cause; and a sad thing it would be for us to grow wealthy under
good success, when they bear up under their misfortunes. 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: 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: 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. 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. 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. It is boldness and
rashness, the effects of madness, that conduct 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 for ever desert us