Eusebius of Caesarea, The Church History.

1. 113 Caius ruled from March 16, a.d. 37, to Jan. 24, a.d. 41, and was succeeded by his uncle Claudius. Caius ruled from March 16, a.d. 37, to Jan. 24, a.d. 41, and was succeeded by his uncle Claudius. “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 114 Several famines occurred during the reign of Claudius (cf. Dion Cassius, LX. 11, Tacitus, Annal. XII. 13, and Eusebius, Chron., year of Abr. 2070) in different parts of the empire, but no universal famine is recorded such as Eusebius speaks of. According to Josephus (Ant. XX. 2.5 and 5. 2), a severe famine took place in Judea while Cuspius Fadus and Tiberius Alexander were successively procurators. Fadus was sent into Judea upon the death of Agrippa (44 a.d.), and Alexander was succeeded by Cumanus in 48 a.d. The exact date of Alexander’s accession we do not know, but it took place probably about 45 or 46. This famine is without doubt the one referred to by Agabus in Acts xi. 28. The exact meaning of the word οἰκουμένη, in that passage, is a matter of dispute. Whether it refers simply to Palestine, or is used to indicate a succession of famines in different parts of the world, or is employed only in a rhetorical sense, it is impossible to say. Eusebius understands the word in its widest sense, and therefore assumes a universal famine; but he is mistaken in his assumption. Several famines occurred during the reign of Claudius (cf. Dion Cassius, LX. 11, Tacitus, Annal. XII. 13, and Eusebius, Chron., year of Abr. 2070) in different parts of the empire, but no universal famine is recorded such as Eusebius speaks of. According to Josephus (Ant. XX. 2.5 and 5. 2), a severe famine took place in Judea while Cuspius Fadus and Tiberius Alexander were successively procurators. Fadus was sent into Judea upon the death of Agrippa (44 a.d.), and Alexander was succeeded by Cumanus in 48 a.d. The exact date of Alexander’s accession we do not know, but it took place probably about 45 or 46. This famine is without doubt the one referred to by Agabus in Acts xi. 28. The exact meaning of the word οἰκουμένη, in that passage, is a matter of dispute. Whether it refers simply to Palestine, or is used to indicate a succession of famines in different parts of the world, or is employed only in a rhetorical sense, it is impossible to say. Eusebius understands the word in its widest sense, and therefore assumes a universal famine; but he is mistaken in his assumption. down to his own death. This period embraces nearly three thousand years. 115 The only non-Christian historians, so far as we know, to record a famine during the reign of Claudius, are Dion Cassius and Tacitus, who mention a famine in Rome, and Josephus, who speaks of the famine in Judea (see the previous note for the references). Eusebius, in his Chron., mentions famines both in Greece and in Rome during this reign, but upon what authority we do not know. As already remarked, we have no extant account of a general famine at this time. The only non-Christian historians, so far as we know, to record a famine during the reign of Claudius, are Dion Cassius and Tacitus, who mention a famine in Rome, and Josephus, who speaks of the famine in Judea (see the previous note for the references). Eusebius, in his Chron., mentions famines both in Greece and in Rome during this reign, but upon what authority we do not know. As already remarked, we have no extant account of a general famine at this time.

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. 116 Acts xi. 28. Acts xi. 28. 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. 117 Acts xi. 29, 30. Acts xi. 29, 30.

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, 118 εἰς Μακκαβαίους λόγος ἣ περὶ αὐτοκρ€τορος λογισμοῦ: De Maccabæis, seu de rationis imperio liber. This book is often called the Fourth Book of Maccabees, and was formerly ascribed to Josephus. As a consequence it is printed with his works in many editions. But it is now universally acknowledged to be spurious, although who the author is we cannot tell. which some have called Maccabaicum, 119 Μακκαβαϊκόν 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 his Antiquities 120 Ant.XX. 11. 3. See the previous chapter, note 7. 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. 121 See the same note. And the same writer also mentions in his own works other books written by himself. 122 See the same note.

8. In addition to these things it is proper to quote also the words that are found at the close of his Antiquities, 123 The passage referred to, which is quoted just below, is found in his Life, §65, and not in the Antiquities. But we can see from the last paragraph of the Antiquities that he wrote his Life really as an appendix to that work, and undoubtedly as Ewald suggests, issued it with a second edition of the Antiquities about twenty years after the first. In the mss. it is always found with the Antiquities, and hence the whole might with justice be viewed as one work. It will be noticed that Eusebius mentions no separate Life of Josephus, which shows that he regarded it simply as a part of the Antiquities. in confirmation of the testimony which we have drawn from his accounts. In that place he attacks Justus of Tiberias, 124 Justus of Tiberias was the leader of one of the factions of that city during the troublous times before the outbreak of the war, while Josephus was governor of Galilee, and as an opponent he caused him considerable trouble. He is mentioned frequently in Josephus’ Life, and we are thus enabled to gather a tolerably complete idea of him—though of course the account is that of an enemy. He wrote a work upon the Jews which was devoted chiefly to the affairs of the Jewish war and in which he attacked Josephus very severely. This work, which is no longer extant, was read by Photius and is described by him in his Bibl. Cod. 33, under the title, βασιλεῖς ᾽Ιουδαῖοι οἱ ἐν τοῖς στέμμασι. It was in consequence of this work that Josephus felt obliged to publish his Life, which is really little more than a defense of himself over against the attacks of Justus. See above, note 1. 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: 125 Vita,§65.

9. “I indeed was not afraid in respect to my writings as you were, 126 Josephus has just affirmed in a previous paragraph that Justus had had his History written for twenty years, and yet had not published it until after the death of Vespasian, Titus, and Agrippa, and he accuses him of waiting until after their death because he was afraid that they would contradict his statements. Josephus then goes on to say in the passage quoted that he was not, like Justus, afraid to publish his work during the lifetime of the chief actors in the war. 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 127 Agrippa II. See above, Bk. II. chap. 19, note 3. Agrippa sided with the Romans in the war and was with Vespasian and Titus in their camp much of the time, and in Galilee made repeated efforts to induce the people to give up their rebellion, that the war might be avoided. 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.” Of these epistles Josephus subjoins two. 128 These two epistles are still extant, and are given by Josephus in his Vita, immediately after the passage just quoted by Eusebius. The first of them reads as follows (according to Whiston’s translation): “King Agrippa to Josephus, his dear friend, sendeth greeting. I have read over thy book with great pleasure, and it appears to me that thou hast done it much more accurately and with greater care than have the other writers. Send me the rest of these books. Farewell, my dear friend.” But this will suffice in regard to him. Let us now proceed with our history.

93 Caius ruled from March 16, a.d. 37, to Jan. 24, a.d. 41, and was succeeded by his uncle Claudius.

94 Several famines occurred during the reign of Claudius (cf. Dion Cassius, LX. 11, Tacitus, Annal. XII. 13, and Eusebius, Chron., year of Abr. 2070) in different parts of the empire, but no universal famine is recorded such as Eusebius speaks of. According to Josephus (Ant. XX. 2.5 and 5. 2), a severe famine took place in Judea while Cuspius Fadus and Tiberius Alexander were successively procurators. Fadus was sent into Judea upon the death of Agrippa (44 a.d.), and Alexander was succeeded by Cumanus in 48 a.d. The exact date of Alexander’s accession we do not know, but it took place probably about 45 or 46. This famine is without doubt the one referred to by Agabus in Acts xi. 28. The exact meaning of the word οἰκουμένη, in that passage, is a matter of dispute. Whether it refers simply to Palestine, or is used to indicate a succession of famines in different parts of the world, or is employed only in a rhetorical sense, it is impossible to say. Eusebius understands the word in its widest sense, and therefore assumes a universal famine; but he is mistaken in his assumption.

95 The only non-Christian historians, so far as we know, to record a famine during the reign of Claudius, are Dion Cassius and Tacitus, who mention a famine in Rome, and Josephus, who speaks of the famine in Judea (see the previous note for the references). Eusebius, in his Chron., mentions famines both in Greece and in Rome during this reign, but upon what authority we do not know. As already remarked, we have no extant account of a general famine at this time.

96 Acts xi. 28.

97 Acts xi. 29, 30.

118 εἰς Μακκαβαίους λόγος ἣ περὶ αὐτοκρ€τορος λογισμοῦ: De Maccabæis, seu de rationis imperio liber. This book is often called the Fourth Book of Maccabees, and was formerly ascribed to Josephus. As a consequence it is printed with his works in many editions. But it is now universally acknowledged to be spurious, although who the author is we cannot tell.

119 Μακκαβαϊκόν

120 Ant.XX. 11. 3. See the previous chapter, note 7.

121 See the same note.

122 See the same note.

123 The passage referred to, which is quoted just below, is found in his Life, §65, and not in the Antiquities. But we can see from the last paragraph of the Antiquities that he wrote his Life really as an appendix to that work, and undoubtedly as Ewald suggests, issued it with a second edition of the Antiquities about twenty years after the first. In the mss. it is always found with the Antiquities, and hence the whole might with justice be viewed as one work. It will be noticed that Eusebius mentions no separate Life of Josephus, which shows that he regarded it simply as a part of the Antiquities.

124 Justus of Tiberias was the leader of one of the factions of that city during the troublous times before the outbreak of the war, while Josephus was governor of Galilee, and as an opponent he caused him considerable trouble. He is mentioned frequently in Josephus’ Life, and we are thus enabled to gather a tolerably complete idea of him—though of course the account is that of an enemy. He wrote a work upon the Jews which was devoted chiefly to the affairs of the Jewish war and in which he attacked Josephus very severely. This work, which is no longer extant, was read by Photius and is described by him in his Bibl. Cod. 33, under the title, βασιλεῖς ᾽Ιουδαῖοι οἱ ἐν τοῖς στέμμασι. It was in consequence of this work that Josephus felt obliged to publish his Life, which is really little more than a defense of himself over against the attacks of Justus. See above, note 1.

125 Vita,§65.

126 Josephus has just affirmed in a previous paragraph that Justus had had his History written for twenty years, and yet had not published it until after the death of Vespasian, Titus, and Agrippa, and he accuses him of waiting until after their death because he was afraid that they would contradict his statements. Josephus then goes on to say in the passage quoted that he was not, like Justus, afraid to publish his work during the lifetime of the chief actors in the war.

127 Agrippa II. See above, Bk. II. chap. 19, note 3. Agrippa sided with the Romans in the war and was with Vespasian and Titus in their camp much of the time, and in Galilee made repeated efforts to induce the people to give up their rebellion, that the war might be avoided.

128 These two epistles are still extant, and are given by Josephus in his Vita, immediately after the passage just quoted by Eusebius. The first of them reads as follows (according to Whiston’s translation): “King Agrippa to Josephus, his dear friend, sendeth greeting. I have read over thy book with great pleasure, and it appears to me that thou hast done it much more accurately and with greater care than have the other writers. Send me the rest of these books. Farewell, my dear friend.”