expected to write if he alluded to the matter at all. . . . On the other hand, if the passage had been a Christian interpolation, the notice of James would have been more laudatory" (Galatians, ed. 10, p. 366, n. 2).
On the other hand, a passage quoted by Eusebius (loc. cit.) as from Josephus, ascribing the miseries of the siege of Jerusalem to divine vengeance for the murder of James the Just, does not occur in his extant works and is probably spurious.
A.D. 62 On hearing of the death of Festus, Cæsar[1] sent Albinus to Judæa as governor. King (Agrippa) at the same time deprived Joseph of the high priesthood and appointed the son of Ananus, also named Ananus, as his successor. The elder Ananus, they say, was exceptionally fortunate; he had five sons, all of whom became God's high priests, their father having previously enjoyed the same privilege for a very long period; an experience without parallel in the history of our high priests.
The younger Ananus, who now, as I[2] said, took over the office, was a rash man and extraordinarily audacious; he belonged to the sect of the Sadducees, who, as I[2] have already explained, are more ruthless than all other Jews when they sit in judgement. Such was the character of this Ananus, who, thinking that a favourable opportunity now presented itself—Festus being dead and Albinus still on the road—summoned the judicial court of the Sanhedrin, brought before it the brother of Jesus who was called Christ—James was his name—with some others, and after accusing them of transgressing the law, delivered them over to be stoned to death. This action aroused the indignation of all citizens with the highest reputation for moderation and strict observance of the laws; and they sent a secret message to King (Agrippa), petitioning him to restrain Ananus, who had been wrong in what he had done already, from similar proceedings in future. Some of them, moreover, went to meet
