Tacitus _Hist._ V. 13. “Portents had occurred; but that nation, at once a prey to superstition and an enemy of religious rites, regards it wrong to avert such omens by sacrifices or votive offerings. There were visions of armies joining battle in the heavens with armour glowing red,[433] and the Temple in an instant was all lit up with fire from the clouds. The doors of the sanctuary opened of a sudden and there was heard a voice of superhuman strength saying that the gods were departing, and at the same moment a mighty commotion of departing beings. Yet few saw a fearful meaning in these things. Many were firmly persuaded that their ancient priestly lore contained a prediction that at that very time the East was to wax strong and persons proceeding from Judæa were to become masters of the world. This enigmatic utterance had foretold of Vespasian and Titus, but the common people, with the usual ambition of humanity, read it as predicting this high destiny for themselves, and even disaster failed to bring home to them its true meaning.” Suet. _Vesp._ 4. “An ancient and rooted belief had spread throughout the whole of the East that persons proceeding from Judæa were destined at that time to become masters of the world. The prophecy, as after events proved, had reference to the Roman Emperor, but the Jews appropriated it to themselves and plunged into revolt.” For interesting discussions on Josephus and Tacitus and the (Messianic) prophecy the reader is referred to the articles by Norden and Corrsen mentioned at the head of Note II. Footnote 433: After Virg. _Æn._ VIII. 528 f. VII. Note on § (63). THE TWENTY-TWO BOOKS OF SCRIPTURE This passage is important in connexion with the history of the O.T. canon. The language of Josephus implies that the canon had long since been closed, the test of canonicity being antiquity. Nothing written later than Artaxerxes (_i. e._ Ahasuerus) has full credentials. The mention of Artaxerxes must refer to the book of Esther, which Josephus thus regards as the latest addition to the collection. The statement differs in some respects from what is believed to be the oldest Palestinian tradition, but there is no reason to doubt that the unnamed 22 books are other than those comprised in the modern Hebrew Bible.