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EUSEBIUS OF CAESAREA

CHURCH HISTORY, BOOKS I-II

[Translated by Rev. Arthur Cushman McGiffert, Ph.D., Professor of Church
History in Lane Theological Seminary, Cincinnati.]


BOOK I

CHAPTER I: The Plan of the Work.

   1. It is my purpose to write an account of the successions of the holy
apostles, as well as of the times which have elapsed from the days of our
Saviour to our own; and to relate the many important events which are said
to have occurred in the history of the Church; and to mention those who
have governed and presided over the Church in the most prominent parishes,
and those who in each generation have proclaimed the divine word either
orally or in writing. 2. It is my purpose also to give the names and number
and times of those who through love of innovation have run into the
greatest errors, and, proclaiming themselves discoverers of knowledge
falsely so-called[1] have like fierce wolves unmercifully devastated the
flock of Christ. 3. It is my intention, moreover, to recount the
misfortunes which immediately came upon the whole Jewish nation in
consequence of their plots against our Saviour, and to record the ways and
the times in which the divine word has been attacked by the Gentiles, and
to describe the character of those who at various periods have contended
for it in the face of blood and of tortures, as well as the confessions
which have been made in our own days, and finally the gracious and kindly
succor which our Saviour has afforded them all. Since I propose to write of
all these things I shall commence my work with the beginning of the
dispensation[2] of our Saviour and Lord Jesus Christ.[3]

   4. But at the outset I must crave for my work the indulgence of the
wise,[4] for I confess that it is beyond my power to produce a perfect and
complete history, and since I am the first to enter upon the subject, I am
attempting to traverse as it were a lonely and untrodden path.[5] I pray
that I may have God as my guide and the power of the Lord as my aid, since
I am unable to find even the bare footsteps of those who have traveled the
way before me, except in brief fragments, in which some in one way, others
in another, have transmitted to us particular accounts of the times in
which they lived. From afar they raise their voices like torches, and they
cry out, as from some lofty and conspicuous watch-tower, admonishing us
where to walk and how to direct the course of our work steadily and safely.
5. Having gathered therefore from the matters mentioned here and there by
them whatever we consider important for the present work, and having
plucked like flowers from a meadow the appropriate passages from ancient
writers,[6] we shall endeavor to embody the whole in an historical
narrative, content if we preserve the memory of the successions of the
apostles of our Saviour; if not indeed of all, yet of the most renowned of
them in those churches which are the most noted, and which even to the
present time are held in honor.

   6. This work seems to me of especial importance because I know of no
ecclesiastical writer who has devoted himself to this subject; and I hope
that it will appear most useful to those who are fond of historical
research. 7. I have already given an epitome of these things in the
Chronological Canons[7] which I have composed, but notwithstanding that, I
have undertaken in the present work to write as full an account of them as
I am able. 8. My work will begin, as I have said, with the dispensation[8]
of the Saviour Christ,-- which is loftier and greater than human
conception,--and with a discussion of his divinity[9]; 9. for it is
necessary, inasmuch as we derive even our name from Christ, for one who
proposes to write a history of the Church to begin with the very origin of
Christ's dispensation, a dispensation more divine than many think.

CHAPTER II: Summary View of the Pre-existence and Divinity of Our Saviour
and Lord.Jesus Christ.

   1. Since in Christ there is a twofold nature, and the one--in so far as
he is thought of as God--resembles the head of the body, while the other
may be compared with the feet,-- in so far as he, for the sake of our
salvation, put on human nature with the same passions as our own,--the
following work will be complete only if we begin with the chief and
lordliest events of all his history. In this way will the antiquity and
divinity of Christianity be shown to those who suppose it of recent and
foreign origin,[1] and imagine that it appeared only yesterday[2] 2. No
language is sufficient to express the origin and the worth, the being and
the nature of Christ. Wherefore also the divine Spirit says in the
prophecies, "Who shall declare his generation?"[3] For none knoweth the
Father except the Son, neither can any one know the Son adequately except
the Father alone who hath begotten him.[4] 3. For alone who beside the
Father could clearly understand the Light which was before the world, the
intellectual and essential Wisdom which existed before the ages, the living
Word which was in the beginning with the Father and which was God, the
first and only begotten of God which was before every creature and creation
visible and invisible, the commander-in-chief of the rational and immortal
host of heaven, the messenger of the great counsel, the executor of the
Father's unspoken will, the creator, with the Father, of all things, the
second cause of the universe after the Father, the true and only-begotten
Son of God, the Lord and God and King of all created things, the one who
has received dominion and power, with divinity itself, and with might and
honor from the Father; as it is said in regard to him in the mystical
passages of Scripture which speak of his divinity: "In the beginning was
the Word, and the Word was with God, and the Word was God."[5] 4. "All
things were made by him; and without him was not anything made."[6] This,
too, the great Moses teaches, when, as the most ancient of all the
prophets, he describes under the influence of the divine Spirit the
creation and arrangement of the universe. He declares that the maker of the
world and the creator of all things yielded to Christ himself, and to none
other than his own clearly divine and first-born Word, the making of
inferior things, and communed with him respecting the creation of man. 5.
"For," says he," God said, Let us make man in our image and in our
likeness."[7] And another of the prophets confirms this, speaking of God in
his hymns as follows: "He spake and they were made; he commanded and they
were created."[8] He here introduces the Father and Maker as Ruler of all,
commanding with a kingly nod, and second to him the divine Word, none other
than the one who is proclaimed by us, as carrying out the Father's
commands. 6. All that are said to have excelled in righteousness and piety
since the creation of man, the great servant Moses and before him in the
first place Abraham and his children, and as many righteous men and
prophets as afterward appeared, have contemplated him with the pure eyes of
the mind, and have recognized him and offered to him the worship which is
due him as Son of God. 7. But he, by no means neglectful of the reverence
due to the Father, was appointed to teach the knowledge of the Father to
them all. For instance, the Lord God, it is said, appeared as a common man
to Abraham while he was sitting at the oak of Mambre.[9] And he,
immediately failing down, although he saw a man with his eyes, nevertheless
worshiped him as God, and sacrificed to him as Lord, and confessed that he
was not ignorant of his identity when he uttered the words, "Lord, the
judge of all the earth, wilt thou not execute righteous judgment?"[10] 8.
For if it is unreasonable to suppose that the unbegotten and immutable
essence of the almighty God was changed into the form of man or that it
deceived the eyes of the beholders with the appearance of some created
thing, and if it is unreasonable to suppose, on the other hand, that the
Scripture should falsely invent such things, when the God and Lord who
judgeth all the earth and executeth judgment is seen in the form of a man,
who else can be called, if it be not lawful to call him the first cause of
all things, than his only pre-existent Word?[11] Concerning whom it is said
in the Psalms, "He sent his Word and healed them, and delivered them from
their destructions."[12] 9. Moses most clearly proclaims him second Lord
after the Father, when he says, "The Lord rained upon Sodom and Gomorrah
brimstone and fire from the Lord."[13] The divine Scripture also calls him
God, when he appeared again to Jacob in the form of a man, and said to
Jacob, "Thy name shall be called no more Jacob, but Israel shall be thy
name, because thou hast prevailed with God."[14] Wherefore also Jacob
called the name of that place "Vision of God,"[15] saying, "For I have seen
God face to face, and my life is preserved."[16] 10. Nor is it admissible
to suppose that the theophanies recorded were appearances of subordinate
angels and ministers of God, for whenever any of these appeared to men, the
Scripture does not conceal the fact, but calls them by name not God nor
Lord, but angels, as it is easy to prove by numberless testimonies. 11.
Joshua, also, the successor of Moses, calls him, as leader of the heavenly
angels and archangels and of the supramundane powers, and as lieutenant of
the Father,[17] entrusted with the second rank of sovereignty and rule over
all, "captain of the host of the Lords" although he saw him not otherwise
than again in the form and appearance of a man. For it is written: 12. "And
it came to pass when Joshua was at Jericho[18] that he looked and saw a man
standing over against him with his sword drawn in his hand, and Joshua went
unto him and said, Art  thou for us or for our adversaries? And he said
unto him, As captain of the host of the Lord am I now come. And Joshua fell
on his face to the earth and said unto him, Lord, what dost thou command
thy servant? and the captain of the Lord said unto Joshua, Loose thy shoe
from off thy feet, for the place whereon thou standest is holy."[19] 13.
You will perceive also from the same words that this was no other than he
who talked with Moses[20] For the Scripture says in the same words and with
reference to the same one, "When the Lord saw that he drew near to see, the
Lord called to him out of the bush and said, Moses, Moses. And he said,
What is it? And he said, Draw not nigh hither; loose thy shoe from off thy
feet, for the place whereon thou standest is holy ground. And he said unto
him, I am the God of thy fathers, the God of Abraham, and the God of Isaac,
and the God of Jacob."[21]

   14. And that there is a certain substance which lived and subsisted[22]
before the world, and which ministered unto the Father and God of the
universe for the formation of all created things, and which, is called the
Word of God and Wisdom, we may learn, to quote other  proofs in addition to
those already cited, from the mouth of Wisdom herself, who reveals most
clearly through Solomon the following mysteries concerning herself: "I,
Wisdom, have dwelt with prudence and knowledge, and I have invoked
understanding. Through me kings reign, and princes ordain righteousness.
15. Through me the great are magnified, and through me sovereigns rule the
earth."[23] To which she adds: "The Lord created me in the beginning of his
ways, for his works; before the world he established me, in the beginning,
before he made the earth, before he made the depths, before the mountains
were settled, before all hills he begat me. When he prepared the heavens I
was present with him, and when he established the fountains of the region
under heaven[24] I was with him, disposing. 16. I was the one in whom he
delighted; daily I rejoiced before him at all times when he was rejoicing
at having completed the world."[25] That the divine Word, therefore, pre-
existed and appeared to some, if not to all, has thus been briefly shown by
us. 17. But why the Gospel was not preached in ancient times to all men and
to all nations, as it is now, will appear from the following
considerations.[26] The life of the ancients was not of such a kind as to
permit them to receive the all-wise and all-virtuous teaching of Christ.
18. For immediately in the beginning, after his original life of
blessedness, the first man despised the command of God, and fell into this
mortal and perishable state, and exchanged his former divinely inspired
luxury for this curse-laden earth. His descendants having filled our earth,
showed themselves much worse, with the  exception of one here and there,
and entered upon a certain brutal and insupportable mode of life. 19. They
thought neither of city nor state, neither of arts nor sciences. They were
ignorant even of the name of laws and of justice, of virtue and of
philosophy. As nomads, they passed their lives in deserts, like wild and
fierce beasts, destroying, by an excess of voluntary wickedness, the
natural reason of man, and the seeds of thought and of culture implanted in
the human soul. They gave themselves wholly over to all kinds of profanity,
now seducing one another, now slaying one another, now eating human flesh,
and now daring to wage war with the Gods and to undertake those battles of
the giants celebrated by all; now planning to fortify earth against heaven,
and in the madness of ungoverned pride to prepare an attack upon the very
God of all.[27]

   20. On account of these things, when they conducted themselves thus,
the all-seeing God sent down upon them floods and conflagrations as upon a
wild forest spread over the whole earth. He cut them down with continuous
famines and plagues, with wars, and with thunderbolts from heaven, as if to
check some terrible and obstinate disease of souls with more severe
punishments. 21. Then, when the excess of wickedness had overwhelmed nearly
all the race, like a deep fit of drunkenness, beclouding and darkening the
minds of men, the first-born and first-created wisdom of God, the pre-
existent Word himself, induced by his exceeding love for man, appeared to
his servants, now in the form of angels, and again to one and another of
those ancients who enjoyed the favor of God, in his own person as the
saving power of God, not otherwise, however, than in the shape of man,
because it was impossible to appear in any other way. 22. And as by them
the seeds of piety were sown among a multitude of men and the whole nation,
descended from the Hebrews, devoted themselves persistently to the worship
of God, he imparted to them through the prophet Moses, as to multitudes
still corrupted by their ancient practices, images and symbols of a certain
mystic Sabbath and of circumcision, and elements of other spiritual
principles, but he did not grant them a complete knowledge of the mysteries
themselves. 23. But when their law became celebrated, and, like a sweet
odor, was diffused among all men, as a result of their influence the
dispositions of the majority of the heathen were softened by the lawgivers
and philosophers who arose on every side, and their wild and savage
brutality was changed into mildness, so that they enjoyed deep peace,
friendship, and social intercourse.[28] Then, finally, at the time of the
origin of the Roman Empire, there appeared again to all men and nations
throughout the world, who had been, as it were, previously assisted, and
were now fitted to receive the knowledge of the Father, that same teacher
of virtue, the minister of the Father in all good things, the divine and
heavenly Word of God, in a human body not at all differing in substance
from our own. He did and suffered the things which had been prophesied. For
it had been foretold that one who was at the same time man and God should
come and dwell in the world, should perform wonderful works, and should
show himself a teacher to all nations of the piety of the Father. The
marvelous nature of his birth, and his new teaching, and his wonderful
works had also been foretold; so likewise the manner of his death, his
resurrection from the dead, and, finally, his divine ascension into heaven.
24. For instance, Daniel the prophet, under the influence of the divine
Spirit, seeing his kingdom at the end of time,[29] was inspired thus to
describe the divine vision in language fitted to human comprehension: "For
I beheld," he says, "until thrones were placed, and the Ancient of Days did
sit, whose garment was white as snow and the hair of his head like pure
wool; his throne was a flame of fire and his wheels burning fire. A  river
of fire flowed before him. Thousand thousands ministered unto him, and ten
thousand times ten thousand stood before him. 25.  He appointed judgment,
and the books were opened."[30] And again, "I saw," says he, "and behold,
one like the Son of man came with the clouds of heaven, and he hastened
unto the Ancient of Days and was brought into his presence, and there was
given him the dominion and the glory and the kingdom; and all peoples,
tribes, and tongues serve him. His dominion is an everlasting dominion
which shall not pass away, and his kingdom shall not be destroyed."[31] 26.
It is clear that these words can refer to no one else than to our Saviour,
the God Word who was in the beginning with God, and who was called the Son
of man because of his final appearance in the flesh. 27. But since we have
collected in separate books as the selections from the prophets which
relate to our Saviour Jesus Christ, and have arranged in a more logical
form those things which have been revealed concerning him, what has been
said will suffice for the present.

CHAPTER III: The Name Jesus and also the Name Christ were known from the
Beginning, and were honored by the Inspired Prophets.

   1. It is now the proper place to show that the very name Jesus and also
the name Christ were honored by the ancient prophets beloved of God.[1] 2.
Moses was the first to make known the name of Christ as a name especially
august and glorious. When he delivered types and symbols of heavenly
things, and mysterious images, in accordance with the oracle which said to
him, "Look that thou make all things according to the pattern which was
shown thee in the mount,"[2] he consecrated a man high priest of God, in so
far as that was possible, and him he called Christ.[3] And thus to this
dignity of the high priesthood, which in his opinion surpassed the most
honorable position among men, he attached for the sake of honor and glory
the name of Christ. 3. He knew so well that in Christ was something divine.
And the same one foreseeing, under the influence of the divine Spirit, the
name Jesus, dignified it also with a certain distinguished privilege. For
the name of Jesus, which had never been uttered among men before the time
of Moses, he applied first and only to the one who he knew would receive
after his death, again as a type and symbol, the supreme command. 4. His
successor, therefore, who had not hitherto borne the name Jesus, but had
been called by another name, Auses,[4] which had been given him by his
parents, he now called Jesus, bestowing the name upon him as a gift of
honor, far greater than any kingly diadem. For Jesus himself, the son of
Nave, bore a resemblance to our Saviour in the fact that he alone, after
Moses and after the completion of the symbolical worship which had been
transmitted by him, succeeded to the government of the true and pure
religion. 5. Thus Moses bestowed the name of our Saviour, Jesus Christ, as
a mark of the highest honor, upon the two men who in his time surpassed all
the rest of the people in virtue and glory; namely, upon the high priest
and upon his own successor in the government. 6. And the prophets that came
after also clearly foretold Christ by name, predicting at the same time the
plots which the Jewish people would form against him, and the calling of
the nations through him. Jeremiah, for instance, speaks as follows: "The
Spirit before our face, Christ the Lord, was taken in their destructions;
of whom we said, under his shadow we shall live among the nations."[5] And
David, in perplexity, says, "Why did the nations rage and the people
imagine vain things? The kings of the earth set themselves in array, and
the rulers were gathered together against the Lord and against his
Christ";[6] to which he adds, in the person of Christ himself, "The Lord
said unto me, Thou art my Son, this day have I begotten thee. Ask of me,
and I will give thee the nations for thine inheritance, and the uttermost
parts of the earth for thy possession."[7]

   7. And not only those who were honored with the high priesthood, and
who for the sake of the symbol were anointed with especially prepared oil,
were adorned with the name of Christ among the Hebrews, but also the kings
whom the prophets anointed under the influence of the divine Spirit, and
thus constituted, as it were, typical Christs. For they also bore in their
own persons types of the royal and sovereign power of the true and only
Christ, the divine Word who ruleth over all. 8. And we have been told also
that certain of the prophets themselves became, by the act of anointing,
Christs in type, so that all these have reference to the true Christ, the
divinely inspired and heavenly Word, who is the only high priest of all,
and the only King of every creature, and the Father's only supreme prophet
of prophets. 9. And a proof of this is that no one of those who were of old
symbolically anointed, whether priests, or kings, or prophets, possessed so
great a power of inspired virtue as was exhibited by our Saviour and Lord
Jesus, the true and only Christ. 10. None of them at least, however
superior in dignity and honor they may have been for many generations among
their own people, ever gave to their followers the name of Christians from
their own typical name of Christ. Neither was divine honor ever rendered to
any one of them by their subjects; nor after their death was the
disposition of their followers such that they were ready to die for the one
whom they honored. And never did so great a commotion arise among all the
nations of the earth in respect to any one of that age; for the mere symbol
could not act with such power among them as the truth itself which was
exhibited by our Saviour. 11. He, although he received no symbols and types
of high priesthood from any one, although he was not born of a race of
priests, although he was not elevated to a kingdom by military guards,
although he was not a prophet like those of old, although he obtained no
honor nor pre-eminence among the Jews, nevertheless was adorned by the
Father with all, if not with the symbols, yet with the truth itself. 12.
And therefore, although he did not possess like honors with those whom we
have mentioned, he is called Christ more than all of them. And as himself
the true and only Christ of God, he has filled the whole earth with the
truly august and sacred name of Christians, committing to his followers no
longer types and images, but the uncovered virtues themselves, and a
heavenly life in the very doctrines of truth. 13. And he was not anointed
with oil prepared from material substances, but, as befits divinity, with
the divine Spirit himself, by participation in the unbegotten deity of the
Father. And this is taught also again by Isaiah, who exclaims, as if in the
person of Christ himself, "The Spirit of the Lord is upon me; therefore
hath he anointed me. He hath sent me to preach the Gospel to the poor, to
proclaim deliverance to captives, and recovery of sight to the blind."[8]
14. And not only Isaiah, but also David addresses him, saying, "Thy throne,
O God, is forever and ever. A scepter of equity is the scepter of thy
kingdom. Thou hast loved righteousness and hast hated iniquity. Therefore
God, thy God, hath anointed thee with the oil of gladness above thy
fellows."[9] Here the Scripture calls him God in the first verse, in the
second it honors him with a royal scepter. 15. Then a little farther on,
after the divine and royal power, it represents him in the third place as
having become Christ, being anointed not with oil made of material
substances, but with the divine oil of gladness. It thus indicates his
especial honor, far superior to and different from that of those who, as
types, were of old anointed in a more material way. 16. And elsewhere the
same writer speaks of him as follows: "The Lord said unto my Lord, Sit thou
at my right hand until I make thine enemies thy footstool";[10] and, "Out
of the womb, before the morning star, have I begotten thee. The Lord hath
sworn and he will not repent. Thou art a priest forever after the order of
Melchizedec."[11] 17. But this Melchizedec is introduced in the Holy
Scriptures as a priest of the most high God,[12] not consecrated by any
anointing oil, especially prepared, and not even belonging by descent to
the priesthood of the Jews. Wherefore after his order, but not after the
order of the others, who received symbols and types, was our Saviour
proclaimed, with an appeal to an oath, Christ and priest. 18. History,
therefore, does not relate that he was anointed corporeally by the Jews,
nor that he belonged to the lineage of priests, but that he came into
existence from God himself before the morning star, that is before the
organization of the world, and that he obtained an immortal and undecaying
priesthood for eternal ages. 19. But it is a great and convincing proof of
his incorporeal and divine unction that he alone of all those who have ever
existed is even to the present day called Christ by all men throughout the
world, and is confessed and witnessed to under this name, and is
commemorated both by Greeks and Barbarians and even to this day is honored
as a King by his followers throughout the world, and is admired as more
than a prophet, and is glorified as the true and only high priest of
God.[13] And besides all this, as the pre-existent Word of God, called into
being before all ages, he has received august honor from the Father, and is
worshiped as God. 20. But most wonderful of all is the fact that we who
have consecrated ourselves to him, honor him not only with our voices and
with the sound of words, but also with complete elevation of soul, so that
we choose to give testimony unto him rather than to preserve our own lives.

   21. I have of necessity prefaced my history with these matters in order
that no one, judging from the date of his incarnation, may think that our
Saviour and Lord Jesus, the Christ, has but recently come into being.

CHAPTER IV: The Religion proclaimed by him to All Nations was neither New
nor Strange.

   1. But that no one may suppose that his doctrine is new and strange, as
if it were framed by a man of recent origin, differing in no respect from
other men, let us now briefly consider this point also. 2. It is admitted
that when in recent times the appearance of our Saviour Jesus Christ had
become known to all men there immediately made its appearance a new nation;
a nation confessedly not small, and not dwelling in some corner of the
earth, but the most numerous and pious of all nations,[1] indestructible
and unconquerable, because it always receives assistance from God. This
nation, thus suddenly appearing at the time appointed by the inscrutable
counsel of God, is the one which has been honored by all with the name of
Christ. 3. One of the prophets, when he saw beforehand with the eye of the
Divine Spirit that which was to be, was so astonished at it that he cried
out, "Who hath heard of such things, and who hath spoken thus? Hath the
earth brought forth in one day, and hath a nation been born at once?"[2]
And the same prophet gives a hint also of the name by which the nation was
to be called, when he says, "Those that serve me shall be called by a new
name, which shall be blessed upon the earth."[3] 4. But although it is
clear that we are new and that this new name of Christians has really but
recently been known among all nations, nevertheless our life and our
conduct, with our doctrines of religion, have not been lately invented by
us, but from the first creation of man, so to speak, have been established
by the natural understanding of divinely favored men of old. That this is
so we shall show in the following way. 5. That the Hebrew nation is not
new, but is universally honored on account of its antiquity, is known to
all. The books and writings of this people contain accounts of ancient men,
rare indeed and few in number, but nevertheless distinguished for piety and
righteousness and every other virtue. Of these, some excellent men lived
before the flood, others of the sons and descendants of Noah lived after
it, among them Abraham, whom the Hebrews celebrate as their own founder and
forefather. 6. If any one should assert that all those who have enjoyed the
testimony of righteousness, from Abraham himself back to the first man,
were Christians in fact if not in name, he would not go beyond the
truth.[4] 7. For that which the name indicates, that the Christian man,
through the knowledge and the teaching of Christ, is distinguished for
temperance and righteousness, for patience in life and manly virtue, and
for a profession of piety toward the one and only God over all--all that
was zealously practiced by them not less than by us. 8. They did not care
about circumcision of the body, neither do we. They did not care about
observing Sabbaths, nor do we. They did not avoid certain kinds of food,
neither did they regard the other distinctions which Moses first delivered
to their posterity to be observed as symbols; nor do Christians of the
present day do such things. But they also clearly knew the very Christ of
God; for it has already been shown that he appeared unto Abraham, that he
imparted revelations to Isaac, that he talked with Jacob, that he held
converse with Moses and with the prophets that came after. 9. Hence you
will find those divinely favored men honored with the name of Christ,
according to the passage which says of them, "Touch not my Christs, and do
my prophets no harm."[5] 10. So that it is clearly necessary to consider
that religion, which has lately been preached to all nations through the
teaching of Christ, the first and most ancient of all religions, and the
one discovered by those divinely favored men in the age of Abraham. 11. If
it is said that Abraham, a long time afterward, was given the command of
circumcision, we reply that nevertheless before this it was declared that
he had received the testimony of righteousness through faith; as the divine
word says, "Abraham believed in God, and it was counted unto him for
righteousness."[6] 12. And indeed unto Abraham, who was thus before his
circumcision a justified man, there was given by God, who revealed himself
unto him (but this was Christ himself, the word of God), a prophecy in
regard to those who in coming ages should be justified in the same way as
he. The prophecy was in the following words: "And in  thee shall all the
tribes of the earth be blessed.''[7] And again, "He shall become a nation
great and numerous; and in him shall all the nations of the earth be
blessed.''[8] 13. It is permissible to understand this as fulfilled in us.
For he, having renounced the superstition of his fathers, and the former
error of his life, and having confessed the one God over all, and having
worshiped him with deeds of virtue, and not with the service of the law
which was afterward given by Moses, was justified by faith in Christ, the
Word of God, who appeared unto him. To him, then, who was a man of this
character, it was said that all the tribes and all the nations of the earth
should be blessed in him. 14. But that very religion of Abraham has
reappeared at the present time, practiced in deeds, more efficacious than
words, by Christians alone throughout the world. 15. What then should
prevent the confession that we who are of Christ practice one and the same
mode of life and have one and the same religion as those divinely favored
men of old? Whence it is evident that the perfect religion committed to us
by the teaching of Christ is not new and strange, but, if the truth must be
spoken, it is the first and the true religion. This may suffice for this
subject.

CHAPTER V: The Time of his Appearance among Men.

   1. AND now, after this necessary introduction to our proposed history
of the Church, we can enter, so to speak, upon our journey, beginning with
the appearance of our Saviour in the flesh. And we invoke God, the Father
of the Word, and him, of whom we have been speaking, Jesus Christ himself
our Saviour and Lord, the heavenly Word of God, as our aid and fellow-
laborer in the narration of the truth.

   2. It was in the forty-second year of the reign of Augustus[1] and the
twenty-eighth after the subjugation of Egypt and the death of Antony and
Cleopatra, with whom the dynasty of the Ptolemies in Egypt came to an end,
that our Saviour and Lord Jesus Christ was born in Bethlehem of Judea,
according to the prophecies which had been uttered concerning him.[2] His
birth took place during the first census, while Cyrenius was governor of
Syria.[3] 3. Flavius Josephus, the most celebrated of Hebrew historians,
also mentions this census,[4] which was taken during Cyrenius' term of
office. In the same connection he gives an account of the uprising of the
Galileans, which took place at that time, of which also Luke, among our
writers, has made mention in the Acts, in the following words: "After this
man rose up Judas of Galilee in the days of the taxing, and drew away a
multitude[5] after him: he also perished; and all, even as many as obeyed
him, were dispersed."[6] 4. The above-mentioned author, in the eighteenth
book of his Antiquities, in agreement with these words, adds the following,
which we quote exactly: "Cyrenius, a member of the senate, one who had held
other offices and had l passed through them all to the consulship, a man
also of great dignity in other respects, came to Syria with a small
retinue, being sent by Caesar to be a judge of the nation and to make an
assessment of their property."[7] 5. And after a little[8] he says: "But
Judas,[9] a Gaulonite, from a city called Gamala, taking with him
Sadduchus,[10] a Pharisee, urged the people to revolt, both of them saying
that the taxation meant nothing else than downright slavery, and exhorting
the nation to defend their liberty." 6. And in the second book of his
History of the Jewish War, he writes as follows concerning the same man:
"At this time a certain Galilean, whose name was Judas, persuaded his
countrymen to revolt, declaring that they were cowards if they submitted to
pay tribute to the Romans, and if they endured, besides God, masters who
were mortal."[11] These things are recorded by Josephus.

CHAPTER VI: About the Time of Christ, in accordance with Prophecy, the
Rulers who had governed the Jewish Nation in Regular Succession from the
Days of Antiquity came to an End, and Herod, the First Foreigner, became
King.

   1. When Herod,[1] the first ruler of foreign blood, became King, the
prophecy of Moses received its fulfillment, according to which there should
"not be wanting a prince of Judah, nor a ruler from his loins, until he
come for whom it is reserved."[2] The latter, he also shows, was to be the
expectation of the nations.[3] 2. This prediction remained unfulfilled so
long as it was permitted them to live under rulers from their own nation,
that is, from the time of Moses to the reign of Augustus. Under the latter,
Herod, the first foreigner, was given the Kingdom of the Jews by the
Romans. As Josephus relates,[4] he was an Idumean[5] on his father's side
and an Arabian on his mother's. But Africanus,[6] who was also no common
writer, says that they who were more accurately informed about him report
that he was a son of Antipater, and that the latter was the son of a
certain Herod of Ascalon,[7] one of the so-called servants[8] of the temple
of Apollo. 3. This Antipater, having been taken a prisoner while a boy by
Idumean robbers, lived with them, because his father, being a poor man, was
unable to pay a ransom for him. Growing up in their practices he was
afterward befriended by Hyrcanus,[9] the high priest of the Jews. A son of
his was that Herod who lived in the, times of our Saviour.[10] 4. When the
Kingdom of the Jews had devolved upon such a man the expectation of the
nations was, according to prophecy, already at the door. For with him their
princes and governors, who had ruled in regular succession from the time of
Moses came to an end. 5. Before their captivity and their transportation to
Babylon they were ruled by Saul first and then by David, and before the
kings leaders governed them who were called Judges, and who came after
Moses and his successor Jesus. 6. After their return from Babylon they
continued to have without interruption an aristocratic form of government,
with an oligarchy. For the priests had the direction of affairs until
Pompey, the Roman general, took Jerusalem by force, and defiled the holy
places by entering the very innermost sanctuary of the temple.[11]
Aristobulus,[12] who, by the right of ancient succession, had been up to
that time both king and high priest, he sent with his children in chains to
Rome; and gave to Hyrcanus, brother of Aristobulus, the high priesthood,
while the whole nation of the Jews was made tributary to the Romans from
that time.[13] 7. But Hyrcanus, who was the last of the regular line of
high priests, was, very soon afterward taken prisoner by the Parthians,[14]
and Herod, the first foreigner, as I have already said, was made King of
the Jewish nation by the Roman senate and by Augustus. 8. Under him Christ
appeared in bodily shape, and the expected Salvation of the nations and
their calling followed in accordance with prophecy.[15] From this time the
princes and rulers of Judah, I mean of the Jewish nation, came to an end,
and as a natural consequence the order of the high priesthood, which from
ancient times had proceeded regularly in closest succession from generation
to generation, was immediately thrown into confusion,[16] 9. Of these
things Josephus is also a witness,[17] who shows that when Herod was made
King by the Romans he no longer appointed the high priests from the ancient
line, but gave the honor to certain obscure persons. A course similar to
that of Herod in the appointment of the priests was pursued by his son
Archelaus,[18] and after him by the Romans, who took the government into
their own hands.[19] 10. The same writer shows[20] that Herod was the first
that locked up the sacred garment of the high priest. under his own seal
and refused to permit the high priests to keep it for themselves. The same
course was followed by Archelaus after him, and after Archelaus by the
Romans.

   11. These things have been recorded by us in order to show that another
prophecy has been fulfilled in the appearance of our Saviour Jesus Christ.
For the Scripture, in the book of Daniel,[21] having expressly mentioned a
certain number of weeks until the coming of Christ, of which we have
treated in other books,[22] most clearly prophesies, that after the
completion of those weeks the unction among the Jews should totally perish.
And this, it has been clearly shown, was fulfilled at the time of the birth
of our Saviour Jesus Christ. This has been necessarily premised by us as a
proof of the correctness of the time.

CHAPTER VII: The Alleged Discrepancy in the Gospels in regard to the
Genealogy of Christ.

   1. Matthew and Luke in their gospels have given us the genealogy of
Christ differently, and many suppose that they are at variance with one
another. Since as a consequence every believer, in ignorance of the truth,
has been zealous to invent some explanation which shall harmonize the two
passages, permit us to subjoin the account of the matter which has come
down to us,[1] and which is given by Africanus, who was mentioned by us
just above, in his epistle to Aristides,[2] where he discusses the harmony
of the gospel genealogies. After refuting the opinions of others as forced
and deceptive, he give the account which he had received from tradition[3]
in these words:  2. "For whereas the names of the generations were reckoned
in Israel either according to nature or according to law;--according to
nature by the succession of legitimate offspring, and according to law
whenever another raised up a child to the name of a brother dying
childless;[4]  for because a clear hope of resurrection was not yet given
they had a representation of the future promise by a kind of mortal
resurrection, in order that the name of the one deceased might be
perpetuated;-- 3. whereas then some of those who are inserted in this
genealogical table succeeded by natural descent, the son to the father,
while others, though born of one father, were ascribed by name to another,
mention was made of both of those who were progenitors in fact and of those
who were so only in name. 4. Thus neither of the gospels is in error, for
one reckons by nature, the other by law. For the line of descent from
Solomon and that from Nathan[5] were so involved, the one with the other,
by the raising up of children to the childless and by second marriages,
that the same persons are justly considered to belong at one time to one,
at another time to another; that is, at one time to the reputed fathers, at
another to the actual fathers. So that both these accounts are strictly
true and come down to Joseph with considerable intricacy indeed, yet quite
accurately. 5. But in order that what I have said may be made clear I shall
explain the interchange of the generations. If we reckon the generations
from David through Solomon, the third from the end is found to be Matthan,
who begat Jacob the father of Joseph. But if, with Luke, we reckon them
from Nathan the son of David, in like manner the third from the end is
Melchi,[6] whose son Eli was the father of Joseph. For Joseph was the son
of Eli, the son of Melchi. 6. Joseph therefore being the object proposed to
us, it must be shown how it is that each is recorded to be his father, both
Jacob, who derived his descent from Solomon, and Eli, who derived his from
Nathan; first how it is that these two, Jacob and Eli, were brothers, and
then how it is that their fathers, Matthan and Melchi, although of
different families, are declared to be grandfathers of Joseph. 7. Matthan
and Melchi having married in succession the same woman, begat children who
were uterine brothers, for the law did not prohibit a widow, whether such
by divorce or by the death of her husband, from marrying another. 8. By
Estha[7] then (for this was the woman's name according to tradition)
Matthan, a descendant of Solomon, first begat Jacob. And when Matthan was
dead, Melchi, who traced his descent back to Nathan, being of the same
tribe[8] but of another family,[9] married her as before said, and begat a
son Eli. 9. Thus we shall find the two, Jacob and Eli, although belonging
to different families, yet brethren by the same mother. Of these the one,
Jacob, when his brother Eli had died childless, took the latter's wife and
begat by her a son to Joseph, his own son by nature n and in accordance
with reason. Wherefore also it is written: 'Jacob begat Joseph.'[12] But
according to law[13] he was the son of Eli, for Jacob, being the brother of
the latter, raised up seed to him. 10. Hence the genealogy traced through
him will not be rendered void, which the evangelist Matthew in his
enumeration gives thus: 'Jacob begat Joseph.' But Luke, on the other hand,
says: 'Who was the son, as was supposed'[14] (for this he also adds), 'of
Joseph, the son of Eli, the son of Melchi'; for he could not more clearly
express the generation according to law. And the expression 'he begat' he
has omitted in his genealogical table up to the end, tracing the genealogy
back to Adam the son of God. This interpretation is neither incapable of
proof nor is it an idle conjecture.[15] 11. For the relatives of our Lord
according to the flesh, whether with the desire of boasting or simply
wishing to state the fact, in either case truly, have banded down the
following account:[16] Some Idumean robbers,[17] having attacked Ascalon, a
city of Palestine, carried away from a temple of Apollo which stood near
the walls, in addition to other booty, Antipater, son of a certain temple
slave named Herod. And since the priest[18] was not able to pay the ransom
for his son, Antipater was brought up in the customs of the Idumeans, and
afterward was befriended by Hyrcanus, the high priest of the Jews. 12. And
having, been sent by Hyrcanus on an embassy to Pompey, and having restored
to him the kingdom which had been invaded by his brother Aristobulus, he
had the good fortune to be named procurator of Palestine.[19] But Antipater
having been slain by those who were envious of his great good fortune[20]
was succeeded by his son Herod, who was afterward, by a decree of the
senate, made King of the Jews[21] under Antony and Augustus. His sons were
Herod and the other tetrarchs.[22] These accounts agree also with those of
the Greeks.[23] 13. But as there had been kept in the archives[24] up to
that time the genealogies of the Hebrews as well as of those who traced
their lineage back to proselytes,[25] such as Achior [26] the Ammonite and
Ruth the Moabitess, and to those who were mingled with the Israelites and
came out of Egypt with them, Herod, inasmuch as the lineage of the
Israelites contributed nothing to his advantage, and since he was goaded
with the consciousness of his own ignoble extraction, burned all the
genealogical records,[27] thinking that he might appear of noble origin if
no one else were able, from the public registers, to trace back his lineage
to the patriarchs or proselytes and to those mingled with them, who were
called Georae.[28] 14. A few of the careful, however, having obtained
private records of their own, either by remembering the names or by getting
them in some other way from the registers, pride themselves on preserving
the memory of their noble extraction. Among these are those already
mentioned, called Desposyni,[29] on account of their connection with the
family of the Saviour. Coming from Nazara and Cochaba,[30]  villages of
Judea,[31] into other parts of the world, they drew the aforesaid genealogy
from memory[32]  and from the book of daily records[33] as faithfully as
possible. 15. Whether then the case stand thus or not no one could find a
clearer explanation, according to my own opinion and that of every candid
person. And let this suffice us, for, although we can urge no testimony in
its support,[34] we have nothing. better or truer to offer. In any case the
Gospel states the truth." And at the end of the same epistle he adds these
words: "Matthan, who was descended from Solomon, begat Jacob. And when
Matthan was dead, Melchi, who was descended from Nathan begat Eli by the
same woman. Eli and Jacob were thus uterine brothers. Eli having died
childless, Jacob raised up seed to him, begetting Joseph, his own son by
nature, but by law the son of Eli. Thus Joseph was the son of both." 17.
Thus far Africanus. And the lineage of Joseph being thus traced, Mary also
is virtually shown to be of the same tribe with him, since, according to
the law of Moses, inter-marriages between different tribes were not
permitted.[35] For the command is to marry one of the same family[36] and
lineage,[37] so that the inheritance may not pass from tribe to tribe. This
may suffice here.

CHAPTER VIII: The Cruelty of Herod toward the Infants, and the Manner of
his Death.

   1. When Christ was born, according to the prophecies, in Bethlehem of
Judea, at the time indicated, Herod was not a little disturbed by the
enquiry of the magi who came from the east, asking where he who was born
King of the Jews was to be found,--for they had seen his star, and this was
their reason for taking so long a journey; for they earnestly desired to
worship the infant as God,[1]-- for he imagined that his kingdom might be
endangered; and he enquired therefore of the doctors of the law, who
belonged to the Jewish nation, where they expected Christ to be born. When
he learned that the prophecy of Micah[2] announced that Bethlehem was to be
his birthplace he commanded, in a single edict, all the male infants in
Bethlehem, and all its borders, that were two  years of age or less,
according to the time which he had accurately ascertained from the magi, to
be slain, supposing that Jesus, as was indeed likely, would share the same
fate as the others of his own age. 2. But the child anticipated the snare,
being carried into Egypt by his parents, who had learned from an angel that
appeared unto them what was about to happen, These things are recorded by
the Holy Scriptures in the Gospel.[3] 3. It is worth while, in addition to
this, to observe the reward which Herod received for his daring crime
against Christ and those of the same age. For immediately, without the
least delay, the divine vengeance overtook him while he was still alive,
and gave him a foretaste of what he was to receive after death. 4. It is
not possible to relate here how he tarnished the supposed felicity of his
reign by successive calamities in his family, by the murder of wife and
children, and others of his nearest relatives and dearest friends.[4] The
account, which casts every other tragic drama into the shade, is detailed
at length in the histories of Josephus.[5]  5. How, immediately after his
crime against our Saviour and the other infants, the punishment sent by God
drove him on to his death, we can best learn from the words of that
historian who, in the seventeenth book of his Antiquities of the Jews,
writes as follows concerning his end:[6]" 6. But the disease of Herod grew
more severe, God inflicting punishment for his crimes. For a slow fire
burned in him which was not so apparent to those who touched him, but
augmented his internal distress; for he had a terrible desire for food
which it was not possible to resist. He was affected also with ulceration
of the intestines, and with especially severe pains in the colon, while a
watery and transparent humor settled about his feet. 7. He suffered also
from a similar trouble in his abdomen. Nay more, his privy member was
putrefied and produced worms. He found also excessive difficulty in
breathing, and it was particularly disagreeable because of the
offensiveness of the odor and the rapidity of respiration. 8. He had
convulsions also in every limb, which gave him uncontrollable strength. It
was said, indeed, by those who possessed the power of divination and wisdom
to explain such events, that God had inflicted this punishment upon the
King on account of his great impiety." 9. The writer mentioned above
recounts these things in the work referred to. And in the second book of
his History he gives a similar account of the same Herod, which runs as
follows:[7] "The disease then seized upon his whole body and distracted it
by various torments. For he had a slow fever, and the itching of the skin
of his whole body was insupportable. He suffered also from continuous pains
in his colon, and there were swellings on his feet like those of a person
suffering from dropsy, while his abdomen was inflamed and his privy member
so putrefied as to produce worms. Besides this he could breathe only in an
upright posture, and then only with difficulty, and he had convulsions in
all his limbs, so that the diviners said that his diseases were a
punishment.[8]  10. But he, although wrestling with such sufferings,
nevertheless clung to life and hoped for safety, and devised methods of
cure. For instance, crossing over Jordan he used the warm baths at
Callirhoe,[9] which flow into the Lake Asphaltites,[10] but are themselves
sweet enough to drink. 11. His physicians here thought that they could warm
his whole body again by means of heated oil. But when they had let him down
into a tub filled with oil, his eyes became weak and turned up like the
eyes of a dead person. But when his attendants raised an outcry, he
recovered at the noise; but finally, despairing of a cure, he commanded
about fifty drachms to be distributed among the soldiers, and great sums to
be given to his generals and friends. 12. Then returning he came to
Jericho, where, being seized with melancholy, he planned to commit an
impious deed, as if challenging death itself. For, collecting from every
town the most illustrious men of all Judea, he commanded that they be shut
up in the so-called hippodrome. 13. And having summoned Salome,[11] his
sister, and her husband, Alexander,[12] he said: 'I know that the Jews will
rejoice at my death. But I may be lamented by others and have a splendid
funeral if you are willing to perform my commands. When I shall expire
surround these men, who are now under guard, as quickly as possible with
soldiers, and slay them, in order that all Judea and every house may weep
for me even against their will.'"[13] And after a little Josephus says, 14.
"And again he was so tortured by want of food and by a convulsive cough
that, overcome by his pains, he planned to anticipate his fate. Taking an
apple he asked also for a knife, for he was accustomed to cut apples and
eat them. Then looking round to see that there was no one to hinder, he
raised his right hand as if to stab himself."[14] 15. In addition to these
things the same writer records that he slew another of his own sons[13]
before his death, the third one slain by his command, and that immediately
afterward he breathed his last, not without excessive pain.

   16. Such was the end of Herod, who suffered a just punishment for his
slaughter of the children of Bethlehem,[16] which was the result of his
plots against our Saviour. 17. After this an angel appeared in a dream to
Joseph in Egypt and commanded him to go to Judea with the child and its
mother, revealing to him that those who had sought the life of the child
were dead.[17] To this the evangelist adds, "But when he heard that
Archelaus did reign in the room of his father Herod he was afraid to go
thither; notwithstanding being warned of God in a dream he turned aside
into the parts of Galilee."[18]

CHAPTER IX: The Times of Pilate.

   1. THE historian already mentioned agrees with the evangelist in regard
to the fact that Archelaus[1] succeeded to the government after Herod. He
records the manner in which he received the kingdom of the Jews by the will
of his father Herod and by the decree of Caesar Augustus, and how, after he
had reigned ten years, he lost his kingdom, and his brothers Philip[2] and
Herod the younger,[3] with Lysanias,[4] still ruled their own tetrarchies.
The same writer, in the eighteenth book of his Antiquities,[5] says that
about the twelfth year of the reign of Tiberius,[6] who had succeeded to
the empire after Augustus had ruled fifty-seven years,[7] Pontius Pilate
was entrusted with the government of Judea, and that he remained there ten
full years, almost until the death of Tiberius. 2. Accordingly the forgery
of those who have recently given currency to acts against our Saviour[8] is
clearly proved. For the very date given in them[9] shows the falsehood of
their fabricators. 3. For the things which they have dared to say
concerning the passion of the Saviour are put into the fourth consulship of
Tiberius, which occurred in the seventh year of his reign; at which time it
is plain that Pilate was not yet ruling in Judea, if the testimony of
Josephus is to be believed, who clearly shows in the above-mentioned
work[10] that Pilate was made procurator of Judea by Tiberius in the
twelfth year of his reign.

CHAPTER X: The High Priests of the Jews under whom Christ taught.

   1. IT was in the fifteenth year of the reign of Tiberius,[1] according
to the evangelist, and in the fourth year of the governorship of Pontius
Pilate,[2] while Herod and Lysanias and Philip were ruling the rest of
Judea,[3] that our Saviour and Lord, Jesus the Christ of God, being about
thirty years of age,[4] came to John for baptism and began the promulgation
of the Gospel. 2. The Divine Scripture says, moreover, that he passed the
entire time of his ministry under the high priests Annas and Caiaphas,[5]
showing that in the time which belonged to the priesthood of those two men
the whole period of his teaching was completed. Since he began his work
during the high priesthood of Annas and taught until Caiaphas held the
office, the entire time does not comprise quite four years. 3. For the
rites of the law having been already abolished since that time, the
customary usages in connection with the worship of God, according to which
the high priest acquired his office by hereditary descent and held it for
life, were also annulled and there were appointed to the high priesthood by
the Roman governors now one and now another person who continued in office
not more than one year.[6] 4. Josephus relates that there were four high
priests in succession from Annas to Caiaphas. Thus in the same book of the
Antiquities[7] he writes as follows: "Valerius Gratus[8] having put an end
to the priesthood of Ananus[9] appoints Ishmael,[10] the son of Fabi, high
priest. And having removed him after a little he appoints Eleazer,[11] the
son of Ananus the high priest, to the same office. And having removed him
also at the end of a year he gives the high priesthood to Simon,[12] the
son of Camithus. But he likewise held the honor no more than a year, when
Josephus, called also Caiaphas,[13] succeeded him." Accordingly the whole
time of our Saviour's ministry is shown to have been not quite four full
years, four high priests, from Annas to the accession of Caiaphas, having
held office a year each. The Gospel therefore has rightly indicated
Caiaphas as the high priest under whom the Saviour suffered. From which
also we can see that the time of our Saviour's ministry does not disagree
with the foregoing investigation.

   5. Our Saviour and Lord, not long after the beginning of his ministry,
called the twelve apostles,[14] and these alone of all his disciples he
named apostles, as an especial honor. And again he appointed seventy others
whom he sent out two by two before his face into every place and city
whither he himself was about to come.[15]

CHAPTER XI: Testimonies in Regard to John the Baptist and Christ.

   1. NOT long after this John the Baptist was beheaded by the younger
Herod,[1] as is stated in the Gospels.[2] Josephus also records the same
fact,[3] making mention of Herodias[4]  by name, and stating that, although
she was the wife of his brother, Herod made her his own wife after
divorcing his former lawful wife, who was the daughter of Aretas,[5] king
of Petra, and separating Herodias from her husband while he was still
alive. 2. It was on her account also that he slew John, and waged war with
Aretas, because of the disgrace inflicted on the daughter of the latter.
Josephus relates that in this war, when they came to battle, Herod's entire
army was destroyed,[6] and that he suffered this calamity on account of his
crime against John.

   3. The same Josephus confesses in this account that John the Baptist
was an exceedingly righteous man, and thus agrees with the things written
of him in the Gospels. He records also that Herod lost his kingdom on
account of the same Herodias, and that he was driven into banishment with
her, and condemned to live at Vienne in Gaul.[7] 4. He relates these things
in the eighteenth book of the Antiquities, where he writes of John in the
following words:[8] "It seemed to some of the Jews that the army of Herod
was destroyed by God, who most justly avenged John called the Baptist. 5.
For Herod slew him, a good man and one who exhorted the Jews to come and
receive baptism, practicing virtue and exercising righteousness toward each
other and toward God; for baptism would appear acceptable unto Him when
they employed it, not for the remission of certain sins, but for the
purification of the body, as the soul had been already purified in
righteousness. 6. And when others gathered about him (for they found much
pleasure in listening to his words), Herod feared that his great influence
might lead to some sedition, for they appeared ready to do whatever he
might advise. He therefore considered it much better, before any new thing
should be done under John's influence, to anticipate it by slaying him,
than to repent after revolution had come, and when he found himself in the
midst of difficulties.[9] On account of Herod's suspicion John was sent in
bonds to the above-mentioned citadel of Machaera,[10] and there slain." 7.
After relating these things concerning John, he makes mention of our
Saviour in the same work, in the following words:[11] "And there lived at
that time Jesus, a wise man, if indeed it be proper to call him a man. For
he was a doer of wonderful works, and a teacher of such men as receive the
truth in gladness. And he attached to himself many of the Jews, and many
also of the Greeks. He was the Christ. 8. When Pilate, on the accusation of
our principal men, condemned him to the cross, those who had loved him in
the beginning did not cease loving him. For he appeared unto them again
alive on the third day, the divine prophets having told these and countless
other wonderful things concerning him. Moreover, the race of Christians,
named after him, continues down to the present day." 9. Since an historian,
who is one of the Hebrews themselves, has recorded in his work these things
concerning John the Baptist and our Saviour, what excuse is there left for
not convicting them of being destitute of all shame, who have forged the
acts against them?[12] But let this suffice here.

CHAPTER XII: The Disciples of our Saviour.

   1. THE names of the apostles of our Saviour are known to every one from
the Gospels.[1] But there exists no catalogue of the seventy disciples.[2]
Barnabas, indeed, is said to have been one of them, of whom the Acts of the
apostles makes mention in various places,[3] and especially Paul in his
Epistle to the Galatians.[4] 2. They say that Sosthenes also, who wrote to
the Corinthians with Paul, was one of them.[5]  This is the account of
Clement[6] in the fifth  book of his Hypotyposes, in which he also says
that Cephas was one of the seventy disciples,[7] a man who bore the same
name as the apostle Peter, and the one concerning whom Paul says, "When
Cephas came to Antioch I withstood him to his face."[8] 3. Matthias,[9]
also, who was numbered with the apostles in the place of Judas, and the one
who was honored by being made a candidate with him,[10] are like-wise said
to have been deemed worthy of the same calling with the seventy. They say
that Thaddeus[11] also was one of them, concerning whom I shall presently
relate an account which has come down to us.[12] And upon examination you
will find that our Saviour had more than seventy disciples, according to
the testimony of Paul, who says that after his resurrection from the dead
he appeared first to Cephas, then to the twelve, and after them to above
five hundred brethren at once, of whom some had fallen asleep;[13] but the
majority were still living at the time he wrote. 4. Afterwards he says he
appeared unto James, who was one of the so-called brethren of the
Saviour.[14] But, since in addition to these, there were many others who
were called apostles, in imitation of the Twelve, as was Paul himself, he
adds: "Afterward he appeared to all the apostles."[15] So much in regard to
these persons. But the story concerning Thaddeus is as follows.

CHAPTER XIII: Narrative concerning the Prince of the Edessenes.

   1. The divinity of our Lord and Saviour Jesus Christ being noised
abroad among all men on account of his wonder-working power, he attracted
countless numbers from foreign countries lying far away from Judea, who had
the opening of being cured of their diseases and of all kinds of
sufferings. 2. For instance the King Abgarus,[1] who ruled with great glory
the nations beyond the Euphrates, being afflicted with a terrible disease
which it was beyond the power of human skill to cure, when he heard of the
name of Jesus, and of his miracles, which were attested by all with one
accord sent a message to him by a courier and begged him to heal his
disease. 3. But he did not at that time comply with his request; yet he
deemed him worthy of a personal letter in which he said that he would send
one of his disciples to cure his disease, and at the same time promised
salvation to himself and all his house. 4. Not long afterward his  promise
was fulfilled. For after his resurrection from the dead and his ascent into
heaven, Thomas,[2] one of the twelve apostles, under divine impulse sent
Thaddeus, who was also numbered among the seventy disciples of Christ,[3]
to Edessa,[4] as a preacher and evangelist of the teaching of Christ. 5.
And all that our Saviour had promised received through him its fulfillment.
You have written evidence of these things taken from the archives of
Edessa,[5] which was at that time a royal city. For in the public registers
there, which contain accounts of ancient times and the acts of Abgarus,
these things have been found preserved down to the present time. But there
is no better way than to hear the epistles themselves which we have taken
from the archives and have literally translated from the Syriac language[6]
in the following manner.

Copy of an epistle written by Abgarus the ruler to Jesus, tend sent to him
at Jerusalem by Ananias[7] the swift courier.

   6. "Abgarus, ruler Of Edessa, to Jesus the excellent Saviour who has
appeared in the country of Jerusalem, greeting. I have heard the reports of
thee and of thy cures as performed by thee without medicines or herbs. For
it is said that thou makest the blind to see and the lame to walk, that
thou cleansest lepers and castest out impure spirits and demons, and that
thou healest those afflicted with lingering disease, and raisest the dead.
7. And having heard all these things concerning thee, I have concluded that
one of two things must be true: either thou art God, and having come down
from heaven thou doest these things, or else thou, who doest these things,
art the Son of God.[8] 8. I have therefore written to thee to ask thee that
thou wouldest take the trouble to come to me and heal the disease which I
have. For I have heard that the Jews are murmuring against thee and are
plotting to injure thee. But I have a very small yet noble city which is
great enough for us both."

The answer of Jesus to the ruler Abgarus by the courier Ananias.

   9. "Blessed art thou who hast believed in me without having seen me.[9]
For it is written concerning me, that they who have seen me will not
believe in me, and that they who have not seen me will believe and be
saved.[10] But in regard to what thou hast written me, that I should come
to thee, it is necessary for me to fulfill all things here for which I have
been sent, and after I have fulfilled them thus to be taken up again to him
that sent me. But after I have been taken up I will send to thee one of my
disciples, that he may heal thy disease and give life to thee and thine."

   10. To these epistles there was added the following account in the
Syriac language. "After the ascension of Jesus, Judas,[11] who was also
called Thomas, sent to him Thaddeus, an apostle,[12] one of the Seventy.
When he was come he lodged with Tobias,[13] the son of Tobias. When the
report of him got abroad, it was told Abgarus that an apostle of Jesus was
come, as he had written him. 11. Thaddeus began then in the power of God to
heal every disease and infirmity, insomuch that all wondered. And when
Abgarus heard of the great and wonderful things which he did and of the
cures which he performed, he began to suspect that he was the one of whom
Jesus had written him, saying, 'After I have been taken up I will send to
thee one of my disciples who will heal thee.' 12. Therefore, summoning
Tobias, with whom Thaddeus lodged, he said, I have heard that a certain man
of power has come and is lodging in thy house. Bring him to me. And Tobias
coming to Thaddeus said to him, The ruler Abgarus summoned me and told me
to bring thee to him that thou mightest heal him. And Thaddeus said, I will
go, for I have been sent to him with power. 13. Tobias therefore arose
early on the following day, and taking Thaddeus came to Abgarus. And when
he came, the nobles were present and stood about Abgarus. And immediately
upon his entrance a great vision appeared to Abgarus in the countenance of
the apostle Thaddeus. When Abgarus saw it he prostrated himself before
Thaddeus, while all those who stood about were astonished; for they did not
see the vision, which appeared to Abgarus alone. 14. He then asked Thaddeus
if he were in truth a disciple of Jesus the Son of God, who had said to
him, 'I will send thee one of my disciples, who shall heal thee and give
thee life.' And Thaddeus said, Because thou hast mightily believed in him
that sent me, therefore have I been sent unto thee. And still further, if
thou believest in him, the petitions of thy heart shall be granted thee as
thou believest. 15. And Abgarus said to him, So much have I believed in him
that I wished to take an army and destroy those Jews who crucified him, had
I not been deterred from it by reason of the dominion of the Romans. And
Thaddeus said, Our Lord has fulfilled the will of his Father, and having
fulfilled it has been taken up to his Father. And Abgarus said to him, I
too have believed in him and in his Father. 16.  And Thaddeus said to him,
Therefore I place my hand upon thee in his name. And when he had done it,
immediately Abgarus was cured of the disease and of the suffering which he
had. 17. And Abgarus marvelled, that as he had heard concerning Jesus, so
he had received in very deed through his disciple Thaddeus, who healed him
without medicines and herbs, and not only him, but also Abdus[14] the son
of Abdus, who was afflicted with the gout; for he too came to him and fell
at his feet, and having received a benediction by the imposition of his
hands, he was healed. The same Thaddeus cured also many other inhabitants
of the city, and did wonders and marvelous works, and preached the word of
God.  18. And afterward Abgarus said, Thou, O Thaddeus, doest these things
with the power of God, and we marvel. But, in addition to these things, I
pray thee to inform me in regard to the coming of Jesus, how he was born;
and in regard to his power, by what power he performed those deeds of which
I have heard. 19. And Thaddeus said, Now indeed will I keep silence, since
I have been sent to proclaim the word publicly. But to-morrow assemble for
me all thy citizens, and I will preach in their presence and sow among them
the word of God, concerning the coming of Jesus, how he was born; and
concerning his mission, for what purpose he was sent by the Father; and
concerning the power of his works, and the mysteries which he proclaimed in
the world, and by what power he did these things; and concerning his new
preaching, and his abasement and humiliation, and how he humbled himself,
and died and debased his divinity and was crucified, and descended into
Hades,[15] and burst the bars which from eternity had not been broken,[16]
and raised the dead; for he descended alone, but rose with many, and thus
ascended to his Father.[17] 20. Abgarus therefore commanded the citizens to
assemble early in the morning to hear the preaching of Thaddeus, and
afterward he ordered gold and silver to be given him. But he refused to
take it, saying, If we have forsaken that which was our own, how shall we
take that which is another's? These things were done in the three hundred
and fortieth year."[18]

   I have inserted them here in their proper place, translated from the
Syriac[19] literally, and I hope to good purpose.


BOOK II.

INTRODUCTION.

   1. WE have discussed in the preceding book those subjects in
ecclesiastical history which it was necessary to treat by way of
introduction, and have accompanied them with brief proofs. Such were the
divinity of the saving Word, and the antiquity of the doctrines which we
teach, as well as of that evangelical life which is led by Christians,
together with the events which have taken place in connection with Christ's
recent appearance, and in connection with his passion and with the choice
of the apostles. 2. In the present book let us examine the events which
took place after his ascension, confirming some of them from the divine
Scriptures, and others from such writings as we shall refer to from time to
time.

CHAPTER I: The Course pursued by the Apostles after the Ascension of
Christ.

   1. First, then, in the place of Judas, the betrayer, Matthias,[1] who,
as has been shown[2] was also one of the Seventy, was chosen to the
apostolate. And there were appointed to the diaconate,[2a] for the service
of the congregation, by prayer and the laying on of the hands of the
apostles, approved men, seven in number, of whom Stephen was one.[3] He
first, after the Lord, was stoned to death at the time of his ordination by
the slayers of the Lord, as if he had been promoted for this very
purpose.[4] And thus he was the first to receive the crown, corresponding
to his name,[5] which belongs to the martyrs of Christ, who are worthy of
the meed of victory.  2. Then James, whom the ancients surnamed the Just[6]
on account of the excellence of his virtue, is recorded to have been the
first to be made bishop of the church of Jerusalem. This James was called
the brother of the Lord[7] because he was known as a son of Joseph,[8] and
Joseph was supposed to be the father of Christ, because the Virgin, being
betrothed to him, "was found with child by the Holy Ghost before they came
together,"[9] as the account of the holy Gospels shows. 3. But Clement in
the sixth book of his Hypotyposes[10] writes thus: "For they say that Peter
and James and John after the ascension of our Saviour, as if also preferred
by our Lord, strove not after honor, but chose James the Just bishop of
Jerusalem."[11] 4. But the same writer, in the seventh book of the same
work, relates also the following things concerning him: "The Lord after his
resurrection imparted knowledge to James the Just and to John and Peter,
and they imparted it to the rest of the apostles, and the rest of the
apostles to the seventy, of whom Barnabas was one.[12] But there were two
Jameses:[13] one called the Just, who was thrown from the pinnacle of the
temple and was beaten to death with a club by a fuller,[14] and another who
was beheaded."[15] Paul also makes mention of the same James the Just,
where he writes, "Other of the apostles saw I none, save James the Lord's
brother."[16] 5. At that time also the promise of our Saviour to the king
of the Osrhoenians was fulfilled. For Thomas, under a divine impulse, sent
Thaddeus to Edessa as a preacher and evangelist of the religion of Christ,
as we have shown a little above from the document found there? 7. When he
came to that place he healed Abgarus by the word of Christ; and after
bringing all the people there into the right attitude of mind by means of
his works, and leading them to adore the power of Christ, he made them
disciples of the Saviour's teaching. And from that time down to the present
the whole city of the Edessenes has been devoted to the name of Christ,[18]
offering no common proof of the beneficence of our Saviour toward them
also. 8. These things have been drawn from ancient accounts; but let us now
turn again to the divine Scripture. When the first and greatest persecution
was instigated by the Jews against the church of Jerusalem in connection
with the martyrdom of Stephen, and when all the disciples, except the
Twelve, were scattered throughout Judea and Samaria,[19] some, as the
divine Scripture says, went as far as Phoenicia and Cyprus and Antioch, but
could not yet venture to impart the word of faith to the nations, and
therefore preached it to the Jews alone.[20] 9. During this time Paul was
still persecuting the church, and entering the houses of believers was
dragging men and women away and committing them to prison.[21] 10. Philip
also, one of those who with Stephen had been entrusted with the diaconate,
being among those who were scattered abroad, went down to Samaria,[22] and
being filled with the divine power, he first preached the word to the
inhabitants of that country. And divine grace worked so mightily with him
that even Simon Magus with many others was attracted by his words.[23] 11.
Simon was at that time so celebrated, and had acquired, by his jugglery,
such influence over those who were deceived by him, that he was thought to
be the great power of God.[24] But at this time, being amazed at the
wonderful deeds wrought by Philip through the divine power, he reigned and
counterfeited faith in Christ, even going so far as to receive baptism.[25]
12. And what is surprising, the same thing is done even to this day by
those who follow his most impure heresy.[26] For they, after the manner of
their forefather, slipping into the Church, like a pestilential and leprous
disease greatly afflict those into whom they are able to infuse the deadly
and terrible poison concealed in themselves.[27] The most of these have
been expelled as soon as they have been caught in their wickedness, as
Simon himself, when detected by Peter, received the merited punishment.[28]

   13. But as the preaching of the Saviour's Gospel was daily advancing, a
certain providence led from the land of the Ethiopians an officer of the
queen of that country,[29] for Ethiopia even to the present day is ruled,
according to ancestral custom, by a woman. He, first among the Gentiles,
received of the mysteries of the divine word from Philip in consequence of
a revelation, and having become the first- fruits of believers throughout
the world, he is said to have been the first on returning to his country to
proclaim the knowledge of the God of the universe and the life-giving
sojourn of our Saviour among men;[30] so that through him in truth the
prophecy obtained its fulfillment, which declares that "Ethiopia stretcheth
out her hand unto God."[31] 14. In addition to these, Paul, that "chosen
vessel,"[32] "not of men neither through men, but by the revelation of
Jesus Christ himself and of God the Father who raised him from the
dead,"[33] was appointed an apostle, being made worthy of the call by a
vision and by a voice which was uttered in a revelation from heaven.[34]

CHAPTER II: How Tiberius was affected when informed by Pilate concerning
Christ.

   1. AND when the wonderful resurrection and ascension of our Saviour
were already noised abroad, in accordance with an ancient custom which
prevailed among the rulers of the provinces, of reporting to the emperor
the novel occurrences which took place in them, in order that nothing might
escape him, Pontius Pilate informed Tiberius[1] of the reports which were
noised abroad through all Palestine concerning the resurrection of our
Saviour Jesus from the dead. 2. He gave an account also of other wonders
which he had learned of him, and how, after his death, having risen from
the dead, he was now believed by many to be a God.[2] They say that
Tiberius referred the matter to the Senate,[3] but that they rejected it,
ostensibly because they had not first examined into the matter (for an
ancient law prevailed that no one should be made a God by the Romans except
by a vote and decree of the Senate), but in reality because the saving
teaching of the divine Gospel did not need the confirmation and
recommendation of men.

   3. But although the Senate of the Romans rejected the proposition made
in regard to our Saviour, Tiberius still retained the opinion which he had
held at first, and contrived no hostile measures against Christ.[4] 4.
These things are recorded by Tertullian,[5] a man well versed in the laws
of the Romans,[6] and in other respects of high repute, and one of those
especially distinguished in Rome.[7] In his apology for the Christians,[8]
which was written by him in the Latin language, and has been translated
into Greek,[9] he writes as follows:[10] 5. "But in order that we may give
an account of these laws from their origin, it was an ancient decree n that
no one should be consecrated a God by the emperor until the Senate had
expressed its approval. Marcus Aurelius did thus concerning a certain idol,
Alburnus.[12] And this is a point in favor of our doctrine,[13] that among
you divine dignity is conferred by human decree. If a God does not please a
man he is not made a God. Thus, according to this custom, it is necessary
for man to be gracious to God. 6. Tiberius, therefore, under whom the name
of Christ made its entry into the world, when this doctrine was reported to
him from Palestine, where it first began, communicated with the Senate,
making it clear to them that he was pleased with the doctrine.[14] But the
Senate, since it had not itself proved the matter, rejected it. But
Tiberius continued to hold his own opinion, and threatened death to the
accusers of the Christians."[15] Heavenly providence had wisely instilled
this into his mind in order that the doctrine of the Gospel, unhindered at
its beginning, might spread in all directions throughout the world.

CHAPTER III: The Doctrine of Christ soon spread throughout All the World.

   1. THUS, under the influence of heavenly power, and with the divine co-
operation, the doctrine of the Saviour, like the rays of the sun, quickly
illumined the whole world;[1] and straightway, in accordance with the
divine Scriptures,[2] the voice of the inspired evangelists and apostles
went forth through all the earth, and their words to the end of the world.
2. In every city and village, churches were quickly established, filled
with multitudes of people like a replenished threshing-floor. And those
whose minds, in consequence of errors which had descended to them from
their forefathers, were fettered by the ancient disease of idolatrous
superstition, were, by the power of Christ operating through the teaching
and the wonderful works of his disciples, set free, as it were, from
terrible masters, and found a release from the most cruel bondage. They
renounced with abhorrence every species of demoniacal polytheism, and
confessed that there was only one God, the creator of all things, and him
they honored with the rites of true piety, through the inspired and
rational worship which has been planted by our Saviour among men. 3. But
the divine grace being now poured out upon the rest of the nations
Cornelius, of Caesarea in Palestine, with his whole house, through a divine
revelation and the agency of Peter, first received faith in Christ;[3] and
after him a multitude of other Greeks in Antioch,[4] to whom those who were
scattered by the persecution of Stephen had preached the Gospel. When the
church of Antioch was now increasing and abounding, and a multitude of
prophets from Jerusalem were on the ground,[5] among them Barnabas and Paul
and in addition many other brethren, the name of Christians first sprang up
there,[6] as from a fresh and life-giving fountain.[7] 4. And Agabus, one
of the prophets who was with them, uttered a prophecy concerning the famine
which was about to take place,[8] and Paul and Barnabas were sent to
relieve the necessities of the brethren.[9]

CHAPTER IV: After the Death of Tiberius, Caius appointed Agrippa King of
the Jews, having punished Herod with Perpetual Exile.

   1. Tiberius died, after having reigned about twenty-two years,[1] and
Caius succeeded him in the empire.[2] He immediately gave the government of
the Jews to Agrippa,[3] making him king over the tetrarchies of Philip and
of Ly-sanias; in addition to which he bestowed upon him, not long
afterward, the tetrarchy of Herod,[4] having punished Herod (the one under
whom the Saviour suffered[5]) and his wife Herodias with perpetual exile[6]
on account of numerous crimes. Josephus is a witness to these facts.[7] 2.
Under this emperor, Philo[8] became known; a man most celebrated not only
among many of our own, but also among many scholars without the Church. He
was a Hebrew by birth, but was inferior to none of those who held high
dignities in Alexandria. How exceedingly he labored in the Scriptures and
in the studies of his nation is plain to all from the work which he has
done. How familiar he was with philosophy and with the liberal studies of
foreign nations, it is not necessary to say, since he is reported to have
surpassed all his contemporaries in the study of Platonic and Pythagorean.
philosophy, to which he particularly devoted his attention.[9]

CHAPTER V: Philo's Embassy to Caius in Behalf of the Jews.

   1. PHILO has given us an account, in five books, of the misfortunes of
the Jews under Caius.[1] He recounts at the same time the madness of Caius:
how he called himself a god, and performed as emperor innumerable acts of
tyranny; and he describes further the miseries of the Jews under him, and
gives a report of the embassy upon which he himself was sent to Rome in
behalf of his fellow-countrymen in Alexandria;[2] how when he appeared
before Caius in behalf of the laws of his fathers he received nothing but
laughter and ridicule, and almost incurred the risk of his life. 2.
Josephus also makes mention of these things in the eighteenth book of his
Antiquities, in the following words: a "A sedition having arisen in
Alexandria between the Jews that dwell there and the Greeks,[4] three
deputies were chosen from each faction and went to Caius. 3. One of the
Alexandrian deputies was Apion,[5] who uttered many slanders against the
Jews; among other things saying that they neglected the honors due to
C'sar. For while all other subjects of Rome erected altars and temples to
Caius, and in all other respects treated him just as they did the gods,
they alone considered it disgraceful to honor him with statues and to swear
by his name. 4. And when Apion had uttered many severe charges by which he
hoped that Caius would be aroused, as indeed was likely, Philo, the chief
of the Jewish embassy, a man celebrated in every respect, a brother of
Alexander the Alabarch,[6] and not unskilled in philosophy, was prepared to
enter upon a defense in reply to his accusations. 5. But Caius prevented
him and ordered him to leave, and being very angry, it was plain that he
meditated some severe measure against them. And Philo departed covered with
insult and told the Jews that were with him to be of good courage; for
while Caius was raging against them he was in fact already contending with
God." Thus far Josephus. 6. And Philo himself, in the work On the
Embassy[7] which he wrote, describes accurately and in detail the things
which were done by him at that time. But I shall omit the most of them and
record only those things which will make clearly evident to the reader that
the misfortunes of the Jews came upon them not long after their daring
deeds against Christ and on account of the same.  7. And in the first place
he relates that at Rome in the reign of Tiberius, Sejanus, who at that time
enjoyed great influence with the emperor, made every effort to destroy the
Jewish nation utterly;[8] and that in Judea, Pilate, under whom the crimes
against the Saviour were committed, attempted something contrary to the
Jewish law in respect to the temple, which was at that time still standing
in Jerusalem, and excited them to the greatest tumults.[9]

CHAPTER VI: The Misfortunes which overwhelmed the Jews after their
Presumption against Christ.

   1. After the death of Tiberius, Caius received the empire, and, besides
innumerable other acts of tyranny against many people, he greatly afflicted
especially the whole nation of the Jews[1] These things we may learn
briefly from the words of Philo, who writes as follows:[2]  2. "So great
was the caprice of Caius in his conduct toward all, and especially toward
the nation of the Jews. The latter he so bitterly hated that he
appropriated to himself their places of worship in the other cities,[3] and
beginning with Alexandria he filled them with images and statues of himself
(for in permitting others to erect them he really erected them himself).
The temple in the holy city, which had hitherto been left untouched, and
had been regarded as an inviolable asylum, he altered and transformed into
a temple of his own, that it might be called the temple of the visible
Jupiter, the younger Caius."[4]  3. Innumerable other terrible and almost
indescribable calamities which came upon the Jews in Alexandria during the
reign of the same emperor, are recorded by the same author in a second
work, to which he gave the title, On the Virtues.[5] With him agrees also
Josephus, who likewise indicates that the misfortunes of the whole nation
began with the time of Pilate, and with their daring crimes against the
Saviour.[6]  4. Hear what be says in the second book of his Jewish War,
where he writes as follows:[7] "Pilate being sent to Judea as procurator by
Tiberius, secretly carried veiled images of the emperor, called ensigns,[8]
to Jerusalem by night. The following day this caused the greatest
disturbance among the Jews. For those who were near were confounded at the
sight, beholding their laws, as it were, trampled under foot. For they
allow no image to be set up in their city."  5. Comparing these things with
the writings of the evangelists, you will see that it was not long before
there came upon them the penalty for the exclamation which they had uttered
under the same Pilate, when they cried out that they had no other king than
Caesar.[9]  6. The same writer further records that after this another
calamity overtook them. He writes as follows:[10] "After this he. stirred
up another tumult by snaking use of the holy treasure, which is called
Corban,[11] in the construction of an aqueduct three hundred stadia in
length.[12]  7. The multitude were greatly displeased at it, and when
Pilate was in Jerusalem they surrounded his tribunal and gave utterance to
loud complaints. But he, anticipating the tumult, had distributed through
the crowd armed soldiers disguised in citizen's clothing, forbidding them
to use the sword, but commanding them to strike with clubs those who should
make an outcry. To them he now gave the preconcerted signal from the
tribunal. And the Jews being beaten, many of them perished in consequence
of the blows, while many others were trampled under foot by their own
countrymen in their flight, and thus lost their lives. But the multitude,
overawed by the fate of those who were slain, held their peace."  8. In
addition to these the same author records[13] many other tumults which were
stirred up in Jerusalem itself, and shows that from that time seditions and
wars and mischievous plots followed each other in quick succession, and
never ceased in the city and in all Judea until finally the siege of
Vespasian overwhelmed them. Thus the divine vengeance overtook the Jews for
the crimes which they dared to commit against Christ.

CHAPTER VII: Pilate's Suicide.

   IT is worthy of note that Pilate himself, who was governor in the time
of our Saviour, is reported to have fallen into such misfortunes under
Caius, whose times we are recording, that he was forced to become his own
murderer and executioner;[1] and thus divine vengeance, as it seems, was
not long in overtaking him. This is stated by those Greek historians who
have recorded the Olympiads, together with the respective events which have
taken place in each period.[2]

CHAPTER VIII: The Famine which took Place in the Reign of Claudius.

   1. Caius had held the power not quite four years,[1] when he was
succeeded by the emperor Claudius. Under him the world was visited with a
famine,[2] which writers that are entire strangers to our religion have
recorded in their histories.[3] And thus the prediction of Agabus recorded
in the Acts of the Apostles,[4] according to which the whole world was to
be visited by a famine, received its fulfillment.  2. And Luke, in the
Acts, after mentioning the famine in the time of Claudius, and stating that
the brethren of Antioch, each according to his ability, sent to the
brethren of Judea by the hands of Paul and Barnabas,[5] adds the following
account.

CHAPTER IX: The Martyrdom of James the Apostle.

   1. "[1] Now about that time" (it is clear that he means the time of
Claudius) "Herod the King[2] stretched forth his hands to vex certain of
the Church. And he killed James the brother of John with the sword."  2.
And concerning this James, Clement, in the seventh book of his
Hypotyposes,[3] relates a story which is worthy of mention; telling it as
he received it from those who had lived before him. He says that the one
who led James to the judgment-seat, when he saw him bearing his testimony,
was moved, and confessed that he was himself also a Christian. 3. They were
both therefore, he says, led away together; and on the way he begged James
to forgive him. And he, after considering a little, said, "Peace be with
thee," and kissed him. And thus they were both beheaded at the same time.
4. And then, as the divine Scripture says,[4] Herod, upon the death of
James, seeing that the deed pleased the Jews, attacked Peter also and
committed him to prison, and would have slain him if he had not, by the
divine appearance of an angel who came to him by night, been wonderfully
released from his bonds, and thus liberated for the service of the Gospel.
Such was the providence of God in respect to Peter.

CHAPTER X: Agrippa, who was also called Herod, having persecuted the
Apostles, immediately experienced the Divine Vengeance.

   1. THE consequences of the king's undertaking against the apostles were
no, long deferred, but the avenging minister of divine justice overtook him
immediately after his plots against them, as the Book of Acts records.[1]
For when he had journeyed to Caesarea, on a notable feast-day, clothed in a
splendid and royal garment, he delivered an address 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.[2] 2. 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:[3]  3.
"He had completed the third year of his reign over all Judea[4] when he
came to C'sarea, which was formerly called Strato's Tower.[5] There he held
games in honor of C'sar, learning that this was a festival observed in
behalf of C'sar's safety.[6] At this festival was collected a great
multitude of the highest and most honorable men in the province. 4. 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. 5. 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.' 6. 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.[7] And this he quickly perceived
would be the cause of evil as it had once been the cause of good
fortune,[8] and he was smitten with a heart-piercing pain. 7. And
straightway distress, 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 fate thus I 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.' 8. 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.[10] 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. 9. 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.[11] Four years he ruled under the
Emperor Caius--three of them over the tetrarchy of Philip, to which was
added in the fourth year that of Herod[12] --and three years during the
reign of the Emperor Claudius."

   10. 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.[13]

CHAPTER XI: The Impostor Theudas and his Followers.

   1. LUKE, in the Acts, introduces Gamaliel as saying, at the
consultation which was held concerning the apostles, that at the time
referred to,[1] "rose up Theudas boasting himself to be somebody; who was
slain; and all, as many as obeyed him, were scattered."[2] Let us therefore
add the account of Josephus concerning this man. He records in the work
mentioned just above, the following circumstances:[3] 2. "While Fadus was
procurator of Judea[4] a certain impostor called Theudas[5] 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. 3. 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 Theudas
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: Helen, the Queen of the Osrhoenians.

   1. [1]"AND at this time" it came to pass that the great famine a took
place in Judea, in which the queen Helen,[4] having purchased grain from
Egypt with large sums, distributed it to the needy."

   2. 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."[5] 3. But splendid monuments[6] of this Helen, Of whom
the historian has made mention, are still shown in the suburbs of the city
which is now called 'lia,[7] But she is said to have been queen of the
Adiabeni.[8]

CHAPTER XIII: Simon Magus.[1]

   1. But faith in our Saviour and Lord Jesus Christ having now been
diffused among all men,[2] the enemy of man's salvation contrived a plan
for seizing the imperial city for himself. He conducted thither the above-
mentioned Simon,[3] aided him in his deceitful arts, led many of the
inhabitants of Rome astray, and thus brought them into his own power. 2.
This is stated by Justin,[4] one of our distinguished writers who lived not
long after the time of the apostles. Concerning him I shall speak in the
proper place.[5] Take and read the work of this man, who in the first
Apology[6] which he addressed to Antonine in behalf of our religion writes
as follows:[7] 3. "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 Gitto,[8] who
in the reign of Claudius Caesar[9] 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,[10] between the two bridges, and bore this
inscription in the Latin tongue, Simoni Deo Sancto, that is, To Simon the
Holy God.[11] 4. 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[12] who had formerly been a
prostitute in Tyre of Phoenicia; and her they call the first idea that
proceeded from him."[13] 5. 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[14] 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 and the false doctrines of
each of the heresiarchs that have followed him, as well as the customs
practiced by them all, to find them treated at length in the above-
mentioned work of Irenaeus. 6. We have understood that Simon was the author
of all heresy.[15] From his time down to the present those who have
followed his heresy have reigned 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
seemed 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. 7. 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,[16]
are in truth full 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.[17] 8. For whatever could be conceived of,
viler than the vilest 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.[18]

CHAPTER XIV: The Preaching of the Apostle Peter in Rome.

   1. The evil power,[1] 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,[2] as if to make him a mighty antagonist of the great,
inspired apostles of our Saviour. 2. For that divine and celestial grace
which co-operates 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."[3] 3. 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. 4. Immediately[4] 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 been first detected by the
apostle Peter in Judea,[5] 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. 5. And coming to the city of Rome,[6] by the mighty co-
operation 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.[7] 6. 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, that strongest and
greatest of the apostles, and the one who on account of his virtue was the
speaker for all the others, to Rome s against this great corrupter 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.[9]

CHAPTER XV: The Gospel according to Mark.

   1. AND thus when the divine word had made its home among them,[1] the
power of Simon was quenched and immediately destroyed, together with the
man himself.[2] 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 teaching of the divine Gospel, but with
all sorts of entreaties they besought Mark,[3] 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.[4] 2. 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.[5] Clement in the eighth book of his Hypotyposes gives
this account, and with him agrees the bishop of Hierapolis named Papias.[6]
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 doth Marcus my
son."[7]

CHAPTER XVI: Mark first proclaimed Christianity to the Inhabitants of
Egypt.

   1. 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.[1] 2. 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 worth while to describe their pursuits, their
meetings, their entertainments, and their whole manner of life."[2]

CHAPTER XVII: Philo's Account of the Ascetics of Egypt.

   1. It is also said that Philo in the reign of Claudius became
acquainted at Rome with Peter, who was then preaching there.[1] Nor 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. 2. 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. 3. In the work to which he gave the title, On a
Contemplative Life or on Suppliants,[2] 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,[3] he says that these men were
called Therapeut' and the women that were with them Therapeutrides.[4] 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 worshiped the Deity in purity and sincerity. 4. 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. 5. He bears witness, however, that first
of all they renounce their property. When they begin the philosophical[5]
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 prophets' mode of life. 6. For in
the Acts of the Apostles, a work universally acknowledged as authentic,[6]
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."[7]

   7. Philo bears witness to facts very much like those here described and
then adds the following account:[8] "Everywhere in the world is this
race[9] found. For it was fitting that both Greek[9a] and Barbarian should
share in what is perfectly good. But the race particularly abounds in
Egypt, in each of its so-called nomes,[10] and especially about Alexandria.
8. The best men from every quarter emigrate, as if to a colony of the
Therapeut''s fatherland,[11] to a certain very suitable spot which lies
above the lake Maria[12] upon a low hill excellently situated on account of
its security and the mildness of the atmosphere" 9. 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:[13] "In each house there is a sacred apartment which is called a
sanctuary and monastery,[14] 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 makeperfect their knowledge and
piety."

   10. And after some other matters he says:[15] "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. 11. They have also writings of ancient
men, who were the founders of their sect, and who left many monuments of
the allegorical method. These they use as models, and imitate their
principles." 12. 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. 13. Then again he writes as follows concerning
the new psalms which they composed:[16] "So that they not only spend their
time in meditation, but they also compose songs and hymns to God in every
variety of metre and melody, though they divide them, of course, into
measures of more than common solemnity." 14. 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. 15.
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:[17] 16. "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. 17. 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. 18. 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.[18] 19. For they say that there were women also with those of
whom we are speaking, and that the most of them were aged virgins[19] who
had preserved their chastity, not out of necessity, as some of the
priestesses among the Greeks,[20] 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. 20. Then after a little he adds still more
emphatically:[21] "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." 21. 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. 22. 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 close 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,[22] "taste no wine at
all, nor any flesh, but water is their only drink, and therelish with their
bread is salt and hyssop." 23. In addition to this Philo describes the
order of dignities which ists among those who carry on the services of the
church, mentioning the diaconate, and the office of bishop, which takes the
precedence over all the others.[23] But whosoever desires a more accurate
knowledge of these matters may get it from the history already cited. 24.
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 every one.

CHAPTER XVIII: The Works of Philo[1] that have came down to us.

   1.Copious in language, comprehensive in I 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
Allegories of the Sacred Laws;[2] 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 an Genesis and Exodus.[3] 2.
There are, besides these,[2] treatises expressly worked out by him on
certain subjects, such as the two books On Agriculture,[4] and the same
number On Drunkenness'[5] 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,[6] On the Confusion of
Tongues,[7] On Flight and Discovery,[8] On Assembly for the sake of
Instruction,[9] On the question, Who is heir to things divine?' or On the
division of things into equal and unequal,[10] and still further the work
On the three Virtues which with others have been described by Moses.[11] 3.
In addition to these is the work On those whose Names have been changed and
why they have been changed,[12] in which he says that he had written also
two hooks On Covenants.[13] 4. And there is also a work of his On
Emigration,[14] and one On the life of a Wise Man made perfect in
Righteousness, or On unwritten taws;[15] and still further the work On
Giants or On the Immutability of God,[16] and a first, second, third,
fourth and fifth book On the proposition, that Dreams according to Moses
are sent by God.[17] These are the hooks on Genesis that have come down to
us. 5. But on Exodus we are acquainted with the first, second, third,
fourth and fifth books of Questions and Answers,'[18] also with that On
tire Tabernacle,[19] and that On the ten Commandments,[20] and the four
books On the laws which refer especially to the principal divisions of the
ten Commandments,[21] and another On animals intended for sacrifice and On
the kinds of sacrifice,[22] and another On the rewards fixed in the law for
the good, and on the punishments and curses fixed for the wicked.[23] 6. In
addition to all these there are extant also some single-volumed works of
his; as for instance, the work On Providence,[24] and the book composed by
him On the Jews,[25] and The Statesman;[26] 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 goad man is
free.[28] 7. After these was composed by him the work On the contemplative
life, or On suppliants,[29] 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.[30] 8. And he is said to have read in the presence of the
whole Roman Senate during the reign of Claudius[31] the work which he had
written, when he came to Rome under Coins, concerning Coins' hatred of the
gods, and to which, with ironical reference to its character, he had given
the title On the Virtues.[32] And his discourses were so much admired as to
be deemed worthy of a place in the libraries.

   9. At this time, while Paul was completing his journey "from Jerusalem
and round about unto Illyricum,"[33] 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.[34]

CHAPTER XIX: The Calamity which befell the Jews in Jerusalem on the Day of
the Passover.

   1. 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,[1] being trampled under foot 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[2]
by Josephus.

   2. But Claudius appointed Agrippa,[3] son of Agrippa, king of the Jews,
having sent Felix[4] as procurator of the whole country of Samaria and
Galilee, and of the land called Perea.[5] And after he had reigned thirteen
years and eight months a he died, and left Nero as his successor in the
empire.

CHAPTER XX: The Events which took Place in Jerusalem during the Reign of
Nero.

   1. 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[1]: 2. "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.[2] 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. 3. 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." 4. And the same author again relates that about the same
time there sprang up in Jerusalem a certain kind of robbers,[3]" who by
day," as he says, "and in the middle of the city slew those who met them."
5. 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. 6.
The first that was slain by them was Jonathan the high priest;[4] 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.

CHAPTER XXI: The Egyptian, who is mentioned also in the Acts of the
Apostles.

   1. After other matters he proceeds as follows:[1] "But the Jews were
afflicted with a greater plague than these by the Egyptian false
prophet.[2] 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 body. guards. 2. 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." 3/ Josephus relates these events in the second book of his
History.[3] But it is worth while 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?"[4] These are the events which took place
in the time of Felix.[5]

CHAPTER XXII: Paul having been sent bound from Judea to Rome, made his
Defense, and was acquitted of every Charge.

   1. Festus[1] was sent by Nero to be Felix's successor. Under him Paul,
having made his defense, was sent bound to Rome[2] Aristarchus was with
him, whom he also somewhere in his epistles quite naturally calls his
fellow-prisoner.[3] And Luke, who wrote the Acts of the Apostles,[4]
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.[5] 2. Thus after he had made his defense it is said
that the apostle was sent again upon the ministry of preaching,[6] and that
upon coming to the same city a second time he suffered martyrdom.[7] In
this imprisonment he wrote his second epistle to Timothy,[8] in which he
mentions his first defense and his impending death. 3. 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. Notwithstanding 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."[9] 4. 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. 5. 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,"[10] 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."[11] 6.
In his second epistle to Timothy, moreover, he indicates that Luke was with
him when he wrote,[12] but at his first defense not even he.[13] 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.[14] 7. 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. 8. 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.[15]

CHAPTER XXIII: The Martyrdom of James, who was called the Brother of the
Lord.

   1. But after Paul, in consequence of his appeal to C'sar, 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,[1] to whom the episcopal seat at Jerusalem bad been
entrusted by the apostles.[2] The following daring measures were undertaken
by them against him. 2. 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 Saviour and Lord Jesus is the Son of God. But they
were unable to bear longer the testimony of the man who, on account of the
excellence of ascetic virtue[3] 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.[4] 3. The manner of James' 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.[5] But
Hegesippus,[6] who lived immediately after the apostles, gives the most
accurate account in the fifth book of his Memoirs.[7] He writes as follows:
4. "James, the brother of the Lord, succeeded to the government of the
Church in conjunction with the apostles.[8] He has been called the Just[9]
by all from the time of our Saviour to the present day; for there were many
that bore the name of James. 5. He was holy 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.
6. He alone was permitted to enter into the holy place; for he wore not
woolen 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.[10] 7. Because of his exceeding great
justice he was called the Just, and Oblias,[11] which signifies in Greek,
Bulwark of the people' and 'Justice,'[12] in accordance with what the
prophets declare concerning him.[13] 8. Now some of the seven sects, which
existed among the people and which have been mentioned by me in the
Memoirs,[14] asked him, 'What is the gate of Jesus?[15] and he replied that
he was the Saviour. 9. 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.[16] But as many as believed did so on account of James. 10.
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
Christy 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 do all the people, that thou art just, and dost not
respect persons.[18] 11. 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. Stand therefore upon the pinnacle of the temple,[19]
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.' 12. 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, forasmuch as the people are led, astray after
Jesus, the crucified one, declare to us, what is the gate of Jesus.'[20]
13. 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.'[21] 14. 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.' 15. And they cried out, saying, 'Oh! oh! the just man is also
in error.' And they fulfilled the Scripture written in Isaiah,[22] ' Let us
take away [23] the just man, because he is troublesome to us: therefore
they shall eat the fruit of their doings.' 16. 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,[24]
forgive them, for they know not what they do.'[25] 17. And while they were
thus stoning him one of the priests of the sons of Rechab, the son of the
Rechabites,[26] who are mentioned by Jeremiah the prophet,[27] cried out,
saying, 'Cease, what do ye? The just one prayeth for you[28] 18. 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.[29] And
they buried him on the spot, by the temple, and his monument still remains
by the temple.[30] He became a true witness, both to Jews and Greeks, that
Jesus is the Christ. And immediately Vespasian besieged them."[31]

   19. These things are related at length by Hegesippus, who is in
agreement with Clement.[32] 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. 20. Josephus, at least, has not hesitated to
testify this in his writings, where he says,[33] "These things happened to
the Jews to avenge James the Just, who was a brother of Jesus, that is
called theChrist. For the Jews slew him, although he was a most just man."
21. And the same writer records his death also in the twentieth book of his
Antiquities in the following words:[34] "But the emperor, when he learned
of the death of Festus, sent Albinus[35] to be procurator of Judea. But the
younger Ananus,[36] who, as we have already said,[37] 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.[38]
22. Ananus, 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 Sanhedrim, and brought
before them the brother of Jesus, the so-called Christ, James by name,
together with some others,[39] and accused them of violating the law, and
condemned them to be stoned.[40] 23. 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,[41] requesting him to order Ananus 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 Ananus to summon the Sanhedrim without his
knowledge.[42] 24. And Albinus, being persuaded by their representations,
wrote in anger to Ananus, threatening him with punishment. And the king,
Agrippa, in consequence, deprived him, of the high priesthood,[43] which he
had held threemonths, and appointed Jesus, the son of Damnaeus."[44] 25.
These things are recorded in regard to James, who is said to be the author
of the first of the so- called catholic[45] epistles. But it is to be
observed that it is disputed;[46] at least, not many of the ancients have
mentioned it, as is the case likewise with the epistle that bears the name
of Jude,[47] which is also one of the seven so-called catholic epistles.
Nevertheless we know that these also,[48] with the rest, have been read
publicly in very many churches.[49]

CHAPTER XXIV: Annianus the First Bishop of the Church of Alexandria after
Mark.

   WHEN Nero was in the eighth year of his reign,[1] Annianus[2] succeeded
Mark the evangelist in the administration of the parish of Alexandria.[3]

CHAPTER XXV: The Persecution under Nero in which Paul and Peter were
honored at Rome with Martyrdom in Behalf of Religion.

   1. 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. 2. 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,[1] 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,[2] with
very many others of his own family as he would private and public enemies,
with various kinds of deaths. 3. 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. 4. The
Roman Tertullian is likewise a witness of this. He writes as follows:[3]
"Examine your records. There you will find that Nero was the first that
persecuted this doctrine,[4] particularly then when after subduing all the
east, he exercised his cruelty against all at Rome.[5] 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." 5. 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,[6] and that
Peter likewise was crucified under Nero.[7] 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. 6. It is confirmed
likewise by Caius,[8] a member of the Church,[9] who arose[10] under
Zephyrinus,[11] bishop of Rome. He, in a published disputation with
Proclus,[12] the leader of the Phrygian heresy,[13] speaks as follows
concerning the places where the sacred corpses of the aforesaid apostles
are laid: 7. "But[14] I can show the trophies of the apostles. For if you
will go to the Vatican[15] or to the Ostian way,[16] you will find the
trophies of those who laid the foundations of this church."[17] 8. And that
they both suffered martyrdom at the same time is stated by Dionysius,
bishop of Corinth,[18] in his epistle to the Romans,[19] 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.[20] And they taught together in like
manner in Italy, and suffered martyrdom at the same time."[21] 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.

   1. Josephus again, after relating many things in connection with the
calamity which came upon the whole Jewish nation, records,[1] in addition
to many other circumstances, that a great many[2] of the most honorable
among the Jews were scourged in Jerusalem itself and then crucified by
Florus.[3] It happened that he was procurator of Judea when the war began
to be kindled, in the twelfth year of Nero.[4] 2. Josephus says[5] that at
that 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."[6] Such is the account of Josephus; and such was the condition of
the Jews at that time.


BOOK III.

CHAPTER I: The Parts of the World in which the Apostles preached Christ.

   1. Such was the condition of the Jews. Meanwhile the holy apostles and
disciples of our Saviour were dispersed throughout the world.[1]
Parthia,[2] according to tradition, was allotted to Thomas as his field of
labor, Scythia[3] to Andrew,[4] and Asia[5] to John,[6] who, after he had
lived some time there,[7] died at Ephesus. 2. Peter appears to have
preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia[9] to the Jews
of the dispersion. And at last, having come to Rome, he was crucified head-
downwards;[10] 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,[11] and afterwards suffered martyrdom in Rome under
Nero?[12] These facts are related by Origen in the third volume of his
Commentary on Genesis.[13]

CHAPTER II: The First Ruler of the Church of Rome.

   After the martyrdom of Paul and of Peter, Linus[1] was the first to
obtain the episcopate of the church at Rome. Paul mentions him, when
writing to Timothy from Rome, in the salutation at the end of the
epistle.[2]

CHAPTER III: The Epistles of the Apostles.

   1. One epistle of Peter, that called the first, is acknowledged as
genuine.[1] And this the ancient elders[2] used freely in their own
writings as an undisputed work.[3] But we have learned that his extant
second Epistle does not belong to the canon;[4] yet, as it has appeared
profitable to many, it has been used with the other Scriptures.[5] 2. The
so- called Acts of Peter,[6] however, and the Gospel[7] which bears his
name, and the Preaching[8] and the Apocalypse,[9] as they are called, we
know have not been universally accepted,[10] because no ecclesiastical
writer, ancient or modern, has made use of testimonies drawn from them.[11]
3. 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,[12] and what they have said in
regard to the canonical and accepted writings,[13] as well as in regard to
those which are not of this class. 4. Such are the writings that bear the
name of Peter, only one of which I know to be genuine[14] and acknowledged
by the ancient elders.[15]

   5. Paul's fourteen epistles are well known and undisputed.[16] It is
not indeed right to overlook the fact that some have rejected the Epistle
to the Hebrews,[17] saying that it is disputed[18] 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.[19] In regard to the so-called Acts of Paul,[20] I have
not found them among the undisputed writings.[21]

   6. But as the same apostle, in the salutations at the end of the
Epistle to the Romans,[22] has made mention among others of Hermas, to whom
the book called The Shepherd[23] 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.

   7. This will serve to show the divine writings that are undisputed as
well as those that are not universally acknowledged.

CHAPTER IV: The First Successors of the Apostles.

   1. THAT Paul preached to the Gentiles and laid the foundations of the
churches "from Jerusalem round about even unto Illyricum," is evident both
from his own words,[1] and from the account which Luke has given in the
Acts.[2]

   2. 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,[3] in which he
writes to the Hebrews of the dispersion in Pontus, Galatia, Cappadocia,
Asia, and Bithynia.[4] 3. 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 rounded by them, it is not easy to tell, except
those mentioned in the writings of Paul. 4. For he had innumerable fellow-
laborers, or "fellow-soldiers," as he called them,[5] and most of them were
honored by him with an imperishable memorial, for he gave enduring
testimony concerning them in his own epistles. 5. Luke also in the Acts
speaks of his friends, and mentions them by name.[6]

   6. Timothy, so it is recorded, was the first to receive the episcopate
of the parish in Ephesus,[7] Titus of the churches in Crete.[8] 7. But
Luke,[9] who was of Antiochian parentage and a physician by profession,[10]
and who was especially intimate with Paul and well acquainted with the rest
of the apostles,[11] 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,[12] which he testifies that he wrote as those who were from the
beginning eye witnesses and ministers of the word delivered unto him, all
of whom, as he says, he followed accurately from the first.[13] The other
book is the Acts of the Apostles[14] which he composed not from the
accounts of others, but from what he had seen himself. 8. 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."[15] 9. As
to the rest of his followers, Paul testifies that Crescens was sent to
Gaul;[16] but Linus, whom he mentions in the Second Epistle to Timothy[17]
as his companion at Rome, was Peter's successor in the episcopate of the
church there, as has already been shown.[18] 10. Clement also, who was
appointed third bishop of the church at Rome, was, as Paul testifies, his
co-laborer and fellow-soldier.[19] 11. Besides these, that Areopagite,
named Dionysius, who was the first to believe after Paul's address to the
Athenians in the Areopagus (as recorded by Luke in the Acts)[20] is
mentioned by another Dionysius, an ancient writer and pastor of the parish
in Corinth,[21] as the first bishop of the church at Athens. 12. 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 V: The Last Siege of the Jews after Christ.

   1. AFTER Nero had held the power thirteen years,[1] and Galba and Otho
had ruled a year and six months,[2] Vespasian, who had become distinguished
in the campaigns against the Jews, was proclaimed sovereign in Judea and
received the title of Emperor from the armies there.[3] Setting out
immediately, therefore, for Rome, he entrusted the conduct of the war
against the Jews to his son Titus.[4] 2. For the Jews after the ascension
of our Saviour, 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,[5] and after him James, the son of Zebedee and the
brother of John, was beheaded,[6] and finally James, the first that had
obtained the episcopal seat in Jerusalem after the ascension of our
Saviour, died in the manner already described.[7] 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,[8] relying upon the power of Christ, who had
said to them, "Go ye and make disciples of all the nations in my name."[9]

   3. 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 Perea called Pella.[10] 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. 4. 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,[11] 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 any
one that wishes may find accurately described in the history written by
Josephus.[12]

   5. 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,[13] were shut up in
Jerusalem "as in a prison," to use his own words. 6. For it was right that
in the very days in which they had inflicted suffering upon the Saviour 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.

  7. 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 VI: The Famine which oppressed them.

   1. TAKING the fifth book of the History of Josephus again in our hands,
let us go through the tragedy of events which then occurred.[1] 2. "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. 3. 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. 4.
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. 5. 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. 6.
Nowhere were tables set, but, snatching the yet uncooked food from the
fire, they tore it in pieces. Wretched was the fare, and a lamentable
spectacle it was to see the more powerful secure an abundance while the
weaker mourned. 7. 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 babes, And while their dearest ones were wasting away in their
arms, they Were not ashamed to take away froth them the last drops that
supported life. 8. 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. 9. 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. 10. 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 drachm of barley which
they had concealed. 11. 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.
12. 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 oftentimes 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:[2] 13. "The possibility of going out of the city being brought
to an end,[3] 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. 14. Children and youths, swollen with the famine,
wandered about the market-places like shadows, and fell down wherever the
death agony overtook them. The sick were not strong enough to bury even
their own relatives, and those who had the strength hesitated because of
the multitude of the dead and the uncertainty as to their own fate. Many,
indeed, died while they were burying others, and many betook themselves to
their graves before death came upon them. 15. 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-
laden night encircled the city. 16. 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. 17. 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. 18. And as
Titus went around and saw the trenches filled with the dead, and the thick
blood oozing out of the putrid bodies, he groaned aloud, and, raising his
hands, called God to witness that this was not his doing." 19. After
speaking of some other things, Josephus proceeds as follows:[4] "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."

   20. And in the sixth book he writes as follows:[5] "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; 21. 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.
22. 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 drachm'.[6]

   23. "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. And besides, I should
render my country poor service if I suppressed the account of the
sufferings which she endured.

   24. "There was a certain woman named Mary that dwelt beyond Jordan,
whose father was Eleazer, of the village of Bathezor[7] (which signifies
the house of hyssop). 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. 25. The tyrants had robbed her of the
rest of the property which she had brought with her into the city from
Perea. 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. 26. 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. 27. Seizing her child, a boy which was sucking at her breast, she
said, Oh, wretched child, m 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, (8) and a bye-word 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; 28. 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. 29. They were immediately seized with horror and
amazement and stood transfixed at the sight. 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 shrinkfrom my sacrifice, I have already (9) eaten of it; 30. let
the rest also remain for me. At these words the men went out trembling, in
this one case being affrighted; yet with difficulty did they yield that
food to the mother. Forthwith 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. 31. 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."

   32. Such was the reward which the Jews received for their wickedness
and impiety, against the Christ of God.

CHAPTER VII: The Predictions of Christ.

   1. It is fitting to add to these accounts the true prediction of our
Saviour in which he foretold these very events. 2. His words are as
follows: (1) "Woe unto them that are with child, and to them that give suck
in those days! But pray ye that your flight be not in the winter, neither
on the Sabbath day; For there shall be great tribulation, such as was not
since the beginning of the world to this time, no, nor ever shall be."

   3. The historian, reckoning the whole number (3) of the slain, says
that eleven hundred thousand persons perished by famine and sword, (2) and
that the rest of the rioters and robbers, being betrayed by each other
after the taking of the city, were slain. (3) 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, (4) 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. (5) 4. These things took place in this manner in
the second year of the reign of Vespasian, (6) in accordance with the
prophecies of our Lord and Saviour 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 give the very words
which be uttered, when, as if addressing Jerusalem herself, he said: (7) 5.
"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, and compass
thee round, and keep thee in on every side, and shall lay thee and thy
children even with the ground." 6. And then, as if speaking concerning the
people, he says, (8) "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: (9) "When ye shall see Jerusalem compassed with armies, then know
that the desolation thereof is nigh.

   7. "If any one compares the words of our Saviour 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 Saviour
were truly divine and marvellously strange. (10) 8. Concerning those
calamities, then, that befell the whole Jewish nation after the Saviour'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, (11) it is not necessary
to add anything to the account of the historian. 9. But it may be proper to
mention also those events which exhibited the graciousness of that all-good
Providence 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. 10. 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 preceded the War.

   1. Taking, then, the work of this author, read what he records in the
sixth book of his History. His words are as follows: (1) "Thus were the
miserable people won over at this time by the impostors and false prophets;
(2) but they did not 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. 2. At one time a star, in form like a
sword, stood over the city, and a comet, which lasted for a 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, (3) 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 portending those
events which very soon took place. 3. 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. 4. And at 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. 5. And
not many days after the feast, on the twenty-first of the month Artemisium,
(4) 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.
6. 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.' (5) 7. But what follows
is still more terrible; for a certain Jesus, the son of Ananias, a common
countryman, four years before the war, (6) 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, (7) 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. 8. 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. 9. And the rulers, thinking, as was
true, that the man was moved by a higher power, brought him before the
Roman governor. (8) 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.'"

   10. The same historian records another fact still more wonderful than
this. He says (9) 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. 11. 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." (10) 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." (11)

CHAPTER IX: Josephus and the Works which he has left.

   1. 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: (1) "Josephus, the son of Mattathias, a priest of
Jerusalem, who himself fought against the Romans in the beginning and was
compelled to be present at what happened afterward." 2. 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, (2) and his works were deemed worthy of a place in the library. (3)
3. He wrote the whole of the Antiquities of the Jews (4) 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. (6) He is worthy of credit here because of his truthfulness in
other matters. 4. There are extant also two other books of his which are
worth reading. They treat of the antiquity of the Jews, (7) and in them he
replies to Apion the Grammarian, 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. 5. In the first of these
books he gives the number of the canonical books of the so- called Old
Testament. Apparently (8) drawing his information from ancient tradition,
he shows what books were accepted without dispute among the Hebrews. His
words are as follows.

CHAPTER X: The Manner in which Josephus mentions the Divine Books.

   1. "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. 2. Of these, five
are by Moses, and contain the laws and the tradition respecting the origin
of man, and continue the history (2) down to his own death. This period
embraces nearly three thousand years. (3) 3. 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.
(4) The other four books contain hymns to God, and precepts for the
regulation of the life of men. 4. 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. (5) 5.
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. 6. Another work of no little merit has been
produced by the same writer, On the Supremacy of Reason, (6) which some
have called Maccabaicum, (7) 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 Maccabees. 7. And at the end of the
twentieth book of (7) his Antiquities (8) 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. (9) And the same writer also mentions in his own works
other books written by himself. (9) 8. In addition to these things it is
proper to quote also the words that are found at the close of his
Antiquities, (10) in confirmation of the testimony which we have drawn from
his accounts. In that place he attacks Justus of Tiberias, (11) 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: (12) 9. "I indeed
was not afraid in respect to my writings as you were, (13) 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. 10. And I presented my history also to many
others, some of whom were present at the war, as, for instance, King
Agrippa (14) and some of his relatives. 11. For the Emperor Titus desired
so much that the knowledge of the events should be communicated to men by
my history alone, that he indorsed 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." 12. Of these
epistles Josephus subjoins two. (15) But this will suffice in regard to
him. Let us now proceed with our history.

CHAPTER XI: Symeon rules the Church of Jerusalem after James

   1. AFTER the martyrdom of James (1) and the conquest of Jerusalem which
immediately followed, (2) 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
(3) (for the majority of them also were still alive) to take counsel as to
who was worthy to succeed James. 2. They all with one consent pronounced
Symeon, (4) the son of Clopas, of whom the Gospel also makes mention; (5)
to be worthy of the episcopal throne of that parish. He was a cousin, as
they say, of the Saviour. For Hegesippus records that Clopas was a brother
of Joseph. (6)

CHAPTER XII: 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.
(1)

CHAPTER XIII: Anencletus, the Second Bishop of Rome.

   After Vespasian had reigned ten years Titus, his son, succeeded him.
(1) In the second year of his reign, Linus, who had been bishop of the
church of Rome for twelve years, (2) delivered his office to Anencletus.
(3) But Titus was succeeded by his brother Domitian after he had reigned
two years and the same number of months. (4)

CHAPTER XIV: Abilius, the Second Bishop of Alexandria.

   In the fourth year of Domitian, Annianus, (1) the first bishop of the
parish of Alexandria, died after holding office twenty-two years, and was
succeeded by Abilius, (2) the second bishop.

CHAPTER XV: Clement, the Third Bishop of Rome.

   In the twelfth year of the same reign Clement succeeded Anencletus (1)
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: (2) "With Clement arid the
rest of my fellow-laborers whose names are in the book of life."

CHAPTER XVI: The Epistle of Clement.

   There is extant an epistle of this Clement (1) which is acknowledged to
be genuine and is of considerable length and of remarkable merit. (2) 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. (3) We know that this epistle
also has been publicly used in a great many churches both in former times
and in our own. (4) And of the fact that a sedition did take place in the
church of Corinth at the time referred to Hegesippus is a trustworthy
witness. (5)

CHAPTER XVII: 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, (1) although his father Vespasian had undertaken
nothing prejudicial to us. (2)

CHAPTER XVIII: The Apostle John and the Apocalypse.

   1. 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.(1) 2. 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,
(2) speaks as follows concerning him (3) 3. "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."

   4. 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. (4) 5. And they, indeed, accurately indicated
the time. For they recorded that in the fifteenth year of Domitian (5)
Flavia Domitilla, daughter of a sister of Flavius Clement, who at that time
was one of the consuls of Rome, (6) was exiled with many others to the
island of Pontia in consequence of testimony borne to Christ.

CHAPTER XIX: 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 (1) 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. Hegesippus
relates these facts in the following words.

CHAPTER XX: The Relatives of our Saviour.

1. "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.
(1) 2. Information was given that they belonged to the family of David, and
they were brought to the Emperor Domitian by the Evocatus. (2) 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. 3.
And both of them answered that they had only nine thousand denarii, (8)
half of which belonged to each of them; 4. 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 (4) and supported themselves
by their own labor." (5) 5. 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. 6. 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. 7. 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. 8. But when they were released they ruled the churches because
they were witnesses (6) and were also relatives of the Lord. (7) And peace
being established, they lived until the time of Trojan. These things are
related by Hegesippus.

   9. Tertullian also has mentioned Domitian in the following words: (8)
"Domitian also, who possessed a share of Nero's cruelty, attempted once to
do the same thing that the latter did. But because he had, I suppose, some
intelligence, (9) he very soon ceased, and even recalled those whom he had
banished." 10. But after Domitian had reigned fifteen years, (16) and Nerva
had succeeded to the empire, the Roman Senate, according to the writers
that record the history of those days, (11) 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. 11. 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. (12)

CHAPTER XXI: Cerdon becomes the Third Ruler of the Church of Alexandria.

   1. After Nerva had reigned a little more than a year (1) he was
succeeded by Trojan. It was during the first year of his reign that
Abilius, (2) who had ruled the church of Alexandria for thirteen years, was
succeeded by Cerdon. (3) 2. He was the third that presided over that church
after Annianus, (4) 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. 3. Linus was the first, and after him came Anencletus, (5)

CHAPTER XXII: Ignatius, the Second Bishop of Antioch.

   AT this time Ignatius (1) was known as the second bishop of Antioch,
Evodius having been the first. (2) Symeon (3) likewise was at that time the
second ruler of the church of Jerusalem, the brother of our Saviour having
been the first.

CHAPTER XXIII: Narrative concerning John the Apostle.

   1. At that time the apostle and evangelist John, the one whom Jesus
loved, was still living in Asia, and governing the churches of that region,
having returned after the death of Domitian from his exile on the island.
(1) 2. And that he was still alive at that time (2) may be established by
the testimony of two witnesses. They should be trustworthy who have
maintained the orthodoxy of the Church; and such indeed were Irenaeus and
Clement of Alexandria. (3) 3. The former in the second book of his work
Against Heresies, writes as follows: (4) "And all the elders that
associated with John the disciple of the Lord in Asia bear witness that
John delivered it to them. For he remained among them until the time of
Trajan." (5) 4. And in the third book of the same work he attests the same
thing in the following words: (6) "But the church in Ephesus also, which
was founded by Paul, and where John remained until the time of Trajan, is a
faithful witness of the apostolic tradition." 5. Clement likewise in his
book entitled What Rich Man can be saved? (7) indicates the time, (8) and
subjoins a narrative which is most attractive to those that enjoy hearing
what is beautiful and profitable. Take and read the account which rims as
follows: (9) 6. "Listen to a tale, which is not a mere tale, but a
narrative (10) concerning John the apostle, which has been handed down and
treasured up in memory. For when, after the tyrant's death, (11) he
returned from the isle of Patmos to Ephesus, he went away upon their
invitation to the neighboring territories of the Gentiles, to appoint
bishops in some places, in other places to set in order whole churches,
elsewhere to choose to the ministry some one (12) of those that were
pointed out by the Spirit. 7. When he had come to one of the cities not far
away (the name of which is given by some (13), and had consoled the
brethren in other matters, he finally turned to the bishop that had been
appointed, and seeing a youth of powerful physique, of pleasing appearance,
and of ardent temperament, he said, 'This one I commit to thee in all
earnestness in the presence of the Church and with Christ as witness.' And
when the bishop had accepted the Charge and had promised all, he repeated
the same injunction with an appeal to the same witnesses, and then departed
for Ephesus. 8. But the presbyter, (14) taking home the youth committed to
him, reared, kept, cherished, and finally baptized (15) him. After this he
relaxed his stricter care and watchfulness, with the idea that in putting
upon him the seal of the Lord (16) he had given him a perfect protection.
9. But some youths of his own age, idle and dissolute, and accustomed to
evil practices, corrupted him when he was thus prematurely freed from
restraint. At first they enticed him by costly entertainments; then, when
they went forth at night for robbery, they took him with them, and finally
they demanded that he should unite with them in some greater crime. 10. He
gradually became accustomed to such practices, and on account of the
positiveness of his character, (17) leaving the right path, and taking the
bit in his teeth like a hard-mouthed and powerful horse, he rushed the more
violently down into the depths. 11. And finally despairing of salvation in
God, he no longer meditated what was insignificant, but having committed
some great crime, since he was now lost once for all, he expected to suffer
a like fate with the rest. Taking them, therefore, and forming a band of
robbers, he became a bold bandit-chief, the most violent, most bloody, most
cruel of them all. 12. Time passed, and some necessity having arisen, they
sent for John. But he, when he had set in order the other matters on
account of which he had come, said, 'Come, O bishop, restore us the deposit
which both I and Christ committed to thee, the church, over which thou
presidest, being witness. (7) 13. But the bishop was at first confounded,
thinking that he was falsely charged in regard to money which he had not
received, and he could neither believe the accusation respecting what he
had not, nor could he disbelieve John. But when he said, 'I demand the
young man and the soul of the brother,' the old man, groaning deeply and at
the same time bursting into tears, said, 'He is dead.' 'How and what kind
of death?' 'He is dead to God,' he said; 'for he turned wicked and
abandoned, and at last a robber. And now, instead of the church, he haunts
the mountain with a band like himself.' 14. But the Apostle rent his
clothes, and beating his head with great lamentation, he said, 'A fine
guard I left for a brother's soul !But let a horse be brought me, and let
some one show me the way.' 15. He rode away from the church just as he was,
and coming to the place, he was taken prisoner by the robbers' outpost. He,
however, neither fled nor made entreaty, but cried out, 'For this did I
come; lead me to your captain.' 16. The latter, meanwhile, was waiting,
armed as he was. But when he recognized John approaching, he turned in
shame to flee. 17. But John, forgetting his age, pursued him with all his
might, crying out, 'Why, my son, dost thou flee from me, thine own father,
unarmed, aged? Pity me, my son; fear not; thou hast still hope of life. I
will give account to Christ for thee. If need be, I will willingly endure
thy death as the Lord suffered death for us. For thee will I give up my
life. Stand, believe; Christ hath sent me.' 18. And he, when he heard,
first stopped and looked down; then he threw away his arms, and then
trembled and wept bitterly. And when the old man approached, he embraced
him, making confession with lamentations as he! was able, baptizing himself
a second time with tears, and concealing only his right hand, 19. But John,
pledging himself, and assuring him on oath that he would find forgiveness
with the Saviour, besought him, fell upon his knees, kissed his right hand
itself as if now purified by repentance, and led him back to the church.
And making intercession for him with copious prayers, and struggling
together with him in continual fastings, and subduing his mind by various
utterances, he did not depart, as they say, until he had restored him to
the church, furnishing a great example of true repentance and a great proof
of regeneration, a trophy of a visible resurrection."

CHAPTER XXIV: The Order of the Gospels.

   1. This extract from Clement I have inserted here for the sake of the
history and for the benefit of my readers. Let us now point out the
undisputed writings of this apostle. 2. And in the first place his Gospel,
which is known to all the churches under heaven, must be acknowledged as
genuine. (1) That it has with good reason been put by the ancients in the
fourth place, after the other three Gospels, may be made evident in the
following way. 3. Those great and truly divine men, I mean the apostles of
Christ, were purified in their life, and were adorned with every virtue of
the soul, but were uncultivated in speech. They were confident indeed in
their trust in the divine and wonder-working power which was granted unto
them by the Saviour, but they did not know how, nor did they attempt to
proclaim the doctrines of their teacher in studied and artistic language,
but employing only the demonstration of the divine Spirit, which worked
with them, and the wonder-working power of Christ, which was displayed
through them, they published the knowledge of the kingdom of heaven
throughout the whole world, paying little attention to the composition of
written works. 4. And this they did because they were assisted in their
ministry by one greater than man. Paul, for instance, who surpassed them
all in vigor of expression and in richness of thought, committed to writing
no more than the briefest epistles, (2) although he had innumerable
mysterious matters to communicate, for he had attained even unto the sights
of the third heaven, had been carried to the very paradise of God, and had
been deemed worthy to 'heat unspeakable utterances there. (3) 5. And the
rest of the followers of our Saviour, the twelve apostles, the seventy
disciples, and countless others besides, were not ignorant of these things.
Nevertheless, of all the disciples (4) of the Lord, only Matthew and John
have left us written memorials, and they, tradition says, were led to write
only under the pressure of necessity. 6. For Matthew, who had at first
preached to the Hebrews, when he was about to go to other peoples,
committed his Gospel to writing in his native tongue, (5) and thus
compensated those whom he was obliged to leave for the loss of his
presence. 7. And when Mark and Luke had already published their Gospels,
(6) they say that John, who had employed all his time in proclaiming the
Gospel orally, finally proceeded to write for the following reason. The
three Gospels already mentioned having come into the hands of all and into
his own too, they say that he accepted them and bore witness to their
truthfulness; but that there was lacking in them an account of the deeds
done by Christ at the beginning of his ministry. (7) 8. And this indeed is
true. For it is evident that the three evangelists recorded only the deeds
done by the Saviour for one year after the imprisonment of John the
Baptist, (8) and indicated this in the beginning of their account. 9. For
Matthew, after the forty days' fast and the temptation which followed it,
indicates the chronology of his work when he says: "Now when he heard that
John was delivered up he withdrew from Judea into Galilee.'' (9) 10. Mark
likewise says: "Now after that John was delivered up Jesus came into
Galilee." (10) And Luke, before commencing his account of the deeds of
Jesus, similarly marks the time, when he says that Herod, "adding to all
the evil deeds which he had done, shut up John in prison." (11) 11. They
say, therefore, that the apostle John, being asked to do it for this
reason, gave in his Gospel an account of the period which had been omitted
by the earlier evangelists, and of the deeds done by the Saviour during
that period; that is, of those which were done before the imprisonment of
the Baptist. And this is indicated by him, they say, in the following
words: "This beginning of miracles did Jesus "; (12) and again when he
refers to the Baptist, in the midst of the deeds of Jesus, as still
baptizing in [?]non near Salim; (13) where he states the matter clearly in
the words: "For John was not yet cast into prison." (14) 12. John
accordingly, in his Gospel, records the deeds of Christ which were
performed before the Baptist was cast into prison, but the other three
evangelists mention the events which happened after that time. 13. One who
understands this can no longer think that the Gospels are at variance with
one another, inasmuch as the Gospel according to John contains the first
acts of Christ, while the others give an account of the latter part of his
life. And the genealogy of our Saviour according to the flesh John quite
naturally omitted, because it had been already given by Matthew and Luke,
and began with the doctrine of his divinity, which had, as it were, been
reserved for him, as their superior, by the divine Spirit. (15) 14. These
things may suffice, which we have said concerning the Gospel of John. The
cause which led to the composition of the Gospel of Mark has been already
stated by us. (16) 15. But as for Luke, in the beginning of his Gospel, he
states He states that since many others had more rashly undertaken to
compose a narrative of the events of which he had acquired perfect
knowledge, he himself, feeling the necessity of freeing us from their
uncertain opinions, delivered in his own Gospel an accurate account of
those events in regard to which he had learned the full truth, being aided
by his intimacy and his stay with Paul and by his acquaintance with the
rest of the apostles. (17) 16. So much for our own account of these things.
But in a more fitting place we shall attempt to show by quotations from the
ancients, what others have said concerning them.

   17. But of the writings of John, not only his Gospel, but also the
former of his epistles, has been accepted without dispute both now and in
ancient times. (18) But the other two are disputed. (19) 18. In regard to
the Apocalypse, the opinions of most men are still divided. (20) But at the
proper time this question likewise shall be decided from the testimony of
the ancients.

CHAPTER XXV: The Divine Scriptures that are accept and those that are not.
(1)

   1. Since we are dealing with this subject it is proper to sum up the
writings of the New Testament which have been already mentioned. First then
must be put the holy quaternion of the Gospels; (2) following them the Acts
of the Apostles. (3) 2. After this must be reckoned the epistles of Paul;
(4) next in order the extant former epistle of John, (5) and likewise the
epistle of Peter, (6) must be maintained. (6) After them is to be placed,
if it really seem proper, the Apocalypse of John, (7) concerning which we
shall give the different opinions at the proper time. (8) These then belong
among the accepted writings. (9) 3. Among the disputed writings, (10) which
are nevertheless recognized n by many, are extant the so-called epistle of
James (12) and that of Jude, (13) also the second epistle of Peter, (14)
and those that are called the second and third of John, (15) whether they
belong to the evangelist or to another person of the same name. 4. Among
the rejected writings (16) must be reckoned also the Acts of Paul, (17) and
the so-called Shepherd, (18) and the Apocalypse of Peter, (19) and in
addition to these the extant epistle of Barnabas, (20) and the so-called
Teachings of the Apostles; (21) and besides, as I said, the Apocalypse of
John, if it seem proper, which some, as I said, reject, (22) but which
others class with the accepted books. (23) 5. And among these some have
placed also the Gospel according to the Hebrews, (24) with which those of
the Hebrews that have accepted Christ are especially delighted. And all
these may be reckoned among the disputed books. (25) 6. But we have
nevertheless felt compelled to give a catalogue of these also,
distinguishing those works which according to ecclesiastical tradition are
true and genuine and commonly accepted, (26) from those others which,
although not canonical but disputed, (27) are yet at the same time known to
most ecclesiastical writers--we have felt compelled to give this catalogue
in order that we might be able to know both these works and those that are
cited by the heretics under the name of the apostles, including, for
instance, such books as the Gospels of Peter, (28) of Thomas, (29) of
Matthias, (30) or of any others besides them, and the Acts of Andrew (31)
and John (32) and the other apostles, which no one belonging to the
succession of ecclesiastical writers has deemed worthy of mention in his
writings. 7. And further, the character of the style is at variance with
apostolic usage, and both the thoughts and the purpose of the things that
are related in them are so completely out of accord with true orthodoxy
that they clearly show themselves to be the fictions of heretics. (33)
Wherefore they are not to be placed even among the rejected (34) writings,
but are all of them to be cast aside as absurd and impious.

   Let us now proceed with our history.

CHAPTER XXVI: Menander the Sorcerer.

   1. Menander, (1) who succeeded Simon Magus, (2) showed himself in his
conduct another instrument of diabolical power, (3) not inferior to the
former. He also was a Samaritan and carried his sorceries to no less an
extent than his teacher had done, and at the same time reveled in still
more marvelous tales than he. For he said that he was himself the Saviour,
who had been sent down from invisible aeons for the salvation of men; (4)
2. and he taught that no one could gain the mastery over the world-creating
angels themselves (5) unless he had first gone through the magical
discipline imparted by him and had received baptism from him. Those who
were deemed worthy of this would partake even in the present life of
perpetual immortality, and would never die, but would remain here forever,
and without growing old become immortal. (6) These facts can be easily
learned from the works of Irenaeus. (7) 3. And Justin, in the passage in
which he mentions Simon, gives an account of this man also, in the
following words: (8) "And we know that a certain Menander, who was also a
Samaritan, from the village of Capparattea, (9) was a disciple of Simon,
and that he also, being driven by the demons, came to Antioch (10) and
deceived many by his magical art. And he persuaded his followers that they
should not die. And there are still some of them that assert this." 4. And
it was indeed an artifice of the devil to endeavor, by means of such
sorcerers, who assumed the name of Christians, to defame the great mystery
of godliness by magic art, and through them to make ridiculous the
doctrines of the Church concerning the immortality of the soul and the
resurrection of the dead. (11) But they that have chosen these men as their
saviours have fallen away from the true hope.

CHAPTER XXVII: The Heresy of the Ebionites. (1)

   1. The evil demon, however, being unable to tear certain others from
their allegiance to the Christ of God, yet found them susceptible in a
different direction, and so brought them over to his own purposes. The
ancients quite properly called these men Ebionites, because they held poor
and mean opinions concerning Christ. (2) 2. For they considered him a plain
and common man, who was justified only because of his superior virtue, and
who was the fruit of the intercourse of a man with Mary. In their opinion
the observance of the ceremonial law was altogether necessary, on the
ground that they could not be saved by faith in Christ alone and by a
corresponding life. (3) 3. There were others, however, besides them, that
were of the same name, (4) but avoided the strange and absurd beliefs of
the former, and did not deny that the Lord was born of a virgin and of the
Holy Spirit. But nevertheless, inasmuch as they also refused to acknowledge
that he pre-existed, being God, Word, and Wisdom, they turned aside into
the impiety of the former, especially when they, like them, endeavored to
observe strictly the bodily worship of the law. (6) 4. These men, moreover,
thought that it was necessary to reject all the epistles of the apostle,
whom they called an apostate from the law; (7) and they used only the so-
called Gospel according to the Hebrews (8) and made small account of the
rest. 5. The Sabbath and the rest of the discipline of the Jews they
observed just like them, but at the same time, like us, they celebrated the
Lord's days as a memorial of the resurrection of the Saviour. (9) 6.
Wherefore, in consequence of such a course they received the name of
Ebionites, which signified the poverty of their understanding. For this is
the name by which a poor man is called among the Hebrews. (10)

CHAPTER XXVIII: Cerinthus the Heresiarch.

   1. We have understood that at this time Cerinthus, (1) the author of
another heresy, made his appearance. Caius, whose words we quoted above,
(2) in the Disputation which is ascribed to him, writes as follows
concerning this man: 2. "But Cerinthus also, by means of revelations which
he pretends were written by a great apostle, brings before us marvelous
things which he falsely claims were shown him by angels; and he says that
after the resurrection the kingdom of Christ will be set up on earth, and
that the flesh dwelling in Jerusalem will again be subject to desires and
pleasures. And being an enemy of the Scriptures of God, he asserts, with
the purpose of deceiving men, that there is to be a period of a thousand
years a for marriage festivals." (4) 3. And Dionysius, (5) who was bishop
of the parish of Alexandria in our day, in the second book of his work On
the Promises, where he says some things concerning the Apocalypse of John
which he draws from tradition, mentions this same man in the following
words: (6) 4. "But (they say that) Cerinthus, who founded the sect which
was called, after him, the Cerinthian, desiring reputable authority for his
fiction, prefixed the name. For the doctrine which he taught was this: that
the kingdom of Christ will be an earthly one. 5. And as he was himself
devoted to the pleasures of the body and altogether sensual in his nature,
he dreamed that that kingdom would consist in those things which he
desired, namely, in the delights of the belly and of sexual passion, that
is to say, in eating and drinking and marrying, and in festivals and
sacrifices and the slaying of victims, under the guise of which he thought
he could indulge his appetites with a better grace." These are the words of
Dionysius. 6. But Irenaeus, in the first book of his work Against Heresies,
(7) gives some more abominable false doctrines of the same man, and in the
third book relates a story which deserves to be recorded. He says, on the
authority of Polycarp, that the apostle John once entered a bath to bathe;
but, learning that Cerinthus was within, he sprang from the place and
rushed out of the door, for he could not bear to remain under the same roof
with him. And he advised those that were with him to do the same, saying,
"Let us flee, lest the bath fall for Cerinthus, the enemy of the truth, is
within." (8)

CHAPTER XXIX: Nicolaus and the Sect named after him.

   1. At this time the so-called sect of the Nicolaitans made its
appearance and lasted for a very short time. Mention is made of it in the
Apocalypse of John. (1) They boasted that the author of their sect was
Nicolaus, one of the deacons who, with Stephen, were appointed by the
apostles for the purpose of ministering to the poor. (2) Clement of
Alexandria, in the third book of his Stromata, relates the following things
concerning him. (3) 2. "They say that he had a beautiful wife, and after
the ascension of the Saviour, being accused by the apostles of jealousy, he
led her into their midst and gave permission to any one that wished to
marry her. For they say that this was in accord with that saying of his,
that one ought to abuse the flesh. And those that have followed his heresy,
imitating blindly and foolishly that which was done and said, commit
fornication without shame. 3. But I understand that Nicolaus had to do with
no other woman than her to whom he was married, and that, so far as his
children are concerned, his daughters continued in a state of virginity
until old age, and his son remained uncorrupt. If this is so, when he
brought his wife, whom he jealously loved, into the midst of the apostles,
he was evidently renouncing his passion; and when he used the expression,
'to abuse the flesh,' he was inculcating self-control in the face of those
pleasures that are eagerly pursued. For I suppose that, in accordance with
the command of the Saviour, he did not wish to serve two masters, pleasure
and the Lord. (4) 4. But they say that Matthias also taught in the same
manner that we ought to fight against and abuse the flesh, and not give way
to it for the sake of pleasure, but strengthen the soul by faith and
knowledge." (5) So much concerning those who then attempted to pervert the
truth, but in less time than it has taken to tell it became entirely
extinct.

CHAPTER XXX: The Apostles that were married.

   1. Clement, indeed, whose words we have just quoted, after the above-
mentioned facts gives a statement, on account of those who rejected
marriage, of the apostles that had wives. (1) "Or will they," says he, (2)
"reject even the apostles? For Peter (3) and Philip (4) begat children; and
Philip also gave his daughters in marriage. And Paul does not hesitate, in
one of his epistles, to greet his wife, (5) whom he did not take about with
him, that he might not be inconvenienced in his ministry." 2. And since we
have mentioned this subject it is not improper to subjoin another account
which is given by the same author and which is worth reading. In the
seventh book of his Stromata he writes as follows: (6) "They say,
accordingly, that when the blessed Peter saw his own wife led out to die,
he rejoiced because of her summons and her return home, and called to her
very encouragingly and comfortingly, addressing her by name, and saying,
'Oh thou, remember the Lord.' Such was the marriage of the blessed, and
their perfect disposition toward those dearest to them." This account being
in keeping with the subject in hand, I have related here in its proper
place.

CHAPTER XXXI: The Death of John and Philip.

   1. The time and the manner of the death of Paul and Peter as well as
their burial places, have been already shown by us. (1) 2. The time, of
John's death has also been given in a general way, (2) but his burial place
is indicated by an epistle of Polycrates (3) (who was bishop of the parish
of Ephesus), addressed to Victor, (4) bishop of Rome. In this epistle he
mentions him together with the apostle Philip and his daughters in the
following words: (5) 3. "For in Asia also great lights have fallen asleep,
which shall rise again on the last day, at the coming of the Lord, when he
shall come with glory from heaven and shall seek out all the saints. Among
these are Philip, one of the twelve apostles, (6) who sleeps in Hierapolis,
(7) and his two aged virgin daughters, and another daughter who lived in
the Holy Spirit and now rests at Ephesus; (8) and moreover John, who was
both a witness (9) and a teacher, who reclined upon the bosom of the Lord,
and being a priest wore the sacerdotal plate. (10) He also sleeps at
Ephesus." (11) So much concerning their death. 4. And in the Dialogue of
Caius which we mentioned a little above, (12) Proclus, (13) against whom he
directed his disputation, in agreement with what has been quoted, (14)
speaks thus concerning the death of Philip and his daughters: "After him
(15) there were four prophetesses, the daughters of Philip, at Hierapolis
in Asia. Their tomb is there and the tomb of their father." Such is his
state-merit. 5. But Luke, in the Acts of the Apostles, mentions the
daughters of Philip who were at that time at Caesarea in Judea with their
father, and were honored with the gift of prophecy. His words are as
follows: "We came unto Caesarea; and entering into the house of Philip the
evangelist, who was one of the seven, we abode with him. Now this man had
four daughters, virgins, which did prophesy." (16) 6. We have thus set
forth in these pages what has come to our knowledge concerning the apostles
themselves and the apostolic age, and concerning the sacred writings which
they have left us, as well as concerning those which are disputed, but
nevertheless have been publicly used by many in a great number of churches,
(17) and moreover, concerning those that are altogether rejected and are
out of harmony with apostolic orthodoxy. Having done this, let us now
proceed with our history.

CHAPTER XXXII: Symeon, Bishop of Jerusalem, suffers Martyrdom.

   1. It is reported that after the age of Nero and Domitian, under the
emperor whose times we are now recording, (1) a persecution was stirred up
against us in certain cities in consequence of a popular uprising. (2) In
this persecution we have understood that Symeon, the son of Clopas, who, as
we have shown, was the second bishop of the church of Jerusalem, (3)
suffered martyrdora. 2. Hegesippus, whose words we have already quoted in
various places, (4) is a witness to this fact also. Speaking of certain
heretics (5) he adds that Symeon was accused by them at this time; and
since it was clear that he was a Christian, he was tortured in various ways
for many days, and astonished even the judge himself and his attendants in
the highest degree, and finally he suffered a death similar to that of our
Lord. (6) 3. But there is nothing like hearing the historian himself, who
writes as follows: "Certain of these heretics brought accusation against
Symeon, the son of Clopas, on the ground that he was a descendant of David
(7) and a Christian; and thus he suffered martyrdom, at the age of one
hundred and twenty years, (8) while Trajan was emperor and Atticus
governor." (9) 4. And the same writer says that his accusers also, when
search was made for the descendants of David, were arrested as belonging to
that family. (10) And it might be reasonably assumed that Symeon was one of
those that saw and heard the Lord, (11) judging from the length of his
life, and from the fact that the Gospel makes mention of Mary, the wife of
Clopas, (12) who was the father of Symeon, as has been already shown. (13)
5. The same historian says that there were also others, descended from one
of the so-called brothers of the Saviour, whose name was Judas, who, after
they had borne testimony before Domitian, as has been already recorded,
(14) in behalf of faith in Christ, lived until the same reign. 6. He writes
as follows: "They came, therefore, and took the lead of every church (14a)
as witness (15) and as relatives of the Lord. And profound peace being
established in every church, they remained until the reign of the Emperor
Trajan, (16) and until the above-mentioned Symeon, son of Clopas, an uncle
of the Lord, was informed against by the heretics, and was himself in like
manner accused for the same cause (17) before the governor Atticus. (18)
And after being tortured for many days he suffered martyrdom, and all,
including even the proconsul, marveled that, at the age of one hundred and
twenty years, he could endure so much. And orders were given that he should
be crucified." 7. In addition to these things the same man, while
recounting the events of that period, records that the Church up to that
time had remained a pure and uncorrupted virgin, since, if there were any
that attempted to corrupt the sound norm of the preaching of salvation,
they lay until then concealed in obscure darkness. 8. But when the sacred
college of apostles had suffered death in various forms, and the generation
of those that had been deemed worthy to hear the inspired wisdom with their
own ears had passed away, then the league of godless error took its rise as
a result of the folly of heretical teachers, (19) who, because none of the
apostles was still living, attempted henceforth, with a bold face, to
proclaim, in opposition to the preaching of the truth, the 'knowledge which
is falsely so-called.' (20)

CHAPTER XXXIII: Trajan forbids the Christians to be sought after.

   1. So great a persecution was at that time opened against us in many
places that Plinius Secundus, one of the most noted of governors, being
disturbed by the great number of martyrs, communicated with the emperor
concerning the multitude of those that were put to death for their faith.
(1) At the same time, he informed him in his communication that he had not
heard of their doing anything profane or contrary to the laws,--except that
they arose at dawn (2) and sang hymns to Christ as a God; but that they;
renounced adultery and murder and like criminal offenses, and did all
things in accordance with the laws. 2. In reply to this Trajan. made the
following decree: that the race of Christians should not be sought after,
but when found should be punished. On account of this the persecution which
had threatened to be a most terrible one was to a certain degree checked,
but there were still left plenty of pretexts for those who wished to do us
harm. Sometimes the people, sometimes the rulers in various places, would
lay plots against us, so that, although no great persecutions took place,
local persecutions were nevertheless going on in particular provinces, (3)
and many of the faithful endured martyrdom in various forms. 3. We have
taken our account from the Latin Apology of Tertullian which we mentioned
above. (4) The translation runs as follows: (5) "And indeed we have found
that search for us has been forbidden. (6) For when Plinius Secundus, the
governor of a province, had condemned certain Christians and deprived them
of their dignity, (7) he was confounded by the multitude, and was uncertain
what further course to pursue. He therefore communicated with Trajan the
emperor, informing him that, aside from their unwillingness to sacrifice,
(8) he had found no impiety in them. 4. And he reported this also, that the
Christians arose (9) early in the morning and sang hymns unto Christ as a
God, and for the purpose of preserving their discipline (10) forbade
murder, adultery, avarice, robbery, and the like. In reply to this Trajan
wrote that the race of Christians should not be sought after, but when
found should be punished." Such were the events which took place at that
time.

CHAPTER XXXIV: Evarestus, the Fourth Bishop of the Church of Rome.

   In the third year of the reign of the emperor mentioned above, (1)
Clement (2) committed the episcopal government of the church of Rome to
Evarestus, (3) and departed this life after he had superintended the
teaching of the divine word nine years in all.

CHAPTER XXXV: Justus, the Third Bishop of Jerusalem.

   But when Symeon also had died in the manner described, (1) a certain
Jew by the name of Justus (2) succeeded to the episcopal throne in
Jerusalem. He was one of the many thousands of the circumcision who at that
time believed in Christ.

CHAPTER XXXVI: Ignatius and his Epistles.

   1. At that time Polycarp, (1) a disciple of the apostles, was a man of
eminence in Asia, having been entrusted with the episcopate of the church
of Smyrna by those who had seen and heard the Lord.

   2. And at the same time Papias, (2) bishop of the parish of Hierapolis,
(3) became well known, as did also Ignatius, who was chosen bishop of
Antioch, second in succession to Peter, and whose fame is still celebrated
by a great many. (4) 3. Report says that he was sent from Syria to Rome,
and became food for wild beasts on account of his testimony to Christ. (5)
4. And as he made the journey through Asia under the strictest military
surveillance, he fortified the parishes in the various cities where he
stopped by oral homilies and exhortations, and warned them above all to be
especially on their guard against the heresies that were then beginning to
prevail, and exhorted them to hold fast to the tradition of the apostles.
Moreover, he thought it necessary to attest that tradition in writing, and
to give it a fixed form for the sake of greater security. 5. So when he
came to Smyrna, where Polycarp was, he wrote an epistle to the church of
Ephesus, (6) in which he mentions Onesimus, its pastor; (7) and another to
the church of Magnesia, situated upon the Maeander, in which he makes
mention again of a bishop Damas; and finally one to the church of Tralles,
whose bishop, he states, was at that time Polybius. 6. In addition to these
he wrote also to the church of Rome, entreating them not to secure his
release from martyrdom, and thus rob him of his earnest hope. In
confirmation of what has been said it is proper to quote briefly from this
epistle. He writes as follows: (8) 7. "From Syria even unto Rome I fight
with wild beasts, by land and by sea, by night and by day, being bound
amidst ten leopards? that is, a company of soldiers who only become worse
when they are well treated. In the midst of their wrongdoings, however, I
am more fully learning discipleship, but I am not thereby justified. (10)
8. May I have joy of the beasts that are prepared for me; and I pray that I
may find them ready; I will even coax them to devour me quickly that they
may not treat me as they have some whom they have refused to touch through
fear. (11) And if they are unwilling, I will compel them. Forgive me. 9. I
know what is expedient for me. Now do I begin to be a disciple. May naught
of things visible and things invisible envy me; (12) that I may attain unto
Jesus Christ. Let fire and cross and attacks of wild beasts, let wrenching
of bones, cutting of limbs, crushing of the whole body, tortures of the
devil,--let all these come upon me if only I may attain unto Jesus Christ."
10. These things he wrote from the above-mentioned city to the churches
referred to. And when he had left Smyrna he wrote again from Troas (13) to
the Philadelphians and to the church of Smyrna; and particularly to
Polycarp, who presided over the latter church. And since he knew him well
as an apostolic man, he commended to him, like a true and good shepherd,
the flock at Antioch, and besought him to care diligently for it. (14) 11.
And the same man, writing to the Smyrnaeans, used the following words
concerning Christ, taken I know not whence: (15) "But I know and believe
that he was in the flesh after the resurrection. And when he came to Peter
and his companions he said to them, Take, handle me, and see that I am not
an incorporeal spirit. (16) And immediately they touched him and believed."
(17) 12. Irenaeus also knew of his martyrdom and mentions his epistles in
the following words: (18) "As one of our people said, when he was condemned
to the beasts on account of his testimony unto God, I am God's wheat, and
by the teeth of wild beasts am I ground, that I may be found pure bread."
13. Polycarp also mentions these letters in the epistle to the Philippians
which is ascribed to him. (19) His words are as follows: (20) "I exhort all
of you, therefore, to be obedient and to practice all patience such as ye
saw with your own eyes not only in the blessed Ignatius and Rufus and
Zosimus, (21) but also in others from among yourselves as well as in Paul
himself and the rest of the apostles; being persuaded that all these ran
not in vain, but in faith and righteousness, and that they are gone to
their rightful place beside the Lord, with whom also they suffered. For
they loved not the present world, but him that died for our sakes and was
raised by God for us." 14. And afterwards he adds: (22) "You have written
to me, both you and Ignatius, that if any one go to Syria he may carry with
him the letters from you. And this I will do if I have a suitable
opportunity, either I myself or one whom I send to be an ambassador for you
also. 15. The epistles of Ignatius which were sent to us by him and the
others which we had with us we sent to you as you gave charge. They are
appended to this epistle, and from them you will be able to derive great
advantage. For they comprise faith and patience, and every kind of
edification that pertaineth to our Lord." So much concerning Ignatius. But
he was succeeded by Heros (23) in the episcopate of the church of Antioch.

CHAPTER XXXVII: The Evangelists that were still Eminent at that Time.

   1. Among those that were celebrated at that time was Quadratus, (1)
who, report says, was renowned along with the daughters of Philip for his
prophetical gifts. And there were many others besides these who were known
in those days, and who occupied the first place among the successors of the
apostles. And they also, being illustrious disciples of such great men,
built up the foundations of the churches which had been laid by the
apostles in every place, and preached the Gospel more and more widely and
scattered the saving seeds of the kingdom of heaven far and near throughout
the whole world. (2) 2. For indeed most of the disciples of that time,
animated by the divine word with a more ardent love for philosophy, (3) had
already fulfilled the command of the Saviour, and had distributed their
goods to the needy. (4) Then starting out upon long journeys they performed
the office of evangelists, being filled with the desire to preach Christ to
those who had not yet heard the word of faith, and to deliver to them the
divine Gospels. 3. And when they had only laid the foundations of the faith
in foreign places, they appointed others as pastors, and entrusted them
with the nurture of those that had recently been brought in, while they
themselves went on again to other countries and nations, with the grace and
the co-operation of God. For a great many wonderful works were done through
them by the power of the divine Spirit, so that at the first hearing whole
multitudes of men eagerly embraced the religion of the Creator of the
universe. 4. But since it is impossible for us to enumerate the names of
all that became shepherds or evangelists in the churches throughout the
world in the age immediately succeeding the apostles, we have recorded, as
was fitting, the names of those only who have transmitted the apostolic
doctrine to us in writings still extant.

CHAPTER XXXVIII: The Epistle of Clement and the Writings ascribed to him.

   1. Thus Ignatius has done in the epistles which we have mentioned, (1)
and Clement in his epistle which is accepted by all, and which he wrote in
the name of the church of Rome to the church of Corinth. (2) In this
epistle he gives many thoughts drawn from the Epistle to the Hebrews, and
also quotes verbally some of its expressions, thus showing most plainly
that it is not a recent production. 2. Wherefore it has seemed reasonable
to reckon it with the other writings of the apostle. For as Paul had
written to the Hebrews in his native tongue, some say that the evangelist
Luke, others that this Clement himself, translated the epistle. 3. The
latter seems more probable, because the epistle of Clement and that to the
Hebrews have a similar character in regard to style, and still further
because the thoughts contained in the two works are not very different. (3)

   4. But it must be observed also that there is said to be a second
epistle of Clement. But we do not know that this is recognized like the
former, for we do not find that the ancients have made any use of it. (4)
5. And certain men lengthy writings under his name, containing dialogues of
Peter and Apion. (5) But no mention has been made of these by the ancients;
for they do not even preserve the pure stamp of apostolic orthodoxy. The
acknowledged writing of Clement is well known. We have spoken also of the
works of Ignatius and Polycarp. (6)

CHAPTER XXXIX: The Writings of Papias.

   1. There are extant five books of Papias, which bear the title
Expositions of Oracles of the Lord. (1) Irenaeus makes mention of these as
the only works written by him, (2) in the following words: (3) "These
things are attested by Papias, an ancient man who was a hearer of John and
a companion of Polycarp, in his fourth book. For five books have been
written by him." These are the words of Irenaeus. 2. But Papias himself in
the preface to his discourses by no means declares that he was himself a
hearer and eye- witness of the holy apostles, but he shows by the words
which he uses that he received the doctrines of the faith from those who
were their friends. (4) 3. He says: "But I shall not hesitate also to put
down for you along with my interpretations whatsoever things I have at any
time learned carefully from the elders (6) and carefully remembered,
guaranteeing their truth. For I did not, like the multitude, take pleasure
in those who speak much, but in those that teach the truth: not in those
that relate strange commandements, but in those that deliver (7) the
commandments given by the Lord to faith, (8) and springing from the truth
itself. 4. If, then, any one came, who had been a follower of the elders, I
questioned him in regard to the words of the elders, -- what Andrew or what
Peter said, or what was said by Philip, or by Thomas, or by James, or by
John, or by Matthew, or by any other of the disciples of the Lord, and what
things Aristion (9) and the presbyter John,(10) the disciples of the Lord,
say. for I did not think that what was to be gotten from the books (11)
would profit me as much as what came from the living and the abiding
voice." 5. It is worth while observing here that the name John is twice
enumerated by him.(12) the first one he mentions in connection with Peter
and James and Matthew and the rest of the apostles, clearly meaning the
evangelist; but the other John he mentions after an interval, and places
him among others outside of the number of the apostles, putting Aristion
before him, and he distinctly calls him a presbyter. 6. This shows that the
statement of those is true, who say that there were two persons in Asia
that bore he same name, and that there were two tombs in Ephesus, each of
which, to the present day, is called John's.(13) It is important to notice
this. for it is probable that it was the second, if one is not willing to
admit it was the first that saw the Revelation, which is ascribed to the
name of John.(14) 7. And Papias, of whom we are now speaking, confesses
that he received the words of the apostles from those that followed them,
but says that he was himself a hearer or Aristion and the presbyter John.
At least he mentions the frequently by name, and gives their traditions in
his writings. These things, we hope, have not been uselessly adduced by us.

   8. But it is fitting to subjoin to the words of Papias which have been
quoted, other passages from his works in which he relates some other
wonderful events which he claims to have received from tradition. 9. That
Philip the apostle dwelt at Hierapolis with his daughters has been already
stated.(15) But it must be noted here that Papias, their contemporary, says
that he heard a wonderful tale from the daughters of Philip. For he relates
that in his time(16) one rose from the dead. And he tells another wonderful
story of Justus, surnamed Barsabbas: that he drank a deadly poison, and
yet, by the grace of the Lord, suffered no harm. 10. The Book of Acts
records that the holy apostles after the ascension of the Saviour, put
forward this Justus, together with Matthias, and prayed that one might be
chosen in place of the traitor Judas, to fill up their number. The account
is as follows: "And they put forward two, Joseph, called Barsabbas, who was
surnamed Justus, and Matthias; and they prayed and said."(17) 11. The same
writer gives also other accounts which he says came to him through
unwritten tradition, certain strange parables and teachings of the Saviour,
and some more mythical things.(18) 12. To these belong his statement that
there will be a period of some thousand years after the resurrection of the
dead, and that the kingdom of Christ will be set up in material form on
this very earth.(19) I suppose he got these ideas through a
misunderstanding of the apostolic accounts, not perceiving that the things
said by them were spoken mystically in figures. 13. For he appears to be of
very limited understanding, as one can see from his discourses. But it was
due to him that so many of the Church Fathers after him adopted a like
opinion, urging in their own support the antiquity of the man; as for
instance Irenaeus and any one else that may have proclaimed similar
views.(21) 14. Papias gives also in his own work other accounts of the
words of the Lord on the authority of Aristion who was mentioned above, and
traditions as handed own by the presbyter John; to which we refer those who
are fond of learning. But now we must add to the words of his which we have
already quoted the tradition which he gives in regards to Mark, the author
of the gospel. 15. It is in the following words: "This also the
presbyter(22) said: Mark, having become the interpreter of Peter, wrote
down accurately, though not indeed in order, whatsoever he remembered of
the things said or done by Christ.(23) For he neither heard the Lord nor
followed him, but afterward, as I said, he followed Peter, who adapted his
teaching to the needs of his hearers, but with no intention of giving a
connected account of the Lord's discourses,(24) so that Mark committed no
error while he thus wrote some things as he remembered them. For he was
careful of one thing, not to omit any of the things which he had heard, and
not to state any of them falsely." These things are related by Papias
concerning Mark. 16. But concerning Matthew he writes as follows: "So
then(25) Matthew wrote the oracles in the Hebrew language, and every one of
them interpreted them as he was able."(26) And the same writer uses
testimonies from the first Epistle of John(27) and from that of Peter
likewise.(28) And he relates another story of a woman, who was accused of
many sins before the Lord, which is contained in the Gospel according to
the Hebrews.(29) These things we have thought it necessary to observe in
addition to what has already been stated.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/XII, Schaff and Wace). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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