Book 2, Part 2 of Eusebius' Church History. Church History by Eusebius of Caesarea, translated by Arthur Cushman MacGifford. Book 2, Part 2, chapters 10 through 17. Chapter 10. A grippa, who was also called Herod, having persecuted the apostles, immediately experienced the Divine Vengeance. The consequences of the king's undertaking against the apostles were not long deferred, but the avenging minister of Divine Justice overtook him immediately after his plots against them, as the Book of Acts records. For when he had journeyed to Caesarea, on a notable feast-day, clothed in a splendid and royal garment, he delivered unaddressed to the people from a lofty throne in front of the tribunal. And when all the multitude applauded the speech, as if it were the voice of a god and not of a man, the scripture relates that an angel of the Lord smote him, and being eaten of worms he gave up the ghost. We must admire the account of Josephus for its agreement with the Divine Scriptures in regard to this wonderful event, for he clearly bears witness to the truth in the nineteenth book of his antiquities, where he relates the wonder in the following words. He had completed the third year of his reign over all Judea when he came to Caesarea, which was formerly called Strato's Tower. There he held games in honor of Caesar, learning that this was a festival observed in behalf of Caesar's safety. At this festival was collected a great multitude of the highest and most honorable men in the province. And on the second day of the games he proceeded to the theater at break of day, wearing a garment entirely of silver and of wonderful texture. And there the silver, illuminated by the reflection of the sun's earliest rays, shone marvelously, gleaming so brightly as to produce a sort of fear and terror in those who gazed upon him. And immediately his flatterers, some from one place, others from another, raised up their voices in a way that was not for his good, calling him a God, and saying, Be thou merciful, if up to this time we have feared thee as a man, henceforth we confess that thou art superior to the nature of mortals. The king did not rebuke them, nor did he reject their impious flattery. But after a little, looking up, he saw an angel sitting above his head, and this he quickly perceived would be the cause of evil as it had once been the cause of good fortune, and he was smitten with a heart-piercing pain. And straightway distressed, beginning with the greatest violence seized his bowels, and looking upon his friends he said, I, your God, am now commanded to depart this life, and faith thus on the spot disproves the lying words you have just uttered concerning me. He who has been called immortal by you is now led away to die. But our destiny must be accepted as God has determined it, for we have passed our life by no means ingloriously but in that splendor which is pronounced happiness. And when he had said this he labored with an increase of pain. He was accordingly carried in haste to the palace, while the report spread among all that the king would undoubtedly soon die. But the multitude, with their wives and children, sitting on sackcloth after the custom of their fathers, implored God in behalf of the king, and every place was filled with lamentation and tears, and the king, as he lay in a lofty chamber, and saw them below lying prostrate on the ground, could not refrain from weeping himself. And after suffering continually for five days with pain in the bowels he departed this life, in the fifty-fourth year of his age, and in the seventh year of his reign. Four years he ruled under the emperor Caus, three of them over the tetrarchy of Philip, to which was added in the fourth year that of Herod, and three years during the reign of the emperor Claudius. I marvel greatly that Josephus, in these things as well as in others, so fully agrees with the divine scriptures. But if there should seem to any one to be a disagreement in respect to the name of the king, the time at least and the events show that the same person is meant, whether the change of name has been caused by the error of a copyist, or is due to the fact that he, like so many, bore two names. CHAPTER XI. THE IMPOSTER THUDIUS AND HIS FOLLOWERS Luke in the Acts introduces Gamaliel as saying, at the consultation which was held concerning the apostles, that at the time referred to, rose up Theodos boasting himself to be somebody, who was slain, and all, as many as obeyed him, were scattered. Let us therefore add the account of Josephus concerning this man. He records in the work mentioned just above the following circumstances. While Fadus was procurator of Judea, a certain impostor called Theodos persuaded a very great multitude to take their possessions and follow him to the river Jordan, for he said that he was a prophet, and that the river should be divided at his command, and afford them an easy passage. And with these words he deceived many, but Fadus did not permit them to enjoy their folly, but sent a troop of horsemen against them, who fell upon them unexpectedly and slew many of them and took many others alive, while they took Theodos himself captive and cut off his head and carried it to Jerusalem. Besides this he also makes mention of the famine which took place in the reign of Claudius in the following words. CHAPTER XII. HELLEN, THE QUEEN OF THE OSROENIANS And at this time it came to pass that the great famine took place in Judea, in which the queen Helen, having purchased grain from Egypt with large sums, distributed it to the needy. You will find this statement also in agreement with the Acts of the Apostles, where it is said that the disciples at Antioch, each according to his ability, determined to send relief to the brethren that dwelt in Judea, which also they did, and sent it to the elders by the hands of Barnabas and Paul. But splendid monuments of this Helen, of whom the historian has made mention, are still shown in the suburbs of the city which is now called Elia, but she is said to have been queen of the Adiabene. CHAPTER XIII. SIMON MAGUS But faith in our Saviour and Lord Jesus Christ having now been diffused among all men, the enemy of man's salvation contrived a plan for seizing the imperial city for himself. He conducted thither the above-mentioned Simon, aided him in his deceitful arts, led many of the inhabitants of Rome astray, and brought them into his own power. This is stated by Justin, one of our distinguished writers who lived not long after the time of the Apostles. Concerning him I shall speak in the proper place. Take and read the work of this man, who in the first apology which he addressed to Antonine in behalf of our religion writes as follows. And after the ascension of the Lord into heaven the demons put forward certain men who said they were gods, and who were not only allowed by you to go unpersecuted, but were even deemed worthy of honors. One of them was Simon, a Samaritan of the village of Gito, who in the reign of Claudius Caesar performed in your imperial city some mighty acts of magic by the art of demons operating in him, and was considered a god, and as a god was honored by you with a statue which was erected in the river Tiber, between the two bridges, and bore this inscription in the Latin tongue Simonideo Sancto, that is, to Simon, the holy god. And nearly all the Samaritans and a few even of other nations confess and worship him as the first god, and there went around with him at that time a certain Helena, who had formerly been a prostitute entire of Phoenicia, and her they call the first idea that proceeded from him. Justin relates these things, and Irenaeus also agrees with him in the first book of his work, Against Heresies, where he gives an account of the man and of his profane and impure teaching. It would be superfluous to quote his account here, for it is possible for those who wish to know the origin and the lives of the false doctrines of each of the heresy arcs that have followed him, as well as the customs practiced by them all, to find them treated at length in the above-mentioned works of Irenaeus. We have understood that Simon was the author of all heresy. From his time down to the present, those who have followed his heresy have feigned the sober philosophy of the Christians, which is celebrated among all on account of its purity of life. But they nevertheless have embraced again the superstitions of idols, which they seem to have renounced, and they fall down before pictures and images of Simon himself and of the above-mentioned Helena who was with him, and they venture to worship them with incense and sacrifices and libations. But those matters which they keep more secret than these, in regard to which they say that one upon first hearing them would be astonished, and, to use one of the written phrases in vogue among them, would be confounded, are in truthful of amazing things, and of madness and folly, being of such a sort that it is impossible not only to commit them to writing, but also for modest men even to utter them with the lips on account of their excessive baseness and lewdness. For whatever could be conceived of, vileer than the vileest thing, all that has been outdone by this most abominable sect, which is composed of those who make a sport of those miserable females that are literally overwhelmed with all kinds of vices. CHAPTER XIV The Preaching of the Apostle Peter in Rome. The evil power, who hates all that is good and plots against the salvation of men, constituted Simon at that time the father and author of such wickedness, as if to make him a mighty antagonist of the great inspired apostles of our Saviour. For that divine and celestial grace which cooperates with its ministers by their appearance and presence quickly extinguished the kindled flame of evil, and humbled and cast down through them every high thing that exalted itself against the knowledge of God. Wherefore neither the conspiracy of Simon nor that of any of the others who arose at that period could accomplish anything in those apostolic times. For everything was conquered and subdued by the splendors of the truth and by the divine word itself, which had but lately begun to shine from heaven upon men, and which was then flourishing upon earth and dwelling in the apostles themselves. Immediately the above-mentioned impostor was smitten in the eyes of his mind by a divine and miraculous flash, and after the evil deeds done by him had first been detected by the apostle Peter in Judea, he fled and made a great journey across the sea from the east to the west, thinking that only thus could he live according to his mind. And coming to the city of Rome, by the mighty cooperation of that power which was lying in wait there, he was in a short time so successful in his undertaking that those who dwelt there honored him as a god by the erection of a statue. But this did not last long, for immediately during the reign of Claudius the all-good and gracious providence which watches over all things led Peter, the strongest and greatest of the apostles, and the one who on account of his virtue was the speaker for all the others, to Rome against this great corruptor of life. He like a noble commander of God, clad in divine armor, carried the costly merchandise of the light of the understanding from the east to those who dwelt in the west, proclaiming the light itself and the word which brings salvation to souls and preaching the kingdom of heaven. Chapter 15 The Gospel According to Mark And thus when the divine word had made its home among them, the power of Simon was quenched and immediately destroyed together with the man himself, and so greatly did the splendor of piety illumine the minds of Peter's hearers that they were not satisfied with hearing once only, and were not content with the unwritten teachings of the divine gospel, but with all sorts of entreaties they besought Mark, a follower of Peter, and the one whose gospel is extant, that he would leave them a written monument of the doctrine which had been orally communicated to them. Nor did they cease until they had prevailed with the man, and had thus become the occasion of the written gospel which bears the name of Mark. And they say that Peter when he had learned, through a revelation of the Spirit, of that which had been done, was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Popias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city by a figure, Babylon, as he does in the following words, the church that is at Babylon elected together with you, saluteth you, and so does Marcus, my son. CHAPTER XVI. Mark first proclaimed Christianity to the inhabitants of Egypt. And they say that this Mark was the first that was sent to Egypt, and that he proclaimed the gospel which he had written, and first established churches in Alexandria. And the multitude of believers, both men and women, that were collected there at the very outset, and lived lives of the most philosophical and excessive asceticism, was so great that Philo thought it worthwhile to describe their pursuits, their meetings, their entertainments, and their whole manner of life. CHAPTER XVII. Philo's Account of the Asetics of Egypt. It is also said that Philo in the reign of Claudius became acquainted at Rome with Peter, who was then preaching there. Or is this indeed improbable, for the work of which we have spoken and which was composed by him some years later, clearly contains those rules of the church which are even to this day observed among us? And since he describes as accurately as possible the life of our ascetics, it is clear that he not only knew, but that he also approved, while he venerated and extolled, the apostolic men of his time, who were as it seems of the Hebrew race, and hence observed, after the manner of the Jews, the most of the customs of the ancients. In the work to which he gave the title, On a Contemplative Life or On Suppliance, after affirming in the first place that he will add to those things which he is about to relate nothing contrary to truth or of his own invention, he says that these men were called Therapeuti, and the women that were with them Therapeutides. He then adds the reasons for such a name, explaining it from the fact that they applied remedies and healed the souls of those who came to them by relieving them like physicians of evil passions, or from the fact that they served and worshipped the deity in purity and sincerity. Whether Philo himself gave them this name, employing an epithet well suited to their mode of life, or whether the first of them really called themselves so in the beginning, since the name of Christians was not yet everywhere known, we need not discuss here. He bears witness, however, that first of all they renounced their property. When they begin the philosophical mode of life, he says, they give up their goods to their relatives, and then, renouncing all the cares of life, they go forth beyond the walls and dwell in lonely fields and gardens, knowing well that intercourse with people of a different character is unprofitable and harmful. They did this at that time, as seems probable, under the influence of a spirited and ardent faith practicing in emulation the prophet's mode of life. For in the acts of the apostles, a work universally acknowledged as authentic, it is recorded that all the companions of the apostles sold their possessions and their property and distributed to all according to the necessity of each one, so that no one among them was in want. For as many as were possessors of lands or houses, as the account says, sold them and brought the prices of the things that were sold and laid them at the apostles' feet, so that distribution was made unto every man according as he had need. Philo bears witness to facts very much like those here described, and then adds the following account. Everywhere in the world is this race found, for it was fitting that both Greek and barbarian should share in what is perfectly good. But the race particularly abounds in Egypt, in each of its so-called gnomes, and especially about Alexandria. The best men from every quarter emigrate, as if to a colony of the Therapeutes fatherland, to a certain very suitable spot which lies above the Lake Maria upon a low hill excellently situated on account of its security and the mildness of the atmosphere. And then a little further on, after describing the kind of houses which they had, he speaks as follows concerning their churches, which were scattered about here and there. In each house there is a sacred apartment which is called a sanctuary and monastery, where, quite alone, they perform the mysteries of the religious life. They bring nothing into it, neither drink nor food nor any of the other things which contribute to the necessities of the body, but only the laws and the inspired oracles of the prophets, and hymns and such other things as augment and make perfect their knowledge and piety. And after some other matters he says, the whole interval from morning to evening is for them a time of exercise, for they read the holy scriptures and explain the philosophy of their fathers in an allegorical manner regarding the written words as symbols of hidden truth which is communicated in obscure figures. They have also writings of ancient men who were the founders of their sect and who left many monuments of the allegorical these they use as models and imitate their principles. These things seem to have been stated by a man who had heard them expounding their sacred writings, but it is highly probable that the works of the ancients which he says they had were the gospels and the writings of the apostles, and probably some expositions of the ancient prophets, such as are contained in the epistle to the Hebrews and in many others of Paul's epistles. Then again he writes as follows concerning the new Psalms which they composed so that they not only spend their time in meditation, but they also compose songs and hymns to God in every variety of meter and melody, though they divide them of course into measures of more than common solemnity. The same book contains an account of many other things, but it seemed necessary to select those facts which exhibit the characteristics of the ecclesiastical mode of life. But if any one thinks that what has been said is not peculiar to the gospel polity, but that it can be applied to others besides those mentioned, let him be convinced by the subsequent words of the same author, in which, if he is unprejudiced, he will find undisputed testimony on this subject. Philo's words are as follows. Having laid down temperance as a sort of foundation in the soul, they build upon it the other virtues. None of them may take food or drink before sunset since they regard philosophizing as a work worthy of the light, but attention to the wants of the body as proper only in the darkness, and therefore assign the day to the former, but to the latter a small portion of the night. But some, in whom a great desire for knowledge dwells, forget to take food for three days, and some are so delighted and feast so luxuriously upon wisdom, which furnishes doctrines richly and without stint, that they abstain even twice as long as this, and are accustomed, after six days, scarcely to take necessary food. These statements of Philo we regard as referring clearly and indisputably to those of our communion. But if after these things any one still obstinately persists in denying the reference, let him renounce his incredulity and be convinced by yet more striking examples, which are to be found nowhere else than in the evangelical religion of the Christians. For they say that there were women also with those of whom we are speaking, and that the most of them were aged virgins who had preserved their chastity not out of necessity as some of the priestesses among the Greeks, but rather by their own choice, through zeal and a desire for wisdom, and that in their earnest desire to live with it as their companion they paid no attention to the pleasures of the body, seeking not mortal but immortal progeny, which only the pious soul is able to bear of itself. Then after a little he adds still more emphatically, they expound the sacred scriptures figuratively by means of allegories. For the whole law seems to these men to resemble a living organism, of which the spoken words constitute the body, while the hidden sense stored up within the words constitutes the soul. This hidden meaning has first been particularly studied by this sect, which sees, revealed, as in a mirror of names, the surpassing beauties of the thoughts. Why is it necessary to add to these things their meetings and the respective occupations of the men and of the women during those meetings, and the practices which are even to the present day habitually observed by us, especially such as we are accustomed to observe at the Feast of the Saviour's Passion, with fasting and night-watching and study of the Divine Word? These things the above-mentioned author has related in his own work, indicating a mode of life which has been preserved to the present time by us alone, recording especially the vigils kept in connection with the great festival, and the exercises performed during those vigils, and the hymns customarily recited by us, and describing how, while one sings regularly in time, the others listen in silence, and join in chanting only the clothes of the hymns, and how on the days referred to they sleep on the ground on beds of straw, and to use his own words, taste no wine at all, nor any flesh, but water is their only drink, and the relish with their bread is salt and hissep. In addition to this, Philo describes the order of dignities which exists among those who carry on the services of the church, mentioning the diaconate and the office of bishop, which takes the precedents over all the others, but whosoever desires a more accurate knowledge of these matters may get it from the history already cited. But that Philo, when he wrote these things, had in view the first heralds of the gospel, and the customs handed down from the beginning by the apostles, is clear to everyone. CHURCH HISTORY by Eusebius of Caesarea, translated by Arthur Cushman MacGifford, Book II, Part III, chapters 18 through 26. CHAPTER XVIII. The works of Philo that have come down to us. Copious in language, comprehensive in thought, sublime and elevated in his views of Divine Scripture, Philo has produced manifold and various expositions of the sacred books. On the one hand he expounds in order the events recorded in Genesis in the books to which he gives the title, The Allegories of the Sacred Laws. On the other hand he makes successive divisions of the chapters in the Scriptures which are the subject of investigation and gives objections and solutions in the books which he quite suitably calls Questions and Answers on Genesis and Exodus. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books on agriculture and the same number on drunkenness, and some others distinguished by different titles corresponding to the contents of each. For instance, concerning the things which the sober mind desires and execrates, on the confusion of tongues, on flight and discovery, on assembly for the sake of instruction, on the question who is heir to things divine or on the division of things into equal and unequal, and still further the work on the three virtues which with others have been described by Moses. In addition to these is the work on those whose names have been changed and why they have been changed, in which he says that he had written also two books on covenants. And there is also a work of his on immigration and one on the life of a wise man made perfect in righteousness or on unwritten laws, and still further the work on giants or on the immutability of God, and a first, second, third, fourth, and fifth book on the proposition that dreams according to Moses are sent by God. These are the books on Genesis that have come down to us. But on Exodus we are acquainted with the first, second, third, fourth, and fifth books of questions and answers, also with that on the tabernacle and that on the Ten Commandments, and the four books on the laws which refer especially to the principal divisions of the Ten Commandments, and another on animals intended for sacrifice and on the kinds of sacrifice, and another on the rewards fixed in the law for the good and on the punishments and curses fixed for the wicked. In addition to all these there are extant also some single volumed works of his, as for instance the work on providence and the book composed by him on the Jews and the statesmen, and still further Alexander or on the possession of reason by the irrational animals. Besides these there is a work on the proposition that every wicked man is a slave to which is subjoined the work on the proposition that every good man is free. After these was composed by him the work on the contemplative life or on suppliance, from which we have drawn the facts concerning the life of the apostolic men, and still further the interpretation of the Hebrew names in the law and in the prophets are said to be the result of his industry. And he is said to have read in the presence of the whole Roman Senate during the reign of Claudius the work which he had written when he came to Rome under Chaius concerning Chaius's hatred of the gods, and to which with ironical reference to its character he had given the title on the virtues. And his discourses were so much admired as to be deemed worthy of a place in the libraries. At this time, while Paul was completing his journey from Jerusalem and round about unto Illyricum, Claudius drove the Jews out of Rome, and Aquila and Priscilla, leaving Rome with the other Jews, came to Asia, and there abode with the apostle Paul, who was confirming the churches of that region whose foundations he had newly laid. The sacred book of the Acts informs us also of these things. CHAPTER XIX The Calamity which befell the Jews in Jerusalem on the day of the Passover. While Claudius was still emperor, it happened that so great a tumult and disturbance took place in Jerusalem at the Feast of the Passover that thirty thousand of those Jews alone who were forcibly crowded together at the gate of the temple perished, being trampled underfoot by one another. Thus the festival became a season of mourning for all the nation, and there was weeping in every house. These things are related literally by Josephus. But Claudius appointed Agrippa, son of Agrippa, king of the Jews, having sent Felix as procurator of the whole country of Samaria and Galilee, and of the land called Peria. And after he had reigned thirteen years and eight months he died, and left Nero as his successor in the empire. CHAPTER XXI The events which took place in Jerusalem during the reign of Nero. Josephus again, in the twentieth book of his antiquities, relates the quarrel which arose among the priests during the reign of Nero, while Felix was procurator of Judea. His words are as follows. There arose a quarrel between the high priests on the one hand and the priests and leaders of the people of Jerusalem on the other. And each of them collected a body of the boldest and most restless men, and put himself at their head, and whenever they met they hurled invectives and stones at each other. And there was no one that would interpose, but these things were done at will as if in a city destitute of a ruler. And so great was the shamelessness and audacity of the high priests that they dared to send their servants to the threshing floors to seize the tithes due to the priests. And thus those of the priests that were poor were seen to be perishing of want. In this way did the violence of the factions prevail over all justice. And the same author again relates that about the same time they're sprang up in Jerusalem a certain kind of robbers who by day, as he says, and in the middle of the city slew those who met them. For especially at the feasts they mingled with the multitude and with short swords which they concealed under their garments they stabbed the most distinguished men, and when they fell the murderers themselves were among those who expressed their indignation, and thus on account of the confidence which was reposed in them by all they remained undiscovered. The first that was slain by them was Jonathan the High Priest, and after him many were killed every day, until the fear became worse than the evil itself, each one as in battle hourly expecting death. After twenty-one the Egyptian who is mentioned also in the Acts of the Apostles. After other matters he proceeds as follows, but the Jews were afflicted with a greater plague than these by the Egyptian false prophet, for there appeared in the land an impostor who aroused faith in himself as a prophet and collected about thirty thousand of those whom he had deceived, and led them from the desert to the so called Mount of Olives, whence he was prepared to enter Jerusalem by force and to overpower the Roman garrison and seize the government of the people using those who made the attack with him as bodyguards. But Felix anticipated his attack and went out to meet him with the Roman legionaries, and all the people joined in the defense so that when the battle was fought the Egyptian fled with a few followers, but the most of them were destroyed or taken captive. Josephus relates these events in the second book of his history, but it is worthwhile comparing the account of the Egyptian given here with that contained in the Acts of the Apostles. In the time of Felix it was said to Paul by the Centurion in Jerusalem when the multitude of the Jews raised a disturbance against the apostle, art not thou he who before these days made an uproar and led out into the wilderness four thousand men that were murderers? These are the events which took place in the time of Felix. Chapter 22 Paul having been sent bound from Judea to Rome made his defense and was acquitted of every charge. Festus was sent by Nero to be Felix's successor. Under him Paul having made his defense was sent bound to Rome. Aristarchus was with him, whom he also somewhere in his epistles quite naturally calls his fellow prisoner. David Luke who wrote the Acts of the Apostles brought his history to a close at this point after stating that Paul spent two whole years at Rome as a prisoner at large and preached the word of God without restraint. Thus after he had made his defense it is said that the apostle was sent again upon the ministry of preaching and that upon coming to the same city a second time he suffered martyrdom. In this imprisonment he wrote his second epistle to Timothy in which he mentions his first defense and his impending death. But hear his testimony on these matters. At my first answer he says, No man stood with me, but all men forsook me. I pray God that it may not be laid to their charge, not withstanding the Lord stood with me and strengthened me, that by me the preaching might be fully known and that all the Gentiles might hear, and I was delivered out of the mouth of the lion. He plainly indicates in these words that on the former occasion in order that the preaching might be fulfilled by him he was rescued from the mouth of the lion, referring in this expression to Nero as is probable on account of the latter's cruelty. He did not therefore afterward add the similar statement, he will rescue me from the mouth of the lion, for he saw in the spirit that his end would not be long delayed. Wherefore he adds to the words, and he delivered me from the mouth of the lion, this sentence, the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom, indicating his speedy martyrdom, which he also foretells still more clearly in the same epistle when he writes, For I am now ready to be offered, and the time of my departure is at hand. In his second epistle to Timothy, moreover, he indicates that Luke was with him when he wrote, but at his first defense not even he. Whence it is probable that Luke wrote the Acts of the Apostles at that time, continuing his history down to the period when he was with Paul. But these things have been adduced by us to show that Paul's martyrdom did not take place at the time of that Roman sojourn which Luke records. It is probable indeed that as Nero was more disposed to mildness in the beginning, Paul's defense of his doctrine was more easily received, but that when he had advanced to the commission of lawless deeds of daring, he made the apostles as well as others the subjects of his attacks. CHAPTER XXIII The martyrdom of James, who was called the brother of the Lord. But after Paul, in consequence of his appeal to Caesar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares which they had laid for him, turned against James, the brother of the Lord, to whom the Episcopal seat at Jerusalem had been entrusted by the apostles. The following daring measures were undertaken by them against him. Leading him into their midst, they demanded of him that he should renounce faith in Christ in the presence of all the people. But contrary to the opinion of all, with a clear voice and with greater boldness than they had anticipated, he spoke out before the whole multitude and confessed that our Savior and Lord Jesus is the Son of God. But they were unable to bear longer the testimony of the man who, on accounts of the excellence of ascetic virtue and of piety which he exhibited in his life, was esteemed by all as the most just of men, and consequently they slew him. Opportunity for this deed of violence was furnished by the prevailing anarchy which was caused by the fact that Festus had died just at this time in Judea, and that the province was thus without a governor and head. The manner of James's death has been already indicated by the above quoted words of Clement, who records that he was thrown from the pinnacle of the temple, and was beaten to death with a club. But Hegesipus, who lived immediately after the apostles, gives the most accurate account in the fifth book of his memoirs. He writes as follows. James, the brother of the Lord, succeeded to the government of the church in conjunction with the apostles. He has been called the just by all from the time of our Savior to the present day, for there were many that bore the name of James. He was wholly from his mother's womb, and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head, he did not anoint himself with oil, and he did not use the bath. He alone was permitted to enter into the holy place, for he wore not woollen but linen garments, and he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God and asking forgiveness for the people. Because of his exceeding great justice he was called the just, and oblius, which signifies in Greek bulwark of the people and justice, in accordance with what the prophets declare concerning him. Now, some of the seven sects, which existed among the people in which have been mentioned by me in the memoirs, asked of him, what is the gate of Jesus? And he replied that he was the Savior. On account of these words some believed that Jesus is the Christ, but the sects mentioned above did not believe either in a resurrection or in one's coming to give to every man according to his works, but as many as believed did so on account of James. Therefore when many even of the rulers believed, there was a commotion among the Jews and scribes and Pharisees who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said, We entreat thee, restrain the people, for they are gone astray in regard to Jesus as if he were the Christ. We entreat thee to persuade all that have come to the feast of the Passover concerning Jesus, for we all have confidence in thee, for we bear thee witness as to all the people that thou art just and dost not respect persons. Do thou therefore persuade the multitude not to be led astray concerning Jesus, for the whole people and all of us also have confidence in thee? Then therefore upon the pinnacle of the temple, that from that high position thou mayest be clearly seen, and that thy words may be readily heard by all the people. For all the tribes, with the Gentiles also, are come together on account of the Passover. The aforesaid scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said, Thou just one in whom we ought all to have confidence, for as much as the people are led astray after Jesus, the crucified one, declare to us what is the gate of Jesus. And he answered with a loud voice, Why do ye ask me concerning Jesus the Son of Man? He himself sitteth in heaven at the right hand of the great power, and is about to come upon the clouds of heaven. And when many were fully convinced and gloried in the testimony of James, and said Hosanna to the Son of David, these same scribes and Pharisees said again to one another, We have done badly in supplying such testimony to Jesus, but let us go up and throw him down, in order that they may be afraid to believe him.  Therefore they shall eat the fruit of their doings. So they went up and threw down the just man, and said to each other, Let us stone James the just, and they began to stone him, for he was not killed by the fall. But he turned and knelt down and said, I entreat thee, Lord God, our Father, forgive them, for they know not what they do. And while they were thus stoning him, one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, Cease, what do ye, the just one prayeth for you? And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head, and thus he suffered martyrdom. And they buried him on the spot by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them. These things are related at length by Hegesipus, who is in agreement with Clement. James was so admirable a man, and so celebrated among all for his justice, that the more sensible even of the Jews were of the opinion that this was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom, for no other reason than their daring act against him. Josephus at least has not hesitated to testify this in his writings, where he says, these things happened to the Jews to avenge James the just, who was a brother of Jesus, that is called the Christ, for the Jews slew him, although he was a most just man. And the same writer records his death also in the twentieth book of his antiquities in the following words. But the emperor, when he learned of the death of Festus, sent albinus to be procurator of Judea. But the younger Ananas, who as we have already said, had obtained the high priesthood, was of an exceedingly bold and reckless disposition. He belonged moreover to the sect of the Sadducees, who are the most cruel of all the Jews in the execution of judgment as we have already shown. Ananas, therefore, being of this character, and supposing that he had a favorable opportunity on account of the fact that Festus was dead, and albinus was still on the way, called together the Sanhedrin, and brought before them the brother of Jesus, the so called Christ, James by name, together with some others, and accused them of violating the law, and condemned them to be stoned. But those in the city who seemed most moderate and skilled in the law were very angry at this, and sent secretly to the king, requesting him to order Ananas to cease such proceedings. For he had not done right even this first time, and certain of them also went to meet albinus, who was journeying from Alexandria, and reminded him that it was not lawful for Ananas to summon the Sanhedrin without his knowledge.  These things are recorded in regard to James, who is said to be the author of the first of the so called Catholic Epistles. But it is to be observed that when it is disputed, at least not many of the ancients have mentioned it, as is the case likewise with the Epistle that bears the name of Jude, which is also one of the seven so called Catholic Epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches. CHAPTER XXIV. Ananas, the first bishop of the Church of Alexandria, after Mark. When Nero was in the eighth year of his reign, Ananas succeeded Mark the Evangelist in the administration of the parish of Alexandria. CHAPTER XXV. The persecution under Nero in which Paul and Peter were honored at Rome with martyrdom in behalf of religion. When the government of Nero was now firmly established, he began to plunge into unholy pursuits, and armed himself even against the religion of the God of the Universe. To describe the greatness of his depravity does not lie within the plan of the present work. As there are many indeed that have recorded his history in most accurate narratives, every one may at his pleasure learn from them the coarseness of the man's extraordinary madness, under the influence of which, after he had accomplished the destruction of so many myriads without any reason, he ran into such blood-guiltiness that he did not spare even his nearest relatives and dearest friends, but destroyed his mother and his brothers and his wife, with very many others of his own family as he would private and public enemies with various kinds of deaths. But with all these things this particular in the catalogue of his crimes was still wanting that he was the first of the emperors who showed himself an enemy of the Divine Religion. The Roman Tertullian is likewise a witness of this. He writes as follows, Examine your records. There you will find that Nero was the first that persecuted this doctrine, particularly then when, after subduing all the East, he exercised his cruelty against all at Rome. We glory in having such a man the leader in our punishment. For whoever knows him can understand that nothing was condemned by Nero unless it was something of great excellence. Thus publicly announcing himself as the first among God's chief enemies, he was led on to the slaughter of the Apostles. It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Chius, a member of the church, who arose under Zephyrinus, Bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy, speaks as follows concerning the places where the sacred corpses of the aforesaid Apostles are laid. But I can show the trophies of the Apostles, for if you will go to the Vatican or to the Austrian Way, you will find the trophies of those who laid the foundations of this church. And that they both suffered martyrdom at the same time is stated by Dionysius, Bishop of Corinth, in his Epistle to the Romans, in the following words, You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth, for both of them planted and likewise taught us in our Corinth, and they taught together in like manner in Italy, and suffered martyrdom at the same time. I have quoted these things in order that the truth of the history might be still more confirmed. CHAPTER XXVI The Jews, afflicted with innumerable evils, commenced the last war against the Romans. Josephus again, after relating many things in connection with the calamity which came upon the whole Jewish nation, records, in addition to many other circumstances, that a great many of the most honorable among the Jews were scourged in Jerusalem itself and then crucified by Florus. It happened that he was procurator of Judea when the war began to be kindled in the twelfth year of Nero. Josephus says that at the time a terrible commotion was stirred up throughout all Syria in consequence of the revolt of the Jews, and that everywhere the latter were destroyed without mercy, like enemies, by the inhabitants of the cities, so that one could see cities filled with unburied corpses and the dead bodies of the aged scattered about with the bodies of infants, and women without even a covering for their nakedness, and the whole province full of indescribable calamities, while the dread of those things that were threatened was greater than the sufferings themselves which they anywhere endured. Such is the account of Josephus, and such was the condition of the Jews at that time. CHURCH HISTORY by Eusebius of Caesarea translated by Arthur Cushman MacGifford, Book 3, Part 1, Chapters 1-6 CHAPTER 1 The parts of the world in which the Apostles preached Christ. Such was the condition of the Jews. Meanwhile, the holy Apostles and disciples of our Saviour were dispersed throughout the world. Partheia, according to tradition, was allotted to Thomas as his field of labour, Scythia to Andrew, and Asia to John, who, after he had lived some time there, died at Ephesus. Peter appears to have preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia to the Jews of the dispersion. And at last, having come to Rome, he was crucified head downwards, for he had requested that he might suffer in this way. What do we need to say concerning Paul, who preached the Gospel of Christ from Jerusalem to Illyricum, and afterwards suffered martyrdom in Rome under Nero? These facts are related by origin in the third volume of his commentary on Genesis. CHAPTER 2 The First Ruler of the Church of Rome After the martyrdom of Paul and of Peter, Linus was the first to obtain the Episcopet of the Church at Rome. Paul mentions him, when writing to Timothy from Rome, in the salutation at the end of the Epistle. CHAPTER 3 The Epistles of the Apostles One epistle of Peter, that called the first, is acknowledged as genuine, and this the ancient elders used freely in their own writings as an undisputed work. But we have learned that his extant second epistle does not belong to the canon, yet, as it has appeared profitable to many, it has been used with the other scriptures. The so-called Acts of Peter, however, and the Gospel which bears his name, and the preaching and the apocalypse, as they are called, we know have not been universally accepted, because no ecclesiastical writer, ancient or modern, has made use of testimonies drawn from them. But in the course of my history I shall be careful to show, in addition to the official succession, what ecclesiastical writers have from time to time made use of any of the disputed works, and what they have said in regard to the canonical and accepted writings, as well as in regard to those which are not of this class. Such are the writings that bear the name of Peter, only one of which I know to be genuine, and acknowledged by the ancient elders. Paul's fourteen epistles are well known and undisputed. It is not indeed right to overlook the fact that some have rejected the epistle to the Hebrews, saying that it is disputed by the Church of Rome, on the ground that it was not written by Paul. But what has been said concerning this epistle by those who lived before our time, I shall quote in the proper place. In regard to the so-called Acts of Paul, I have not found them among the undisputed writings. But as the same apostle, in the salutations at the end of the epistle to the Romans, has made mention among others of Hermas, to whom the book called the Shepherd is ascribed, it should be observed that this too has been disputed by some, and on their account cannot be placed among the acknowledged books, while by others it is considered quite indispensable, especially to those who need instruction in the elements of the faith. Hence, as we know, it has been publicly read in churches, and I have found that some of the most ancient writers used it. This will serve to show the divine writings that are undisputed, as well as those that are not universally acknowledged. The first successors of the apostles. That Paul preached to the Gentiles and laid the foundations of the churches from Jerusalem round about even unto Ilyricum is evident both from his own words and from the account which Luke has given in the Acts. And in how many provinces Peter preached Christ and taught the doctrine of the New Covenant to those of the circumcision, is clear from his own words in his epistle already mentioned as undisputed, in which he writes to the Hebrews of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia. But the number and the names of those among them that became true and zealous followers of the apostles and were judged worthy to tend the churches founded by them, it is not easy to tell, except those mentioned in the writings of Paul. For he had innumerable fellow laborers or fellow soldiers, as he called them, and most of them were honored by him with an imperishable memorial, for he gave enduring testimony concerning them in his own epistles. Luke also in the Acts speaks of his friends and mentions them by name. Timothy, so it is recorded, was the first to receive the Episcopate of the Parish in Ephesus, Titus of the Churches in Crete. But Luke, who was of Antiochian parentage and a physician by profession, and who was especially intimate with Paul and well acquainted with the rest of the apostles, has left us in two inspired books, proofs of that spiritual healing art which he learned from them. One of these books is the Gospel, which he testifies that he wrote as those who were from the beginning eyewitnesses and ministers of the word delivered unto him, all of whom, as he says, he followed accurately from the first. The other book is the Acts of the Apostles, which he composed not from the accounts of others, but from what he had seen himself. And they say that Paul meant to refer to Luke's Gospel wherever, as if speaking of some Gospel of his own, he used the words according to my Gospel. As to the rest of his followers, Paul testifies that Crescians was sent to Gaul, but Linus, whom he mentions in the second epistle to Timothy as his companion at Rome, was Peter's successor in the Episcopate of the Church there, as has already been shown. Clement also, who was appointed third bishop of the church at Rome, was, as Paul testifies, his co-laborer and fellow soldier. Besides these, that Ariapagite named Dionysius, who was the first to believe after Paul's address to the Athenians in the Ariapagus, as recorded by Luke in the Acts, is mentioned by another Dionysius, an ancient writer and pastor of the parish in Corinth, as the first bishop of the church at Athens. But the events connected with the apostolic succession we shall relate at the proper time. Meanwhile, let us continue the course of our history. Chapter 5 The Last Siege of the Jews After Christ After Nero had held the power thirteen years, and Galba and Otho had ruled a year and six months, Vespasian, who had become distinguished in the campaign against the Jews, was proclaimed sovereign in Judea, and received the title of Emperor from the armies there. Setting out immediately, therefore, for Rome, he entrusted the conduct of the war against the Jews to his son Titus. For the Jews after the ascension of our Savior, in addition to their crime against him, had been devising as many plots as they could against his apostles. First Stephen was stoned to death by them, and after him James, the son of Zebedee and the brother of John, was beheaded. And finally James, the first that had obtained the Episcopal seat in Jerusalem after the ascension of our Savior, died in the manner already described. But the rest of the apostles, who had been incessantly plotted against with a view to their destruction, and had been driven out of the land of Judea, went unto all nations to preach the Gospel, relying upon the power of Christ who had said to them, Go ye and make disciples of all the nations in my name. But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Peria called Pella. And when those that believed in Christ had come thither from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men. But the number of calamities which everywhere fell upon the nation at that time, the extreme misfortunes to which the inhabitants of Judea were especially subjected, the thousands of men as well as women and children that perished by the sword, by famine, and by other forms of death innumerable, all these things as well as the many great sieges which were carried on against the cities of Judea, and the excessive sufferings endured by those that fled to Jerusalem itself as to a city of perfect safety, and finally the general course of the whole war, as well as its particular occurrences in detail, and how at last the abomination of desolation proclaimed by the prophets stood in the very temple of God, so celebrated of old, the temple which was now awaiting its total and final destruction by fire, all these things anyone that wishes may find accurately described in the history written by Josephus. But it is necessary to state that this writer records that the multitude of those who were assembled from all Judea at the time of the Passover to the number of three million souls were shut up in Jerusalem as in a prison to use his own words. For it was right that in the very days in which they had inflicted suffering upon the Savior and the benefactor of all, the Christ of God, that in those days shut up as in a prison they should meet with destruction at the hands of divine justice. But passing by the particular calamities which they suffered from the attempts made upon them by the sword and by other means, I think it necessary to relate only the misfortunes which the famine caused, that those who read this work may have some means of knowing that God was not long in executing vengeance upon them for their wickedness against the Christ of God. Chapter 6 The Famine Which Oppressed Them Taking the fifth book of the history of Josephus again in our hands, let us go through the tragedy of events which then occurred. For the wealthy, he says, it was equally dangerous to remain. For under pretense that they were going to desert, men were put to death for their wealth. The madness of the seditions increased with the famine and both the miseries were inflamed more and more day by day. Nowhere was food to be seen. But bursting into the houses, men searched them thoroughly, and whenever they found anything to eat they tormented the owners on the ground that they had denied that they had anything. But if they found nothing, they tortured them on the ground that they had more carefully concealed it. The proof of their having or not having food was found in the bodies of the poor wretches. Those of them who were still in good condition, they assumed were well supplied with food. While those who were already wasted away they passed by, for it seemed absurd to slay those who were on the point of perishing for want. Many indeed secretly sold their possessions for one measure of wheat if they belonged to the wealthier class, of barley if they were poorer. Then shutting themselves up in the innermost parts of their houses, some ate the grain uncooked on account of their terrible want while others baked it according as necessity and fear dictated. Nowhere were tables set, but snatching the yet uncooked food from the fire they tore it in pieces. Wretched was the fair, and a lamentable spectacle it was to see the more powerful secure an abundance while the weaker mourned. Of all evils indeed famine is the worst, and it destroys nothing so effectively as shame, for that which under other circumstances is worthy of respect in the midst of famine is despised. Thus women snatched the food from the very mouths of their husbands and children, from their fathers, and what was most pitiable of all mothers from their bades, and while their dearest ones were wasting away in their arms they were not ashamed to take away from them the last drops that supported life. And even while they were eating thus they did not remain undiscovered. But everywhere the rioters appeared to rob them even of these portions of food. For whenever they saw a house shut up they regarded it as a sign that those inside were taking food, and immediately bursting open the doors they rushed in and seized what they were eating almost forcing it out of their very throats. Old men who clung to their food were beaten, and if the women concealed it in their hands their hair was torn for so doing. There was pity neither for gray hairs nor for infants, but taking up the babes that clung to their morsels of food they dashed them to the ground. But to those that anticipated their entrance and swallowed what they were about to seize they were still more cruel, just as if they had been wronged by them. And they devised the most terrible modes of torture to discover food, stopping up the privy passages of the poor wretches with bitter herbs, and piercing their seats with sharp rods. And men suffered things horrible even to hear of, for the sake of compelling them to confess to the possession of one loaf of bread, or in order that they might be made to disclose a single drakma of barley which they had concealed. But the tormentors themselves did not suffer hunger. Their conduct might indeed have seemed less barbarous if they had been driven to it by necessity, but they did it for the sake of exercising their madness and of providing sustenance for themselves for days to come. And when any one crept out of the city by night as far as the outposts of the Romans to collect wild herbs and grass, they went to meet him, and when he thought he had already escaped the enemy they seized what he had brought with him, and even though often times the man would entreat them, and calling upon the most awful name of God, adjure them to give him a portion of what he had obtained at the risk of his life, they would give him nothing back. Indeed it was fortunate if the one that was plundered was not also slain. To this account Josephus, after relating other things, adds the following. The possibility of going out of the city being brought to an end, all hope of safety for the Jews was cut off, and the famine increased and devoured the people by houses and families, and the rooms were filled with dead women and children, the lanes of the city with the corpses of old men. Children and youths, swollen with the famine, wandered about the market places like shadows, and fell down wherever the death agony overtook them.  Many indeed died while they were burying others, and many betook themselves to their graves before death came upon them. There was neither weeping nor lamentation under these misfortunes, but the famine stifled the natural affections. Those that were dying a lingering death looked with dry eyes upon those that had gone to their rest before them. Deep silence and death laid in night encircled the city. But the robbers were more terrible than these miseries, for they broke open the houses, which were now mere sepulchres, robbed the dead and stripped the covering from their bodies, and went away with a laugh. They tried the points of their swords in the dead bodies, and some that were lying on the ground still alive they thrust through in order to test their weapons. But those that prayed that they would use their right hand and their sword upon them, they contemptuously left to be destroyed by the famine. Every one of these died with eyes fixed upon the temple, and they left the seditious alive. These at first gave orders that the dead should be buried out of the public treasury, for they could not endure the stench. But afterward, when they were not able to do this, they threw the bodies from the walls into the trenches.  After speaking of some other things, Josephus proceeds as follows. I cannot hesitate to declare what my feelings compel me to. I suppose if the Romans had longer delayed in coming against these guilty wretches, the city would have been swallowed up by a chasm, or overwhelmed with a flood, or struck with such thunderbolts as destroyed Sodom, for it had brought forth a generation of men much more godless than were those that suffered such punishment. By their madness indeed was the whole people brought to destruction. And in the sixth book he writes as follows, of those that perished by famine in the city the number was countless, and the miseries they underwent unspeakable. For if so much as the shadow of food appeared in any house there was war, and the dearest friends engaged in hand-to-hand conflict with one another, and snatched from each other the most wretched supports of life. Nor would they believe that even the dying were without food, but the robbers would search them while they were expiring, lest any one should feign death while concealing food in his bosom. With mouths gaping for want of food they stumbled and staggered along like mad dogs, and beat the doors as if they were drunk, and in their impotence they would rush into the same houses twice or thrice in one hour. Necessity compelled them to eat anything they could find, and they gathered and devoured things that were not fit even for the filthiest of irrational beasts. Finally they did not abstain even from their girdles and shoes, and they stripped the hides off their shields and devoured them. Some used even wisps of old hay for food, and others gathered stubble and sold the smallest weight of it for four attic drachmae. But why should I speak of the shamelessness which was displayed during the famine toward inanimate things, for I am going to relate a fact such as is recorded neither by Greeks nor Barbarians, horrible to relate, incredible to hear. And indeed I should gladly have omitted this calamity that I might not seem to posterity to be a teller of fabulous tales, if I had not innumerable witnesses to it in my own age. Then besides I should render my country poor service if I suppress the account of the sufferings which she endured. There was a certain woman named Mary that dwelt beyond Jordan, whose father was Eleazar, of the village of Bathizor, which signifies the house of Hissop. She was distinguished for her family and her wealth, and had fled with the rest of the multitude to Jerusalem and was shut up there with them during the siege. The tyrants had robbed her of the rest of the property which she had brought with her into the city from Peria, and the remnants of her possessions and whatever food was to be seen the guards rushed in daily and snatched away from her. This made the woman terribly angry, and by her frequent reproaches and imprecations she aroused the anger of the rapacious villains against herself. But no one either through anger or pity would slay her, and she grew weary of finding food for others to eat. The search too was already become everywhere difficult, and the famine was piercing her bowels and marrow, and resentment was raging more violently than famine. Taking therefore anger and necessity as her counsellors, she proceeded to do a most unnatural thing. Seizing her child, a boy which was sucking at her breast, she said, O wretched child, in war, in famine, in sedition, for what do I preserve thee? Slaves among the Romans we shall be, even if we are allowed to live by them. But even slavery is anticipated by the famine, and the rioters are more cruel than both. Come, be food for me, a fury for these rioters, and a byword to the world, for this is all that is wanting to complete the calamities of the Jews. And when she had said this she slew her son, and having roasted him, she ate one half herself, and covering up the remainder she kept it. Very soon the rioters appeared on the scene, and smelling the nefarious odor they threatened to slay her immediately unless she should show them what she had prepared. She replied that she had saved an excellent portion for them, and with that she uncovered the remains of the child. They were immediately seized with horror and amazement and stood transfixed at the site. But she said, This is my own son, and the deed is mine. Eat, for I too have eaten. Be not more merciful than a woman, nor more compassionate than a mother. But if you are too pious and shrink from my sacrifice, I have already eaten of it, let the rest also remain for me. At these words the men went out trembling. In this one case being a-frighted, yet with difficulty did they yield that food to the mother. Fourth with the whole city was filled with the awful crime, and as all pictured the terrible deed before their own eyes they trembled as if they had done it themselves. Those that were suffering from the famine now longed for death, and blessed were they that had died before hearing and seeing miseries like these. Such was the reward which the Jews received for their wickedness and impiety against the Christ of God. Church History by Eusebius of Caesarea translated by Arthur Cushman MacGifford. Book 3. Part 2. Chapter 7 through 21. Chapter 7. The Predictions of Christ. It is fitting to add to these accounts the true prediction of our Saviour in which he foretold these very events.  For there shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. The historian, reckoning the whole number of the slain, says that eleven hundred thousand persons perished by famine and sword, and that the rest of the rioters and robbers being betrayed by each other after the taking of the city were slain. But the tallest of the youths and those that were distinguished for beauty were preserved for the triumph. Of the rest of the multitude, those that were over seventeen years of age were sent as prisoners to labor in the works of Egypt, while still more were scattered through the provinces to meet their death in the theaters by the sword and by beasts. Those under seventeen years of age were carried away to be sold as slaves, and of these alone the number reached ninety thousand. These things took place in this manner in the second year of the reign of Vespasian, in accordance with the prophecies of our Lord and Savior Jesus Christ, who by divine power saw them beforehand as if they were already present, and wept and mourned according to the statement of the holy evangelists, who gave the very words which he uttered, when, as if addressing Jerusalem herself, he said, If thou hadst known, even thou, in this day, the things which belong unto thy peace, but now they are hid from thine eyes, for the days shall come upon thee, that thine enemies shall cast a rampart about thee, encompass thee round, and keep thee in on every side, and shall lay thee and thy children even with the ground. And then, as if speaking concerning the people, he says, for there shall be great distress in the land, and wrath upon this people, and they shall fall by the edge of the sword, and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled. And again, when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. If any one compares the words of our Savior with the other accounts of the historian concerning the whole war, how can one fail to wonder, and to admit that the foreknowledge and the prophecy of our Savior were truly divine and marvelously strange? Concerning those calamities, then, that befell the whole Jewish nation after the Savior's passion, and after the words which the multitude of the Jews uttered, when they begged the release of the robber and murderer, but besought that the prince of life should be taken from their midst, it is not necessary to add anything to the account of the historian. But it may be proper to mention also those events which exhibited the graciousness of that all good provenance, which held back their destruction full forty years after their crime against Christ, during which time many of the apostles and disciples, and James himself, the first bishop there, the one who is called the brother of the Lord, were still alive, and dwelling in Jerusalem itself, remained the surest bulwark of the place. Divine providence thus still proved itself long-suffering toward them, in order to see whether by repentance for what they had done, they might obtain pardon and salvation, and in addition to such long-suffering, providence also furnished wonderful signs of the things which were about to happen to them if they did not repent. Since these matters have been thought worthy of mention by the historian already cited, we cannot do better than to recount them for the benefit of the readers of this work. CHAPTER VIII. THE SIGNS WHICH PROCEEDED THE WAR Taking then the work of this author, read what he records in the sixth book of his history. His words are as follows. Thus were the miserable people won over at this time by the imposters and false prophets, but they did not give heed nor give credit to the visions and signs that foretold the approaching desolation. On the contrary, as if struck by lightning, and as if possessing neither eyes nor understanding, they slighted the proclamations of God. At one time a star, in form like a sword, stood over the city, and a comet which lasted for the whole year, and again before the revolt and before the disturbances that led to the war, when the people were gathered for the feast of unleavened bread, on the eighth of the month Xanthicus, at the ninth hour of the night, so great a light shone about the altar and the temple that it seemed to be bright day, and this continued for half an hour. This seemed to the unskillful a good sign, but was interpreted by the sacred scribes as pretending those events which very soon took place. And at the same feast a cow, led by the high priest to be sacrificed, brought forth a lamb in the midst of the temple. And the eastern gate of the inner temple, which was of bronze and very massive, and which at evening was closed with difficulty by twenty men, and rested upon iron-bound beams, and had bars sunk deep in the ground, was seen at the sixth hour of the night to open of itself. And not many days after the feast, on the twenty-first of the month Artemisium, a certain marvelous vision was seen which passes belief. The prodigy might seem fabulous were it not related by those who saw it, and were not the calamities which followed deserving of such signs. For before the setting of the sun chariots and armed troops were seen throughout the whole region in mid-air, wheeling through the clouds and encircling the cities. And at the feast which is called Pentecost, when the priests entered the temple at night, as was their custom to perform the services, they said that at first they perceived a movement and a noise, and afterward a voice as of a great multitude saying, Let us go hence. But what follows is still more terrible. For a certain Jesus, the son of Ananias, a common countryman, four years before the war, when the city was particularly prosperous and peaceful, came to the feast, at which it was customary for all to make tents at the temple to the honor of God, and suddenly began to cry out, A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against bridegrooms and brides, a voice against all the people. Day and night he went through all the alleys crying thus. But certain of the more distinguished citizens, vexed at the ominous cry, seized the man and beat him with many stripes, but without uttering a word in his own behalf, or saying anything in particular to those that were present, he continued to cry out in the same words as before. And the rulers, thinking as was true, that the man was moved by a higher power, brought him before the Roman governor. And then, though he was scourged to the bone, he neither made supplication nor shed tears. But changing his voice to the most lamentable tone possible, he answered each stroke with the words woe, woe unto Jerusalem. The same historian records another fact still more wonderful than this. He says that a certain oracle was found in their sacred writings which declared that at that time a certain person should go forth from their country to rule the world. He himself understood that this was fulfilled in Vespasian. But Vespasian did not rule the whole world, but only that part of it which was subject to the Romans. With better right could it be applied to Christ, to whom it was said by the Father, Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession. At that very time indeed the voice of his holy apostles went throughout all the earth and their words to the end of the world. CHAPTER IX Josephus and the works which he has left After all this it is fitting that we should know something in regard to the origin and family of Josephus, who has contributed so much to the history in hand. He himself gives us information on this point in the following words. Josephus, the son of Matathias, a priest of Jerusalem, who himself fought against the Romans in the beginning, and was compelled to be present at what happened afterward. He was the most noted of all the Jews of that day, not only among his own people, but also among the Romans, so that he was honored by the erection of a statue in Rome, and his works were deemed worthy of a place in the library. He wrote the whole of the antiquities of the Jews in twenty books, and a history of the war with the Romans which took place in his time in seven books. He himself testifies that the latter work was not only written in Greek, but that it was also translated by himself into his native tongue. He is worthy of credit here because of his truthfulness in other matters. There are extant also two other books of his which are worth reading. They treat of the antiquity of the Jews, and in them he replies to Appian the Gramarian, who had at that time written a treatise against the Jews, and also to others who had attempted to vilify the hereditary institutions of the Jewish people. In the first of these books he gives the number of the canonical books of the so-called Old Testament. Apparently drawing his information from ancient tradition, he shows what books were accepted without dispute among the Hebrews. His words are as follows. Chapter 10 The Manor in Which Josephus Mentioned the Divine Books We have not, therefore, a multitude of books disagreeing and conflicting with one another, but we have only twenty-two, which contain the record of all time and are justly held to be divine. Of these five are by Moses, and contain the laws and the tradition respecting the origin of man, and continue the history down to his own death. This period embraces nearly three thousand years. From the death of Moses to the death of Artaxerxes, who succeeded Xerxes as King of Persia, the prophets that followed Moses wrote the history of their own times in thirteen books. The other four books contain hymns to God, and precepts for the regulation of the life of men. From the time of Artaxerxes to our own day, all the events have been recorded, but the accounts are not worthy of the same confidence that we repose in those which preceded them, because there has not been during this time an exact succession of prophets. How much we are attached to our own writings is shown plainly by our treatment of them. For although so great a period has already passed by, no one has ventured either to add to or to take from them, but it is inbred in all Jews from their very birth to regard them as the teachings of God, and to abide by them, and if necessary cheerfully to die for them. These remarks of the historian I have thought might advantageously be introduced in this connection. Another work of no little merit has been produced by the same writer on the Supremacy of Reason, which some have called macabayakum, because it contains an account of the struggles of those Hebrews who contended manfully for the true religion, as is related in the books called macabees. And at the end of the twentieth book of his antiquities, Josephus himself intimates that he had purposed to write a work in four books concerning God and his existence, according to the traditional opinions of the Jews, and also concerning the laws, why it is that they permit some things while prohibiting others. And the same writer also mentions in his own works other books written by himself. In addition to these things it is proper to quote also the words that are found at the close of his antiquities, in confirmation of the testimony which we have drawn from his accounts. In that place he attacks justice of Tiberius, who, like himself, had attempted to write a history of contemporary events on the ground that he had not written truthfully. Having brought many other accusations against the man, he continues in these words, I indeed was not afraid in respect to my writings as you were, but on the contrary I presented my books to the emperors themselves when the events were almost under men's eyes. For I was conscious that I had preserved the truth in my account, and hence was not disappointed in my expectation of obtaining their attestation. And I presented my history also to many others, some of whom were present at the war, as for instance King Agrippa and some of his relatives. For the emperor Titus desired so much that the knowledge of the events should be communicated to men by my history alone, that he endorsed the books with his own hand, and commanded that they should be published. And King Agrippa wrote sixty two epistles testifying to the truthfulness of my account. Of these epistles Josephus subjoins too. But this will suffice in regard to him. Let us now proceed with our history. After eleven, Simeon rules the Church of Jerusalem after James. After the martyrdom of James and the conquest of Jerusalem which immediately followed, it is said that those of the apostles and disciples of the Lord that were still living came together from all directions with those that were related to the Lord according to the flesh, for the majority of them also were still alive, to take counsel as to who was worthy to succeed James. They all with one consent pronounced Simeon, the son of Clopus, of whom the Gospel also makes mention, to be worthy of the episcopal throne of that parish. He was a cousin, as they say, of the Saviour, for Hegesipus records that Clopus was a brother of Joseph. Chapter twelve, Vespasian commands the descendants of David to be sought. He also relates that Vespasian, after the conquest of Jerusalem, gave orders that all that belonged to the lineage of David should be sought out, in order that none of the royal race might be left among the Jews, and in consequence of this a most terrible persecution again hung over the Jews. Chapter thirteen, Anencleetus, the Second Bishop of Rome. After Vespasian had reigned ten years, Titus, his son, succeeded him. In the second year of his reign, Linus, who had been Bishop of the Church of Rome for twelve years, delivered his office to Anencleetus. But Titus was succeeded by his brother Domitian after he had reigned two years and the same number of months. Chapter fourteen, Abilius, the Second Bishop of Alexandria. In the fourth year of Domitian, Anianus, the first Bishop of the parish of Alexandria, died after holding office twenty-two years, and was succeeded by Abilius, the Second Bishop. Chapter fifteen, Clement, the Third Bishop of Rome. In the twelfth year of the same reign, Clement succeeded Anencleetus after the latter had been Bishop of the Church of Rome for twelve years. The apostle in his epistle to the Philippians informs us that this Clement was his fellow worker. His words are as follows, with Clement and the rest of my fellow laborers whose names are in the Book of Life. Chapter sixteen, The Epistle of Clement. There is extant an epistle of this Clement which is acknowledged to be genuine and is of considerable length and of remarkable merit. He wrote it in the name of the Church of Rome to the Church of Corinth when a sedition had arisen in the latter church. We know that this epistle also has been publicly used in a great many churches both in former times and in our own. And of the fact that a sedition did take place in the Church of Corinth at the time referred to, Hegesipus is a trustworthy witness. Chapter seventeen, The Persecution under Domitian. Domitian, having shown great cruelty toward many and having unjustly put to death no small number of well-born and notable men at Rome, and having without cause exiled and confiscated the property of a great many other illustrious men, finally became a successor of Nero in his hatred and enmity toward God. He was, in fact, the second that stirred up a persecution against us, although his father Vespasian had undertaken nothing prejudicial to us. Chapter eighteen, The Apostle John and the Apocalypse. It is said that in this persecution the apostle and evangelist John, who was still alive, was condemned to dwell on the island of Patmos in consequence of his testimony to the Divine Word. Irenaeus, in the fifth book of his work Against Heresies, where he discusses the number of the name of Antichrist which is given in the so-called Apocalypse of John, speaks as follows concerning him. If it were necessary for his name to be proclaimed openly at the present time, it would have been declared by him who saw the revelation, for it was seen not long ago, but almost in our own generation, at the end of the reign of Domitian. To such a degree, indeed, did the teaching of our faith flourish at that time that even those writers who were far from our religion did not hesitate to mention in their histories the persecution and the martyrdoms which took place during it. And they, indeed, accurately indicated the time, for they recorded that in the fifteenth year of Domitian, Flavia Domitila, daughter of a sister of Flavius Clement, who at that time was one of the consuls of Rome, was exiled with many others to the island of Pontia, in consequence of testimony borne to Christ. Chapter 19 Domitian commands the descendants of David to be slain. But when this same Domitian had commanded that the descendants of David should be slain, an ancient tradition says that some of the heretics brought accusation against the descendants of Jude, said to have been a brother of the Saviour according to the flesh, on the ground that they were of the lineage of David and were related to Christ himself, Hegesipus relates these facts in the following words. Chapter 20 The Relatives of Our Saviour Of the family of the Lord there were still living the grandchildren of Jude, who is said to have been the Lord's brother according to the flesh. Information was given that they belonged to the family of David, and they were brought to the emperor Domitian by the Evocatus, for Domitian feared the coming of Christ as Herod also had feared it. And he asked them if they were descendants of David, and they confessed that they were. Then he asked them how much property they had, or how much money they owned, and both of them answered that they had only nine thousand denarii, half of which belonged to each of them. And this property did not consist of silver, but of a piece of land which contained only thirty-nine acres, and from which they raised their taxes and supported themselves by their own labor. Then they showed their hands, exhibiting the hardness of their bodies and the callousness produced upon their hands by continuous toil as evidence of their own labor. And when they were asked concerning Christ and His kingdom of what sort it was and where and when it was to appear, they answered that it was not a temporal nor an earthly kingdom, but a heavenly and angelic one, which would appear at the end of the world when he should come in glory to judge the quick and the dead and to give unto every one according to his works. Upon hearing this Domitian did not pass judgment against them, but despising them as of no account he let them go, and by a decree put a stop to the persecution of the church. But when they were released they ruled the churches because they were witnesses and were also relatives of the Lord. And peace being established they lived until the time of Trajan. These things are related by Hegassippus. Tertullian also has mentioned Domitian in the following words. Domitian also, who possessed a share of Nero's cruelty, attempted once to do the same thing that the latter did.  But after Domitian had reigned fifteen years and Nerva had succeeded to the empire, the Roman senate, according to the writers that record the history of those days, voted that Domitian's honors should be cancelled and that those who had been unjustly banished should return to their homes and have their property restored to them. It was at this time that the Apostle John returned from his banishment in the island and took up his abode at Ephesus, according to an ancient Christian tradition. CHAPTER XXI. Cerdon becomes the third ruler of the Church of Alexandria. After Nerva had reigned a little more than a year he was succeeded by Trajan. It was during the first year of his reign that Abilius, who had ruled the Church of Alexandria for thirteen years, was succeeded by Cerdon. He was the third that presided over that church after Anianus, who was the first. At that time Clement still ruled the Church of Rome, being also the third that held the Episcopate there after Paul and Peter. Linus was the first, and after him came Anencleetus. END OF BOOK III PART II