ought then only to be made use of when affairs are in a dangerous condition, and yet are worthy of being attempted by every one themselves; accordingly, I am fully of the same opinion with you, that it is a difficult task to scale this wall; but that it is proper for those that desire reputation for their valor to struggle with difficulties in such cases will then appear, when I have particularly shown that it is a brave thing to die with glory, and that the courage here necessary shall not go unrewarded in those that first begin the attempt.

Let my first argument to move you be taken from what probably some would think a reason to dissuade you, I mean the constancy and patience of these Jews, even under their ill successes; for it is unbecoming you, who are Romans and my soldiers, who have in peace been taught how to make wars, and who have also been used to conquer in those wars, to be inferior to Jews, either in action of the hand, or in courage of the soul, and this especially when you are at the conclusion of your victory, and are assisted by God himself; for as to our misfortunes, they have been owing to the madness of the Jews, while their sufferings have been owing to your valor, and to the assistance God hath afforded you; for as to the seditions they have been in, and the famine they are under, and the siege they now endure, and the fall of their walls without our engines, what can they all be but demonstrations of God's anger against them, and of his assistance afforded us? It will not therefore be proper for you, either to show yourselves inferior to those to whom you are really superior, or to betray that Divine assistance which is afforded you. And, indeed, how can it be esteemed otherwise than a base and unworthy thing, that while the Jews, who need not be much ashamed if they be deserted, because they have long learned to be slaves to others, do yet despise death, that they may be so no longer; and make sallies into the very midst of us frequently, not in hopes of conquering us, but merely for a demonstration of their courage; yet we, who have gotten possession of almost all the world that belongs to either land or sea, to whom it will be a great shame if we do not conquer them, do not once undertake any attempt against our enemies wherein there is much danger, but sit still idle, with

such brave arms as we have, and only wait till the famine and fortune accomplish our work, and this when we have it in our power, with some small hazard, to gain all that we desire! For if we go up to this tower of Antonia, we gain the city; and if there should be any more occasion for fighting against those within the city, which I do not suppose, since we shall then be upon the top of the hill, and be upon our enemies before they can have taken breath, these advantages promise us no less than a certain and sudden victory.

I shall at present waive any commendation of those who die in war, and forbear to speak of the immortality of those men who are slain in the midst of their martial bravery; yet cannot I forbear to imprecate upon those who are of a contrary disposition, that they may die in time of peace, by some distemper, since their souls are condemned to the grave, together with their bodies. For what man of virtue is there who does not know, that those souls which are severed from their fleshly bodies in battles by the sword are received by the ether, that purest of elements, and joined to that company which are placed among the stars; that they become good spirits, and propitious heroes, and show themseves as such to their posterity afterwards? while upon those souls that wear away in and with their distempered bodies comes a subterranean night to dissolve them to nothing, and a deep oblivion to take away all the remembrance of them, and this notwithstanding they be clean from all spots and defilements of this world; so that, in this case, the soul at the same time comes to the utmost bounds of its life, and of its body, and of its memorial also. But since fate hath determined that death is to come of necessity upon all men, a sword is a better instrument for that purpose than any disease whatsoever. Why is it not then a very mean thing for us not to yield up that to the public benefit which we must yield up to fate?

This discourse have I made, upon the supposition that those who at first attempt to go upon this wall must needs be killed in the attempt, though still men of true courage have a chance to escape even in the most hazardous undertakings. For, in the first place, that part of the former wall that is thrown down is easily to be ascended; and as for the new-built

wall, it is easily destroyed. Do you, therefore, summon up your courage, and set about this work, and do you mutually encourage and assist one another; and this your bravery will soon break the hearts of your enemies; and perhaps such a glorious undertaking as yours is may be accomplished without bloodshed. For although it be justly to be supposed that the Jews will try to hinder you at your first beginning to ascend to them; yet when you have once guarded yourselves from them, and driven them away by force, they will not be able to sustain your efforts against them any longer, though but a few of you encounter them, and get over the wall. As for the man who first mounts the wall, I should blush for shame if I did not make him to be envied of others, by those rewards I would bestow upon him. If such a one escape with his life, he shall have the command of others that are now but his equals; although it be true also that the greatest rewards will accrue to such as die in the attempt.-F. JOSEPHUS.

THE Roman moralist, Seneca, though a pagan, has been quoted as an authority by councils and fathers of the Christian Church, and has been regarded by some as a disciple of St. Paul. He therefore exemplifies the approximation of Greek philosophy to the spirit of Christianity. Lucius Annæus Seneca was born at Corduba, in Spain, about 3 B.C., and was a son of M. Annæus Seneca, who taught rhetoric and oratory in Rome for many years. He was educated in that city, studied rhetoric, philosophy and law, and gained distinction as a forensic orator. Like the best educated Romans of his time, he adopted the principles of the Stoics.

The jealousy and hatred of the Emperor Caligula were aroused against Seneca by the ability with which he conducted a case in the Senate. By the influence of Messalina he was banished to Corsica in 41 A.D., on account of his alleged intimacy with Julia, a niece of the Emperor Claudius. Eight years were then spent in Corsica in study and authorship. The best fruit of his exile was his "Consolation," addressed to his mother. At last, Agrippina having persuaded Claudius to recall the banished scholar, he returned to Rome in 48 A.D., and was appointed prætor. He became the confidential adviser of Agrippina, who appointed him tutor to her son, Domitius Nero, and relied on the philosopher's reputation and advice as a means of securing the succession of her son to the throne.

It was his misfortune, rather than his fault, that he had a very bad pupil. According to Tacitus, Seneca endeavored to

reform or restrain the evil propensities of Nero, who became emperor in 54 A.D. He gave him advice in terms like these: "Be courteous and moderate; shun cruelty and rapine; abstain from blood; let youth indeed enjoy its pleasures; amuse yourself, but hurt no man." Seneca was rewarded with the consulship in 57 A.D. He composed the state papers and orations of Nero. Agrippina had associated Burrhus, who was prefect of the prætorians, with Seneca, in the care of her son's interests. The first five years of Nero's reign, the Quinquennium Neronis, were long celebrated as an era of virtuous and able government. Seneca, assisted by the manly sense of Burrhus, was the ruling spirit of the time. Nero was enabled to hold the balance between the Senate and the people, and succeeded in gratifying both. But the evil passions of Nero developed with his years and with his growing impatience of restraint. Seneca consented to the death of the ambitious and depraved Agrippina, who had finally conspired against the son for whom she had done and suffered so much.

Seneca amassed a large fortune, and has been accused of avarice on that ground. The philosopher owned magnificent gardens and villas. His power over the emperor was shaken by the death of Burrhus in 63 A.D. The infamous Tigellinus then became Nero's favorite minister and commander of the Prætorians. Tigellinus and others endeavored to ruin Seneca by exciting the suspicion of the tyrant against him. Seneca, becoming alarmed at the altered conduct of his former pupil, asked permission to retire from the public service, and offered to surrender all that he possessed. Nero refused the proffered gift, and gave him a perfidious assurance of his favor. Seneca changed his manner of life, saw little company and requested leave to retire to the country, but even this was refused.

An extensive conspiracy, which probably included many of the chief persons in Rome, was formed against Nero, and Calpurnius Piso was placed at its head. This plot was detected, and Seneca was accused of being one of the conspirators. Whether he was privy to it or not cannot be determined. He was ordered to put himself to death, and having opened his veins, he died with the courage of a Stoic in 65 A.D.

The character and literary merits of this Roman moralist