house of God to be set on fire.[1] For this he is commemorated in sacred story by all Jews, and memory, flowing ever fresh from age to age, transmits his undying fame to after generations. A noble example, John, even were it dangerous to follow; but I can warrant you even pardon from the Romans. Remember, too, that I who exhort you am your compatriot, that I who make this promise am a Jew; and it is right that you should consider who is your counsellor and of what country he comes. For I pray that I may never live to be so abject a captive as to abjure my race or to forget the traditions of my forefathers.
"Once again you are indignant and shout your abuse at me; and indeed I deserve even harsher treatment for offering advice in fate's despite and for struggling to save those whom God has condemned. Who is ignorant of the records of the ancient prophets and of that oracle which threatens this poor city and is now on the eve of fulfilment? They foretold that it would be taken when one should begin to slaughter his own countrymen. And is not the city and the whole Temple too filled with the corpses of your fellow-citizens? God it is then, God Himself, who with the Romans is bringing the fire to purge His Temple and desolation upon a city so laden with pollutions."—B.J. VI. 2. 1 (93-110). (49) Conflagration of the Temple
"There shall not be left here one stone upon another which shall
not be thrown down."
Titus, to protect his forces, had ordered the gates of the outer court to be set on fire, and from the gates the fire extended to the porticoes. But, after a council of war, it was decided that the main fabric—the Holy Place and the Holy of Holies—must be saved; Titus urging that "if it were burnt, the Romans would be the losers; if preserved, it would be an ornament of his Empire." His attempts to check the spread of the conflagration proved, however, unavailing.
- ↑ Amplification of 2 K. xxiv. 12; cf. Ant. x. 7. 1 (100).
