that

Whosoever hath heard My word and hath done the Will of My Father, that same is My father, and My mother, and My sister."

And their graves which are built, that is to say, the martyriums, and the churches which are built in their names, and the tabernacles which the Bishops consecrate in their names; every one is holy in the house of the Sanctuary of God.

And those who pray in purity, without uncleanness and blemish, and in humility and sincerity in a tabernacle which hath been consecrated--whether it be in the name of a martyr, or in the name of an angel, or in the name[s] of the righteous, or in the name of a virgin, or in the name of holy women--if it be consecrated, the Holy Spirit cometh down upon them and changeth the wood so that it becometh a spiritual being.

And this which Moses wrote is a prophecy for the last days, so that we may know that tabernacles in the name[s] of martyrs and righteous men are holy, namely, when he saw him he worshipped the top of his rod.

And this which Moses wrote is a prophecy for the last days, so that we may know that tabernacles in the name[s] of martyrs and righteous men are holy, namely, when he saw him he worshipped the top of his rod.

Now that which happeneth through the word of God overcometh every [kind of] magic that can be wrought.

Now that which happeneth through the word of God overcometh every [kind of] magic that can be wrought.

And no one can find him to be evil, for it is the Holy Spirit Who guideth and directeth him that believeth with an upright heart without negligence.

And thou, O blind Jew, canst thou not understand from what thou readest in the Law, that is to say, the Torah wherein thou believest, that inasmuch as thou canst not perform its commandments thou art cursed thereby?

And thou, O blind Jew, canst thou not understand from what thou readest in the Law, that is to say, the Torah wherein thou believest, that inasmuch as thou canst not perform its commandments thou art cursed thereby?

And thou dost not understand that they were justified by faith--Abraham, and David and all the Prophets, one after the other, who prophesied concerning the coming of the Son of God.

And Abraham did this and he found Melchizedek, and he gave him the mystery of the bread and wine, that same which is celebrated in our Passover for our salvation through our Lord Jesus Christ.

See how he rejoiced in his belief, and see how he was justified by his belief, O blind Jew, who though having eyes seest not, and having ears hearest not, even as the Prophet Isaiah saith concerning you, "Their eyes are blind, and their hearts are covered with darkness, so that they may not understand and God may not show compassion unto them."

And these words give us to understand that Christ is the Spirit of God, the Word of the Father Who put on our flesh and was born for us and the peoples of Rome and Ethiopia and all other nations have believed in Him.

Now this he spake concerning the martyrs, and those who became monks in the desert and solitary monks, whose hearts were fettered with His commandment, and who prayed to Him, meaning that reward was meet for both the martyrs and the solitary monks.

And again Isaiah prophesied and said, "God shall come, and the heathen shall put their trust in Him and shall know Him;" this meaneth that Christ shall come, and the Jews shall reject Him, but the heathen shall believe in Him.

And again he prophesied and said, "Be strong ye weak hands and tired knees, and rejoice ye hearts that are cast down, for God hath come, Who shall requite our debt, and save us.

And He shall open the eyes of the blind, and He shall make the ears of the deaf to hear, and the feet that are lame shall run, and the tongues of the dumb shall speak."

These words are spoken in respect of those who err in worshipping idols, and those who are dead in sin, and those whose hearts are darkened, and of you who do not know that God created you.

Thus Ezekiel the Prophet prophesied and said, "I your God will come, and I will walk about among them, and they shall know Me that I am their God."

Thus David the Prophet prophesied saying concerning Christian folk, "Declare ye to the nations that God is King, and that He hath made fast the world so that it shall never be moved."

Thus David the Prophet prophesied saying concerning Christian folk, "Declare ye to the nations that God is King, and that He hath made fast the world so that it shall never be moved."

Thus David the Prophet prophesied saying concerning Christian folk, "Declare ye to the nations that God is King, and that He hath made fast the world so that it shall never be moved."

And he added other words, saying, "And at that time there shall spring from the root of Jesse One Who shall be set over the nations, and the nations shall put their trust in Him, and the place where He shall abide shall be glorious for ever."

I was that wherein He rejoiced continually, and day by day, and I exulted with Him at all times before His face."

Thus Job the Prophet prophesied and said, "The face of my God is in the East, and His light is before [that of] the sun, and the nations put their trust in His Name."

Thus Isaiah the Prophet prophesied and said, "Remember ye not the things of the past, and think not about the things of olden time; behold, I will make a new thing, which shall now spring up, so that ye may know that I make a road through the desert and water floods in the wilderness; and the beasts of the field shall follow after Me, and the young birds, and the ostriches.

Thus Isaiah the Prophet prophesied and said, "Remember ye not the things of the past, and think not about the things of olden time; behold, I will make a new thing, which shall now spring up, so that ye may know that I make a road through the desert and water floods in the wilderness; and the beasts of the field shall follow after Me, and the young birds, and the ostriches.

For I have given water in the desert, and made streams of water to flow in the wilderness, so that I may give drink to My people and to My chosen ones whom I have gotten, so that they may declare My glory, and perform My commandment."

For I have given water in the desert, and made streams of water to flow in the wilderness, so that I may give drink to My people and to My chosen ones whom I have gotten, so that they may declare My glory, and perform My commandment."

Thus David prophesied and said, "Out of the mouth of children and babes Thou hast prepared praise because of the enemy, so that Thou mightest overthrow the enemy and the avenger."

And again he prophesied, saying, "Judah is a lion's whelp; thou hast lain down, and thou hast slept; no one shall wake him up except him that hunteth until he findeth him; rise up from thy strong place."

And Isaiah spake concerning His Ascension in his prophecy, saying, "On that day the Beloved shall come down from heaven, and shall choose for Himself twelve Apostles."

And again he said, "Let my horn be exalted like that of the unicorn."

Thus Solomon his son prophesied and said, "The foolish man and the man of iniquity travel by paths that are not straight.

And again he said, "Let them remove the sinner so that he may not see the glory of God."

Thus Job prophesied and said concerning him, "His Creator will destroy his fair work, and his root shall dry up under him, and his flower shall be beaten down upon him, and his memorial shall be blotted out from the earth, and his name shall be cast fir away, and men shall remove him into the darkness so that he may not see the light, and the house of the man of iniquity shall be blotted out.

And we spake like a child before Him: and He is like a root in parched ground, He hath no beauty and no form; and His form is more rejected and abased than [that of] any man.

And he continued, saying, "My son, let not wicked men lead thee astray.; if they say unto thee, `Come with us, be a partner with us, let us hide innocent blood and take plunder from him; and let there be one purse common to us all': withdraw thyself from their footsteps, for let it not be through thee that the birds find the net."

But we have only mentioned a few of the prophecies of the prophets--we have mentioned one of each kind--so that ye may hear, and believe, and understand, even as it is said in the Acts of the Apostles, "By the Gospel Thou hast guided us, and by the Prophets Thou hast comforted us; for the words of the Prophets make right the faith of those who doubt."

And to him that hath served righteousness and good will he show light and he will justify him; and he shall do away the sins of many, for he hath not committed sin, and falsehood is not found in his mouth."

Thus Zechariah the Prophet prophesied and said, "That day the Lord my God shall come, and all His saints with Him."

And all the Prophets prophesied, and nothing that hath happened hath been without the prophecy of the Prophets.

And they have declared everything that hath happened, and what shall happen, what hath been done and what shall be done, and that which belongeth to the times of old and that which belongeth to the latter days up to His Second Coming.

And they have declared everything that hath happened, and what shall happen, what hath been done and what shall be done, and that which belongeth to the times of old and that which belongeth to the latter days up to His Second Coming.

And they have declared everything that hath happened, and what shall happen, what hath been done and what shall be done, and that which belongeth to the times of old and that which belongeth to the latter days up to His Second Coming.

And this showeth clearly that we shall be saved by the Trinity.

And similarly our Lord was cast into the grave, and the Jews sealed it with their seals, imagining that they were sealing up the rising of the sun so that it should not shine.

And similarly our Lord was cast into the grave, and the Jews sealed it with their seals, imagining that they were sealing up the rising of the sun so that it should not shine.

O ye foolish, wicked, blasphemous, blind, and weak-minded men, would ye assert that the Spirit of Life should not appear and come forth?

And moreover, in order that ye may know, and understand, and be certain about the resurrection of the dead, I will give you a sign, which ye shall understand by the guidance of His word.

When Abraham had come unto the land of [his] inheritance he bought first of all a tomb wherein to gather together the dead bodies of his kinsfolk, and his children, and his wife, so that he might join them in the resurrection; and there he buried his wife Sarah and he himself was buried.

For he was a prophet, and he knew that he would be raised up with his kin.

And Jacob died in Egypt at a good old age, and he said unto Joseph his son, "I adjure thee by the life of my father and by my God, Who is the renewer of my life, that thou bury me not in this country, but in the tomb of my fathers, so that my death may be with them and my life subsequently with them."

And Jacob died in Egypt at a good old age, and he said unto Joseph his son, "I adjure thee by the life of my father and by my God, Who is the renewer of my life, that thou bury me not in this country, but in the tomb of my fathers, so that my death may be with them and my life subsequently with them."

And again, when Jacob fell sick in Egypt he called his brethren and his children, and made them to swear that they would not leave his bones in the land of Egypt, and said, "When God maketh you to return take ye my bones with you and mingle them in the grave of my fathers."

And the Archbishops (or, Patriarchs) answered and said unto Gregory, the Worker of Wonders, "Behold now, we know well, and thou hast made us to understand that the Kings of Ethiopia have become glorious and great through Zion.

And the Kings of Rome also have become great because of the nails [of the Cross] that Helena made into a bridle, which hath become the vanquisher of the enemy for the King of Rome.

And our Lord said unto His disciples in the Gospel, `Guard ye yourselves against those who shall come unto you in the apparel of sheep, and who are inwardly wolves that tear.'

And God shall take away the vanquisher of the enemy from the king who shall not guard the faith, and the Persians shall make war upon him and defeat him, and it seemeth to me that his name is Marcion the Apostate.

And as concerning the King of Ethiopia, and Zion, the Bride of heaven, and her chariot whereby they move, I will declare unto you that which my God hath revealed unto me and hath made me to understand. [Ethiopia] shall continue in the Orthodox faith until the coming of our Lord, and she shall in no way turn aside from the word of the Apostles, and it shall be so even as we have ordered until the end of the world.

And this that he saith meaneth that the Ethiopians will neither pervert nor change this our faith and what we have ordered, and the faith of those who were before us, the teachers of the Law of the Apostles."

And this that he saith meaneth that the Ethiopians will neither pervert nor change this our faith and what we have ordered, and the faith of those who were before us, the teachers of the Law of the Apostles."

And the Tabernacle of the Law of God, the Holy Zion, shall remain here until that day when our Lord shall dwell on Mount Zion; and Zion shall come and shall appear unto all prepared, with three seals--even as Moses gave her--as it saith in the Old Law and in the New, "At the testimony of two or three [witnesses] everything shall stand."

And Enoch and Elias shall come, being alive, so that they may testify, and Moses and Aaron from the dead shall live with everyone.

And they shall open the things that fetter her (i.e. Zion), and they shall make to be seen the Jews, the crucifiers, and they shall punish them and chide them because of all that they have done in perverting the Word of God.

And they shall open the things that fetter her (i.e. Zion), and they shall make to be seen the Jews, the crucifiers, and they shall punish them and chide them because of all that they have done in perverting the Word of God.

And He shall answer and say unto them, "Why did ye deny Me, and entreat Me evilly and crucify Me, [seeing that] I did all this for you, and that by My coming down [from heaven] I delivered you from Satan and from the slavery of Satan, and that I came for your sakes?

And He shall answer and say unto them, "Why did ye deny Me, and entreat Me evilly and crucify Me, [seeing that] I did all this for you, and that by My coming down [from heaven] I delivered you from Satan and from the slavery of Satan, and that I came for your sakes?

And He shall answer and say unto them, "Why did ye deny Me, and entreat Me evilly and crucify Me, [seeing that] I did all this for you, and that by My coming down [from heaven] I delivered you from Satan and from the slavery of Satan, and that I came for your sakes?

And again, hearken ye unto me and I will declare this unto you: A few Jews shall lift up their heads against our faith in Nagran and in Armenia in the days after this, and this God will do by His Will so that He may destroy them, for Armenia is a territory of Rome and Nagran is a territory of Ethiopia."

And the King of Rome, and the King of Ethiopia, and the Archbishop of Alexandria--now the men of Rome were orthodox--were informed that they were to destroy them.

And thus after they had become united in a common bond, and had established the right faith they were to determine that the Jews were no longer to live, and each of them was to leave his son there; and the King of Ethiopia was to leave there his firstborn son whose name was Israel, and was to return to his own country in joy.

And when they have cried out to Him with tears God will look upon the prayer of both of them, and the penitent prayer of their father, and will say, "This one is the elder and he hath stood up to perform the will of his father, and that one, the younger, hath loved his father, and hath prayed to God [for him]."

And their days shall be double of those of [ordinary] men, and they shall use bows and arrows, and shall shoot at and pierce him that God hateth.

The family from which I am derived is not an ignoble one, but hath descended all along from the priests; and as nobility among several people is of a different origin, so with us to be of the sacerdotal dignity, is an indication of the splendor of a family. Now, I am not only sprung from a sacerdotal family in general, but from the first of the twenty-four courses; and as among us there is not only a considerable difference between one family of each course and another, I am of the chief family of that first course also; nay, further, by my mother I am of the royal blood; for the children of Asamoneus, from whom that family was derived, had both the office of the high priesthood, and the dignity of a king, for a long time together. I will accordingly set down my progenitors in order. My grandfather's father was named Simon, with the addition of Psellus: he lived at the same time with that son of Simon the high priest, who first of all the high priests was named Hyrcanus. This Simon Psellus had nine sons, one of whom was Matthias, called Ephlias: he married the daughter of Jonathan the high priest, which Jonathan was the first of the sons of Asamoneus, who was high priest, and was the brother of Simon the high priest also. This Matthias had a son called Matthias Curtus, and that in the first year of the government of Hyrcanus: his son's name was Joseph, born in the ninth year of the reign of Alexandra: his son Matthias was born in the tenth year of the reign of Archclaus; as was I born to Matthias in the first year of the reign of Caius Caesar. I have three sons: Hyrcanus, the eldest, was born in the fourth year of the reign of Vespasian, as was Justus born in the seventh, and Agrippa in the ninth. Thus have I set down the genealogy of my family as I have found it described in the public records, and so bid adieu to those who calumniate me [as of a lower original].

The family from which I am derived is not an ignoble one, but hath descended all along from the priests; and as nobility among several people is of a different origin, so with us to be of the sacerdotal dignity, is an indication of the splendor of a family. Now, I am not only sprung from a sacerdotal family in general, but from the first of the twenty-four courses; and as among us there is not only a considerable difference between one family of each course and another, I am of the chief family of that first course also; nay, further, by my mother I am of the royal blood; for the children of Asamoneus, from whom that family was derived, had both the office of the high priesthood, and the dignity of a king, for a long time together. I will accordingly set down my progenitors in order. My grandfather's father was named Simon, with the addition of Psellus: he lived at the same time with that son of Simon the high priest, who first of all the high priests was named Hyrcanus. This Simon Psellus had nine sons, one of whom was Matthias, called Ephlias: he married the daughter of Jonathan the high priest, which Jonathan was the first of the sons of Asamoneus, who was high priest, and was the brother of Simon the high priest also. This Matthias had a son called Matthias Curtus, and that in the first year of the government of Hyrcanus: his son's name was Joseph, born in the ninth year of the reign of Alexandra: his son Matthias was born in the tenth year of the reign of Archclaus; as was I born to Matthias in the first year of the reign of Caius Caesar. I have three sons: Hyrcanus, the eldest, was born in the fourth year of the reign of Vespasian, as was Justus born in the seventh, and Agrippa in the ninth. Thus have I set down the genealogy of my family as I have found it described in the public records, and so bid adieu to those who calumniate me [as of a lower original].

The family from which I am derived is not an ignoble one, but hath descended all along from the priests; and as nobility among several people is of a different origin, so with us to be of the sacerdotal dignity, is an indication of the splendor of a family. Now, I am not only sprung from a sacerdotal family in general, but from the first of the twenty-four courses; and as among us there is not only a considerable difference between one family of each course and another, I am of the chief family of that first course also; nay, further, by my mother I am of the royal blood; for the children of Asamoneus, from whom that family was derived, had both the office of the high priesthood, and the dignity of a king, for a long time together. I will accordingly set down my progenitors in order. My grandfather's father was named Simon, with the addition of Psellus: he lived at the same time with that son of Simon the high priest, who first of all the high priests was named Hyrcanus. This Simon Psellus had nine sons, one of whom was Matthias, called Ephlias: he married the daughter of Jonathan the high priest, which Jonathan was the first of the sons of Asamoneus, who was high priest, and was the brother of Simon the high priest also. This Matthias had a son called Matthias Curtus, and that in the first year of the government of Hyrcanus: his son's name was Joseph, born in the ninth year of the reign of Alexandra: his son Matthias was born in the tenth year of the reign of Archclaus; as was I born to Matthias in the first year of the reign of Caius Caesar. I have three sons: Hyrcanus, the eldest, was born in the fourth year of the reign of Vespasian, as was Justus born in the seventh, and Agrippa in the ninth. Thus have I set down the genealogy of my family as I have found it described in the public records, and so bid adieu to those who calumniate me [as of a lower original].

The family from which I am derived is not an ignoble one, but hath descended all along from the priests; and as nobility among several people is of a different origin, so with us to be of the sacerdotal dignity, is an indication of the splendor of a family. Now, I am not only sprung from a sacerdotal family in general, but from the first of the twenty-four courses; and as among us there is not only a considerable difference between one family of each course and another, I am of the chief family of that first course also; nay, further, by my mother I am of the royal blood; for the children of Asamoneus, from whom that family was derived, had both the office of the high priesthood, and the dignity of a king, for a long time together. I will accordingly set down my progenitors in order. My grandfather's father was named Simon, with the addition of Psellus: he lived at the same time with that son of Simon the high priest, who first of all the high priests was named Hyrcanus. This Simon Psellus had nine sons, one of whom was Matthias, called Ephlias: he married the daughter of Jonathan the high priest, which Jonathan was the first of the sons of Asamoneus, who was high priest, and was the brother of Simon the high priest also. This Matthias had a son called Matthias Curtus, and that in the first year of the government of Hyrcanus: his son's name was Joseph, born in the ninth year of the reign of Alexandra: his son Matthias was born in the tenth year of the reign of Archclaus; as was I born to Matthias in the first year of the reign of Caius Caesar. I have three sons: Hyrcanus, the eldest, was born in the fourth year of the reign of Vespasian, as was Justus born in the seventh, and Agrippa in the ninth. Thus have I set down the genealogy of my family as I have found it described in the public records, and so bid adieu to those who calumniate me [as of a lower original].

Now, my father Matthias was not only eminent on account of his nobility, but had a higher commendation on account of his righteousness, and was in great reputation in Jerusalem, the greatest city we have. I was myself brought up with my brother, whose name was Matthias, for he was my own brother, by both father and mother; and I made mighty proficiency in the improvements of my learning, and appeared to have both a great memory and understanding. Moreover, when I was a child, and about fourteen years of age, I was commended by all for the love I had to learning; on which account the high priests and principal men of the city came then frequently to me together, in order to know my opinion about the accurate understanding of points of the law. And when I was about sixteen years old, I had a mind to make trim of the several sects that were among us. These sects are three:-- The first is that of the Pharisees, the second that Sadducees, and the third that of the Essens, as we have frequently told you; for I thought that by this means I might choose the best, if I were once acquainted with them all; so I contented myself with hard fare, and underwent great difficulties, and went through them all. Nor did I content myself with these trials only; but when I was informed that one, whose name was Banus, lived in the desert, and used no other clothing than grew upon trees, and had no other food than what grew of its own accord, and bathed himself in cold water frequently, both by night and by day, in order to preserve his chastity, I imitated him in those things, and continued with him three years. So when I had accomplished my desires, I returned back to the city, being now nineteen years old, and began to conduct myself according to the rules of the sect of the Pharisees, which is of kin to the sect of the Stoics, as the Greeks call them.

Now, my father Matthias was not only eminent on account of his nobility, but had a higher commendation on account of his righteousness, and was in great reputation in Jerusalem, the greatest city we have. I was myself brought up with my brother, whose name was Matthias, for he was my own brother, by both father and mother; and I made mighty proficiency in the improvements of my learning, and appeared to have both a great memory and understanding. Moreover, when I was a child, and about fourteen years of age, I was commended by all for the love I had to learning; on which account the high priests and principal men of the city came then frequently to me together, in order to know my opinion about the accurate understanding of points of the law. And when I was about sixteen years old, I had a mind to make trim of the several sects that were among us. These sects are three:-- The first is that of the Pharisees, the second that Sadducees, and the third that of the Essens, as we have frequently told you; for I thought that by this means I might choose the best, if I were once acquainted with them all; so I contented myself with hard fare, and underwent great difficulties, and went through them all. Nor did I content myself with these trials only; but when I was informed that one, whose name was Banus, lived in the desert, and used no other clothing than grew upon trees, and had no other food than what grew of its own accord, and bathed himself in cold water frequently, both by night and by day, in order to preserve his chastity, I imitated him in those things, and continued with him three years. So when I had accomplished my desires, I returned back to the city, being now nineteen years old, and began to conduct myself according to the rules of the sect of the Pharisees, which is of kin to the sect of the Stoics, as the Greeks call them.

Now, my father Matthias was not only eminent on account of his nobility, but had a higher commendation on account of his righteousness, and was in great reputation in Jerusalem, the greatest city we have. I was myself brought up with my brother, whose name was Matthias, for he was my own brother, by both father and mother; and I made mighty proficiency in the improvements of my learning, and appeared to have both a great memory and understanding. Moreover, when I was a child, and about fourteen years of age, I was commended by all for the love I had to learning; on which account the high priests and principal men of the city came then frequently to me together, in order to know my opinion about the accurate understanding of points of the law. And when I was about sixteen years old, I had a mind to make trim of the several sects that were among us. These sects are three:-- The first is that of the Pharisees, the second that Sadducees, and the third that of the Essens, as we have frequently told you; for I thought that by this means I might choose the best, if I were once acquainted with them all; so I contented myself with hard fare, and underwent great difficulties, and went through them all. Nor did I content myself with these trials only; but when I was informed that one, whose name was Banus, lived in the desert, and used no other clothing than grew upon trees, and had no other food than what grew of its own accord, and bathed himself in cold water frequently, both by night and by day, in order to preserve his chastity, I imitated him in those things, and continued with him three years. So when I had accomplished my desires, I returned back to the city, being now nineteen years old, and began to conduct myself according to the rules of the sect of the Pharisees, which is of kin to the sect of the Stoics, as the Greeks call them.

Now, my father Matthias was not only eminent on account of his nobility, but had a higher commendation on account of his righteousness, and was in great reputation in Jerusalem, the greatest city we have. I was myself brought up with my brother, whose name was Matthias, for he was my own brother, by both father and mother; and I made mighty proficiency in the improvements of my learning, and appeared to have both a great memory and understanding. Moreover, when I was a child, and about fourteen years of age, I was commended by all for the love I had to learning; on which account the high priests and principal men of the city came then frequently to me together, in order to know my opinion about the accurate understanding of points of the law. And when I was about sixteen years old, I had a mind to make trim of the several sects that were among us. These sects are three:-- The first is that of the Pharisees, the second that Sadducees, and the third that of the Essens, as we have frequently told you; for I thought that by this means I might choose the best, if I were once acquainted with them all; so I contented myself with hard fare, and underwent great difficulties, and went through them all. Nor did I content myself with these trials only; but when I was informed that one, whose name was Banus, lived in the desert, and used no other clothing than grew upon trees, and had no other food than what grew of its own accord, and bathed himself in cold water frequently, both by night and by day, in order to preserve his chastity, I imitated him in those things, and continued with him three years. So when I had accomplished my desires, I returned back to the city, being now nineteen years old, and began to conduct myself according to the rules of the sect of the Pharisees, which is of kin to the sect of the Stoics, as the Greeks call them.

Now, my father Matthias was not only eminent on account of his nobility, but had a higher commendation on account of his righteousness, and was in great reputation in Jerusalem, the greatest city we have. I was myself brought up with my brother, whose name was Matthias, for he was my own brother, by both father and mother; and I made mighty proficiency in the improvements of my learning, and appeared to have both a great memory and understanding. Moreover, when I was a child, and about fourteen years of age, I was commended by all for the love I had to learning; on which account the high priests and principal men of the city came then frequently to me together, in order to know my opinion about the accurate understanding of points of the law. And when I was about sixteen years old, I had a mind to make trim of the several sects that were among us. These sects are three:-- The first is that of the Pharisees, the second that Sadducees, and the third that of the Essens, as we have frequently told you; for I thought that by this means I might choose the best, if I were once acquainted with them all; so I contented myself with hard fare, and underwent great difficulties, and went through them all. Nor did I content myself with these trials only; but when I was informed that one, whose name was Banus, lived in the desert, and used no other clothing than grew upon trees, and had no other food than what grew of its own accord, and bathed himself in cold water frequently, both by night and by day, in order to preserve his chastity, I imitated him in those things, and continued with him three years. So when I had accomplished my desires, I returned back to the city, being now nineteen years old, and began to conduct myself according to the rules of the sect of the Pharisees, which is of kin to the sect of the Stoics, as the Greeks call them.

Now, my father Matthias was not only eminent on account of his nobility, but had a higher commendation on account of his righteousness, and was in great reputation in Jerusalem, the greatest city we have. I was myself brought up with my brother, whose name was Matthias, for he was my own brother, by both father and mother; and I made mighty proficiency in the improvements of my learning, and appeared to have both a great memory and understanding. Moreover, when I was a child, and about fourteen years of age, I was commended by all for the love I had to learning; on which account the high priests and principal men of the city came then frequently to me together, in order to know my opinion about the accurate understanding of points of the law. And when I was about sixteen years old, I had a mind to make trim of the several sects that were among us. These sects are three:-- The first is that of the Pharisees, the second that Sadducees, and the third that of the Essens, as we have frequently told you; for I thought that by this means I might choose the best, if I were once acquainted with them all; so I contented myself with hard fare, and underwent great difficulties, and went through them all. Nor did I content myself with these trials only; but when I was informed that one, whose name was Banus, lived in the desert, and used no other clothing than grew upon trees, and had no other food than what grew of its own accord, and bathed himself in cold water frequently, both by night and by day, in order to preserve his chastity, I imitated him in those things, and continued with him three years. So when I had accomplished my desires, I returned back to the city, being now nineteen years old, and began to conduct myself according to the rules of the sect of the Pharisees, which is of kin to the sect of the Stoics, as the Greeks call them.

But when I was in the twenty-sixth year of my age, it happened that I took a voyage to Rome, and this on the occasion which I shall now describe. At the time when Felix was procurator of Judea there were certain priests of my acquaintance, and very excellent persons they were, whom on a small and trifling occasion he had put into bonds, and sent to Rome to plead their cause before Caesar. These I was desirous to procure deliverance for, and that especially because I was informed that they were not unmindful of piety towards God, even under their afflictions, but supported themselves with figs and nuts. Accordingly I came to Rome, though it were through a great number of hazards by sea; for as our ship was drowned in the Adriatic Sea, we that were in it, being about six hundred in number, swam for our lives all the night; when, upon the first appearance of the day, and upon our sight of a ship of Cyrene, I and some others, eighty in all, by God's providence, prevented the rest, and were taken up into the other ship. And when I had thus escaped, and was come to Dieearchia, which the Italians call Puteoli, I became acquainted with Aliturius, an actor of plays, and much beloved by Nero, but a Jew by birth; and through his interest became known to Poppea, Caesar's wife, and took care, as soon as possible, to entreat her to procure that the priests might be set at liberty. And when, besides this favor, I had obtained many presents from Poppea, I returned home again.

But when I was in the twenty-sixth year of my age, it happened that I took a voyage to Rome, and this on the occasion which I shall now describe. At the time when Felix was procurator of Judea there were certain priests of my acquaintance, and very excellent persons they were, whom on a small and trifling occasion he had put into bonds, and sent to Rome to plead their cause before Caesar. These I was desirous to procure deliverance for, and that especially because I was informed that they were not unmindful of piety towards God, even under their afflictions, but supported themselves with figs and nuts. Accordingly I came to Rome, though it were through a great number of hazards by sea; for as our ship was drowned in the Adriatic Sea, we that were in it, being about six hundred in number, swam for our lives all the night; when, upon the first appearance of the day, and upon our sight of a ship of Cyrene, I and some others, eighty in all, by God's providence, prevented the rest, and were taken up into the other ship. And when I had thus escaped, and was come to Dieearchia, which the Italians call Puteoli, I became acquainted with Aliturius, an actor of plays, and much beloved by Nero, but a Jew by birth; and through his interest became known to Poppea, Caesar's wife, and took care, as soon as possible, to entreat her to procure that the priests might be set at liberty. And when, besides this favor, I had obtained many presents from Poppea, I returned home again.

But when I was in the twenty-sixth year of my age, it happened that I took a voyage to Rome, and this on the occasion which I shall now describe. At the time when Felix was procurator of Judea there were certain priests of my acquaintance, and very excellent persons they were, whom on a small and trifling occasion he had put into bonds, and sent to Rome to plead their cause before Caesar. These I was desirous to procure deliverance for, and that especially because I was informed that they were not unmindful of piety towards God, even under their afflictions, but supported themselves with figs and nuts. Accordingly I came to Rome, though it were through a great number of hazards by sea; for as our ship was drowned in the Adriatic Sea, we that were in it, being about six hundred in number, swam for our lives all the night; when, upon the first appearance of the day, and upon our sight of a ship of Cyrene, I and some others, eighty in all, by God's providence, prevented the rest, and were taken up into the other ship. And when I had thus escaped, and was come to Dieearchia, which the Italians call Puteoli, I became acquainted with Aliturius, an actor of plays, and much beloved by Nero, but a Jew by birth; and through his interest became known to Poppea, Caesar's wife, and took care, as soon as possible, to entreat her to procure that the priests might be set at liberty. And when, besides this favor, I had obtained many presents from Poppea, I returned home again.

But when I was in the twenty-sixth year of my age, it happened that I took a voyage to Rome, and this on the occasion which I shall now describe. At the time when Felix was procurator of Judea there were certain priests of my acquaintance, and very excellent persons they were, whom on a small and trifling occasion he had put into bonds, and sent to Rome to plead their cause before Caesar. These I was desirous to procure deliverance for, and that especially because I was informed that they were not unmindful of piety towards God, even under their afflictions, but supported themselves with figs and nuts. Accordingly I came to Rome, though it were through a great number of hazards by sea; for as our ship was drowned in the Adriatic Sea, we that were in it, being about six hundred in number, swam for our lives all the night; when, upon the first appearance of the day, and upon our sight of a ship of Cyrene, I and some others, eighty in all, by God's providence, prevented the rest, and were taken up into the other ship. And when I had thus escaped, and was come to Dieearchia, which the Italians call Puteoli, I became acquainted with Aliturius, an actor of plays, and much beloved by Nero, but a Jew by birth; and through his interest became known to Poppea, Caesar's wife, and took care, as soon as possible, to entreat her to procure that the priests might be set at liberty. And when, besides this favor, I had obtained many presents from Poppea, I returned home again.

But when I was in the twenty-sixth year of my age, it happened that I took a voyage to Rome, and this on the occasion which I shall now describe. At the time when Felix was procurator of Judea there were certain priests of my acquaintance, and very excellent persons they were, whom on a small and trifling occasion he had put into bonds, and sent to Rome to plead their cause before Caesar. These I was desirous to procure deliverance for, and that especially because I was informed that they were not unmindful of piety towards God, even under their afflictions, but supported themselves with figs and nuts. Accordingly I came to Rome, though it were through a great number of hazards by sea; for as our ship was drowned in the Adriatic Sea, we that were in it, being about six hundred in number, swam for our lives all the night; when, upon the first appearance of the day, and upon our sight of a ship of Cyrene, I and some others, eighty in all, by God's providence, prevented the rest, and were taken up into the other ship. And when I had thus escaped, and was come to Dieearchia, which the Italians call Puteoli, I became acquainted with Aliturius, an actor of plays, and much beloved by Nero, but a Jew by birth; and through his interest became known to Poppea, Caesar's wife, and took care, as soon as possible, to entreat her to procure that the priests might be set at liberty. And when, besides this favor, I had obtained many presents from Poppea, I returned home again.

And now I perceived innovations were already begun, and that there were a great many very much elevated in hopes of a revolt from the Romans. I therefore endeavored to put a stop to these tumultuous persons, and persuaded them to change their minds; and laid before their eyes against whom it was that they were going to fight, and told them that they were inferior to the Romans not only in martial skill, but also in good fortune; and desired them not rashly, and after the most foolish manner, to bring on the dangers of the most terrible mischiefs upon their country, upon their families, and upon themselves. And this I said with vehement exhortation, because I foresaw that the end of such a war would be most unfortunate to us. But I could not persuade them; for the madness of desperate men was quite too hard for me.

And now I perceived innovations were already begun, and that there were a great many very much elevated in hopes of a revolt from the Romans. I therefore endeavored to put a stop to these tumultuous persons, and persuaded them to change their minds; and laid before their eyes against whom it was that they were going to fight, and told them that they were inferior to the Romans not only in martial skill, but also in good fortune; and desired them not rashly, and after the most foolish manner, to bring on the dangers of the most terrible mischiefs upon their country, upon their families, and upon themselves. And this I said with vehement exhortation, because I foresaw that the end of such a war would be most unfortunate to us. But I could not persuade them; for the madness of desperate men was quite too hard for me.

And now I perceived innovations were already begun, and that there were a great many very much elevated in hopes of a revolt from the Romans. I therefore endeavored to put a stop to these tumultuous persons, and persuaded them to change their minds; and laid before their eyes against whom it was that they were going to fight, and told them that they were inferior to the Romans not only in martial skill, but also in good fortune; and desired them not rashly, and after the most foolish manner, to bring on the dangers of the most terrible mischiefs upon their country, upon their families, and upon themselves. And this I said with vehement exhortation, because I foresaw that the end of such a war would be most unfortunate to us. But I could not persuade them; for the madness of desperate men was quite too hard for me.

And now I perceived innovations were already begun, and that there were a great many very much elevated in hopes of a revolt from the Romans. I therefore endeavored to put a stop to these tumultuous persons, and persuaded them to change their minds; and laid before their eyes against whom it was that they were going to fight, and told them that they were inferior to the Romans not only in martial skill, but also in good fortune; and desired them not rashly, and after the most foolish manner, to bring on the dangers of the most terrible mischiefs upon their country, upon their families, and upon themselves. And this I said with vehement exhortation, because I foresaw that the end of such a war would be most unfortunate to us. But I could not persuade them; for the madness of desperate men was quite too hard for me.

I was then afraid, lest, by inculcating these things so often, I should incur their hatred and their suspicions, as if I were of our enemies' party, and should run into the danger of being seized by them, and slain; since they were already possessed of Antonia, which was the citadel; so I retired into the inner court of the temple. Yet did I go out of the temple again, after Manahem and the principal of the band of robbers were put to death, when I abode among the high priests and the chief of the Pharisees. But no small fear seized upon us when we saw the people in arms, while we ourselves knew not what we should do, and were not able to restrain the seditious. However, as the danger was directly upon us, we pretended that we were of the same opinion with them, but only advised them to be quiet for the present, and to let the enemy go away, still hoping that Gessius [Florus] would not be long ere he came, and that with great forces, and so put an end to these seditious proceedings.

I was then afraid, lest, by inculcating these things so often, I should incur their hatred and their suspicions, as if I were of our enemies' party, and should run into the danger of being seized by them, and slain; since they were already possessed of Antonia, which was the citadel; so I retired into the inner court of the temple. Yet did I go out of the temple again, after Manahem and the principal of the band of robbers were put to death, when I abode among the high priests and the chief of the Pharisees. But no small fear seized upon us when we saw the people in arms, while we ourselves knew not what we should do, and were not able to restrain the seditious. However, as the danger was directly upon us, we pretended that we were of the same opinion with them, but only advised them to be quiet for the present, and to let the enemy go away, still hoping that Gessius [Florus] would not be long ere he came, and that with great forces, and so put an end to these seditious proceedings.

I was then afraid, lest, by inculcating these things so often, I should incur their hatred and their suspicions, as if I were of our enemies' party, and should run into the danger of being seized by them, and slain; since they were already possessed of Antonia, which was the citadel; so I retired into the inner court of the temple. Yet did I go out of the temple again, after Manahem and the principal of the band of robbers were put to death, when I abode among the high priests and the chief of the Pharisees. But no small fear seized upon us when we saw the people in arms, while we ourselves knew not what we should do, and were not able to restrain the seditious. However, as the danger was directly upon us, we pretended that we were of the same opinion with them, but only advised them to be quiet for the present, and to let the enemy go away, still hoping that Gessius [Florus] would not be long ere he came, and that with great forces, and so put an end to these seditious proceedings.

But, upon his coming and fighting, he was beaten, and a great many of those that were with him fell. And this disgrace which Gessius [with Cestius] received, became the calamity of our whole nation; for those that were fond of the war were so far elevated with this success, that they had hopes of finally conquering the Romans. Of which war another occasion was ministered; which was this:-- Those that dwelt in the neighboring cities of Syria seized upon such Jews as dwelt among them, with their wives and children, and slew them, when they had not the least occasion of complaint against them; for they did neither attempt any innovation or revolt from the Romans, nor had they given any marks of hatred or treacherous designs towards the Syrians. But what was done by the inhabitants of Scythopolis was the most impious and most highly criminal of all; for when the Jews their enemies came upon them from without, they forced the Jews that were among them to bear arms against their own countrymen, which it is unlawful for us to do; and when, by their assistance, they had joined battle with those who attacked them, and had beaten them, after that victory they forgot the assurances they had given these their fellow citizens and confederates, and slew them all, being in number many ten thousands [13,000]. The like miseries were undergone by those Jews that were the inhabitants of Damascus. But we have given a more accurate account of these things in the books of the Jewish war. I only mention them now, because I would demonstrate to my readers, that the Jews' war with the Romans was not voluntary, but that, for the main, they were forced by necessity to enter into it.

But, upon his coming and fighting, he was beaten, and a great many of those that were with him fell. And this disgrace which Gessius [with Cestius] received, became the calamity of our whole nation; for those that were fond of the war were so far elevated with this success, that they had hopes of finally conquering the Romans. Of which war another occasion was ministered; which was this:-- Those that dwelt in the neighboring cities of Syria seized upon such Jews as dwelt among them, with their wives and children, and slew them, when they had not the least occasion of complaint against them; for they did neither attempt any innovation or revolt from the Romans, nor had they given any marks of hatred or treacherous designs towards the Syrians. But what was done by the inhabitants of Scythopolis was the most impious and most highly criminal of all; for when the Jews their enemies came upon them from without, they forced the Jews that were among them to bear arms against their own countrymen, which it is unlawful for us to do; and when, by their assistance, they had joined battle with those who attacked them, and had beaten them, after that victory they forgot the assurances they had given these their fellow citizens and confederates, and slew them all, being in number many ten thousands [13,000]. The like miseries were undergone by those Jews that were the inhabitants of Damascus. But we have given a more accurate account of these things in the books of the Jewish war. I only mention them now, because I would demonstrate to my readers, that the Jews' war with the Romans was not voluntary, but that, for the main, they were forced by necessity to enter into it.

But, upon his coming and fighting, he was beaten, and a great many of those that were with him fell. And this disgrace which Gessius [with Cestius] received, became the calamity of our whole nation; for those that were fond of the war were so far elevated with this success, that they had hopes of finally conquering the Romans. Of which war another occasion was ministered; which was this:-- Those that dwelt in the neighboring cities of Syria seized upon such Jews as dwelt among them, with their wives and children, and slew them, when they had not the least occasion of complaint against them; for they did neither attempt any innovation or revolt from the Romans, nor had they given any marks of hatred or treacherous designs towards the Syrians. But what was done by the inhabitants of Scythopolis was the most impious and most highly criminal of all; for when the Jews their enemies came upon them from without, they forced the Jews that were among them to bear arms against their own countrymen, which it is unlawful for us to do; and when, by their assistance, they had joined battle with those who attacked them, and had beaten them, after that victory they forgot the assurances they had given these their fellow citizens and confederates, and slew them all, being in number many ten thousands [13,000]. The like miseries were undergone by those Jews that were the inhabitants of Damascus. But we have given a more accurate account of these things in the books of the Jewish war. I only mention them now, because I would demonstrate to my readers, that the Jews' war with the Romans was not voluntary, but that, for the main, they were forced by necessity to enter into it.