FOOTNOTES:
[M] Entered according to Act of Congress, in the year 1850, by G. P. R. James, in the Clerk's Office of the District Court of the United States for the Southern District of New-York.
THE FRIENDSHIP OF JOSEPHUS AND ST. PAUL.
In the Princeton Review, the Church of England Quarterly, and other periodicals, there have appeared recently several very interesting articles upon the Voyage of St. Paul to Rome; and in a work entitled "Gleanings on the Overland Route," by the author of "Forty Days in the Desert," just published in London, we find a dissertation "On the Shipwreck of the Apostle Paul, and the historian Josephus," which goes far to prove that Josephus accompanied the apostle to Rome, and that he was in some measure the means of procuring the introduction of the Christians into "Caesar's household." After a summary account of the shipwreck as narrated by St. Luke, aided by such elucidatory particulars as have been supplied by Mr. James Smith in his "Voyage and Shipwreck of St. Paul," the author says:—
"The only real difference between the two accounts of St. Luke and of Josephus is, that Josephus does not mention the stay of three months on the island of Malta. He writes as if the ship were wrecked in the open sea, and he was saved by being at once taken up into the second ship. This very great disagreement in the two narratives we must set to the account of Josephus's inaccuracy. The second ship he rightly calls a ship of Cyrene, for the Alexandrian vessel, in a favorable voyage, may have touched at that port. He adds to the apostolic history the interesting information, that it was through the Jewish actor, Alituries, that he, and, we may add, the Apostle and Christianity, gained an introduction into 'Caesar's household.' That Josephus sailed in the same ship with Paul, we may hold for certain. No Jews born in Judea had the privilege of Roman citizenship; of Jews who had that privilege, the number was so small, that it is not probable that two such appeals to Rome, by Jews from the province of Judea, should have been allowed in the reign of Nero. That two ships, carrying such Hebrew applicants from Judea, should have been wrecked in the Adriatic, from both of which the passengers should have been saved, and landed at Puteoli, and that within the space of three years, we may pronounce impossible. So then the Jewish historian Josephus, when a young man, made the voyage from Cæsarea to Italy with the Apostle Paul, the Evangelist Luke, and their friend Aristarchus, and, for part of the way, with the young Titus. He calls the Apostle his friend, though worldly prudence forbade his naming him. From these fellow-travellers he must have heard the opinions of the Christians. He was able to contradict or confirm all that they said of the founder of our religion, for he was born only eight years after the crucifixion. But Josephus, when he wrote his history and life, was a courtier, and even a traitor to his country—he wanted moral courage, he did not mean to be a martyr, and any testimony in favor of a despised sect is not to be expected from him. The passage in his Antiquities in which Jesus is praised we may give up as a forgery of the third century: it is enough for us to remark, that after having lived for five months with Paul on the voyage from Judea to Italy, he does not write against this earnest teacher of Christianity, as either a weak enthusiast or a crafty impostor. But he praises his piety and virtues, and boasts that he was of use in obtaining his release from prison."
Mr. Smith, to whom allusion is made above, is said to be a gentleman of liberal fortune, and to have carefully studied navigation, and in numerous voyages in his yacht through these seas to have practised it, for the especial purpose of investigating and illustrating the points embraced in this interesting portion of the sacred history. He has pretty satisfactorily established the precise route of the Apostle on this famous journey, which is the most universally familiar of all in ancient or modern life. The curious suggestion of such personal relations between Paul and Josephus is not new; it was made some time in the seventh century in the Reflections of Bernardin Pastouret, and perhaps at an earlier time by others. The author whose words are here quoted, is Mr. John Sharpe, and he has very clearly presented the case.