form. It is an independent work, apparently written not very long after the events. It betrays no other motive than to inform and edify the readers, more especially the Christians of Caesarea and Palestine, to whom it is immediately addressed. "our city of Caesarea" is an expression occurring several times (pp. 4. twice, 25, 30). "This our country," "this our city," are analogous phrases (pp. 8, 13).
In the shorter form the case is different. The writer does not localize himself in the same way. It is always "the city," never "this city," of Caesarea. The appeal to the Caesareans in recounting the miracle is left out (c. 4). The hortatory beginning and ending are omitted, and the didactic portions abridged or excised. The shorter form thus appears to be part of a larger work, in which the sufferings of the martyrs were set off against the deaths of the persecutors. The object would thus be the vindication of God's righteousness. This idea appears several times elsewhere in Eusebius, and he may have desired to embody it in a separate treatise.
(3) Collection of Ancient Martyrdoms.—Of this work Eusebius was not the author, but merely, as the title suggests and as the notices require, the compiler and editor. The narratives of martyrdoms were, in the eyes of Eusebius, not only valuable as history but instructive as lessons (H. E. v. praef.). Hence he took pains to preserve authentic records of them, himself undertaking to record those of his own country, Palestine, at this time; while he left to others in different parts of the world to relate those "quae ipsi miserrima viderunt," declaring that only thus could strict accuracy be attained (H. E. viii. 13, with the whole context). But he was anxious also to preserve the records of past persecutions. Hence this collection of Maytyrologies. The epithet "ancient" (ἀρχαῖα) must be regarded as relative, applying to all prior to the "persecution of his own time" (ὁ καθ᾿ ἡμᾶς διωγμός, according to his favourite expression). He himself refers to this collection for the martyrdom of Polycarp and others at Smyrna under Antoninus Pius A.D. 155 or 156 (iv. 15), for the documents relating to the sufferers in Gaul under M. Aurelius A.D. 177 (v. 1, seq.), and for the defence of Apollonius under Commodus A.D. 180-185 (v. 21). But it would probably comprise any martyrdoms which occurred before the long peace that preceded the outbreak of the last persecution under Diocletian.
[(4.) Chronicle.—This work may be described in words suggested by the author's own account of it at the beginning of his Eclogae Propheticae, as "chronological tables, to which is prefixed an epitome of universal history drawn from various sources." The epitome occupies the first book, the tables the second. The tables exhibit in parallel columns the successions of the rulers of different nations, so that contemporary monarchs can be seen at a glance. Notes mark the years of the more remarkable historical events, these notes constituting an epitome of history. The interest which Christians felt in the study of comparative chronology arose from heathen opponents contrasting the antiquity of their rites with the novelty of the Christian religion. Christian apologists retorted by proving that the Grecian legislators and philosophers were very much later than the Hebrew legislator and later than the prophets who had testified of Christ and taught a religion of which Christianity was the legitimate continuation. In the Praeparatio Evangelica (x. 9) Eusebius urges this, quoting largely from preceding writers who had proved the antiquity of the Jews, e.g. Josephus, Tatian, Clement of Alexandria, and especially Africanus. This last writer had made the synchronisms between sacred and profane history his special study, and his chronological work, now lost, gave Eusebius the model and, to a great extent, the materials for his own Chronicle.
The Greek of Eusebius's own work has been lost, and until recent times it was only known through the use made of it by successors, particularly Jerome, who translated it into Latin, enlarging the notices of Roman history and continuing it to his own time. In 1606 Scaliger published an edition of the Chronicle, in which he attempted to restore the Greek of Eusebius, collecting from Syncellus, Cedrenus, and other Greek chronologers, notices which he believed himself able, mainly by the help of Jerome's translation, to identify as copied from Eusebius; but his restoration of the first book, where he had but little guidance from Jerome, did not inspire confidence, and has been proved untrustworthy. An Armenian trans. of the Chronicle, pub. in 1818, enables us now to state the contents of bk. i.
After pleading that early Greek and even Hebrew chronology present many difficulties, Eusebius, in the first section, gives a sketch of Chaldee and Assyrian history, subjoining a table of Assyrian, Median, Lydian, and Persian kings, ending with the Darius conquered by Alexander. The authors he uses are Alexander Polyhistor, and, as known through him, Berosus; Abydenus, Josephus, Castor, Diodorus, and Cephalion. He notes the coincidences of these writers with Hebrew history and suggests that the incredible lengths assigned to reigns in the early Chaldee history may be reduced if the "sari," said to be periods of 3,600 years, were in reality far shorter periods, and in like manner, following Africanus, that the Egyptian years may be in reality but months. An alternative suggestion in this first book is that some Egyptian dynasties may have been, not consecutive, but synchronous. The second section treats of Hebrew chronology, the secular authorities used being Josephus and Africanus. Eusebius notices the chronological difference between the Heb., LXX., and Samaritan texts, and conjectures that the Hebrews, to justify by patriarchal example their love of early marriages, systematically shortened the intervals between the birth of each patriarch and that of his first son. He gives other arguments which decide him in favour of the LXX, especially as it was the version used by our Lord and the apostles. In the period from the Deluge to the birth of Abraham, which Eusebius makes the initial point of his own tables, he follows the LXX, except that he omits the second Cainan, making 942 years; and thus placing the birth of Abraham in the year from the Creation 3184. He reckons 480
