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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 Cæsar.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 making 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 records13 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.

1 Caius’ hostility to the Jews resulted chiefly (as mentioned above, chap. 5, note 4) from their refusal to pay him divine honors, which he demanded from them as well as from his other subjects. His demands had caused terrible disturbances in Alexandria; and in Jerusalem, where he commanded the temple to be devoted to his worship, the tumult was very great and was quieted only by the yielding of the emperor, who was induced to give up his demands by the request of Agrippa, who was then at Rome and in high favor with him. Whether the Jews suffered in the same way in Rome we do not know, but it is probable that the emperor endeavored to carry out the same plan there as elsewhere. 2 Philo, Legat. ad Caium, 43. 3 ἐν ταῖς ἄλλαις πόλεσι. The reason for the use of the word “other” is not quite clear, though Philo perhaps means all the cities except Jerusalem, which he mentions a little below. 4 “‘Caius the younger,’ to distinguish him from Julius Cæsar who bore the name Caius, and who was also deified” (Valesius). 5 This work is probably the same as that mentioned in the beginning of chap. 5. (See chap. 5, note 1.) The work seems to have borne two titles ἡ πρεσβεία and περὶ ἀρετῶν. See Schürer, ibid. p. 859, who considers the δευτέρω here the addition of a copyist, who could not reconcile the two different titles given by Eusebius. 6 This is rather an unwarranted assumption on the part of Eusebius, as Josephus is very far from intimating that the calamities of the nation were a consequence of their crimes against our Saviour. 7 Josephus, B. J. II. 9. 2. 8 σημαῖαι καλοῦνται 9 John xix. 15. 10 Josephus, B. J. II. 9. 4. 11 Heb. קָרְבָּן; Greek κορβᾶν and κορβανᾶς. The word denoted originally any offering to God, especially an offering in fulfillment of a vow. The form κορβανᾶς, which Josephus has employed here, was used to denote the sacred treasure or the treasury itself. In Matt. xxvii. 6, the only place where this form of the word occurs in the New Testament, it is used with the latter meaning. Upon this act of Pilate’s, see above, chap. 5, note 9. 12 Josephus, in Ant. XVIII. 3. 2, says that the aqueduct was 200 stadia long. In the passage which Eusebius quotes the number given is 400, according to the Greek mss. of Josephus, though the old Latin translation agrees with Eusebius in reading 300. The situation of the aqueduct we do not know, though the remains of an ancient aqueduct have been found to the south of Jerusalem, and it is thought that this may have been the same. It is possible that Pilate did not construct a new aqueduct, but simply restored one that had been built in the time of Solomon. Schultz (Jerusalem, Berlin, 1845) suggests the number 40, supposing that the aqueduct began at Bethlehem, which is 40 stadia from Jerusalem. 13 See B. J. II. 10, 12 sqq.

      Chapter VII.—Pilate’s Suicide.

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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

1 Pilate’s downfall occurred in the following manner. A leader of the Samaritans had promised to disclose the sacred treasures which Moses was reported to have concealed upon Mt. Gerizim, and the Samaritans came together in great numbers from all quarters. Pilate, supposing the gathering to be with rebellious purpose, sent troops against them and defeated them with great slaughter. The Samaritans complained to Vitellius, governor of Syria, who sent Pilate to Rome (36 a.d.) to answer the charges brought against him. Upon reaching Rome he found Tiberius dead and Caius upon the throne. He was unsuccessful in his attempt to defend himself, and, according to tradition, was banished to Vienne in Gaul, where a monument is still shown as Pilate’s tomb. According to another tradition he committed suicide upon the mountain near Lake Lucerne, which bears his name. 2 Eusebius, unfortunately, does not mention his authority in this case, and the end of Pilate is recorded by no Greek historians known to us. We are unable, therefore, to form a judgment as to the trustworthiness of the account.

      Chapter VIII.—The Famine which took Place in the Reign of Claudius.

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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

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