως ἔχει.

The length of this country extends itself along the banks of this lake that bears the same name for thirty furlongs, and is in breadth twenty, And this is the nature of that place.

Οὐεσπασιανὸς δέ, ἐπεὶ παρεσκευάσθησαν αἱ σχεδίαι, τῆς δυνάμεως ἐπιβήσας ὅσον ᾤετο τοῖς κατὰ τὴν λίμνην ἀνταρκέσειν ἐπανήγετο. τοῖς δὲ συνελαυνομένοις οὔτ' ἐπὶ γῆν διαφεύγειν ἦν ἐκπεπολεμωμένων πάντων οὔτ' ἐξ ἴσου διαναυμαχεῖν:

9. But now, when the vessels were gotten ready, Vespasian put upon shipboard as many of his forces as he thought sufficient to be too hard for those that were upon the lake, and set sail after them. Now these which were driven into the lake could neither fly to the land, where all was in their enemies’ hand, and in war against them; nor could they fight upon the level by sea

Intertexts (texts cited often on the same page as the searched text):

17 results

1. Hebrew Bible, Nehemiah, 5.13 (5th cent. BCE - 4th cent. BCE)

5.13. גַּם־חָצְנִי נָעַרְתִּי וָאֹמְרָה כָּכָה יְנַעֵר הָאֱלֹהִים אֶת־כָּל־הָאִישׁ אֲשֶׁר לֹא־יָקִים אֶת־הַדָּבָר הַזֶּה מִבֵּיתוֹ וּמִיגִיעוֹ וְכָכָה יִהְיֶה נָעוּר וָרֵק וַיֹּאמְרוּ כָל־הַקָּהָל אָמֵן וַיְהַלְלוּ אֶת־יְהוָה וַיַּעַשׂ הָעָם כַּדָּבָר הַזֶּה׃

5.13. Also I shook out my lap, and said: ‘So God shake out every man from his house, and from his labour, that performeth not this promise; even thus be he shaken out, and emptied.’ And all the congregation said: ‘Amen’, and praised the LORD. And the people did according to this promise."

2. Polybius, Histories, 5.70.4 (2nd cent. BCE - 2nd cent. BCE)

5.70.4. Philoteria lies off the shore of the lake into which the river Jordan falls, and from which it issues again to traverse the plains round Scythopolis.

3. Septuagint, 1 Maccabees, 14.12 (2nd cent. BCE - 2nd cent. BCE)

14.12. Each man sat under his vine and his fig tree,and there was none to make them afraid.

4. Septuagint, 2 Maccabees, 6.17, 6.23-6.24, 7.1, 12.10, 12.19, 14.37-14.38 (2nd cent. BCE - 2nd cent. BCE)

6.17. Let what we have said serve as a reminder; we must go on briefly with the story. 6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.' 6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 12.10. When they had gone more than a mile from there, on their march against Timothy, not less than five thousand Arabs with five hundred horsemen attacked them.' 12.19. Dositheus and Sosipater, who were captains under Maccabeus, marched out and destroyed those whom Timothy had left in the stronghold, more than ten thousand men.' 14.37. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.' 14.38. For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.'

5. Septuagint, Ecclesiasticus (Siracides), 38.24 (2nd cent. BCE - 2nd cent. BCE)

38.24. The wisdom of the scribe depends on the opportunity of leisure;and he who has little business may become wise.

6. Septuagint, 4 Maccabees, 5.4 (2nd cent. BCE - 2nd cent. BCE)

5.4. And when many persons had been rounded up, one man, Eleazar by name, leader of the flock, was brought before the king. He was a man of priestly family, learned in the law, advanced in age, and known to many in the tyrant's court because of his philosophy.

7. Septuagint, 3 Maccabees, 6.1-6.15 (2nd cent. BCE - 2nd cent. BCE)

6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.1. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose. 6.2. King of great power, Almighty God Most High, governing all creation with mercy 6.2. Even the king began to shudder bodily, and he forgot his sullen insolence. 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.3. Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.6. The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies. 6.7. Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed. 6.8. And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. 6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.' 6.12. But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors. 6.13. And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob. 6.14. The whole throng of infants and their parents entreat you with tears. 6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord.

8. Strabo, Geography, 16.2.16 (1st cent. BCE - 1st cent. BCE)

16.2.16. There are two mountains, which form Coele-Syria, as it is called, lying nearly parallel to each other; the commencement of the ascent of both these mountains, Libanus and Antilibanus, is a little way from the sea; Libanus rises above the sea near Tripolis and Theoprosopon, and Antilibanus, above the sea near Sidon. They terminate somewhere near the Arabian mountains, which are above the district of Damascus and the Trachones as they are there called, where they form fruitful hills. A hollow plain lies between them, the breadth of which towards the sea is 200 stadia, and the length from the sea to the interior is about twice that number of stadia. Rivers flow through it, the largest of which is the Jordan, which water a country fertile and productive of all things. It contains also a lake, which produces the aromatic rush and reed. In it are also marshes. The name of the lake is Gennesaritis. It produces also balsamum.Among the rivers is the Chrysorrhoas, which commences from the city and territory of Damascus, and is almost entirely drained by water-courses; for it supplies with water a large tract of country, with a very deep soil.The Lycus and the Jordan are navigated upwards chiefly by the Aradii, with vessels of burden.

9. Josephus Flavius, Jewish Antiquities, 14.91, 14.120, 15.360, 17.254-17.255, 17.271, 17.289, 18.11-18.26, 18.36-18.38, 20.118-20.120 (1st cent. CE - 1st cent. CE)

14.91. and when he had settled matters with her, he brought Hyrcanus to Jerusalem, and committed the care of the temple to him. And when he had ordained five councils, he distributed the nation into the same number of parts. So these councils governed the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and the fifth at Sepphoris in Galilee. So the Jews were now freed from monarchic authority, and were governed by an aristocracy. 17.254. 2. But on the approach of pentecost, which is a festival of ours, so called from the days of our forefathers, a great many ten thousands of men got together; nor did they come only to celebrate the festival, but out of their indignation at the madness of Sabinus, and at the injuries he offered them. A great number there was of Galileans, and Idumeans, and many men from Jericho, and others who had passed over the river Jordan, and inhabited those parts. This whole multitude joined themselves to all the rest, and were more zealous than the others in making an assault on Sabinus, in order to be avenged on him; 17.255. o they parted themselves into three bands, and encamped themselves in the places following:—some of them seized on the hippodrome and of the other two bands, one pitched themselves from the northern part of the temple to the southern, on the east quarter; but the third band held the western part of the city, where the king’s palace was. Their work tended entirely to besiege the Romans, and to enclose them on all sides. 17.271. 5. There was also Judas, the son of that Ezekias who had been head of the robbers; which Ezekias was a very strong man, and had with great difficulty been caught by Herod. This Judas, having gotten together a multitude of men of a profligate character about Sepphoris in Galilee, made an assault upon the palace [there,] and seized upon all the weapons that were laid up in it, and with them armed every one of those that were with him, and carried away what money was left there; 17.289. who made an attack upon the enemy, and put them to flight, and took Sepphoris, and made its inhabitants slaves, and burnt the city. But Varus himself pursued his march for Samaria with his whole army; yet did not he meddle with the city of that name, because it had not at all joined with the seditious; but pitched his camp at a certain village that belonged to Ptolemy, whose name was Arus 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.11. However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.12. 3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais. 18.13. and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. 18.13. 4. Herod the Great had two daughters by Mariamne, the [grand] daughter of Hyrcanus; the one was Salampsio, who was married to Phasaelus, her first cousin, who was himself the son of Phasaelus, Herod’s brother, her father making the match; the other was Cypros, who was herself married also to her first cousin Antipater, the son of Salome, Herod’s sister. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.14. Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.15. Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria. 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.16. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.18. Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.22. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities]. 18.22. and I desire thee never to be unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said. 18.24. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. 18.24. 1. But Herodias, Agrippa’s sister, who now lived as wife to that Herod who was tetrarch of Galilee and Perea, took this authority of her brother in an envious manner, particularly when she saw that he had a greater dignity bestowed on him than her husband had; since, when he ran away, it was because he was not able to pay his debts; and now he was come back, it was because he was in a way of dignity, and of great good fortune. 18.25. And it was in Gessius Florus’s time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy. 18.25. Now Caius saluted Herod, for he first met with him, and then looked upon the letters which Agrippa had sent him, and which were written in order to accuse Herod; wherein he accused him, that he had been in confederacy with Sejanus against Tiberius’s and that he was now confederate with Artabanus, the king of Parthia, in opposition to the government of Caius; 18.26. but Caius prohibited him, and bid him begone; he was also in such a rage, that it openly appeared he was about to do them some very great mischief. So Philo being thus affronted, went out, and said to those Jews who were about him, that they should be of good courage, since Caius’s words indeed showed anger at them, but in reality had already set God against himself. 18.26. 1. When Cyrenius had now disposed of Archelaus’s money, and when the taxings were come to a conclusion, which were made in the thirty-seventh year of Caesar’s victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Aus, the son of Seth, to be high priest; 18.36. 3. And now Herod the tetrarch, who was in great favor with Tiberius, built a city of the same name with him, and called it Tiberias. He built it in the best part of Galilee, at the lake of Gennesareth. There are warm baths at a little distance from it, in a village named Emmaus. 18.36. By this thought, and this speech of his made in council, he persuaded them to act accordingly; so Mithridates was let go. But when he was got away, his wife reproached him, that although he was son-in-law to the king, he neglected to avenge himself on those that had injured him, while he took no care about it 18.37. Strangers came and inhabited this city; a great number of the inhabitants were Galileans also; and many were necessitated by Herod to come thither out of the country belonging to him, and were by force compelled to be its inhabitants; some of them were persons of condition. He also admitted poor people, such as those that were collected from all parts, to dwell in it. 18.37. But the Babylonians, upon taking a view of his situation, and having learned where Anileus and his men lay, fell secretly upon them as they were drunk and fallen asleep, and slew all that they caught of them, without any fear, and killed Anileus himself also. 18.38. Nay, some of them were not quite free-men, and these he was benefactor to, and made them free in great numbers; but obliged them not to forsake the city, by building them very good houses at his own expenses, and by giving them land also; for he was sensible, that to make this place a habitation was to transgress the Jewish ancient laws, because many sepulchers were to be here taken away, in order to make room for the city Tiberias whereas our laws pronounce that such inhabitants are unclean for seven days. 20.118. 1. Now there arose a quarrel between the Samaritans and the Jews on the occasion following: It was the custom of the Galileans, when they came to the holy city at the festivals, to take their journeys through the country of the Samaritans; and at this time there lay, in the road they took, a village that was called Ginea, which was situated in the limits of Samaria and the great plain, where certain persons thereto belonging fought with the Galileans, and killed a great many of them. 20.119. But when the principal of the Galileans were informed of what had been done, they came to Cumanus, and desired him to avenge the murder of those that were killed; but he was induced by the Samaritans, with money, to do nothing in the matter;

10. Josephus Flavius, Jewish War, 1.170, 1.180, 1.203, 1.210, 1.238, 1.256, 1.290-1.291, 1.303-1.307, 1.326, 1.329, 1.400, 1.656, 1.659, 2.56, 2.68, 2.95, 2.168, 2.187-2.191, 2.252, 2.259, 2.457-2.460, 2.503-2.504, 2.511, 2.568, 2.573, 2.647, 3.30, 3.42-3.43, 3.158-3.160, 3.340-3.408, 3.443-3.505, 3.507-3.542, 4.3, 4.7, 4.17-4.38, 4.54-4.55, 4.70-4.83, 4.366, 4.620, 4.622-4.629 (1st cent. CE - 1st cent. CE)

1.203. And at the same time that he said this, he settled the affairs of the country by himself, because he saw that Hyrcanus was inactive, and not fit to manage the affairs of the kingdom. So he constituted his eldest son, Phasaelus, governor of Jerusalem, and of the parts about it; he also sent his next son, Herod, who was very young, with equal authority into Galilee. 1.238. 2. However, nothing could be sufficient for him against the force of Herod, who, as soon as he was recovered, took the other fortresses again, and drove him out of Masada in the posture of a supplicant; he also drove away Marion, the tyrant of the Tyrians, out of Galilee, when he had already possessed himself of three fortified places; but as to those Tyrians whom he had caught, he preserved them all alive; nay, some of them he gave presents to, and so sent them away, and thereby procured goodwill to himself from the city, and hatred to the tyrant. 1.256. 4. But now, when they were come to Galilee, they found that the people of that country had revolted, and were in arms, who came very cunningly to their leader, and besought him to conceal his treacherous intentions by an obliging behavior to them; accordingly, he at first made them presents; and afterward, as they went away, laid ambushes for them; 1.291. Now Ventidius was at this time among the cities, and composing the disturbances which had happened by means of the Parthians, as was Silo in Judea corrupted by the bribes that Antigonus had given him; yet was not Herod himself destitute of power, but the number of his forces increased every day as he went along, and all Galilee, with few exceptions, joined themselves to him. 1.303. 1. So the Romans lived in plenty of all things, and rested from war. However, Herod did not lie at rest, but seized upon Idumea, and kept it, with two thousand footmen, and four hundred horsemen; and this he did by sending his brother Joseph thither, that no innovation might be made by Antigonus. He also removed his mother, and all his relations, who had been in Masada, to Samaria; and when he had settled them securely, he marched to take the remaining parts of Galilee, and to drive away the garrisons placed there by Antigonus. 1.304. 2. But when Herod had reached Sepphoris, in a very great snow, he took the city without any difficulty; the guards that should have kept it flying away before it was assaulted; where he gave an opportunity to his followers that had been in distress to refresh themselves, there being in that city a great abundance of necessaries. After which he hasted away to the robbers that were in the caves, who overran a great part of the country, and did as great mischief to its inhabitants as a war itself could have done. 1.305. Accordingly, he sent beforehand three cohorts of footmen, and one troop of horsemen, to the village Arbela, and came himself forty days afterwards with the rest of his forces. Yet were not the enemy affrighted at his assault but met him in arms; for their skill was that of warriors, but their boldness was the boldness of robbers: 1.306. when therefore it came to a pitched battle, they put to flight Herod’s left wing with their right one; but Herod, wheeling about on the sudden from his own right wing, came to their assistance, and both made his own left wing return back from its flight, and fell upon the pursuers, and cooled their courage, till they could not bear the attempts that were made directly upon them, and so turned back and ran away. 1.307. 3. But Herod followed them, and slew them as he followed them, and destroyed a great part of them, till those that remained were scattered beyond the river [Jordan]; and Galilee was freed from the terrors they had been under, excepting from those that remained, and lay concealed in caves, which required longer time ere they could be conquered. 1.326. And now the affairs of Galilee were put in such disorder after this victory of Antigonus, that those of Antigonus’s party brought the principal men that were on Herod’s side to the lake, and there drowned them. There was a great change made also in Idumea, where Macheras was building a wall about one of the fortresses, which was called Gittha. 1.329. and when he had performed a march that was above his strength, and was gone as far as Libanus, he got eight hundred men of those that lived near to that mountain as his assistants, and joined with them one Roman legion, with which, before it was day, he made an irruption into Galilee, and met his enemies, and drove them back to the place which they had left. 1.656. 5. After this, the distemper seized upon his whole body, and greatly disordered all its parts with various symptoms; for there was a gentle fever upon him, and an intolerable itching over all the surface of his body, and continual pains in his colon, and dropsical tumors about his feet, and an inflammation of the abdomen,—and a putrefaction of his privy member, that produced worms. Besides which he had a difficulty of breathing upon him, and could not breathe but when he sat upright, and had a convulsion of all his members, insomuch that the diviners said those diseases were a punishment upon him for what he had done to the Rabbins. 1.659. 6. He then returned back and came to Jericho, in such a melancholy state of body as almost threatened him with present death, when he proceeded to attempt a horrid wickedness; for he got together the most illustrious men of the whole Jewish nation, out of every village, into a place called the Hippodrome, and there shut them in. 2.56. In Sepphoris also, a city of Galilee, there was one Judas (the son of that arch-robber Hezekias, who formerly overran the country, and had been subdued by king Herod); this man got no small multitude together, and broke open the place where the royal armor was laid up, and armed those about him, and attacked those that were so earnest to gain the dominion. 2.56. and as they had them already cooped up together in the place of public exercises, which they had done out of the suspicion they had of them, they thought they should meet with no difficulty in the attempt; yet did they distrust their own wives, which were almost all of them addicted to the Jewish religion; 2.68. Now as soon as the other body of auxiliaries were come to Ptolemais, as well as Aretas the Arabian (who, out of the hatred he bore to Herod, brought a great army of horse and foot), Varus sent a part of his army presently to Galilee, which lay near to Ptolemais, and Caius, one of his friends, for their captain. This Caius put those that met him to flight, and took the city Sepphoris, and burnt it, and made slaves of its inhabitants; 2.95. Under this last was Perea and Galilee, with a revenue of two hundred talents; but Batanea, and Trachonitis, and Auranitis, and certain parts of Zeno’s house about Jamnia, with a revenue of a hundred talents, were made subject to Philip; 2.168. But when the Roman empire was translated to Tiberius, the son of Julia, upon the death of Augustus, who had reigned fifty-seven years, six months, and two days, both Herod and Philip continued in their tetrarchies; and the latter of them built the city Caesarea, at the fountains of Jordan, and in the region of Paneas; as also the city Julias, in the lower Gaulonitis. Herod also built the city Tiberias in Galilee, and in Perea [beyond Jordan] another that was also called Julias. 2.187. Now as to the Jews, some of them could not believe the stories that spake of a war; but those that did believe them were in the utmost distress how to defend themselves, and the terror diffused itself presently through them all; for the army was already come to Ptolemais. 2.188. 2. This Ptolemais is a maritime city of Galilee, built in the great plain. It is encompassed with mountains: that on the east side, sixty furlongs off, belongs to Galilee; but that on the south belongs to Carmel, which is distant from it a hundred and twenty furlongs; and that on the north is the highest of them all, and is called by the people of the country, The Ladder of the Tyrians, which is at the distance of a hundred furlongs. 2.189. The very small river Belus runs by it, at the distance of two furlongs; near which there is Memnon’s monument, and hath near it a place no larger than a hundred cubits, which deserves admiration; 2.191. And what is to me still more wonderful, that glassy sand which is superfluous, and is once removed out of the place, becomes bare common sand again. And this is the nature of the place we are speaking of. 2.252. 2. Nero therefore bestowed the kingdom of the Lesser Armenia upon Aristobulus, Herod’s son, and he added to Agrippa’s kingdom four cities, with the toparchies to them belonging; I mean Abila, and that Julias which is in Perea, Taricheae also, and Tiberias of Galilee; but over the rest of Judea he made Felix procurator. 2.259. These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty. 2.457. 1. Now the people of Caesarea had slain the Jews that were among them on the very same day and hour [when the soldiers were slain], which one would think must have come to pass by the direction of Providence; insomuch that in one hour’s time above twenty thousand Jews were killed, and all Caesarea was emptied of its Jewish inhabitants; for Florus caught such as ran away, and sent them in bonds to the galleys. 2.458. Upon which stroke that the Jews received at Caesarea, the whole nation was greatly enraged; so they divided themselves into several parties, and laid waste the villages of the Syrians, and their neighboring cities, Philadelphia, and Sebonitis, and Gerasa, and Pella, and Scythopolis 2.459. and after them Gadara, and Hippos; and falling upon Gaulonitis, some cities they destroyed there, and some they set on fire, and then they went to Kedasa, belonging to the Tyrians, and to Ptolemais, and to Gaba, and to Caesarea; 2.503. o Cestius took part of his forces, and marched hastily to Zabulon, a strong city of Galilee, which was called the City of Men, and divides the country of Ptolemais from our nation; 2.504. this he found deserted by its men, the multitude having fled to the mountains, but full of all sorts of good things; those he gave leave to the soldiers to plunder, and set fire to the city, although it was of admirable beauty, and had its houses built like those in Tyre, and Sidon, and Berytus. 2.511. He was receivedby the strongest city of Galilee, which was Sepphoris, with acclamations of joy; which wise conduct of that city occasioned the rest of the cities to be in quiet; while the seditious part and the robbers ran away to that mountain which lies in the very middle of Galilee, and is situated over against Sepphoris; it is called Asamon. So Gallus brought his forces against them; 2.568. But John, the son of Matthias, was made the governor of the toparchies of Gophritica and Acrabattene; as was Josephus, the son of Matthias, of both the Galilees. Gamala also, which was the strongest city in those parts, was put under his command. 2.573. and as he knew the Romans would fall upon Galilee, he built walls in proper places about Jotapata, and Bersabee, and Salamis; and besides these, about Caphareccho, and Japha, and Sigo, and what they call Mount Tabor, and Taricheae, and Tiberias. Moreover, he built walls about the caves near the lake of Gennessar, which places lay in the Lower Galilee; the samehe did to the places of Upper Galilee, as well as to the rock called the Rock of the Achabari, and to Seph, and Jamnith, and Meroth; 3.42. for the Galileans are inured to war from their infancy, and have been always very numerous; nor hath the country been ever destitute of men of courage, or wanted a numerous set of them; for their soil is universally rich and fruitful, and full of the plantations of trees of all sorts, insomuch that it invites the most slothful to take pains in its cultivation, by its fruitfulness; 3.42. where there are deep precipices, and great stones that jut out into the sea, and where the chains wherewith Andromeda was bound have left their footsteps, which attest to the antiquity of that fable. 3.43. accordingly, it is all cultivated by its inhabitants, and no part of it lies idle. Moreover, the cities lie here very thick, and the very many villages there are here are everywhere so full of people, by the richness of their soil, that the very least of them contain above fifteen thousand inhabitants. 3.43. that these last might stay there and guard the camp, and the horsemen might spoil the country that lay round it, and might destroy the neighboring villages and smaller cities. 3.158. 7. Now Jotapata is almost all of it built upon a precipice, having on all the other sides of it every way valleys immensely deep and steep, insomuch that those who would look down would have their sight fail them before it reaches to the bottom. It is only to be come at on the north side, where the utmost part of the city is built on the mountain, as it ends obliquely at a plain. 3.159. This mountain Josephus had encompassed with a wall when he fortified the city, that its top might not be capable of being seized upon by the enemies. 3.341. 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; 3.342. 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. 3.343. So in the daytime he hid himself from the enemy, who had seized upon all places, and in the nighttime 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 everywhere on his account, that there was no way of getting off unseen, he went down again into the den. 3.344. 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. 3.345. 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; 3.346. 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. 3.347. 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; 3.348. 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. 3.349. 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. 3.351. 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 nighttime, whereby God had signified to him beforehand both the future calamities of the Jews, and the events that concerned the Roman emperors. 3.352. 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: 3.353. 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 3.354. 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.” 3.355. 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 3.356. “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. 3.357. 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! 3.358. 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. 3.359. 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; 3.361. 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 3.362. 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? 3.363. Can anyone 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 thing to die in war; but so that it be according to the law of war, by the hand of conquerors. 3.364. 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. 3.365. 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. 3.366. What are we afraid of, when we will not go up to the Romans? Is it death? 3.367. 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. 3.368. 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. 3.369. Now, self-murder is a crime most remote from the common nature of all animals, and an instance of impiety against God our Creator; 3.371. 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. 3.372. 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 anyone destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if anyone cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it. 3.373. Moreover, our law justly ordains that slaves which run away from their masters shall be punished, though the masters they run away from may have been wicked masters to them. And shall we endeavor to run away from God, who is the best of all masters, and not think ourselves highly guilty of impiety? 3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies; 3.375. while the souls of those whose hands have acted madly against themselves are received by the darkest place in Hades, and while God, who is their Father, punishes those that offend against either of them in their posterity? 3.376. for which reason God hates such doings, and the crime is punished by our most wise legislator. 3.377. Accordingly, our laws determine that the bodies of such as kill themselves should be exposed till the sun be set, without burial, although at the same time it be allowed by them to be lawful to bury our enemies [sooner]. 3.378. The laws of other nations also enjoin such men’s hands to be cut off when they are dead, which had been made use of in destroying themselves when alive, while they reckoned that as the body is alien from the soul, so is the hand alien from the body. 3.379. It is therefore, my friends, a right thing to reason justly, and not add to the calamities which men bring upon us impiety towards our Creator. 3.381. For my part, I will not run over to our enemies’ quarters, in order to be a traitor to myself; for certainly I should then be much more foolish than those that deserted to the enemy, since they did it in order to save themselves, and I should do it for destruction, for my own destruction. 3.382. However, I heartily wish the Romans may prove treacherous in this matter; for if, after their offer of their right hand for security, I be slain by them, I shall die cheerfully, and carry away with me the sense of their perfidiousness, as a consolation greater than victory itself.” 3.383. 6. Now these and many the like motives did Josephus use to these men to prevent their murdering themselves; 3.384. but desperation had shut their ears, as having long ago devoted themselves to die, and they were irritated at Josephus. They then ran upon him with their swords in their hands, one from one quarter, and another from another, and called him a coward, and everyone of them appeared openly as if he were ready to smite him; 3.385. but he calling to one of them by name, and looking like a general to another, and taking a third by the hand, and making a fourth ashamed of himself, by praying him to forbear, and being in this condition distracted with various passions (as he well might in the great distress he was then in), he kept off every one of their swords from killing him, and was forced to do like such wild beasts as are encompassed about on every side, who always turn themselves against those that last touched them. 3.386. Nay, some of their right hands were debilitated by the reverence they bare to their general in these his fatal calamities, and their swords dropped out of their hands; and not a few of them there were, who, when they aimed to smite him with their swords, were not thoroughly either willing or able to do it. 3.387. 7. However, in this extreme distress, he was not destitute of his usual sagacity; but trusting himself to the providence of God, he put his life into hazard [in the manner following]: 3.388. “And now,” said he, “since it is resolved among you that you will die, come on, let us commit our mutual deaths to determination by lot. He whom the lot falls to first, let him be killed by him that hath the second lot 3.389. and thus fortune shall make its progress through us all; nor shall any of us perish by his own right hand, for it would be unfair if, when the rest are gone, somebody should repent and save himself.” This proposal appeared to them to be very just; 3.391. yet was he with another left to the last, whether we must say it happened so by chance, or whether by the providence of God. And as he was very desirous neither to be condemned by the lot, nor, if he had been left to the last, to imbrue his right hand in the blood of his countrymen, he persuaded him to trust his fidelity to him, and to live as well as himself. 3.392. 8. Thus Josephus escaped in the war with the Romans, and in this his own war with his friends, and was led by Nicanor to Vespasian. 3.393. But now all the Romans ran together to see him; and as the multitude pressed one upon another about their general, there was a tumult of a various kind; while some rejoiced that Josephus was taken, and some threatened him, and some crowded to see him very near; 3.394. but those that were more remote cried out to have this their enemy put to death, while those that were near called to mind the actions he had done, and a deep concern appeared at the change of his fortune. 3.395. Nor were there any of the Roman commanders, how much soever they had been enraged at him before, but relented when they came to the sight of him. 3.396. Above all the rest, Titus’s own valor, and Josephus’s own patience under his afflictions, made him pity him, as did also the commiseration of his age, when he recalled to mind that but a little while ago he was fighting, but lay now in the hands of his enemies, which made him consider the power of fortune, and how quick is the turn of affairs in war, and how no state of men is sure; 3.397. for which reason he then made a great many more to be of the same pitiful temper with himself, and induced them to commiserate Josephus. He was also of great weight in persuading his father to preserve him. 3.398. However, Vespasian gave strict orders that he should be kept with great caution, as though he would in a very little time send him to Nero. 3.399. 9. When Josephus heard him give those orders, he said that he had somewhat in his mind that he would willingly say to himself alone. When therefore they were all ordered to withdraw, excepting Titus and two of their friends, he said 3.401. Dost thou send me to Nero? For why? Are Nero’s successors till they come to thee still alive? Thou, O Vespasian, art Caesar and emperor, thou, and this thy son. 3.402. Bind me now still faster, and keep me for thyself, for thou, O Caesar, are not only lord over me, but over the land and the sea, and all mankind; and certainly I deserve to be kept in closer custody than I now am in, in order to be punished, if I rashly affirm anything of God.” 3.403. When he had said this, Vespasian at present did not believe him, but supposed that Josephus said this as a cunning trick, in order to his own preservation; 3.404. but in a little time he was convinced, and believed what he said to be true, God himself erecting his expectations, so as to think of obtaining the empire, and by other signs foreshowing his advancement. 3.405. He also found Josephus to have spoken truth on other occasions; for one of those friends that were present at that secret conference said to Josephus, “I cannot but wonder how thou couldst not foretell to the people of Jotapata that they should be taken, nor couldst foretell this captivity which hath happened to thyself, unless what thou now sayest be a vain thing, in order to avoid the rage that is risen against thyself.” 3.406. To which Josephus replied, “I did foretell to the people of Jotapata that they would be taken on the forty-seventh day, and that I should be caught alive by the Romans.” 3.407. Now when Vespasian had inquired of the captives privately about these predictions, he found them to be true, and then he began to believe those that concerned himself. 3.408. Yet did he not set Josephus at liberty from his bands, but bestowed on him suits of clothes, and other precious gifts; he treated him also in a very obliging manner, and continued so to do, Titus still joining his interest in the honors that were done him. 3.443. 7. But Vespasian, in order to see the kingdom of Agrippa, while the king persuaded himself so to do (partly in order to his treating the general and his army in the best and most splendid manner his private affairs would enable him to do, and partly that he might, by their means, correct such things as were amiss in his government), he removed from that Caesarea which was by the sea-side, and went to that which is called Caesarea Philippi; 3.444. and there he refreshed his army for twenty days, and was himself feasted by king Agrippa, where he also returned public thanks to God for the good success he had had in his undertakings. 3.445. But as soon as he was informed that Tiberias was fond of innovations, and that Taricheae had revolted, both which cities were parts of the kingdom of Agrippa, and was satisfied within himself that the Jews were everywhere perverted [from their obedience to their governors], he thought it seasonable to make an expedition against these cities, and that for the sake of Agrippa, and in order to bring his cities to reason. 3.446. So he sent away his son Titus to [the other] Caesarea, that he might bring the army that lay there to Scythopolis, which is the largest city of Decapolis, and in the neighborhood of Tiberias 3.447. whither he came, and where he waited for his son. He then came with three legions, and pitched his camp thirty furlongs off Tiberias, at a certain station easily seen by the innovators; it is named Sennabris. 3.448. He also sent Valerian, a decurion, with fifty horsemen, to speak peaceably to those that were in the city, and to exhort them to give him assurances of their fidelity; for he had heard that the people were desirous of peace, but were obliged by some of the seditious part to join with them, and so were forced to fight for them. 3.449. When Valerian had marched up to the place, and was near the wall, he alighted off his horse, and made those that were with him do the same, that they might not be thought to come to skirmish with them; but before they could come to a discourse one with another, the most potent men among the seditious made a sally upon them armed; 3.451. Now Valerian, neither thinking it safe to fight contrary to the commands of the general, though he were secure of a victory, and knowing that it was a very hazardous undertaking for a few to fight with many, for those that were unprovided to fight those that were ready 3.452. and being on other accounts surprised at this unexpected onset of the Jews, he ran away on foot, as did five of the rest in like manner, and left their horses behind them; which horses Jesus led away into the city, and rejoiced as if they had taken them in battle, and not by treachery. 3.453. 8. Now the seniors of the people, and such as were of principal authority among them, fearing what would be the issue of this matter, fled to the camp of the Romans; 3.454. they then took their king along with them, and fell down before Vespasian, to supplicate his favor, and besought him not to overlook them, nor to impute the madness of a few to the whole city 3.455. to spare a people that had been ever civil and obliging to the Romans; but to bring the authors of this revolt to due punishment, who had hitherto so watched them, that though they were zealous to give them the security of their right hands of a long time, yet could they not accomplish the same. 3.456. With these supplications the general complied, although he were very angry at the whole city about the carrying off his horses 3.457. and this because he saw that Agrippa was under a great concern for them. So when Vespasian and Agrippa had accepted of their right hands by way of security, Jesus and his party thought it not safe for them to continue at Tiberias, so they ran away to Taricheae. 3.458. The next day Vespasian sent Trajan before with some horsemen to the citadel, to make trial of the multitude, whether they were all disposed for peace; 3.459. and as soon as he knew that the people were of the same mind with the petitioner, he took his army, and went to the city; upon which the citizens opened to him their gates, and met him with acclamations of joy, and called him their savior and benefactor. 3.461. However, he charged them to abstain from rapine and injustice, in order to gratify the king; and on his account spared the rest of the wall, while the king undertook for them that they should continue [faithful to the Romans] for the time to come. And thus did he restore this city to a quiet state, after it had been grievously afflicted by the sedition. 3.462. 1. And now Vespasian pitched his camp between this city and Taricheae, but fortified his camp more strongly, as suspecting that he should be forced to stay there, and have a long war; 3.463. for all the innovators had gotten together at Taricheae, as relying upon the strength of the city, and on the lake that lay by it. This lake is called by the people of the country the Lake of Gennesareth. 3.464. The city itself is situated like Tiberias, at the bottom of a mountain, and on those sides which are not washed by the sea, had been strongly fortified by Josephus, though not so strongly as Tiberias; 3.465. for the wall of Tiberias had been built at the beginning of the Jews’ revolt, when he had great plenty of money, and great power, but Taricheae partook only the remains of that liberality. 3.466. Yet had they a great number of ships gotten ready upon the lake, that, in case they were beaten at land, they might retire to them; and they were so fitted up, that they might undertake a Sea-fight also. 3.467. But as the Romans were building a wall about their camp, Jesus and his party were neither affrighted at their number, nor at the good order they were in, but made a sally upon them; 3.468. and at the very first onset the builders of the wall were dispersed; and these pulled what little they had before built to pieces; but as soon as they saw the armed men getting together, and before they had suffered anything themselves, they retired to their own men. But then the Romans pursued them, and drove them into their ships 3.469. where they launched out as far as might give them the opportunity of reaching the Romans with what they threw at them, and then cast anchor, and brought their ships close, as in a line of battle, and thence fought the enemy from the sea, who were themselves at land. 3.471. 2. But when Titus perceived that the enemy was very numerous, he sent to his father, and informed him that he should want more forces. But as he saw a great many of the horsemen eager to fight, and that before any succors could come to them, and that yet some of them were privately under a sort of consternation at the multitude of the Jews, he stood in a place whence he might be heard, and said to them 3.472. “My brave Romans! for it is right for me to put you in mind of what nation you are, in the beginning of my speech, that so you may not be ignorant who you are, and who they are against whom we are going to fight. 3.473. For as to us, Romans, no part of the habitable earth hath been able to escape our hands hitherto; but as for the Jews, that I may speak of them too, though they have been already beaten, yet do they not give up the cause; and a sad thing it would be for us to grow weary under good success, when they bear up under their misfortunes. 3.474. As to the alacrity which you show publicly, I see it, and rejoice at it; yet am I afraid lest the multitude of the enemy should bring a concealed fright upon some of you: 3.475. let such a one consider again, who we are that are to fight, and who those are against whom we are to fight. Now these Jews, though they be very bold and great despisers of death, are but a disorderly body, and unskillful in war, and may rather be called a rout than an army; while I need say nothing of our skill and our good order; for this is the reason why we Romans alone are exercised for war in time of peace, that we may not think of number for number when we come to fight with our enemies: 3.476. for what advantage should we reap by our continual sort of warfare, if we must still be equal in number to such as have not been used to war. 3.477. Consider further, that you are to have a conflict with men in effect unarmed, while you are well armed; with footmen, while you are horsemen; with those that have no good general, while you have one; and as these advantages make you in effect manifold more than you are, so do their disadvantages mightily diminish their number. 3.478. Now it is not the multitude of men, though they be soldiers, that manages wars with success, but it is their bravery that does it, though they be but a few; for a few are easily set in battle-array, and can easily assist one another, while over-numerous armies are more hurt by themselves than by their enemies. 3.479. It is boldness and rashness, the effects of madness, that conduct of the Jews. Those passions indeed make a great figure when they succeed, but are quite extinguished upon the least ill success; but we are led on by courage, and obedience, and fortitude, which shows itself indeed in our good fortune, but still does not forever desert us in our ill fortune. 3.481. We must also reflect upon this, that there is no fear of our suffering any incurable disaster in the present case; for those that are ready to assist us are many, and at hand also; yet it is in our power to seize upon this victory ourselves; and I think we ought to prevent the coming of those my father is sending to us for our assistance, that our success may be peculiar to ourselves, and of greater reputation to us. 3.482. And I cannot but think this an opportunity wherein my father, and I, and you shall be all put to the trial, whether he be worthy of his former glorious performances, whether I be his son in reality, and whether you be really my soldiers; for it is usual for my father to conquer; and for myself, I should not bear the thoughts of returning to him if I were once taken by the enemy. 3.483. And how will you be able to avoid being ashamed, if you do not show equal courage with your commander, when he goes before you into danger? For you know very well that I shall go into the danger first, and make the first attack upon the enemy. 3.484. Do not you therefore desert me, but persuade yourselves that God will be assisting to my onset. Know this also before we begin, that we shall now have better success than we should have, if we were to fight at a distance.” 3.485. 3. As Titus was saying this, an extraordinary fury fell upon the men; and as Trajan was already come before the fight began, with four hundred horsemen, they were uneasy at it, because the reputation of the victory would be diminished by being common to so many. 3.486. Vespasian had also sent both Antonius and Silo, with two thousand archers, and had given it them in charge to seize upon the mountain that was over against the city, and repel those that were upon the wall; 3.487. which archers did as they were commanded, and prevented those that attempted to assist them that way; And now Titus made his own horse march first against the enemy, as did the others with a great noise after him, and extended themselves upon the plain as wide as the enemy which confronted them; by which means they appeared much more numerous than they really were. 3.488. Now the Jews, although they were surprised at their onset, and at their good order, made resistance against their attacks for a little while; but when they were pricked with their long poles, and overborne by the violent noise of the horsemen, they came to be trampled under their feet; 3.489. many also of them were slain on every side, which made them disperse themselves, and run to the city, as fast as every one of them were able. 3.491. and cut off all the retreat they had to the wall, and turned them back into the plain, till at last they forced a passage by their multitude, and got away, and ran into the city. 3.492. 4. But now there fell out a terrible sedition among them within the city; for the inhabitants themselves, who had possessions there, and to whom the city belonged, were not disposed to fight from the very beginning; and now the less so, because they had been beaten; 3.493. but the foreigners, which were very numerous, would force them to fight so much the more, insomuch that there was a clamor and a tumult among them, as all mutually angry one at another. 3.494. And when Titus heard this tumult, for he was not far from the wall, he cried out, “Fellow soldiers, now is the time; and why do we make any delay, when God is giving up the Jews to us? Take the victory which is given you: do not you hear what a noise they make? 3.495. Those that have escaped our hands are in an uproar against one another. We have the city if we make haste; but besides haste, we must undergo some labor, and use some courage; for no great thing uses to be accomplished without danger: 3.496. accordingly, we must not only prevent their uniting again, which necessity will soon compel them to do, but we must also prevent the coming of our own men to our assistance, that, as few as we are, we may conquer so great a multitude, and may ourselves alone take the city.” 3.497. 5. As soon as ever Titus had said this, he leaped upon his horse, and rode apace down to the lake; by which lake he marched, and entered into the city the first of them all, as did the others soon after him. 3.498. Hereupon those that were upon the walls were seized with a terror at the boldness of the attempt, nor durst anyone venture to fight with him, or to hinder him; so they left guarding the city, and some of those that were about Jesus fled over the country 3.499. while others of them ran down to the lake, and met the enemy in the teeth, and some were slain as they were getting up into the ships, but others of them as they attempted to overtake those that were already gone abroad. 3.501. till Titus had slain the authors of this revolt, and then put a stop to any further slaughters, out of commiseration of these inhabitants of the place. 3.502. But for those that had fled to the lake, upon seeing the city taken, they sailed as far as they possibly could from the enemy. 3.503. 6. Hereupon Titus sent one of his horsemen to his father, and let him know the good news of what he had done; 3.504. at which, as was natural, he was very joyful, both on account of the courage and glorious actions of his son; for he thought that now the greatest part of the war was over. He then came thither himself, and set men to guard the city, and gave them command to take care that nobody got privately out of it, but to kill such as attempted so to do. 3.505. And on the next day he went down to the lake, and commanded that vessels should be fitted up, in order to pursue those that had escaped in the ships. These vessels were quickly gotten ready accordingly, because there was great plenty of materials, and a great number of artificers also. 3.507. for they are finer than the thick waters of other fens; the lake is also pure, and on every side ends directly at the shores, and at the sand; it is also of a temperate nature when you draw it up, and of a more gentle nature than river or fountain water, and yet always cooler than one could expect in so diffuse a place as this is. 3.508. Now when this water is kept in the open air, it is as cold as that snow which the country people are accustomed to make by night in summer. There are several kinds of fish in it, different both to the taste and the sight from those elsewhere. 3.509. It is divided into two parts by the river Jordan. Now Panium is thought to be the fountain of Jordan, but in reality it is carried thither after an occult manner from the place called Phiala: 3.511. and indeed it hath its name of Phiala [vial or bowl] very justly, from the roundness of its circumference, as being round like a wheel; its water continues always up to its edges, without either sinking or running over. 3.512. And as this origin of Jordan was formerly not known, it was discovered so to be when Philip was tetrarch of Trachonitis; 3.513. for he had chaff thrown into Phiala, and it was found at Panium, where the ancients thought the fountainhead of the river was, whither it had been therefore carried [by the waters]. 3.514. As for Panium itself, its natural beauty had been improved by the royal liberality of Agrippa, and adorned at his expenses. 3.515. Now Jordan’s visible stream arises from this cavern, and divides the marshes and fens of the lake Semechonitis; when it hath run another hundred and twenty furlongs, it first passes by the city Julias, and then passes through the middle of the lake Gennesareth; after which it runs a long way over a desert, and then makes its exit into the lake Asphaltitis. 3.516. 8. The country also that lies over against this lake hath the same name of Gennesareth; its nature is wonderful as well as its beauty; its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temper of the air is so well mixed, that it agrees very well with those several sorts 3.517. particularly walnuts, which require the coldest air, flourish there in vast plenty; there are palm trees also, which grow best in hot air; fig trees also and olives grow near them, which yet require an air that is more temperate. 3.518. One may call this place the ambition of nature, where it forces those plants that are naturally enemies to one another to agree together; it is a happy contention of the seasons, as if every one of them laid claim to this country; 3.519. for it not only nourishes different sorts of autumnal fruit beyond men’s expectation, but preserves them a great while; it supplies men with the principal fruits, with grapes and figs continually, during ten months of the year and the rest of the fruits as they become ripe together through the whole year; for besides the good temperature of the air, it is also watered from a most fertile fountain. The people of the country call it Capharnaum. 3.521. The length of this country extends itself along the banks of this lake that bears the same name for thirty furlongs, and is in breadth twenty, And this is the nature of that place. 3.522. 9. But now, when the vessels were gotten ready, Vespasian put upon shipboard as many of his forces as he thought sufficient to be too hard for those that were upon the lake, and set sail after them. Now these which were driven into the lake could neither fly to the land, where all was in their enemies’ hand, and in war against them; nor could they fight upon the level by sea 3.523. for their ships were small and fitted only for piracy; they were too weak to fight with Vespasian’s vessels, and the mariners that were in them were so few, that they were afraid to come near the Romans, who attacked them in great numbers. 3.524. However, as they sailed round about the vessels, and sometimes as they came near them, they threw stones at the Romans when they were a good way off, or came closer and fought them; 3.525. yet did they receive the greatest harm themselves in both cases. As for the stones they threw at the Romans, they only made a sound one after another, for they threw them against such as were in their armor, while the Roman darts could reach the Jews themselves; and when they ventured to come near the Romans, they became sufferers themselves before they could do any harm to the other, and were drowned, they and their ships together. 3.526. As for those that endeavored to come to an actual fight, the Romans ran many of them through with their long poles. Sometimes the Romans leaped into their ships, with swords in their hands, and slew them; but when some of them met the vessels, the Romans caught them by the middle, and destroyed at once their ships and themselves who were taken in them. 3.527. And for such as were drowning in the sea, if they lifted their heads up above the water, they were either killed by darts, or caught by the vessels; but if, in the desperate case they were in, they attempted to swim to their enemies, the Romans cut off either their heads or their hands; 3.528. and indeed they were destroyed after various manners everywhere, till the rest being put to flight, were forced to get upon the land, while the vessels encompassed them about [on the sea]: 3.529. but as many of these were repulsed when they were getting ashore, they were killed by the darts upon the lake; and the Romans leaped out of their vessels, and destroyed a great many more upon the land: one might then see the lake all bloody, and full of dead bodies, for not one of them escaped. 3.531. This was the upshot of the sea-fight. The number of the slain, including those that were killed in the city before, was six thousand and five hundred. 3.532. 10. After this fight was over, Vespasian sat upon his tribunal at Taricheae, in order to distinguish the foreigners from the old inhabitants; for those foreigners appear to have begun the war. So he deliberated with the other commanders, whether he ought to save those old inhabitants or not. 3.533. And when those commanders alleged that the dismission of them would be to his own disadvantage, because, when they were once set at liberty, they would not be at rest, since they would be people destitute of proper habitations, and would be able to compel such as they fled toto fight against us 3.534. Vespasian acknowledged that they did not deserve to be saved, and that if they had leave given them to fly away, they would make use of it against those that gave them that leave. But still he considered with himself after what manner they should be slain; 3.535. for if he had them slain there, he suspected the people of the country would thereby become his enemies; for that to be sure they would never bear it, that so many that had been supplicants to him should be killed; and to offer violence to them, after he had given them assurances of their lives, he could not himself bear to do it. 3.536. However, his friends were too hard for him, and pretended that nothing against Jews could be any impiety, and that he ought to prefer what was profitable before what was fit to be done, where both could not be made consistent. 3.537. So he gave them an ambiguous liberty to do as they advised, and permitted the prisoners to go along no other road than that which led to Tiberias only. 3.538. So they readily believed what they desired to be true, and went along securely, with their effects, the way which was allowed them, while the Romans seized upon all the road that led to Tiberias, that none of them might go out of it, and shut them up in the city. 3.539. Then came Vespasian, and ordered them all to stand in the stadium, and commanded them to kill the old men, together with the others that were useless, which were in number a thousand and two hundred. 3.541. for as to those that belonged to his kingdom, he gave him leave to do what he pleased with them; however, the king sold these also for slaves; 3.542. but for the rest of the multitude, who were Trachonites, and Gaulanites, and of Hippos, and some of Gadara, the greatest part of them were seditious persons and fugitives, who were of such shameful characters, that they preferred war before peace. These prisoners were taken on the eighth day of the month Gorpiaeus [Elul]. 4.3. while Seleucia was situated at the lake Semechonitis, which lake is thirty furlongs in breadth, and sixty in length; its marshes reach as far as the place Daphne, which in other respects is a delicious place, and hath such fountains as supply water to what is called Little Jordan, under the temple of the golden calf, where it is sent into Great Jordan. 4.3. 5. Those therefore that were able to find the ways out of the city retired. 4.3. 7. So they secretly went out of the temple to the wall of the city, and made use of their saws, and opened that gate which was over against the Idumeans. 4.7. On its acclivity, which is straight, houses are built, and those very thick and close to one another. The city also hangs so strangely, that it looks as if it would fall down upon itself, so sharp is it at the top. 4.7. 10. At which time Titus, who was now returned, out of the indignation he had at the destruction the Romans had undergone while he was absent, took two hundred chosen horsemen and some footmen with him, and entered without noise into the city. 4.17. 4. Now when the banks were finished, which was done on the sudden, both by the multitude of hands, and by their being accustomed to such work, they brought the machines; 4.17. 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. 4.18. but Chares and Joseph, who were the most potent men in the city, set their armed men in order, though already in a fright, because they did not suppose that the city could hold out long, since they had not a sufficient quantity either of water, or of other necessaries. 4.18. 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. 4.19. However, these their leaders encouraged them, and brought them out upon the wall, and for a while indeed they drove away those that were bringing the machines; but when those machines threw darts and stones at them, they retired into the city; 4.19. 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. 4.21. but these men fell upon the Romans for some time, at their first entrance, and prevented their going any further, and with great courage beat them back; 4.21. And by way of contrivancehow he might not be brought into suspicion, he cultivated the greatest friendship possible with Aus, and with the chief of the people; 4.22. and the Romans were so overpowered by the greater multitude of the people, who beat them on every side, that they were obliged to run into the upper parts of the city. Whereupon the people turned about, and fell upon their enemies, who had attacked them, and thrust them down to the lower parts, and as they were distressed by the narrowness and difficulty of the place, slew them; 4.22. that they ought to choose one of these two methods: either to intercede with those that guarded them, to save their lives, or to provide some foreign assistance for themselves; 4.23. and as these Romans could neither beat those back that were above them, nor escape the force of their own men that were forcing their way forward, they were compelled to fly into their enemies’ houses, which were low; 4.23. Now, there were two active men proposed for the carrying this message, and such as were able to speak, and to persuade them that things were in this posture, and, what was a qualification still more necessary than the former, they were very swift of foot; 4.24. but these houses being thus full, of soldiers, whose weight they could not bear, fell down suddenly; and when one house fell, it shook down a great many of those that were under it, as did those do to such as were under them. 4.24. And if I had perceived that your army was composed of men like unto those who invited them, I had not deemed your attempt so absurd; for nothing does so much cement the minds of men together as the alliance there is between their manners. But now for these men who have invited you, if you were to examine them one by one, every one of them would be found to have deserved ten thousand deaths; 4.25. By this means a vast number of the Romans perished; for they were so terribly distressed, that although they saw the houses subsiding, they were compelled to leap upon the tops of them; so that a great many were ground to powder by these ruins, and a great many of those that got from under them lost some of their limbs, but still a greater number were suffocated by the dust that arose from those ruins. 4.25. As for myself, indeed, I should have preferred peace with them before death; but now we have once made war upon them, and fought with them, I prefer death, with reputation, before living in captivity under them. 4.26. The people of Gamala supposed this to be an assistance afforded them by God, and without regarding what damage they suffered themselves, they pressed forward, and thrust the enemy upon the tops of their houses; and when they stumbled in the sharp and narrow streets, and were perpetually falling down, they threw their stones or darts at them, and slew them. 4.26. You may, if you please, come into the city, though not in the way of war, and take a view of the marks still remaining of what I now say, and may see the houses that have been depopulated by their rapacious hands, with those wives and families that are in black, mourning for their slaughtered relations; as also you may hear their groans and lamentations all the city over; for there is nobody but hath tasted of the incursions of these profane wretches 4.27. Now the very ruins afforded them stones enough; and for iron weapons, the dead men of the enemies’ side afforded them what they wanted; for drawing the swords of those that were dead, they made use of them to dispatch such as were only half dead; 4.27. 4. Thus spake Jesus; yet did not the multitude of the Idumeans give any attention to what he said, but were in a rage, because they did not meet with a ready entrance into the city. The generals also had indignation at the offer of laying down their arms, and looked upon it as equal to a captivity, to throw them away at any man’s injunction whomsoever. 4.28. nay, there were a great number who, upon their falling down from the tops of the houses, stabbed themselves, and died after that manner; 4.28. One may indeed justly complain of those that are besieged in the temple, that when they had courage enough to punish those tyrants, whom you call eminent men, and free from any accusations, because of their being your companions in wickedness, they did not begin with you, and thereby cut off beforehand the most dangerous parts of this treason. 4.29. nor indeed was it easy for those that were beaten back to fly away; for they were so unacquainted with the ways, and the dust was so thick, that they wandered about without knowing one another, and fell down dead among the crowd. 4.29. for the Idumeans fenced one another by uniting their bodies into one band, and thereby kept themselves warm, and connecting their shields over their heads, were not so much hurt by the rain. 4.31. But now Vespasian always staid among those that were hard set; for he was deeply affected with seeing the ruins of the city falling upon his army, and forgot to take care of his own preservation. He went up gradually towards the highest parts of the city before he was aware, and was left in the midst of dangers, having only a very few with him; 4.31. The zealots also joined in the shouts raised by the Idumeans; and the storm itself rendered the cry more terrible; nor did the Idumeans spare anybody; for as they are naturally a most barbarous and bloody nation, and had been distressed by the tempest, they made use of their weapons against those that had shut the gates against them 4.32. for even his son Titus was not with him at that time, having been then sent into Syria to Mucianus. 4.32. he was a prodigious lover of liberty, and an admirer of a democracy in government; and did ever prefer the public welfare before his own advantage, and preferred peace above all things; for he was thoroughly sensible that the Romans were not to be conquered. He also foresaw that of necessity a war would follow, and that unless the Jews made up matters with them very dexterously, they would be destroyed; 4.33. However, he thought it not safe to fly, nor did he esteem it a fit thing for him to do; but calling to mind the actions he had done from his youth, and recollecting his courage, as if he had been excited by a divine fury, he covered himself and those that were with him with their shields, and formed a testudo over both their bodies and their armor 4.33. Those whom they caught in the day time were slain in the night, and then their bodies were carried out and thrown away, that there might be room for other prisoners; 4.34. and bore up against the enemy’s attacks, who came running down from the top of the city; and without showing any dread at the multitude of the men or of their darts, he endured all, until the enemy took notice of that divine courage that was within him, and remitted of their attacks; 4.34. in the meantime, the zealots grew tumultuous, and had much ado to abstain from drawing their swords, although they designed to preserve the appearance and show of judicature to the end. They were also desirous, on other accounts, to try the judges, whether they would be mindful of what was just at their own peril. 4.35. and when they pressed less zealously upon him, he retired, though without showing his back to them till he was gotten out of the walls of the city. 4.35. That one may perceive many of themselves now repenting for what they had done, and might see the horrid barbarity of those that had invited them, and that they had no regard to such as had saved them; 4.36. Now a great number of the Romans fell in this battle, among whom was Ebutius, the decurion, a man who appeared not only in this engagement, wherein he fell, but everywhere, and in former engagements, to be of the truest courage, and one that had done very great mischief to the Jews. 4.36. and, as he went, he frequently cried out, and showed the scars of his wounds; and when he was drawn out of the gates, and despaired of his preservation, he besought them to grant him a burial; but as they had threatened him beforehand not to grant him any spot of earth for a grave, which he chiefly desired of them, so did they slay him [without permitting him to be buried]. 4.37. But there was a centurion whose name was Gallus, who, during this disorder, being encompassed about, he and ten other soldiers privately crept into the house of a certain person 4.37. that God acts as a general of the Romans better than he can do, and is giving the Jews up to them without any pains of their own, and granting their army a victory without any danger; 4.38. where he heard them talking at supper, what the people intended to do against the Romans, or about themselves (for both the man himself and those with him were Syrians). So he got up in the nighttime, and cut all their throats, and escaped, together with his soldiers, to the Romans. 4.38. Along all the roads also vast numbers of dead bodies lay in heaps, and even many of those that were so zealous in deserting at length chose rather to perish within the city; for the hopes of burial made death in their own city appear of the two less terrible to them. 4.54. 8. And these were the hard circumstances that the people of Gamala were in. But now Vespasian went about other work by the by, during this siege, and that was to subdue those that had seized upon Mount Tabor, a place that lies in the middle between the great plain and Scythopolis 4.54. but instead of indulging any merciful affection, he grew very angry at them for seizing his beloved wife; so he came to the wall of Jerusalem, and, like wild beasts when they are wounded, and cannot overtake those that wounded them, he vented his spleen upon all persons that he met with. 4.55. whose top is elevated as high as thirty furlongs and is hardly to be ascended on its north side; its top is a plain of twenty-six furlongs, and all encompassed with a wall. 4.55. But in the meantime Vespasian removed from Caesarea, on the fifth day of the month Daesius, [Sivan,] and marched against those places of Judea which were not yet overthrown. 4.71. Now, as the watch perceived that he was coming, they made a noise, and betook themselves to their arms; and as that his entrance was presently known to those that were in the city, some of them caught hold of their children and their wives, and drew them after them, and fled away to the citadel, with lamentations and cries, while others of them went to meet Titus, and were killed perpetually; 4.72. but so many of them as were hindered from running up to the citadel, not knowing what in the world to do, fell among the Roman guards, while the groans of those that were killed were prodigiously great everywhere, and blood ran down over all the lower parts of the city, from the upper. 4.73. But then Vespasian himself came to his assistance against those that had fled to the citadel, and brought his whole army with him; 4.74. now this upper part of the city was every way rocky, and difficult of ascent, and elevated to a vast altitude, and very full of people on all sides, and encompassed with precipices 4.75. whereby the Jews cut off those that came up to them, and did much mischief to others by their darts, and the large stones which they rolled down upon them, while they were themselves so high that the enemy’s darts could hardly reach them. 4.76. However, there arose such a Divine storm against them as was instrumental to their destruction; this carried the Roman darts upon them, and made those which they threw return back, and drove them obliquely away from them; 4.77. nor could the Jews indeed stand upon their precipices, by reason of the violence of the wind, having nothing that was stable to stand upon, nor could they see those that were ascending up to them; 4.78. o the Romans got up and surrounded them, and some they slew before they could defend themselves, and others as they were delivering up themselves; and the remembrance of those that were slain at their former entrance into the city increased their rage against them now; 4.79. a great number also of those that were surrounded on every side, and despaired of escaping, threw their children and their wives, and themselves also, down the precipices, into the valley beneath, which, near the citadel, had been dug hollow to a vast depth; 4.81. nor did anyone escape except two women, who were the daughters of Philip, and Philip himself was the son of a certain eminent man called Jacimus, who had been general of king Agrippa’s army; 4.82. and these did therefore escape, because they lay concealed from the sight of the Romans when the city was taken; for otherwise they spared not so much as the infants, of which many were flung down by them from the citadel. 4.83. And thus was Galama taken on the three and twentieth day of the month Hyperberetaeus [Tieri], whereas the city had first revolted on the four and twentieth day of the month Gorpiaeus [Elul]. 4.366. 2. And now all the rest of the commanders of the Romans deemed this sedition among their enemies to be of great advantage to them, and were very earnest to march to the city, and they urged Vespasian, as their lord and general in all cases, to make haste, and said to him, that “the providence of God is on our side, by setting our enemies at variance against one another; 4.622. 7. So Vespasian’s good fortune succeeded to his wishes everywhere, and the public affairs were, for the greatest part, already in his hands; upon which he considered that he had not arrived at the government without Divine Providence, but that a righteous kind of fate had brought the empire under his power; 4.623. for as he called to mind the other signals, which had been a great many everywhere, that foretold he should obtain the government, so did he remember what Josephus had said to him when he ventured to foretell his coming to the empire while Nero was alive; 4.624. o he was much concerned that this man was still in bonds with him. He then called for Mucianus, together with his other commanders and friends, and, in the first place, he informed them what a valiant man Josephus had been, and what great hardships he had made him undergo in the siege of Jotapata. 4.625. After that he related those predictions of his which he had then suspected as fictions, suggested out of the fear he was in, but which had by time been demonstrated to be Divine. 4.626. “It is a shameful thing (said he) that this man, who hath foretold my coming to the empire beforehand, and been the minister of a Divine message to me, should still be retained in the condition of a captive or prisoner.” So he called for Josephus, and commanded that he should be set at liberty; 4.627. whereupon the commanders promised themselves glorious things, from this requital Vespasian made to a stranger. Titus was then present with his father 4.628. and said, “O father, it is but just that the scandal [of a prisoner] should be taken off Josephus, together with his iron chain. For if we do not barely loose his bonds, but cut them to pieces, he will be like a man that had never been bound at all.” For that is the usual method as to such as have been bound without a cause. 4.629. This advice was agreed to by Vespasian also; so there came a man in, and cut the chain to pieces; while Josephus received this testimony of his integrity for a reward, and was moreover esteemed a person of credit as to futurities also.

11. Josephus Flavius, Life, 74 (1st cent. CE - 1st cent. CE)

12. New Testament, Galatians, 1.18 (1st cent. CE - 1st cent. CE)

1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days.

13. New Testament, Luke, 5.1-5.11 (1st cent. CE - 1st cent. CE)

5.1. Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret. 5.2. He saw two boats standing by the lake, but the fishermen had gone out of them, and were washing their nets. 5.3. He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat. 5.4. When he had finished speaking, he said to Simon, "Put out into the deep, and let down your nets for a catch. 5.5. Simon answered him, "Master, we worked all night, and took nothing; but at your word I will let down the net. 5.6. When they had done this, they caught a great multitude of fish, and their net was breaking. 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.8. But Simon Peter, when he saw it, fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, Lord. 5.9. For he was amazed, and all who were with him, at the catch of fish which they had caught; 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive. 5.11. When they had brought their boats to land, they left everything, and followed him.

14. New Testament, Mark, 1.16-1.20, 2.23-2.28, 3.1-3.9, 3.20-3.30 (1st cent. CE - 1st cent. CE)

1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.17. Jesus said to them, "Come after me, and I will make you into fishers for men. 1.18. Immediately they left their nets, and followed him. 1.19. Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day? 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him? 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath. 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3. He said to the man who had his hand withered, "Stand up. 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.7. Jesus withdrew to the sea with his disciples, and a great multitude followed him from Galilee, from Judea 3.8. from Jerusalem, from Idumaea, beyond the Jordan, and those from around Tyre and Sidon. A great multitude, hearing what great things he did, came to him. 3.9. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. 3.20. The multitude came together again, so that they could not so much as eat bread. 3.21. When his friends heard it, they went out to seize him: for they said, "He is insane. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. 3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. 3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. 3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; 3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin 3.30. -- because they said, "He has an unclean spirit.

15. Pliny The Younger, Letters, 3.5.7 (2nd cent. CE - 2nd cent. CE)

16. Pliny The Younger, Letters, 3.5.7 (2nd cent. CE - 2nd cent. CE)

17. Anon., Letter of Aristeas, 121

121. in brief form. I shall describe the work of translation in the sequel. The High priest selected men of the finest character and the highest culture, such as one would expect from their noble parentage. They were men who had not only acquired proficiency in Jewish literature, but had studied most

Subjects of this text:

subject	book bibliographic info
agrippa ii, king	Augoustakis et al., Fides in Flavian Literature (2021) 53, 54
agrippa ii	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 12
ahimelek	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
ancestral language'	Schwartz, 2 Maccabees (2008) 428
antiochus iii the great	Schwartz, 2 Maccabees (2008) 286
antipas	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 12
arak el-amir	Schwartz, 2 Maccabees (2008) 428
asphaltites/asphaltitis, lake, plinys description	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
asphaltites/asphaltitis, lake	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
augustus	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 12
bar-kokhba	Schwartz, 2 Maccabees (2008) 428
barnaban source	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
berytus	Augoustakis et al., Fides in Flavian Literature (2021) 53
byzantine anchorites, callirhoe kallirrhoë	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
caligula gaius casaer	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
callirhoe kallirrhoë, healing waters of	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
dead sea and area, in pliny	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
dead sea and area	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
dead sea and the essenes	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
distances	Schwartz, 2 Maccabees (2008) 428
domitian\n, in josephus	Augoustakis et al., Fides in Flavian Literature (2021) 53, 54
economy, galilee	Esler, The Early Christian World (2000) 122
eleazar, martyr, as priest	Schwartz, 2 Maccabees (2008) 286
en gedi, in pliny	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
fellowship	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
forgiveness	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
gabinius	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
gadara	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
galilee, agriculture	Esler, The Early Christian World (2000) 122
galilee, natural resources	Esler, The Early Christian World (2000) 122
galilee, sea of	Schwartz, 2 Maccabees (2008) 428
galilee	Augoustakis et al., Fides in Flavian Literature (2021) 53
gamala	Augoustakis et al., Fides in Flavian Literature (2021) 54
gamla	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11, 12
genesar, lake	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
gennesareth, lake of	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11, 12
golan	Augoustakis et al., Fides in Flavian Literature (2021) 54
hermon, mount	Augoustakis et al., Fides in Flavian Literature (2021) 53
herod the great	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11, 12
herodian kingdoms	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 12
huleh valley	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
iotapata	Augoustakis et al., Fides in Flavian Literature (2021) 53
jericho	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
jerusalem temple	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
jesus, family of	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
jesus, passion of	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
jezreel valley	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 12
jordan, river	Augoustakis et al., Fides in Flavian Literature (2021) 54
jordan river	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
josephus	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11, 12
josephus fides in	Augoustakis et al., Fides in Flavian Literature (2021) 53, 54
judaea, region of	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
judaism	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
julias	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
kokkinos, n.	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
levites	Schwartz, 2 Maccabees (2008) 286
machaerus	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
magdala	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11, 12
magdalene source	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
mark (gospel writer and gospel)	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
masada	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
mattathias antigonus	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 12
muhammad	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
narratives	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
nero	Augoustakis et al., Fides in Flavian Literature (2021) 53
nicanor	Augoustakis et al., Fides in Flavian Literature (2021) 53
paneas	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
paul	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
peasants, and taxation in galilee	Esler, The Early Christian World (2000) 122
peraea	Augoustakis et al., Fides in Flavian Literature (2021) 54; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
peter	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
petrine source	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
pliny (gaius plinius secundus)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
plinys essenes, description of locality of	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
plinys essenes	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
ptolemais(-akko)	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
r. ishmael	Schwartz, 2 Maccabees (2008) 286
rabbinic literature	Schwartz, 2 Maccabees (2008) 286
razis	Schwartz, 2 Maccabees (2008) 286
roman rule	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
sabbath	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
scythopolis	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 12
sepphoris	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
sidon	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
style, linguistic and literary, verb tense	Schwartz, 2 Maccabees (2008) 286
syria	Augoustakis et al., Fides in Flavian Literature (2021) 54
tarichea	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
taricheae	Augoustakis et al., Fides in Flavian Literature (2021) 53
taxation, galilee	Esler, The Early Christian World (2000) 122
tiberias, lake, hot springs at	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 135
tiberias	Augoustakis et al., Fides in Flavian Literature (2021) 53, 54; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11, 12
tiberius	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 12
titus and fides, in josephus	Augoustakis et al., Fides in Flavian Literature (2021) 53, 54
twelve, the	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 255
tyre	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
tyrians	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 12
varus	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11
vespasian, in josephus	Augoustakis et al., Fides in Flavian Literature (2021) 53, 54
yodefat	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 11