Historia Ecclesiastica

CΟΝTEΝTS ΟF BΟΟΚ IΙ

Τhe contents of the second book of the History of the Church is as follows :

I. On the life of the Apostles after the Ascension of Christ.

ΙΙ. On the emotion of Tiberius at learning from Pilate the story of Christ.

III. How in a short time the message concerning Christ ran through the whole world.

IV. How after Tiberhb Caius appointed Agrippa as King of the Jews and punished Herod with perpetual banishment.

V. How Philo was sent on an embassy to Caius on behalf Of the Jews.

VI. ΑlΙ the evils which accumulated on the Jews after their crime against Christ.

VII. How Pilate, too, committed suicide.

VIII. Concerning the famine in the the of Claudius.

IX. The martyrdOm οf James the Apostle.

X. How Agrippa, who was also called Herod, perecuted the Apostles and at once felt the punishment of God.

XI. On Theudas the magician.

XII. On Helena the Queen of the Adiabeni.

XIII. On Simon Magus.

XIV. Οn the preaching of Peter the Apostle at Rome.

XV.On the Gospel according to Mark.

XVI. How Mark was the first to preach the knowledge of Christ to those in Egypt.

XVII. The narrative of Philo on the Ascetics in Egypt.

XVIII. The treatise of Philo which have come down to us.

XIX. The misfortunes which overtook the Jews in Jerusalem on the day of the Passover.

XX. What was done at Jerusalem under Nero.

XXI. On the Egyptian whom the Acts of the Apostles also mentioned.

XXII. How Paul was sent a prisoner to Rome from Judaea and after defending himself was acquitted of all guilt.

XXIII. How Jame who was called tbe brother of the Lord suffered martyrdom.

XXIV. How after Μark Αnnianus was the first to be appointed bishop of the chureh of the Alexandrians.

XXV. On the persecution under Nero in which Ρaul and Peter at Rome were adorned with martyrdom for religion's sake.

XXVI. How the Jews were pursued by countless evils and how they began the final war against the Romans.

Our book was compiled from those of Clement, Tertullian, Josephus, and Philo.

BΟΟK II

ΑLL that needed stating by way of preface in the history of the Church-the proof of the divinity of the saving Logos, the ancient history οf our teaching, and the antiquity of the dogmas of the Christian life according to the Gospel, particularly all the points concerning his reeently fuffilled advent, the events before his Passion, and the story of the choice of the Apostles—all this We traeed in preceding book, summarizing the demonstration. Let us now consider in the present book what folloWed his Αscension, nothing some things from the divine writings, and adding what is taken from other sources from treatises which We will quote from time to rime.

I. Matthias was the first to be chosen to the Apostolate instead of the traitor Judas. As has been shown, he had himself been one οf the Lord's disciples, For the administration of the common fund tried men, seven in number, by Stephen, stephelb were appointed to the ministry by prayer and the on Of the Apostles' hands. And Stephen was first after his Lord not only in ordination, but, as though he had been put forward for this very purpose, also in that he was stoned to dearil by the Lord's murderers, and so vas the first to carry off the crown,

Αt that mme time alSo James, who was called the brother of the Lord. inasmuch as the latter too was styled the child of Joseph, and Joseph was called the father of Christ, for the Virgin Va betrOthed to him when, before lhey came together, she was discovered to have eoncebed by the Holy Spirit, as the Sacred writing of the Gospels teaches — this same James, to whom the men Of old had also giVen the surname of Just fOr his excellence of Virtue, is ’ated to haVe been the first elected to the throne of the bishoprie of the Chureh in Jerusalem. Clement in the sixth book of the hypotyposes adduces the following: “ ” he says, “ Peter and James and John after the Ascension OF the Saviour did not struggle for glory, beCause they had previously been given honour by the saViOur, but ehOe James the Just as bishop of ” The same Writer in the seventh book of the same work says in additiOn thiS about him, “ Αfter the Resurrection the Lord gaVe the tradition of knowledge to James the Just and John and Ρeter, these gaVe it to the other Apostles and the other Apostles to the seventy, of whom Barnabas also was one. Now there Were tWo Jameses, one James the Just, who a throwm down from the pinnacle of the temple and beaten to death with a fuller's club, and the other he who Was ” Ρaul also mentions the same. James the Jurt when he writes, “ Αnd I saw none other of the Apostles save James the brother of the Lord.”

Αt this time too the terms of Our saViOur ’s promise to the king of the Osrhoense were receiving fulfil [*](1 stephen in Greek means crown. 2 See pp. 84. ff.)

On the martyrdom οf stephen there arose the Rrst and greatest persecution of the Church in Jerusalem by the Jews. Αll the diSeiples, with the single exception of the Twelve, were scattered throughout Judaea and Samaria; some, as the divine scripture sayS, traverSed as far aS Ρhoenice, Cyprus and Αntioch, but they were not yet in a position to venture to transmit the word of faith to Gentiles, and announced it only to Jews. Αt that time Ρaul also was still ravaging the Church, entering into the houses of the faithful, dragging out men and women, and handing them over to prison. Philiop, however, οne of those who with Stephen had been already ordained to the diaconate, was among those who were seattered abroad, and went down to samaria, where, nlled with divine [*](1 This seems merely to mean “ became converted to Christianity.”)

II. The wonderful resurrection and ascension into heavcn of our Saviour was now already generally famous, and in accordance with an ancient eustom that those who were ruling οver the nations should report to him who held the imperial office any new movement among them, in οrder that no event might escape his notiee, Pilate communicated to the Εmperor Tiberius the story of the resurrection from the dead of our Saviour Jesus as already famous aInong all throughout all Palestine, together with the information he had gained of his οther wonders and how he was aheady believed by many to be a God, in that after death he had risen from the deasd.1 They say that Tiberius referred the report to the senate, which rejected it ostensibly because it had not preriously tested the matter, for an ancient law prevailed that no οne should be held as a God by the Romans exeept by a vote and decree of the senate, but in truth because the saving teaching of the divine message needed no ratification and commendation from men. In this way the council of [*](1 several versions οf pilate's report are extant, au obviously fictitious. see Tischendorf, Evangelia and the article οf Lipsius on Αpocryphal Gospels in thc Dictionary of Christian Biography, vol. ii. pp. 707 ff.)

Tertullian, who had an accurate knowledge of Roman law, a man espeeially famous among those most distinguished in Rome, has noted this in the Apology for the christians which was written by him in Latin but translated into the oreek language; he tells the story as follows: “ But, in order that we may ffiscuss sueh laws from their origin, there an an ancient decree that none should be con- secrated as a god by an Εmperor before being approved by the senate. Marcus Aemilius has acted thus conceming a certain idol Αlbumus. Αnd this supports our argument that among you godship has been given by human approval. If a god does not Ρlease man, he does not hecome god, so that, according to this, man must be gracious to Ood. Tiberius, therefore, in whose time the name of Christian came into the World, when this doctrine was reported to him from Ρalestine, where it Rrst began, communh cated it to the Senate, and made it plain to them that he favoured the doctrine, but the senate, because it had not itself tested it, rejected it; but he continued in his own opinion and threatened death to the accusers of the ”1 For heavenly providence had designed putting this in his mind in order that the word of the Oospel might have an unimpeded beginning, and traverse the earth in all directions.

III. Thus by the power and assistance of Ηeaven [*](1 Εumbius seeuB to imply that thc following sentence is part οf Tertuman. This is not so in the Latin manuseripts.)

IV. Tiberius ffied after reigning about twenty-two years.1 Αfter him Caius received the sovereignty and at once gave to Αgrippa 2 the crown of the rule of the Jews. Ηe made him king of the tetrarchies οf Philip and LysaniaS, and after a short time added to them the tetrarchy of Ηerod, Sentencing Ηerod (he was the Ηerοd of the Ρassion of the saviour) for many offences to perpetual banishment, together with his wife Herodias. Οf tffihls too Josephus is witness.

In his reign Ρhilo beeame generally known as a man of the greatest distiction, not only among our own people but also among those of heathen educa- tion. Ηe was a Ηebrew by racial descent but in- ferior to none οf the magnates in authority in Alexandria. The extent and quality οf the labour he bestowed οn the theologieal learning of hiS raee is in fact patent to all, and it is not necessary to say anything of his position in philosophy and the liberal stuffies of the heathen world since he is related to have surpassed all his contemporaries, especially in his zeal for the study οf Ρlato and Ρythagoras.

V. Νοw this wTiter has narrated in Rve books what happened to the Jews ìn the time of Caius; he has in this work combined the Stories or the insanity of Caius, [*](1 Ηe died Μarch 16, Α.D. 37.) [*](2 see Introduction for the family οf the Ηerod. This is Agrippa. Ι., son οf Aristobulus and grandson of Ηerod the Great. The Ηerod mentioned in the next sentence is Ηerοd Antipas, Αgrippa’s uncle.)

Josephus also relates these facts and writes as follows in the eighteenth book of the Antiquities; “ Now When a disturbance took place in Alexandria between the Jews who lived there and the Greeks, three of each side were chosen to to as representative to Caius. Οne of the Alexandrian representatives was Αpion, Who uttered many calumnies against the Jews, saying especially that they neglected to give honour to Caesar, and that while all who are subject to tbe rule of the Romans build altars and temples ot Caius, and in other respects reeeive hinl tb they do the gods, these men alone think it improper to honour him with statues or to swear by his name. Now thought Apion had made many serious charges by whieh he naturally hoped that Caiu, would be roued, Philo, the chief of the embassy of the Jew, a man of high reputation in every respect for he was the brother of Alexander the Alabarch and a philosopher of no little skill, was able in his reply to deal with the accusations but Caius cut him short, bade him get out of the way, and was so enraged that he clearly was on the point or serious measures against them. So Philo went

So far Josephus. Philo himself in the Embassy which he Wrote gives an accurate and detailed aecount of what he did at the time Ι shall Ρass over the greater Ρart and eite Only those points whieh plainly demonstrate to students the misfortunes whieh eame upon the Jews, all at once and after a rilort time, in consequenee Of their crimes against Christ. In the ffist Ρlace he relate that, in the time Of Tiberius, in the city ofthe Romans, Sejanus, the most influential of the Emperor's court at the time, took measures eompletely to destroy the whole race, and in Judaea Ρilate, under whom the crime against the saviour was perpetrated, made an attempt on the temple, still standing in Jerusalem, contrary to the privileges granted to the JeWs, and harassed them tO the utmost,

(VI.) whhe arter the death Of Tiberius Caius reeeived the sovereignty and inffieted many injuries on many, but more than all did the greatest harm to the vhole nation of the Jews. This may be learned shOrtly from his own word, in which he writes exactly as follows: “ Now the eharaeter of Caius vas extremely capricious towards all, but particularly towards the raee of Jews. Ηe hated them bitteriy bitterly: in other cities, beginning with Alexandria, he seized the synagogues and ffiled them vith images and statues of his own form (for by giving permission to

The same writer narrates in a second treaties entitled Οn the Virtues1 innumerable other atrocities, beyond all description, perpectrated on Jews in Alexandria in the same reign, and Josephus comfirms him, showing in the same Way that rile universal misfortunes of the nation began with the time οf Pilate and the crimes against the Saviour. Listen then to the actural words of his statement in the second book of the Jewish War. “ Now Pilate. sent as procurator to Judaea by Tiberius, brought into Jerusalem at night and covered up the images of Caesar which are called ensigns. When day came this roused the greatest commotion among the Jews, for they were horrified at what they saw close by since their laws had been trampled om, for they do not permit any image to be set up in the city.”

Now comparing this with the writing of the Gospels you will see that it was not long before they Were overtaken by the ery vhieh they uttered in the presence of Pilate himself, with Which they rilOuted Out that they had no other king than Caesar only. The same writer [*](1 This is the only possible translation of the Greek as it stands. yet there is little doubt but that On the Virues is an alternative title of the Embassy. Either Eusebius made a slip, or there is a primitive error in the text, which should be emended and translated in agreement with the rendering of Ruffinus. “ In the second of the books whivh he entitled Οn the Virtues.”)

The same writer shoWs that besides this innumerable other revolts were started in Jerusalem itseK, affirming that from that time risngs and war and the mutual contrivance of eril never ceased in the city and throughout Judaea, until the time when the siege under vespasian came upon them as the last scene of all. Thus the penalty of Ood pursued the Jews for their crimes against Christ.

VII. it is also worthy of notice that tradition relates that that same pilate, he οf the Saviour's time, in the days of Caius, whose Ρeriοd we have described, fell into such great calamity that he was forced to become his own slayer and to punish himself with his οwn hand, for the Ρenalty of God, as it seems,

VIII. caius had not completed four years οf sovereignty when Clauffius suceeeded him as Emperor.2 In his time famine seized the world (and this also writers 3 with a purpose quite other than ours have reeorded in their histories), and so what the prophet Αgabus had foretold, aceorffing to the Acts οf the Apostles, that a famine would be over the whole wold, received fuffihnent. Luke in the Αcts describes the famine in the time οf clauffius and narrates how the Chrirtians at Antioch sent to those in Judaea, eaeh accorffidlng to his ability, by Ρaul and Barnabas, and he goes οn to say,

(IX.) “ Νοw at that ” — obviously that οf Claudius, — “ Ηerοd the king put forth his hand to vex certain οf the church and killed James the brother of John with the ” Concerning this James, clement adds in the seventh book οf the Hypotyposes a story worth mentioning, apparently from the tradition of his predecessors, to the effect that he who brought him to the court was so moved at seeing him testify as to eonfess that he also was himself a Christian. “ so they Were both led away ” he says, “ and on the way he asked for forgivensess for himself from James. Αnd James looked at him for a moment and said, ‘ Ρeace be to ’ and kissed him. so both were beheaded at the same time.”

Αt that time, as the divinde scripture says, Herod, Seeing that his action in the murder of Jame had given pleasure to the Jews, turned to Ρeter also, put him in prison, and would have perpetrated his murder alsO had it not been for Divine intervention at the last moment, for an angel appeared to him by night and he Was miraculously released from lris bonds and set free for the ministry of preaching. such Was the dispensation of heaven for Peter.

X. Αs the king's attempt on the Apostles there was no more delay, but the avenging minister of the sentenee Of God OvertoOk him at once, immediatedly after his plot against the Apostles, as the Scripture relates in the Acts. Ηe had gone to Caesarea, and there on the set day of the feast,1 adorned with splendid and royal robes, he addressed the standing on high before his judgement-seat. The whole people applauded his address, as though at the voice Of a god and not of a man, and tbe story 2 relates that an angel of the Lord smote him at once, and he was eaten of worms and expired. Ιt is worthy or wonder how in this marvel also the narrative of Josephus agrees with the diVine seripture. He clearly testffies to the truth in the nineteenth book or the Antiquities where the wonder in related in the following words: “ Now the third year of his reign over ah Judaea had been ffirished when he came to the eity of Caesarea, wbiCh was formerly called the

But after a little looking up he saw an angel seated above hiS head.1 ThiS he at once Ρerceived to be the harbinger of evil, as it had formerly been of good ; 1 he had in his hiS heart, and agony rapidly beginning Spread increasingly through hiS stomach. So he looked up to hiS friendS and said, ἴ’ I, Who am your god, am now commanded to give up my life, for fate has immediately reproved the lying wordS just urtered about me. I, whom you called im- mortal, am now being taken off to ffie. Fate muSt be accepted aS Ood haS willed, yet I have

XI. Since Luke in the Αcts introduceS Gamaliel as saying at the inquiry about the Apostles that at the time indicated Theudas aroSe, saying that he WaS Somebody, and that he was destroyed and all who [*](1 This would be Α.D. 44, which ifts in well with all the οther data, except the faet that there are eoins of Agrippa referring to his eighth and ninth years; they are usually thought to be spurious, but the point is obscure.)

After this he mentions mentions as follOWs the famine Whieh took Ρlace in the time of Claudius:

XII. “ Αt the Same time it happened that the great famine tOOk plaee in Judaea, in Whieh Queen Ηelena bought corn from Egypt at great expense and distributed it to those who were in ” You would find that this too agrees ẁ̀ith the writing of the Acts οf the Αpostles, whieh reeords hoW the disciples in Αntioch, each aceording to his several ability, deter- mined to send to the relier of the dwellers in Judaea, which they did, sending it to the eldem by the hand of Barnabas and Ρaul. Splendid monuments of the Ηelena whom the historian has COmmemOrated are Theudas eannot really have been rererred to by Gamaliel, who was speaking many years before the time of Fadus. Μοst modern writers on Αcts think that nevertheless the Helena whom the historian has commemorated are

XIII. Seeing that the faith in our sariour and Lord Jesus Christ was already being given to all men, the enemy of men's salvation planned to capture rile capital in advanee, and sent there simon, who was mentioned above, and by aiding the ’s trieky soreery won over to error many Of the inhabitants of Rome. This is told by Jurtin, Who was an ornament of our farth not Ιong after the Apostles, and I will set out the necessary infoimation about him in due eourse. Ιn his first Apology to Antoninus for our opinions he writes as follows: “ Αnd after the ascensiOn of the Lord intO heaven the demOns Ρut forward men Vho said that they were gOds, and they not only escaped perseeution by you but were eVen Vouehsafed honours. There Was a certain simon, a Samaritan, from a Village callcd Gittho, vho in the time of Claudius Caesar worked miracles by magie through the art of the demOns possessing him ;he Was reekoned as a god in Rome, your capital city, and honoured as a god among you by a statue οn the river Tiber between the two bridges, with this inscription in Latin — SIMONI DEO SANCTO, 2” that is to Simon a holy god. “ and almost all Samaritans and a few in other nations a well, recognize him as the chief god and worship him, and [*](1 The name given to Jerusalem by Hadrian.) [*](2 Ιn 1574 a sLatue was found on the island of St. sebast to which Justin probably referred. Unfortunately for him it bears the inscription SEMONI SANCO DEO, that is to say, TO THE GOD SEMO SANCUS, thus explaining but not confirming Justin's improbable story. Some sancus was an οld sabine deity, not a Samaritan sorcerer.)

This is what Justin says, and Irenaeus agrees with him in the first book against heresies where he collects the stories about Simon and his unholy and foul teaching. It would be superfluous to relate this in the present work since those who desire it can study in detail the origin and life and the false doctrinal principles of the heresiarchs who followed him and the customs introduced by them all, for they are carefully preserved in the above-mentioned book of Irenaeus. Thus we have received the tradition that Simon was the first author of all heresy. From him, and down to the present time, those who have followed, feigning the Christian philosophy, with its sobriety and universal fame for purity of life, have in no way improved on the idolatrous superstition from which they thought to be set free, for they prostrate themselves before pictures and images of Simon himself and of Helena, who was mentioned with him, and undertake to worship them with incense and sacrifices and libations. Their more secret rites, at which they say that he who first hears them will be astonished, and according to a scripture current among them will be “ thrown into marvel,” truly are full of marvel and frenzy and madness ; for they are of such a kind that they not merely

XIV. of such evil was Simon the father and fabricator, and the Evil Power, which hates that which is good and plots against the salvation of men, raised him up at that time as a great antagonist for the great and inspired Apostles of our Saviour. Nevertheless the grace of God which is from heaven helped its ministers and quickly extinguished the flames of the Evil One by their advent and presence, and through them humbled and cast down “ every high thing that exalteth itself against the knowledge of God.” Wherefore no conspiracy, either of Simon, or of any other of those who arose at that time, succeeded in those Apostolic days ; for the light of the truth and the divine Logos himelf, which had shone from God upon men by growing up on the earth and dwelling among his own Apostles, was overcoming all things in the might of victory. The aforesaid sorcerer, as though the eyes of his mind had been smitten by the marvellous effulgence of God when he had formerly been detected in his crimes in Judaea by the Apostle Peter, at once undertook a great journey across the sea, and went off in flight from east to west, thinking that only in this way could he live as he wished. He came to the city of the Romans,

XV. Thus when the divine word made its home among them the power of Simon was extinguished and perished immediately. together with the fellow himself.

But a great light of religion shone on the minds of the hearers of Peter, so that they were not satisfied with a single hearing or with the unwritten teaching of the divine proclamation, but with every kind of exhortation besought Mark, whose Gospel is extant, seeing that he was Ρeter’s follower, to leave them a written statement of the teaching given them verbally, nor did they cease until they had persuaded him, and so became the cause of the Scripture called the Gospel according to Mark. And they say that the Apostle, knowing by the revelation of the spirit to him what had been done, was pleased at their

XVI. They Say that this Μark was the first to be sent to preach in Egypt the Gospel which he had also put into writing, and was the first to establish churches in Alexandria itself. The number of men and women who were there converted at the first attempt was so great, and their asceticism was so extraordinarily philosophic, that Philo thought it right to describe their conduct and assemblies and meals and all the rest of their manner of life.

XVII. Tradition says that he came to Rome in the time of Claudius to speak to Peter, who was at that time preaching to those there. This would, indeed, be not improbable since the treatise to which we refer, composed by him many years later, obviously contains the rules of the Church which are still observed in our own time. Moreover, from his very accurate description of the life of our ascetics it will be plain that he not only knew but welcomed, reverenced, and recognized the divine mission of the apostolic men of his day, who were, it appears, of Hebrew origin, and thus still preserved most of the ancient

To practices like those which have been related Philo bears witness and continues in the following words : “ The race is found in many places in the world, for it was right that both Greece and barbarism should share in perfect good, but it abounds in Εgypt in each of the so-ealled nomes and especially around Αlexandria. The noblest from every region send a colony to a district well suited for their purpose, as though it were the land of the Therapeutae. This distriet is situated above Lake Mareia 1 on a low hill, very convenient for its safety and the temperateness οf the climate." Ηe then goes on to describe the nature οf their dwellings, and says this about the churches in various districts : “ In eaeh house there is a sacred dwelling whieh is called ‘ a sanctuaq and , ' whieh they celebrate in seclusion the mysteries of the sacred life, and bring nothing into it, either drink or food or any of the other things necessary for bodily needs, but law and inspired oraeles given by the prophets and hymns and other things by which knowledge and religion are increased and perfected." Αnd further on he says : The whole period from dawn [*](1 More often known as Lake mareotis, a little south of Alexandria.)

This seems to have been said by a man who had listened to their expositions of the sacred scriptures, and it is perhaps probable that the writings of men of old, whieh he says were found among them, were the Gospels, the writings of the Apostles, and some expositinos οf prophets after the manner of the ancients, sueh as are in the Εpistle to the Ηebrews and many οther of the epistles of Ρaul. Ηe then goes on to write thus about their composition οf new psahns : “ So that they not οnly contemplate but make songs and hymns to God in all kinds of metres and melodies, though they perforce arrange them in the more sacred measures."

Ηe discusses many οther points as well in the same book, but it seemed necessary to enumerate those by whieh the charaeteristics of the life of the Church are exhibited; but if anyone doubt that what has been said is peculiar to life according to the gospel, and think that it can be applied to others besides those indicated, let him be persuaded by the following words of Philo in which he will find, if he be fair, indisputable testimony on this point. Ηe

we think that these words of Ρhilo are elear and indisputably refer to our communion. But if after this anyone obstinately deny it let him be converted from his scepticism and be persuaded by clearer indications which cannot be found among any, save only in the worship of Christians according to the Gospel. For Ρhilo says that women belong aho to those under discussion and that most οf them are aged virgins who kept their chastity from no compulsion, like some of the priestesses among the Greeks, but rather from voluntary opinion, from zeal and yearning for wisdom, with which they desired to live, and paid no attention to bdily pleasures, longing not for mortal but for immortal children, which only the soul that loves God is eapable of bearing of itself. Ηe then proceeds to expound this more elearly. “ But the interpretations of the

What need is there to add to this a description of their meetings, and of how the men live separately and the women separately in the same place, and of the customary exercises which are still celebrated among us, particularly those which we are accutomed to celebrate at the feast of the Passion of the Saviour by abstinellce from food and vigils and attention to the word οf God ? The writer referred to has given in his own writing a description οf this, which exactly agrees with the manner which is still observed by us and by us alone ; he relates the vigils for the entire night of the great feast, and the exercises during them, and the hymns which we are aecustomed to recite, and how while one sings regularly with cadenee, the rest listen in silence and join in singing only the refrain of the hymns, and how οn stated days they sleep on the ground οn straw, how they completely refrain from wine, as he expressly states, and from all kinds of Resh, drinking only water and using salt and hyssop to season their bread. In adffition to this he writes of the order of preeedence οf those who have been appointed to the service of the Church, both to the diaconate and to the supremacy of the episcopate

XVIII. Philo vas rich in language and broad in thought, sublime and elevated in his views of the divine writings, and had made various and diverse his exposition of the sacred words. Ηe rirst went through the subject of the events in Genesis in connected sequence, in the book which he entitled “ The Allegories of the sacred ’’ Ηe then made detailed arrangement into chapters of the difficulties in the Scriptures and gave their statement and solution in the books to which he gave the suitable title οf “ The Problems and Solutions in Genesis and in Exodus." There are, besides this, some specially elaborated treatises of his on certain problems, such as the two books “ On Agriculture," and as many “ Οn Drunkenness," and others with various appropriate titles, such as “ The Things which the Sober Μind desires and exercrates," “ On the confusion of Tongues," “ Οn flight and Discovery," “ Οn Assembly for Instruction," and “ On the Question who is Heir of the Divine Things," or “ On the Distinction between Οdd and Even," and further “ Οn the three Virtues which Moses describes with ’’ in additon to this, “ On those whose names have been changed and why they where," in which he says that he has also composed Books I. and II. “ Οn the Covenants." There is also a book of his “ Οn Migration and the wise life of the Man

Αt this time, while Ρaul was finishing his journey from Jerusalem and round about unto Illyricum, Claudius banished the Jews from Rome, and Aquila and Priscilla, with the other Jews, left Rome and came into Αsia, and lived there with Ρaul the Apostle, while he was strengthening the foundations of the churches there which had reeently been laid by him. The sacred Scripture of the Acts teaches this also.