(43) The Fall of Jotapata. Josephus taken Prisoner.
Capture of the Town through Information of a Jewish Deserter
A.D. 67
The defenders of Jotapata were still holding out and beyond all expectation enduring their miseries, when on the forty-seventh day (of the siege) the earthworks of the Romans overtopped the wall. That same day a deserter reported to Vespasian the reduced numbers and strength of the defence, and that, worn out with perpetual watching and continuous fighting, they would be unable longer to resist a vigorous assault[[272]] and might be taken by stratagem, if the attempt were made. He stated that about the last watch (of the night)—an hour when they expected some respite from their sufferings and when tired frames succumb most readily to morning slumber—the sentinels used to drop asleep; that was the hour when he advised the Romans to attack.
Vespasian, knowing the Jews’ loyalty to each other and their contempt of chastisement, viewed the deserter with suspicion. On a former occasion a man of Jotapata who had been taken prisoner held out under every variety of torture, and, without uttering a word about the besieged to his enemies who were trying him by fire, was crucified, smiling at death. Probability, however, lent credit to the traitor; and so, thinking that the man might be speaking the truth and that even a trap, if it were one, was not likely to lead to any serious reverse, Vespasian ordered him into custody and made ready his army for the capture of the city.
At the hour named they advanced in silence to the walls. The first to mount them was Titus, with one of the tribunes,[[273]] Domitius Sabinus, at the head of a few men of the fifteenth legion.[[274]] Having cut down the sentries they entered the city in silence, and were followed by Sextus Calvarius, a tribune, and Placidus with the troops under their command. The citadel had been taken and the enemy were moving to and fro in the heart of the town, before the vanquished inhabitants, though it was now broad daylight, were aware of the capture. Most of them, worn out with fatigue, had fallen fast asleep, while a thick mist, which happened at the time to envelop the city, obscured the vision of those who started up. Not until the whole army had poured in, were they fully roused only to realize their misery; the discovery that they were being slain was the first assurance of their capture.
Remembering what they had borne during the siege, the Romans showed no compassion or pity for any one, but thrust the people down the steep descent from the citadel in a general massacre. And here the difficulty of the ground deprived those still able to fight of the means of defence. Crushed in the narrow alleys and slipping down the declivity, they were overwhelmed by the wave of war that streamed from the citadel. The situation drove many even of Josephus’s picked men to suicide. Perceiving that they could not kill a single Roman, they at least forestalled death at Roman hands, and, huddled together at the outskirts of the city, put an end to themselves....
On that day the Romans slew all who showed themselves; on the ensuing days they searched the hiding-places and went in pursuit of such as had fled to the mines and caverns, sparing none, whatever their age, save infants and women. The prisoners thus collected were twelve hundred; the number of those killed at the time of the capture and in the previous conflicts was computed at forty thousand. Vespasian ordered the city to be razed, and burnt all its forts to the ground. Thus was Jotapata taken in the thirteenth year of the reign of Nero, on the new moon of Panemus. |July A.D. 67|
Josephus’s Hiding-place Discovered
A search for Josephus was then instituted by the Romans, instigated both by their own resentment and by the earnest wish of their general, since his capture would constitute a turning-point in the war. So the bodies of the slain and the men in hiding[[275]] were closely examined. Now Josephus, when the city was on the point of being taken, had, with the aid of some divine providence, stolen out of the enemy’s midst and leapt into a deep pit, giving access on one side to a broad cavern, invisible to those above. There he found forty persons of distinction in hiding, with a supply of provisions sufficient to last for a considerable time. During the day he lay hid, the enemy occupying every quarter of the city, but at night he would come up and look for some loophole for escape and reconnoitre the sentries; but, finding every spot guarded on his account and no means of eluding detection, he descended again into the cave. So for two days he continued in hiding. On the third, his secret was betrayed by a woman of the party, who was captured, whereupon Vespasian at once in eager haste despatched two tribunes,[[276]] Paulinus and Gallicanus, with orders to offer Josephus security[[277]] and to exhort him to come up.
Josephus Parleys with the Roman Officers
So they came and urged him, giving pledges that his life would not be endangered. Their persuasion, however, was unavailing. His suspicions were based not on the natural clemency of those who invited him, but on the penalties which so active an opponent was likely to incur; and the presentiment that he was being summoned to punishment persisted, until Vespasian sent a third tribune, Nicanor, known to, and formerly an intimate associate of, Josephus. He, on his arrival, dwelt on the innate generosity of the Romans to those whom they had once subdued,[[278]] assuring him that his valour made him an object rather of admiration, than of hatred, to the commanding officers, and that the general was anxious to bring him up from his retreat, not for punishment—that he could inflict though he refused to come forth—but from a desire to save a brave man. He added that Vespasian, had he intended to entrap him, would never have sent a friend as his emissary, using the noblest of relationships as a cloak for the basest—friendship as a mask for perfidy; nor would he himself have consented to come in order to deceive a friend.
While Josephus was still hesitating even at Nicanor’s persuasions, the soldiers in their rage made a rush to set the cave on fire, but were restrained by the officer,[[279]] who was anxious to take the Jewish leader alive. And as Nicanor urgently pressed his proposals, Josephus heard the threats of the hostile crowd; and there came back into his mind those nightly dreams, in which God had foretold to him the impending fate of the Jews and the destinies of the Roman sovereigns. As an interpreter of dreams he had the capacity of extracting a coherent meaning from the ambiguous utterances of the Deity;[[280]] a priest himself and of priestly descent, he was, moreover, not ignorant of the prophecies in the sacred books. At that hour he was inspired to read their meaning, and, recalling the dreadful images of his recent dreams, he offered up a secret prayer to God. “Since it pleases Thee” (so it ran), “who didst create the Jewish nation, that it should now sink into the dust, and fortune has wholly passed to the Romans, and since Thou hast made choice of my spirit to announce the things that are to come, I willingly surrender to the Romans and consent to live; but I appeal to Thee to witness that I go as no traitor, but as Thy minister.”
Josephus’s Life Threatened by his Men
With these words he was about to surrender to Nicanor. But when the Jews who had sought refuge along with him understood that Josephus was yielding to entreaty, they came round him in a body, crying out, “Ah! well might the laws of our fathers groan aloud and God Himself, who implanted in Jewish breasts souls that make light of death, hide His face for shame! Is life so dear to you, Josephus, that you will endure to see the light in slavery? How soon have you forgotten yourself! How many have you persuaded to die for liberty! False, then, was that reputation for bravery, false that renown for sagacity, if you look for security from those against whom you have fought so bitterly or deign to accept the gift of your life at their hands, even were it sure. Nay, if the fortune of the Romans has cast over you some strange forgetfulness of yourself, the care of our country’s honour devolves on us. We will lend you a right hand and sword. If you die of your own free will, you shall die as general of the Jews; if involuntarily, as a traitor.” With these words they pointed their swords at him and threatened to kill him if he surrendered to the Romans.
Josephus, fearing an assault, and holding that it would be a betrayal of God’s commands, should he die before delivering his message, began to reason with them philosophically upon the emergency.[[281]]...
There follows a rhetorical speech, which one can hardly believe that Josephus’s companions would have tolerated, on the iniquity of suicide. One sentence will suffice.
“Know you not that they who depart this life in the order of nature and repay the loan which they received from God, when the Giver is pleased to recover it, enjoy eternal renown; that their houses and families are secure; that their souls remain unspotted and attentive to prayer, being allotted the most holy place in heaven, from whence, in the revolution of the ages, they again find a new habitation in saintly bodies;[[282]] while the souls of those who have laid mad hands upon themselves are received into the darkest region[[283]] of the underworld,[[284]] and God, who is their father, visits upon the children their fathers outrageous actions?”[[285]]...
With many such words did Josephus attempt to deter them from self-slaughter. But desperation stopped their ears, for they had long since devoted themselves to death; and, infuriated with him, they rushed upon him from every side, sword in hand, upbraiding him as a coward, and one and all manifestly prepared at once to strike. But he, addressing one by name, fixing his general’s eye of command upon another, clasping the hand of a third, and shaming a fourth by entreaty, distracted as he was by conflicting passions at this critical moment, yet succeeded in staving off the blades of all, always turning, like a wild beast surrounded (by the hunters), upon his last assailant. Even in his extremities, they still held their general in reverence; their hands were paralyzed, their daggers glanced aside, and many, in the act of thrusting at him, of their own impulse dropped their swords.
The Drawing of the Lots
But, in his straits, his resource did not forsake him. Trusting to the guardianship of God, he put his life to the hazard, and said: “Since you are determined to die, come, let us commit our mutual slaughter to the lot; let him who draws the first lot fall by the hand of him who comes next; so shall fate take her course through the whole number. But let not each be laid low by his own hand;[[286]] it would be unjust that, when the rest were gone, any should repent and escape.” This proposal appeared to them a fair one;[[287]] his advice was taken, and he drew lots with the rest. The winner of the first lot bared his throat to the next, in the assurance that his general was forthwith to share his fate; for death with Josephus they thought sweeter than life. He, however, (should one say by fortune or by the providence of God?) was left with one other; and, anxious neither to be condemned by the lot nor, should he be left to the last, to stain his hand with the blood of a fellow countryman, he persuaded him also, on a pledge given, to remain alive.
Josephus before the Romans
Having thus survived both the war with the Romans and that with his own friends, Josephus was brought by Nicanor into Vespasian’s presence. The Romans all flocked to see him, and from the multitude crowding around the general arose a hubbub of discordant voices: some exulting at his capture, some threatening, some forcing their way to obtain a nearer view. Those further off clamoured for the punishment of the enemy, while those close beside him were touched by the recollection of his exploits and filled with astonishment at the change in his condition. Of the officers there was not one who, whatever his past resentment, did not then relent at the sight of him.
Titus in particular was moved exceedingly[[288]] by the fortitude of Josephus under misfortunes and by pity for his youth. As he recalled the combatant of yesterday and saw him now a prisoner in his enemy’s hands, he was led to reflect on the power of fortune, the quick turn of the scale in war and the instability of human affairs. He, therefore, brought over many at the time to share his commiseration of Josephus, and by his intercession with his father was mainly instrumental in saving his life. Vespasian, however, ordered him to be guarded with every precaution, intending shortly to send him to Nero.
Josephus tells Vespasian’s Fortune
On hearing this, Josephus said that he desired private speech with him. Vespasian having ordered all to withdraw except his son Titus and two of his friends, the prisoner thus addressed him: “You suppose, Vespasian, that in the person of Josephus you have taken a mere captive; but I come to you as a messenger of greater destinies. Had I not been sent on this errand by God, I knew the law of the Jews and how it becomes a general to die. To Nero do you send me? Why then? Will those who succeed Nero before your accession continue?[[289]] You, Vespasian, are Cæsar and Emperor—you and this your son. Bind me now yet more securely and keep me for (trial by) yourself. For you, Cæsar, are master not of me only, but of land and sea and the whole human race. And I—I deserve to be reserved for punishment in even stricter custody,[[290]] if I dare to trifle with the words of God.”
To this speech Vespasian, at the moment, seemed to attach little credit, supposing it to be an ingenious device of Josephus to save his life. Gradually, however, he was led to believe it, since God was already turning his thoughts to the imperial office[[291]] and by other tokens foreshadowing the throne. He found, moreover, that Josephus had proved a veracious prophet in other matters. For, one of the two friends in attendance at the private interview having expressed his surprise that he had not predicted the fall of Jotapata to its inhabitants nor his own captivity, if his present words were not a nonsensical invention to avert the indignation which he had aroused, Josephus replied that he had foretold to the people of Jotapata that their city would be captured after forty-seven days and that he himself would be taken alive by the Romans.
Vespasian, having privately questioned the prisoners on these statements and found them true, then began to credit those concerning himself. He did not, however, exempt Josephus from custody or bonds, though he presented him with raiment and other precious possessions, and continued to treat him with kindness and attention, Titus contributing much to these complimentary honours.—B.J. III. 7. 33-8. 9 (316-408).