If Dio is to be believed, the outbreak that took place in the reign of Trajan (115 C.E.) in Cyprus, Cyrene, and Egypt (Ep. lxviii. 32) was marked by scenes of indescribable horror. In Cyrene, Dio states, the Jews devoured the flesh of their victims, clothed themselves in their skins, threw them to wild beasts, or compelled them to engage in gladiatorial combats. In Cyrene, two hundred and twenty thousand men perished; in Cyprus, two hundred and forty thousand. One may say with Reinach, _Les chiffres et les détails de Dion inspirent la méfiance_.[365] It will not be possible to assign the responsibility for these statements to the epitomator Xiphilinus. Unless they were found in Dio, he could not have ventured to place them here, since the epitome and the text were extant together for a long time. In the Church History of Eusebius (IV. ii.) the revolt is described somewhat differently. Eusebius mentions the Cyprian revolt in his Chronicon (ii. 164). Here however he speaks only of the insurrection in Cyrene and Egypt. The name of the leader is given as Lucua, not Andreas, as Dio has it, and the whole event is described as an ordinary revolt, a στάσις, reviving the revolt of 68 C.E. At first the Jews were generally successful, driving their opponents to take refuge in the city of Alexandria, while they harried the land. At last the Roman prefect, Q. Marcius Turbo, crushed them completely. As far as Egypt is concerned, many papyri mention the revolt. Appian Arab. Liber (Fg. hist. gr. v. p. 65) gives us a first-hand view of the situation. Both the papyri and Appian are in complete accordance with Eusebius’ account, and emphasize the extent of the Jewish insurrection and the impression it produced upon others. In Jewish writings the references to what must have been a matter of prime importance to all Jews are vague and confused. The punishment of the Mesopotamian Jews by Lusius Quietus[366] is mentioned, but beyond that we have only much later statements, in which a deal of legend-making has been imbedded. The “day of Trajan,” which appears as a festival day, is connected by a persistent tradition with the permission to rebuild the temple, alleged to have been given by that emperor. The Roman and Greek writers know nothing of this, and in Jewish tradition likewise the permission is represented as abortive, and the “day of Trajan” ceased, according to another story, to be observed when the martyrs Papius and Lollianus were executed.[367]