It interrupts the narrative. Section 2 of the chapter containing it gives an account of a Jewish sedition which was suppressed by Pilate with great slaughter. The account ends as follows: "There were a great number of them slain by this means, and others of them ran away wounded; and thus an end was put to this sedition." Section 4, as now numbered, begins with these words: "About the same time also another sad calamity put the Jews into disorder." The one section naturally and logically follows the other. Yet between these two closely connected paragraphs the one relating to Christ is placed; thus making the words, "another sad calamity," refer to the advent of this wise and wonderful being. The early Christian fathers were not acquainted with it. Justin Martyr, Tertullian, Clement of Alexandria, and Origen all would have quoted this passage had it existed in their time. The failure of even one of these fathers to notice it would be sufficient to throw doubt upon its genuineness; the failure of all of them to notice it proves conclusively that it is spurious, that it was not in existence during the second and third centuries. As this passage first appeared in the writings of the ecclesiastical historian, Eusebius, as this author openly advocated the use of fraud and deception in furthering the interests of the church, as he is known to have mutilated and perverted the text of Josephus in other instances, and as the manner of its presentation is calculated to excite suspicion, the forgery has generally been charged to him. In his "Evangelical Demonstration," written early in the fourth century, after citing all the known evidences of Christianity, he thus introduces the Jewish historian: "Certainly the attestations I have already produced concerning our Savior may be sufficient. However, it may not be amiss, if, over and above, we make use of Josephus the Jew for a further witness" (Book III, p. 124). Chrysostom and Photius both reject this passage. Chrysostom, a reader of Josephus, who preached and wrote in the latter part of the fourth century, in his defense of Christianity, needed this evidence, but was too honest or too wise to use it. Photius, who made a revision of Josephus, writing five hundred years after the time of Eusebius, ignores the passage, and admits that Josephus has made no mention of Christ. Modern Christian scholars generally concede that the passage is a forgery. Dr. Lardner, one of the ablest defenders of Christianity, adduces the following arguments against its genuineness: "I do not perceive that we at all want the suspected testimony to Jesus, which was never quoted by any of our Christian ancestors before Eusebius. "Nor do I recollect that Josephus has anywhere mentioned the name or word Christ, in any of his works; except the testimony above mentioned, and the passage concerning James, the Lord's brother. "It interrupts the narrative. "The language is quite Christian.