1 About the twelfth year of the reign of Trajan the above-mentioned bishop of the parish of Alexandria died, and Primus, the fourth in succession from the apostles, was chosen to the office. 2At that time also Alexander, the fifth in the line of succession from Peter and Paul, received the episcopate at Rome, after Evarestus had held the office eight years.

Chapter II.-The Calamities of the Jews During Trajan's Reign.

1The teaching and the Church of our Saviour flourished greatly and made progress from day to day; but the calamities of the Jews increased, and they underwent a constant succession of evils. In the eighteenth year of Trajan's reign there was another disturbance of the Jews, through which a great multitude of them perished.' 2For in Alexandria and in the rest of Egypt, and also in Cyrene, as if incited by some terrible and factious spirit, they rushed into seditious measures against their fellow-inhabitants, the Greeks. The insurrection increased greatly, and in the following year, while Lupus was governor of all Egypt, it developed into a war of no mean magnitude. 3In the first attack it happened that they were victorious over the Greeks, who fled to Alexandria and imprisoned and slew the Jews that were in the city. But the Jews of Cyrene, although deprived of their aid, continued to plunder the land of Egypt and to devastate its districts, under the leadership of Lucuas. Against them the emperor sent Marcius Turbo with a foot and naval force and also with a force of cavalry. 4He carried on the war against them for a long time and fought many battles, and slew many thousands of Jews, not only of those of Cyrene, but also of those who dwelt in Egypt and had come to the assistance of their king Lucuas. 6But the emperor, fearing that the Jews in Mesopotamia would also make an attack upon the inhabitants of that country, commanded Lucius Quintus to clear the province of them. And he having marched against them slew a great multitude of those that dwelt there; and in consequence of his success he was made governor of Judea by the emperor. These events are recorded also in these very words by the Greek historians that have written accounts of those times.

Chapter III.-The Apologists that Wrote in Defense of the Faith During the Reign of Adrian.

1After Trajan had reigned for nineteen and a half years Aelius Adrian became his successor in the empire. To him Quadratus addressed a discourse containing an apology for our religion, because certain wicked men had attempted to trouble the Christians. The work is still in the hands of a great many of the brethren, as also in our own, and furnishes clear proofs of the man's understanding and of his apostolic orthodox. 2He himself reveals the early date at which he lived in the following words: "But the works of our Saviour were always present, for they were genuine:-those that were healed, and those that were raised from the dead, who were seen not only when they were healed and when they were raised, but were also always present; and not merely while the Saviour was on earth, but also after his death, they were alive for quite a while, so that some of them lived even to our day." Such then was Quadratus.

3Aristides also, a believer earnestly devoted to our religion, left, like Quadratus, an apology for the faith, addressed to Adrian. His work, too, has been preserved even to the present day by a great many persons.

Chapter IV.-The Bishops of Rome and of Alexandria Uncle; The Same Emperor.

In the third year of the same reign, Alexander, bishop of Rome, died after holding office ten years. His successor was Xystus. About the same time Primus, bishop of Alexandria, died in the twelfth year of his episcopate, and was succeeded by Justus.

Chapter V.-The Bishops of Jerusalem from the Age of Our Saviour Lo the Period Under Consideration.

1The chronology of the bishops of Jerusalem I have nowhere found preserved in writing; for tradition says that they were all short lived. 2But I have learned this much from writings, that until the siege of the Jews, which took place under Adrian, there were fifteen bishops in succession there. all of whom are said to have been of Hebrew descent, and to have received the knowledge of Christ in purity, so that they were approved by those who were able to judge of such matters, and were deemed worthy of the episcopate. For their whole church consisted then of believing Hebrews who continued from the days of the apostles until the siege which took place at this time; in which siege the Jews, having again rebelled against the Romans, were conquered after severe battles. 3But since the bishops of the circumcision ceased at this time, it is proper to give here a list of their names from the beginning. The first, then, was James, the so-called brother of the Lord; the second, Symeon; the third, Justus; the fourth, Zacchaeus; the fifth, Tobias; the sixth, Benjamin; the seventh, John; the eighth, Matthias; the ninth, Philip; the tenth, Seneca; the eleventh, Justus; the twelfth, Levi; the thirteenth, Ephres; the fourteenth, Joseph; and finally, the fifteenth, Judas. 4These are the bishops ofJerusalem that lived between the age of the apostles and the time referred to, all of them belonging to the circumcision.

5In the twelfth year of the reign of Adrian, Xystus, having completed the tenth year of his episcopate,¹ was succeeded by Telesphorus,² the seventh in succession from the apostles. In the meantime, after the lapse of a year and some months, Eumenes,³ the sixth in order, succeeded to the leadership of the Alexandrian church, his predecessor having held office eleven years.⁴

Chapter VI. The Last Siege of the Jews Under Adrian.

1 As the rebellion of the Jews at this timegrew much more serious,⁵ Rufus, governor of Judea, after an auxiliary force had been sent him by the emperor, using their madness as a pretext, proceeded against them without mercy, and destroyed indiscriminately thousands of men and women and children, and in accordance with the laws of war reduced their country to a state of complete subjection.

2 The leader of the Jews at this time was a man by the name of Barcocheba⁶ (which signifies a star), who possessed the character of a robber and a murderer, but nevertheless, relying upon his name, boasted to them, as if they were slaves, that he possessed wonderful powers; and he pretended that he was a star that had come down to them out of heaven to bring them light in the midst of their misfortunes.

3 The war raged most fiercely in the eighteenth year of Adrian,⁷ at the city of Bithara,⁸ which was a very secure fortress, situated not far from Jerusalem. When the siege had lasted a long time, and the rebels had been driven to the last extremity by hunger and thirst, and the instigator of the rebellion had suffered his just punishment, the whole nation was prohibited from this time on by a decree, and by the commands of Adrian, from ever going up to the country about Jerusalem. For the emperor gave orders that they should not even see from a distance the land of their fathers. Such is the account of Aristo of Pella.⁹

4 And thus, when the city had been emptied of the Jewish nation and had suffered the total destruction of its ancient inhabitants, it was colonized by a different race, and the Roman city which subsequently arose changed its name and was called Aelia, in honor of the emperor Aelius Adrian. And as the church there was now composed of Gentiles, the first one to assume the government of it after the bishops of the circumcision was Marcus.¹⁰

Chapter VII. The Persons that Became at that Time Leaders of Knowledge Falsely So-Called.¹¹

1 As the churches throughout the world were now shining like the most brilliant stars, and faith in our Saviour and Lord Jesus Christ was flourishing among the whole human race,¹² the demon who hates everything that is good, and is always hostile to the truth, and most bitterly opposed to the salvation of man,turned all his arts against the Church.¹³ In the beginning he armed himself against it with external persecutions.

2 But now, being shut off from the use of such means,¹⁴ he devised all sorts of plans, and employed other methods in his conflict with the Church, using base and deceitful men as instruments for the ruin of souls and as ministers of destruction. Instigated by him, impostors and deceivers, assuming the name of our religion, brought to the depth of ruin such of the believers as they could win over, and at the same time, by means of the deeds which they practiced, turned away from the path which leads to the word of salvation those who were ignorant of the faith.

3 Accordingly there proceeded from that Menander, whom we have already mentioned as the successor of Simon,¹⁵ a certain serpent-like power, double-tongued and two-headed, which produced the leaders of two different heresies, Saturninus, an Antiochian by birth,¹⁶ and Basilides, an Alexandrian.¹⁷ The former of these established schools of godless heresy in Syria, the latter in Alexandria.

4 Irenaeus states¹⁸ that the false teaching of Saturninus agreed in most respects with that of Menander, but that Basilides, under the pretext of unspeakable mysteries, invented monstrous fables, and carried the fictions of his impious heresy quite beyond bounds.

5 But as there were at that time a great many members of the Church¹⁹ who were fighting for the truth and defending apostolic and ecclesiastical doctrine with uncommon eloquence, so there were some also that furnished posterity through their writings with means of defense against the heresies to which we have referred.²⁰

6 Of these there has come down to us a most powerful refutation of Basilides by Agrippa Castor,²¹ one of the most renowned writers of that day, which shows the terrible imposture of the man.

7 While exposing his mysteries he says that Basilides wrote twenty-four books upon the Gospel,²² and that he invented prophets for himself named Barcabbas and Barcoph,²³ and others that had no existence, and that he gave them barbarous names in order to amaze those who marvel at such things; that he taught also that the eating of meat offered to idols and the unguarded renunciation of the faith in times of persecution were matters of indifference;²⁴ and that he enjoined upon his followers, like Pythagoras, a silence of five years.²⁵

8 Other similar things the above-mentioned writer has recorded concerning Basilides, and has ably exposed the error of his heresy.

9 Irenaeus also writes²⁶ that Carpocrates was a contemporary of these men, and that he was the father of another heresy, called the heresy of the Gnostics,²⁷ who did not wish to transmit any longer the magic arts of Simon, as that one²⁸ had done, in secret, but openly.²⁹ For they boasted - as of something great - of love potions that were carefully prepared by them, and of certain demons that sent them dreams and lent them their protection, and of other similar agencies; and in accordance with these things they taught that it was necessary for those who wished to enter fully into their mysteries, or rather into their abominations, to practice all the worst kinds of wickedness, on the ground that they could escape the cosmic powers, as they called them, in no other way than by discharging their obligations to them all by infamous conduct.

10 Thus it came to pass that the malignant demon, making use of these ministers, on the one hand enslaved those that were so pitiably led astray by them to their own destruction, while on the other hand he furnished to the unbelieving heathen abundant opportunities for slandering the divine word, inasmuch as the reputation of these men brought infamy upon the whole race of Christians.

11 In this way, therefore, it came to pass that there was spread abroad in regard to us among the unbelievers of that age, the infamous and most absurd suspicion that we practiced unlawful commerce with mothers and sisters, and enjoyed impious feasts.³⁰

12 He did not, however, long succeed in these artifices, as the truth established itself and in time shone with great brilliancy.

13 For the machinations of its enemies were refuted by its power and speedily vanished. One new heresy arose after another, and the former ones always passed away, and now at one time, now at another, now in one way, now in other ways, were lost in ideas of various kinds and various forms. But the splendor of the catholic and only true Church, which is always the same, grew in magnitude and power, and reflected its piety and simplicity and freedom, and the modesty and purity of its inspired life and philosophy to every nation both of Greeks and of Barbarians.

14 At the same time the slanderous accusations which had been brought against the whole Church³¹ also vanished, and there remained our teaching alone, which has prevailed over all, and which is acknowledged to be superior to all in dignity and temperance, and in divine and philosophical doctrines. So that none of them now ventures to affix a base calumny upon our faith, or any such slander as our ancient enemies formerly delighted to utter.

15 Nevertheless, in those times the truth again called forth many champions who fought in its defense against the godless heresies, refuting them not only with oral, but also with written arguments.³²

Chapter VIII. Ecclesiastical Writers.

1 Among these Hegesippus was well known.³³ We have already quoted his words a number of times,³⁴ relating events which happened in the time of the apostles according to his account.

2 He records in five books the true tradition of apostolic doctrine in a most simple style, and he indicates the time in which he flourished when he writes as follows concerning those that first set up idols: "To whom they erected cenotaphs and temples, as is done to the present day. Among whom is also Antinoüs,³⁵ a slave of the Emperor Adrian, in whose honor are celebrated also the Antinoian games, which were instituted in our day. For he [i.e. Adrian] also founded a city named after Antinoüs,³⁶ and appointed prophets."

3 At the same time also Justin, a genuine lover of the true philosophy, was still continuing to busy himself with Greek literature.³⁷ He indicates this time in the Apology which he addressed to Antonine, where he writes as follows:³⁸ "We do not think it out of place to mention here Antinoüs also, who lived in our day, and whom all were driven by fear to worship as a god, although they knew who he was and whence he came."

4 The same writer, speaking of the Jewish war which took place at that time, adds the following:³⁹ "For in the late Jewish war Barcocheba, the leader of the Jewish rebellion, commanded that Christians alone⁴⁰ should be visited with terrible punishments unless they would deny and blaspheme Jesus Christ."

5 And in the same work he shows that his conversion from Greek philosophy to Christianity⁴¹ was not without reason, but that it was the result of deliberation on his part. His words are as follows:⁴² "For I myself, while I was delighted with the doctrines of Plato, and heard the Christians slandered, and saw that they were afraid neither of death nor of anything else ordinarily looked upon as terrible, concluded that it was impossible that they could be living in wickedness and pleasure. For what pleasure-loving or intemperate man, or what man that counts it good to feast on human flesh, could welcome death that he might be deprived of his enjoyments, and would not rather strive to continue permanently his present life, and to escape the notice of the rulers, instead of giving himself up to be put to death?"

6 The same writer, moreover, relates that Adrian having received from Serennius Granianus,⁴³ a most distinguished governor, a letter⁴⁴ in behalf of the Christians, in which he stated that it was not just to slay the Christians without a regular accusation and trial, merely for the sake of gratifying the outcries of the populace, sent a rescript⁴⁵ to Minucius Fundanus,⁴⁶ proconsul of Asia, commanding him to condemn no one without an indictment and a well-grounded accusation.

7 And he gives a copy of the epistle, preserving the original Latin in which it was written,⁴⁷ and prefacing it with the following words:⁴⁸ "Although from the epistle of the greatest and most illustrious Emperor Adrian, your father, we have good ground to demand that you order judgment to be given as we have desired, yet we have asked this not because it was ordered by Adrian, but rather because we know that what we ask is just. And we have subjoined the copy of Adrian's epistle that you may know that we are speaking the truth in this matter also. And this is the copy."

8 After these words the author referred to gives the rescript in Latin, which we have translated into Greek as accurately as we could.⁴⁹ It reads as follows:

Chapter IX. The Epistle of Adrian, Decreeing that We Should Not Be Punished Without a Trial.

1 "To Minucius Fundanus. I have received an epistle,⁵⁰ written to me by Serennius Granianus, a most illustrious man, whom you have succeeded. It does not seem right to me that the matter should be passed by without examination, lest the men⁵¹ be harassed and opportunity be given to the informers for practicing villainy.

2 If, therefore, the inhabitants of the province can clearly sustain this petition against the Christians so as to give answer in a court of law, let them pursue this course alone, but let them not have resort to men's petitions and outcries. For it is far more proper, if any one wishes to make an accusation, that you should examine into it.

3 If any one therefore accuses them and shows that they are doing anything contrary to the laws, do you pass judgment according to the heinousness of the crime.⁵² But, by Hercules! if any one bring an accusation through mere calumny, decide in regard to his criminality,⁵³ and see to it that you inflict punishment."⁵⁴

Such are the contents of Adrian's rescript.

Chapter X. The Bishops of Rome and of Alexandria During the Reign of Antoninus.

Adrian having died after a reign of twenty-one years,⁵⁵ was succeeded in the government of the Romans by Antoninus, called the Pious. In the first year of his reign Telesphorus⁵⁶ died in the eleventh year of his episcopate, and Hyginus became bishop of Rome.⁵⁷ Irenaeus records that Telesphorus' death was made glorious by martyrdom,⁵⁸ and in the same connection he states that in the time of the above-mentioned Roman bishop Hyginus, Valentinus, the founder of a sect of his own, and Cerdon, the author of Marcion's error, were both well known at Rome.⁵⁹ He writes as follows:⁶⁰

Chapter XI. The Heresiarchs of that Age.

1 "For Valentinus came to Rome under Hyginus, flourished under Pius, and remained until Anicetus.⁶¹ Cerdon⁶² also, Marcion's cion's predecessor, entered the Chruch in the time of Hyginus, the ninth bishop, and made confession, and continued in this way, now teaching in secret, now making confession again, and now denounced for corrupt doctrine and withdrawing from the assembly of the brethren."

2These words are found in the third book of the work Against Heresies. And again in the first book he speaks as follows concerning Cerdon: "A certain Cerdon, who had taken his system fromt he followers of Simon, and had come to Rome under Hyginus, the ninth in the episcopal succession from the apostles, taught that the God proclaimed by the law and prophets was not the father of our Lord Jesus Christ. For the former was known, but hte latter unknown; and the former was just, but the latter good. Marcion of Pontus succeeded Cerdon and developed his doctrine, uttering shameless blasphemies." 3The same Irenaeus unfolds with the greates vigor the unfathomable abyss of Valentinus' errors in regard to matter, and reveals his wickedness, secret and hidden like a serpent lurking in its nest. 4And in addition ot these men he says that there was also another that lived in that age, Marcus by name, who was remarkably skilled in magic arts. And he describes also their unholy initiations and their abominable mysteries in the following words: "For some of them prepare a nuptial couch an dperform a mystic rite with certain forms of expression addressed to those who are being initiated, and they say that it is a spiritual marriage which is celebrated by them, after the likeness of the marriages above. but others lead them to water, and while they baptize them they repeat the following words: Into the name of the unknown father of the universe, into truth, the mother of all things, into the one that descended upon Jesus. Others repeat Hebrew names in order the better to confound those whoa re being initiated."

6But Hyginus having died at the close of the fourth year of his episcopate, Pius succeeded him in the government of the church of Rome. In Alexandria Marcus was appointed pastor, after Eumenes had filled the office thirteen years in all. And Marcus having died after holding office ten years was succeeded by Celadion in the government of the church of Alexandria. 7And in Rome Pius died in the fifteenth year of his episcopate, and Anicetus assumed the leadership of the Christians there. Hegesippus records that he himself was in Rome at this time, and that he remained there until the episcopate of Eleutherus.

8But Justin was especially prominent in those days. In the guise of a philospher he preached the divine word, and contended for the faith in his writings. He wrote also a work against Marcion, in which he states that the latter was alive at the time he wrote. 9He speaks as follows: "And there is a certain Marcion of Pontus, who is even now still teaching his followers to think that there is some other God greater than the creator. And by the aid of the demons he has persuaded many of every race of men to utter blasphemy, and to deny that the maker of this universe is the father of Christ, and to confess that someother, greater than he, was the creator. And all who followed them are, as we have said, called Christians, just as the name of philosophy is given to philosphers, although they may have no doctrines in common." 10To this he adds: "And we have also written a work against all the heresies that have existed, which we will give you if you wish to read it."

But this same justin contended most successfully against the Greeks, and addressed discourses containing an apology for our faith to the Emperor Antonius, called Pius, and to the Roman senate. For he lived at Rome. But who and whence he was he shows in hi Apology in the following words.Chapter Xiithe Apology of Justin addressed to Antonius

"To the Emperor Titus Aelius Adrian Antoninus Pius Caesar Augustus, and to Verissimus his son, the philosopher, and to Lucius the philospher, own son of Caesar and adopted son of Pius, a lover of learning, and to the sacred senate and to the whole Roman people, I , Justin, son of Priscus and grandson of Bacchius, of Flavia Neapolis in Palestine, Syria, present this address and petition in behalf of those men of every nation who are unjustly hated and persecuted, I myself being one of them." And the same emperor having learned also from other brethren in Asia of the injuries of all kinds which they were suffering from the inhabitants of hte province, thought it proper to address the following ordinance to the Common Assembly of Asia.Chapter Xiiithe Epistle of Antoninus to the Common Assembly of Asia in Regard to our Doctine.

1The Emperor Caesar Marcus Aurelius Antoninus Augustus, Armenicus, Pontifex Maximus, fo rthe fifteenth time Tribuine, for the third time Consul, to the Common Assembly of Asia, Greeting. 2I know that the gods also take care that such persons do not escape detection. For they would much rather punish those who will not worship them than you would. 3But you throw them into confusion, and while you accuse them of atheism you only confirm them in the opinion which they hold. It would indeed be more desirable for them, when accused, to appear to die for their God, than to live. Wherefore also they come off victorius when they give up their lives rather than yield obedience to your commands. 4And in regard to the eqrthquakes which have been and are still taking place, it is not improper to admonish you who lose heart whenever they occur, and nevertheless are accustomed to compare your conduct with theirs. 5They indeed become the more confident in God, while you, during the whle time, neglect, in apparent ignorance, the other gods and the worship of the Immortal, and oppress and persecute even unto death the Christians who worship him. 6But in regard to these persons, many of the governors of the provinces wrote also to our most divine father, to whome he wrote in reply that they should not trouble these people unless it should appear that they were attempting something affecting the Roman government. And to me also may have sent communications concerning these men, but I have replied to them in the same way that my father did. 7But if any one still persists in bringing accusations against any of these people as such, the person who is accused shall be acquitted of the charge, even if it appear that he is one of them, but the accuser shall be punished. Published in Ephesus in the Common Assembly of Asia." 8To these things Melito, bishop of hte church of Sardis, and a man well known at that time, is a witness, as is clear from his words in the Apology which he addressed to the Emperor Verus in behalf of our doctrine. Chapter Xivthe Circumstances related of Polycarp, a Friend of the Apostles.

1At this time, while Anicetus was at the head of the church of Rome, Irenaeus relates that Polycarp, who was still alive, was at Rome, and that he had a conference with Anicetus on a question concerning the day of the paschal feast. 2And the same writer gives another account of Polycarp which I feel constrained to add to that which has been already related in regard to him. The account is taken fromthe third book of Irenaeus' work Against Heresies, and is as follows: 3"But Polycarp also was not only instructed by the apostles, and acquainted with many that had seen Christ, but was also appointed by apostles in Asia bishop of the church of Smyrna. 4We too saw him in our early youth; for he lived a long time, and died, when a very old man, a glorious and most illustrious martyr's death,having always taught the things which he had learned form the apostles, which the Church also hands down, and which alone are true. 5To these things all the Asiatic churches testify, as do also those who, down to the present time, have succeeded Polycarp, who was a much more trustworthy and certain witness of ht truth thatn Valentinus and Marcion and the rest of the heretics. He also was in Rome in the time of Anicetus and caused many to turn away from the above-mentioned heretics to the Church of God, proclaiming that he had received fromthe apostles thisone and only system of truth which has been transmittted by the Church. 6And there are those that heard from him that John, the disciple of the Lord, going to bathe in Ephesus and seeing Cerinthus within, ran out of the bath-house without bathing, crying, `Let us flee, lest even the bath fall, because Cerinthus, the enemy of hte truth, is within.' 7And Polycarp himself, when Marcion once met him and said, `Knowest thou us?' replied, `I know the first born of Satan.' Such caution did the apostles nd their disciples exercise that they might not even converse with any of those who perverted the truth; as Paul also said, `A man that is a heretic, after the first and second admonition, reject; knowing he that is such is subverted, and sinneth, being condemned of himself.' 8There is also a very powerful epistle of Polycarp written to the Philippians, from which those that wish to do so, and that are concerned for their own salvation, may learn the character of his faith and the preaching of the truth." Such is the account of Irenaeus. 9But Polycarp, in his above-mentioned epistle to the Philippians, which is still extant, has made use of certain testimonies drawn from the First Epistle of Peter.

10And when Antoninus, called Pius, had completed the twenty-second year of his reign, Marcus Aurelius Verus, his son, who was also called Antoninus, succeeded him, together with his brother Lucius.Chapter Xvunder Verus, Polycarp with Others suffered Martyrdom as Smyrna.

1At this time, when the greatest persecutions were exciting Asia, Polycarp ended his life by martyrdom. But I consider it most important that his death, a written account of which is still extant, should be recorded in this history. 2There is a letter, written in the name of the church over which he himself presided, to the parishes in Pontus, which relates the events that befell him, in the following words: 3"The church of God which dwelleth in Philomelium, and to all the parishes of the holy catholic Church in every place; mercy and peace and love from God the Father be multiplied. We write unto you, brethren, an account of what happened to htose that suffered martyrdom and to the blessed Polycarp, who put an end to the persecution, having, as it were, sealed it his martyrdom."

4 After these words, before giving the account of Polycarp, they record the events which befell the rest of the martyrs, and describe the great firmness which they exhibited in the midst of their pains. For they say that the bystanders were struck with amazement when they saw them lacerated with scourges even to the innermost veins and arteries, so that the hidden inward parts of the body, both their bowels and their members, were exposed to view; and then laid upon sea-shells and certain pointed spits, and subjected to every species of punishment and of torture, and finally thrown as food to wild beasts.

5 And they record that the most noble Germanicus⁶³ especially distinguished himself, overcoming by the grace of God the fear of bodily death implanted by nature. When indeed the proconsul⁶⁴ wished to persuade him, and urged his youth, and besought him, as he was very young and vigorous, to take compassion on himself, he did not hesitate, but eagerly lured the beast toward himself, all but compelling and irritating him, in order that he might the sooner be freed from their unrighteous and lawless life.

6 After his glorious death the whole multitude marveling at the bravery of the God-beloved martyr and at the fortitude of the whole race of Christians, began to cry out suddenly, "Away with the atheists;⁶⁵ let Polycarp be sought."

7 And when a very great tumult arose in consequence of the cries, a certain Phrygian, Quintus⁶⁶ by name, who was newly come from Phrygia, seeing the beasts and the additional tortures, was smitten with cowardice and gave up the attainment of salvation.

8 But the above-mentioned epistle shows that he, too hastily and without proper discretion, had rushed forward with others to the tribunal, but when seized had furnished a clear proof to all, that it is not right for such persons rashly and recklessly to expose themselves to danger. Thus did matters turn out in connection with them.

9 But the most admirable Polycarp, when he first heard of these things, continued: undisturbed, preserved a quiet and unshaken mind, and determined to remain in the city. But being persuaded by his friends who entreated and exhorted him to retire secretly, he went out to a farm not far distant from the city and abode there with a few companions, night and day doing nothing but wrestle with the Lord in prayer, beseeching and imploring, and asking peace for the churches throughout the whole world. For this was always his custom.

10 And three days before his arrest, while he was praying, he saw in a vision at night the pillow under his head suddenly seized by fire and consumed; and upon this awakening he immediately interpreted the vision to those that were present, almost foretelling that which was about to happen, and declaring plainly to those that were with him that it would be necessary for him for Christ's sake to die by fire.

11 Then, as those who were seeking him pushed the search with vigor, they say that he was again constrained by the solicitude and love of the brethren to go to another farm. Thither his pursuers came after no long time, and seized two of the servants there, and tortured one of them for the purpose of learning from him Polycarp's hiding-place.

12 And coming late in the evening, they found him lying in an upper room, whence he might have gone to another house, but he would not, saying, "The will of God be done."

13 And when he learned that they were present, as the account says, he went down and spoke to them with a very cheerful and gentle countenance, so that those who did not already know the man thought that they beheld a miracle when they observed his advanced age and the gravity and firmness of his bearing, and they marveled that so much effort should be made to capture a man like him.

14 But he did not hesitate, but immediately gave orders that a table should be spread for them. Then he invited them to partake of a bounteous meal, and asked of them one hour that he might pray undisturbed. And when they had given permission, he stood up and prayed, being full of the grace of the Lord, so that those who were present and heard him praying were amazed, and many of them now repented that such a venerable and godly old man was about to be put to death.

15 In addition to these things the narrative concerning him contains the following account: "But when at length he had brought his prayer to an end, after remembering all that had ever come into contact with him, small and great, famous and obscure, and the whole catholic Church throughout the world, the hour of departure being come, they put him upon an ass and brought him to the city, it being a great Sabbath.⁶⁷ And he was met by Herod,⁶⁸ the captain of police,⁶⁹ and by his father Nicetes, who took him into their carriage, and sitting beside him endeavored to persuade him, saying, `For what harm is there in saying, Lord Caesar, and sacrificing and saving your life?' He at first did not answer; but when they persisted, he said, `I am not going to do what you advise me.'

16 And when they failed to persuade him, they uttered dreadful words, and thrust him down with violence, so that as he descended from the carriage he lacerated his shin. But without turning round, he went on his way promptly and rapidly, as if nothing had happened to him, and was taken to the stadium.

17 But there was such a tumult in the stadium that not many heard a voice from heaven, which came to Polycarp as he was entering the place: `Be strong, Polycarp, and play the man.'⁷⁰ And no one saw the speaker, but many of our people heard the voice.

18 And when he was led forward, there was a great tumult, as they heard that Polycarp was taken. Finally, when he came up, the proconsul asked if he were Polycarp. And when he confessed that he was, he endeavored to persuade him to deny, saying, `Have regard for thine age,' and other like things, which it is their custom to say: `Swear by the genius of Caesar;⁷¹ repent and say, Away with the Atheists.'

19 But Polycarp, looking with dignified countenance upon the whole crowd that was gathered in the stadium, waved his hand to them, and groaned, and raising his eyes toward heaven, said, `Away with the Atheists.'

20 But when the magistrate pressed him, and said, `Swear, and I will release thee; revile Christ,' Polycarp said, `Fourscore and six years⁷² have I been serving him, and he hath done me no wrong; how then can I blaspheme my king who saved me?'

21 "But when he again persisted, and said, `Swear by the genius of Caesar,' Polycarp replied, `If thou vainly supposest that I will swear by the genius of Caesar, as thou sayest, feigning to be ignorant who I am, hear plainly: I am a Christian. But if thou desirest to learn the doctrine of Christianity, assign a day and hear.'

22 The proconsul said, `Persuade the people.' But Polycarp said, `As for thee, I thought thee worthy of an explanation; for we have been taught to render to princes and authorities ordained by God the honor that is due,⁷³ so long as it does not injure us;⁷⁴ but as for these, I do not esteem them the proper persons to whom to make my defense.'⁷⁵

23 But the proconsul said, `I have wild beasts; I will throw thee to them unless thou repent.' But he said, `Call them; for repentance from better to worse is a change we cannot make. But it is a noble thing to turn from wickedness to righteousness.'

24 But he again said to him, `If thou despisest the wild beasts, I will cause thee to be consumed by fire, unless thou repent.' But Polycarp said, `Thou threatenest a fire which burneth for an hour, and after a little is quenched; for thou knowest not the fire of the future judgment and of the eternal punishment which is reserved for the impious. But why dost thou delay? Do what thou wilt.'

25 Saying these and other words besides, he was filled with courage and joy, and his face was suffused with grace, so that not only was he not terrified and dismayed by the words that were spoken to him, but, on the contrary, the proconsul was amazed, and sent his herald to proclaim three times in the midst of the stadium: `Polycarp hath confessed that he is a Christian.'

26 And when this was proclaimed by the herald, the whole multitude, both of Gentiles and of Jews,⁷⁶ who dwelt in Smyrna, cried out with ungovernable wrath and with a great shout, `This is the teacher of Asia, the father of the Christians, the overthrower of our gods, who teacheth many not to sacrifice nor to worship.'

27 When they had said this, they cried out and asked the Asiarch Philip⁷⁷ to let a lion loose upon Polycarp. But he said that it was not lawful for him, since he had closed the games. Then they thought fit to cry out with one accord that Polycarp should be burned alive.

28 For it was necessary that the vision should be fulfilled which had been shown him concerning his pillow, when he saw it burning while he was praying, and turned and said prophetically to the faithful that were with him, `I must needs be burned alive.'

29 These things were done with great speed, -more quickly than they were said,-the crowds immediately collecting from the workshops and baths timber and fagots, the Jews being especially zealous in the work, as is their wont.

30 But when the pile was ready, taking off all his upper garments, and loosing his girdle, he attempted also to remove his shoes, although he had never before done this, because of the effort which each of the faithful always made to touch his skin first; for he had been treated with all honor on account of his virtuous life even before his gray hairs came.

31 Forthwith then the materials prepared for the pile were placed about him; and as they were also about to nail him to the stake,⁷⁸ he said, `Leave me thus; for he who hath given me strength to endure the fire, will also grant me strength to remain in the fire unmoved without being secured by you with nails.' So they did not nail him, but bound him.

32 And he, with his hands behind him, and bound like a noble ram taken from a great flock, an acceptable burnt-offering unto God omnipotent, said, `Father of thy beloved and blessed Son⁷⁹ Jesus Christ, through whom we have received the knowledge of thee, the God of angels and of powers and of the whole creation and of the entire race of the righteous who live in thy presence, I bless thee that thou hast deemed me worthy of this day and hour, that I might receive a portion in the number of the martyrs, in the cup of Christ, unto resurrection of eternal life,⁸⁰ both of soul and of body, in the immortality of the Holy Spirit.

34 Among these may I be received before thee this day, in a rich and acceptable sacrifice, as thou, the faithful and true God, hast beforehand prepared and revealed, and hast fulfilled. Wherefore I praise thee also for everything; I bless thee, I glorify thee,through the eternal high priest, Jesus Christ, thy beloved Son, through whom, with him, in the Holy Spirit, be glory unto thee, both now and for the ages to come, Amen.'

36 When he had offered up his Amen and had finished his prayer, the firemen lighted the fire and as a great flame blazed out, we, to whom it was given to see, saw a wonder, and we were preserved that we might relate what happened to the others. For the fire presented the appearance of a vault, like the sail of a vessel filled by the wind, and made a wall about the body of the martyr,⁸¹ and it was in the midst not like flesh burning, but like gold and silver refined in a furnace. For we perceived such a fragrant odor, as of the fumes of frankincense or of some other precious spices.

38 So at length the lawless men, when they saw that the body could not be consumed by the fire, commanded an executioner⁸² to approach and pierce him with the sword. And 39 when he had done this there came forth a quantity of blood⁸³ so that it extinguished the fire; and the whole crowd marveled that there should be such a difference between the unbelievers and the elect, of whom this man also was one, the most wonderful teacher in our times, apostolic and prophetic, who was bishop of the catholic Church⁸⁴ in Smyrna. For every word which came from his mouth was accomplished and will be accomplished.

40 But the jealous and envious Evil One, the adversary of the race of the righteous, when he saw the greatness of his martyrdom, and his blameless life from the beginning, and when he saw him crowned with the crown of immortality and bearing off an incontestable prize, took care that not even his body should be taken away by us, although many desired to do it and to have communion with his holy flesh.

41 Accordingly certain ones secretly suggested to Nicetes, the father of Herod and brother of Alce,⁸⁵ that he should plead with the magistrate not to give up his body, `lest,' it was said, `they should abandon the crucified One and begin to worship this man.'⁸⁶ They said these things at the suggestion and impulse of the Jews, who also watched as we were about to take it from the fire, not knowing that we shall never be able either to forsake Christ, who suffered for the salvation of the whole world of those that are saved, or to worship any other.

42 For we worship him who is the Son of God, but the martyrs, as disciples and imitators of the Lord, we love as they deserve on account of their matchless affection for their own king and teacher. May we also be made partakers and fellow-disciples with them.

43 The centurion, therefore, when he saw the contentiousness exhibited by the Jews, placed him in the midst and burned him, as was their custom. And so we afterwards gathered up his bones. which were more valuable than precious stones and more to be esteemed than gold, and laid them in a suitable place.

44 There the Lord will permit us to come together as we are able, in gladness and joy to celebrate the birthday of his martyrdom,⁸⁷ for the commemoration of those who have already fought and for the training and preparation of those who shall hereafter do the same.

45 Such are the events that befell the blessed Polycarp, who suffered martyrdom in Smyrna with the eleven⁸⁸ from Philadelphia. This one man is remembered more than the others by all, so that even by the heathen he is talked about in every place."

46 Of such an end was the admirable and apostolic Polycarp deemed worthy, as recorded by the brethren of the church of Smyrna in their epistle which we have mentioned. In the same volume⁸⁹ concerning him are subjoined also other martyrdoms which took place in the same city, Smyrna, about the same period of time with Polycarp's martyrdom. Among them also Metrodorus, who appears to have been a proselyte of the Marcionitic sect, suffered death by fire.

47 A celebrated martyr of those times was a certain man named Pionius. Those who desire to know his several confessions, and the boldness of his speech, and his apologies in behalf of the faith before the people and the rulers, and his instructive addresses and moreover, his greetings to those who had yielded to temptation in the persecution, and the words of encouragement which he addressed to the brethren who came to visit him in prison, and the tortures which he endured in addition, and besides these the sufferings and the nailings, and his firmness on the pile, and his death after all the extraordinary trials,⁹⁰ -those we refer to that epistle which has been given in the Martyrdoms of the Ancients,⁹¹ collected by us, and which contains a very full account of him.

48 And there are also records extant of others that suffered martyrdom in Pergamus, a city of Asia,-of Carpus and Papylus, and a woman named Agathonice, who, after many and illustrious testimonies, gloriously ended their lives.⁹²

Chapter XVI. Justin the Philosopher Preaches the Word of Christ in Rome and Suffers Martyrdom.

1 About this time⁹³ Justin, who was mentioned by us just above,⁹⁴ after he had addressed a second work in behalf of our doctrines to the rulers already named,⁹⁵ was crowned with divine martyrdom,⁹⁶ in consequence of a plot laid against him by Crescens,⁹⁷ a philosopher who emulated the life and manners of the Cynics, whose name he bore. After Justin had frequently refuted him in public discussions he won by his martyrdom the prize of victory, dying in behalf of the truth which he preached.

2 And he himself, a man most learned in the truth, in his Apology already referred to⁹⁸ clearly predicts how this was about to happen to him, although it had not yet occurred.

3 His words are as follows:⁹⁹ "I, too,¹⁰⁰ therefore, expect to be plotted against and put in the stocks¹⁰¹ by some one of those whom I have named, or perhaps by Crescens, that unphilosophical and vainglorious man. For the man is not worthy to be called a philosopher who publicly bears witness against those concerning whom he knows nothing, declaring, for the sake of captivating and pleasing the multitude, that the Christians are atheistical and impious.¹⁰²

4 Doing this he errs greatly. For if he assails us without having read the teachings of Christ, he is thoroughly depraved, and is much worse than the illiterate, who often guard against discussing and bearing false witness about matters which they do not understand. And if he has read them and does not understand the majesty that is in them, or, understanding it, does these things in order that he may not be suspected of being an adherent, he is far more base and totally depraved, being enslaved to vulgar applause and irrational fear.

5 For I would have you know that when I proposed certain questions of the sort and asked him in regard to them, I learned and proved that he indeed knows nothing. And to show that I speak the truth I am ready, if these disputations have not been reported to you, to discuss the questions again in your presence. And this indeed would be an act worthy of an emperor.

6 But if my questions and his answers have been made known to you, it is obvious to you that he knows nothing about our affairs; or if he knows, but does not dare to speak because of those who hear him, he shows himself to be, as I have already said,¹⁰³ not a philosopher, but a vainglorious man, who indeed does not even regard that most admirable saying of Socrates."¹⁰⁴ These are the words of Justin.

7 And that he met his death as he had predicted that he would, in consequence of the machinations of Crescens, is stated by Tatian,¹⁰⁵ a man who early in life lectured upon the sciences of the Greeks and won no little fame in them, and who has left a great many monuments of himself in his writings. He records this fact in his work against the Greeks, where he writes as follows:¹⁰⁶ "And that most admirable Justin declared with truth that the aforesaid persons were like robbers."

8 Then, after making some remarks about the philosophers, he continues as follows:¹⁰⁷ "Crescens, indeed, who made his nest in the great city, surpassed all in his unnatural lust, and was wholly devoted to the love of money.

9 And he who taught that death should be despised, was himself so greatly in fear of it that he endeavored to inflict death, as if it were a great evil, upon Justin, because the latter, when preaching the truth, had proved that the philosophers were gluttons and impostors." And such was the cause of Justin's martyrdom.

Chapter XVII. The Martyrs Whom Justin Mentions in His Own Work.

1 The same man, before his conflict, mentions in his first Apology¹⁰⁸ others that suffered martyrdom before him, and most fittingly records the following events.

2 He writes thus:¹⁰⁹ "A certain woman lived with a dissolute husband; she herself, too, having formerly been of the same character. But when she came to the knowledge of the teachings of Christ, she became temperate, and endeavored to persuade her husband likewise to be temperate, repeating the teachings, and declaring the punishment in eternal fire which shall come upon those who do not live temperately and conformably to right reason.

3 But he, continuing in the same excesses, alienated his wife by his conduct. For she finally, thinking it wrong to live as a wife with a man who, contrary to the law of nature and right, sought every possible means of pleasure, desired to be divorced from him.

4 And when she was earnestly entreated by her friends, who counseled her still to remain with him, on the ground that her husband might some time give hope of amendment, she did violence to herself and remained.

5 But when her husband had gone to Alexandria, and was reported to be conducting himself still worse, she-in order that she might not, by continuing in wedlock, and by sharing his board and bed, become a partaker in his lawlessness and impiety-gave him what we¹¹⁰ call a bill of divorce and left him.

6 But her noble and excellent husband,-instead of rejoicing, as he ought to have done, that she had given up those actions which she had formerly recklessly committed with the servants and hirelings, when she delighted in drunkenness and in every vice, and that she desired him likewise to give them up,-when she had gone from him contrary to his wish, brought an accusation concerning her, declaring that she was a Christian.

7 And she petitioned you, the emperor, that she might be permitted first to set her affairs in order, and afterwards, after the settlement of her affairs, to make her defense against the accusation. And this you granted.

8 But he who had once been her husband, being no longer able to prosecute her, directed his attacks against a certain Ptolemaeus,¹¹¹ who had been her teacher in the doctrines of Christianity, and whom Urbicius¹¹² had punished. Against him he proceeded in the following manner:

9 "He persuaded a centurion who was his friend to cast Ptolemaeus into prison, and to take him and ask him this only: whether he were a Christian? And when Ptolemaeus, who was a lover of truth, and not of a deceitful and false disposition, confessed that he was a Christian, the centurion bound him and punished him for a long time in the prison.

10 And finally, when the man was brought before Urbicius he was likewise asked this question only: whether he were a Christian? And again, conscious of the benefits which he enjoyed through the teaching of Christ, he confessed his schooling in divine virtue.

11 For whoever denies that he is a Christian, either denies because he despises Christianity, or he avoids confession because he is conscious that he is unworthy and an alien to it; neither of which is the case with the true Christian.

12 And when Urbicius commanded that he be led away to punishment, a certain Lucius,¹¹³ who was also a Christian, seeing judgment so unjustly passed, said to Urbicius, `Why have you punished this man who is not an adulterer, nor a fornicator, nor a murderer, nor a thief, nor a robber, nor has been convicted of committing any crime at all, but has confessed that he bears the name of Christian? You do not judge, O Urbicius, in a manner befitting the Emperor Pius, or the philosophical son¹¹⁴ of Caesar, or the sacred senate.' And without making any other reply, he said to Lucius, `Thou also seemest to me to be such an one.' And when Lucius said, `Certainly,' he again commanded that he too should be led away to punishment. But he professed his thanks, for he was liberated, he added, from such wicked rulers and was going to the good Father and King, God. And still a third having come forward was condemned to be punished."

14 To this, Justin fittingly and consistently adds the words which we quoted above,¹¹⁵ saying, "I, too, therefore expect to be plotted against by some one of those whom I have named," &c.¹¹⁶

Chapter XVIII. The Works of Justin Which Have Come Down to Us.

1 This writer has left us a great many monuments of a mind educated and practiced in divine things, which are replete with profitable matter of every kind. To them we shall refer the studious, noting as we proceed those that have come to our knowledge.¹¹⁷

2 There is a certain discourse¹¹⁸ of his in defense of our doctrine addressed to Antoninus surnamed the Pious, and to his sons, and to the Roman senate. Another work contains his second Apology¹¹⁹ in behalf of our faith, which he offered to him who was the successor of the emperor mentioned and who bore the same name, Antoninus Verus, the one whose times we are now recording.

3 Also another work against the Greeks,¹²⁰ in which he discourses at length upon most of the questions at issue between us and the Greek philosophers, and discusses the nature of demons. It is not necessary for me to add any of these things here.

4 And still another work of his against the Greeks has come down to us, to which he gave the title Refutation. And besides these another, On the Sovereignty of God,¹²¹ which he establishes not only from our Scriptures, but also from the books of the Greeks. Still further, a work entitled Psaltes,¹²² and another disputation On the Soul, in which, after propounding various questions concerning the problem under discussion, he gives the opinions of the Greek philosophers, promising to refute it, and to present his own view in another work.

6 He composed also a dialogue against the Jews,¹²³ which he held in the city of Ephesus with Trypho, a most distinguished man among the Hebrews of that day. In it he shows how the divine grace urged him on to the doctrine of the faith, and with what earnestness he had formerly pursued philosophical studies, and how ardent a search he had made for the truth.¹²⁴

7 And he records of the Jews in the same work, that they were plotting against the teaching of Christ, asserting the same things against Trypho: "Not only did you not repent of the wickedness which you had committed, but you selected at that time chosen men, and you sent them out from Jerusalem through all the land, to announce that the godless heresy of the Christians had made its appearance, and to accuse them of those things which all that are ignorant of us say against us, so that you become the causes not only of your own injustice, but also of all other men's."¹²⁵

8 He writes also that even down to his time prophetic gifts shone in the Church.¹²⁶ And he mentions the Apocalypse of John, saying distinctly that it was the apostle's.¹²⁷ He also refers to certain prophetic declarations, and accuses Trypho on the ground that the Jews had cut them out of the Scripture.¹²⁸ A great many other works of his are still in the hands of many of the brethren.¹²⁹

9 And the discourses of the man were thought so worthy of study even by the ancients, that Irenaeus quotes his words: for instance, in the fourth book of his work Against Heresies, where he writes as follows:¹³⁰ "And Justin well says in his work against Marcion, that he would not have believed the Lord himself if he had preached another God besides the Creator"; and again in the fifth book of the same work he says:¹³¹ "And Justin well said that before the coming of the Lord Satan never dared to blaspheme God,¹³² because he did not yet know his condemnation."

10 These things I have deemed it necessary to say for the sake of stimulating the studious to peruse his works with diligence. So much concerning him.

Chapter XIX. The Rulers of the Churches of Rome and Alexandria During the Reign of Verus.

1 In the eighth year of the above-mentioned reign¹³³ Soter¹³⁴ succeeded Anicetus¹³⁵ as bishop of the church of Rome, after the latter had held office eleven years in all. But when Celadion¹³⁶ had presided over the church of Alexandria for fourteen years he was succeeded by Agrippinus.¹³⁷

Chapter XX. The Rulers of the Church of Antioch.

1 At that time also in the church of Antioch, Theophilus¹³⁸ was well known as the sixth from the apostles. For Cornelius,¹³⁹ who succeeded Hero,¹⁴⁰ was the fourth, and after him Eros,¹⁴¹ the fifth in order, had held the office of bishop.

Chapter XXI. The Ecclesiastical Writers that Flourished in Those Days.

1 At that time there flourished in the Church Hegesippus, whom we know from what has gone before,¹⁴² and Dionysius,¹⁴³ bishop of Corinth, and another bishop, Pinytus of Crete,¹⁴⁴ and besides these, Philip,¹⁴⁵ and Apolinarius,¹⁴⁶ and Melito,¹⁴⁷ and Musanus,¹⁴⁸ and Modestus,¹⁴⁹ and finally, Irenaeus.¹⁵⁰ From them has come down to us in writing, the sound and orthodox faith received from apostolic tradition.¹⁵¹

Chapter XXII. Hegesippus and the Events Which He Mentions.

1 Hegesippus in the five books of Memoirs¹⁵² which have come down to us has left a most complete record of his own views. In them he states that on a journey to Rome he met a great many bishops, and that he received the same doctrine from all. It is fitting to hear what he says after making some remarks about the epistle of Clement to the Corinthians.

2 His words are as follows: "And the church of Corinth continued in the true faith until Primus¹⁵³ was bishop in Corinth. I conversed with them on my way to Rome, and abode with the Corinthians many days, during which we were mutually refreshed in the true doctrine.

3 And when I had come to Rome I remained a there until Anicetus,¹⁵⁴ whose deacon was Eleutherus. And Anicetus was succeeded by Soter, and he by Eleutherus. In every succession, and in every city that is held which is preached by the law and the prophets and the Lord."

4 The same author also describes the beginnings of the heresies which arose in his time, in the following words: "And after James the Just had suffered martyrdom, as the Lord had also on the same account, Symeon, the son of the Lord's uncle, Clopas,¹⁵⁵ was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord. "Therefore,¹⁵⁶ they called the Church a virgin, for it was not yet corrupted by vain discourses.

5 But Thebuthis,¹⁵⁷ because he was not made bishop, began to corrupt it. He also was sprung from the seven sects¹⁵⁸ among the people, like Simon,¹⁵⁹ from whom came the Simonians, and Cleobius,¹⁶⁰ from whom came the Cleobians, and Dositheus,¹⁶¹ from whom came the Dositheans, and Gorthaeus,¹⁶² from whom came the Goratheni, and Masbotheus,¹⁶³ from whom came the Masbothaeans. From them sprang the Menandrianists,¹⁶⁴ and Marcionists,¹⁶⁵ and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ."

6 The same writer also records the ancient heresies which arose among the Jews, in the following words: "There were, moreover, various opinions in the circumcision, among the children of Israel. The following were those that were opposed to the tribe of Judah and the Christ: Essenes, Galileans, Hemerobaptists, Masbothaeans, Samaritans, Sadducees, Pharisees."¹⁶⁶

7 And he wrote of many other matters, which we have in part already mentioned, introducing the accounts in their appropriate places. And from the Syriac Gospel according to the Hebrews he quotes some passages in the Hebrew tongue,¹⁶⁷ showing that he was a convert from the Hebrews,¹⁶⁸ and he mentions other matters as taken from the unwritten tradition of the Jews.

8 And not only he, but also Irenaeus and the whole company of the ancients, called the Proverbs of Solomon All-virtuous Wisdom.¹⁶⁹ And when speaking of the books called Apocrypha, he records that some of them were composed in his day by certain heretics. But let us now pass on to another.

Chapter XXIII. Dionysius, Bishop of Corinth, and the Epistles Which He Wrote.¹⁷⁰

1 And first we must speak of Dionysius, who was appointed bishop of the church in Corinth, and communicated freely of his inspired labors not only to his own people, but also to those in foreign lands, and rendered the greatest service to all in the catholic epistles which he wrote to the churches.

2 Among these is the one addressed to the Lacedaemonians,¹⁷¹ containing instruction in the orthodox faith and an admonition to peace and unity; the one also addressed to the Athenians, exciting them to faith and to the life prescribed by the Gospel, which he accuses them of esteeming lightly, as if they had almost apostatized from the faith since the martyrdom of their ruler Publius,¹⁷² which had taken place during the persecutions of those days.

3 He mentions Quadratus¹⁷³ also, stating that he was appointed their bishop after the martyrdom of Publius, and testifying that through his zeal they were brought together again and their faith revived. He records, moreover, that Dionysius the Areopagite,¹⁷⁴ who was converted to the faith by the apostle Paul, according to the statement in the Acts of the Apostles,¹⁷⁵ first obtained the episcopate of the church at Athens.

4 And there is extant another epistle of his addressed to the Nicomedians,¹⁷⁶ in which he attacks the heresy of Marcion, and stands fast by the canon of the truth.

5 Writing also to the church that is in Gortyna,¹⁷⁷ together with the other parishes in Crete, he commends their bishop Philip,¹⁷⁸ because of the many acts of fortitude which are testified to as performed by the church under him, and he warns them to be on their guard against the aberrations of the heretics.

6 And writing to the church that is in Amastris,¹⁷⁹ together with those in Pontus, he refers to Bacchylides¹⁸⁰ and Elpistus, as having urged him to write, and he adds explanations of passages of the divine Scriptures, and mentions their bishop Palmas¹⁸¹ by name. He gives them much advice also in regard to marriage and chastity, and commands them to receive those who come back again after any fall, whether it be delinquency or heresy.¹⁸²

7 Among these is inserted also another epistle addressed to the Cnosians,¹⁸³ in which he exhorts Pinytus, bishop of the parish, not to lay upon the brethren a grievous and compulsory burden in regard to chastity, but to have regard to the weakness of the multitude.

8 Pinytus, replying to this epistle, admires and commends Dionysius, but exhorts him in turn to impart some time more solid food, and to feed the people under him, when he wrote again, with more advanced teaching, that they might not be fed continually on these milky doctrines and imperceptibly grow old under a training calculated for children. In this epistle also Pinytus' orthodoxy in the faith and his care for the welfare of those placed under him, his learning and his comprehension of divine things, are revealed as in a most perfect image.

9 There is extant also another epistle written by Dionysius to the Romans, and addressed to Soter,¹⁸⁴ who was bishop at that time. We cannot do better than to subjoin some passages from this epistle, in which he commends the practice of the Romans which has been retained down to the persecution in our own days. His words are as follows:

10 "For from the beginning it has been your practice to do good to all the brethren in various ways, and to send contributions to many churches in every city. Thus relieving the want of the needy, and making provision for the brethren in the mines by the gifts which you have sent from the beginning, you Romans keep up the hereditary customs of the Romans, which your blessed bishop Soter has not only maintained, but also added to, furnishing an abundance of supplies to the saints, and encouraging the brethren from abroad with blessed words, as a loving father his children."

11 In this same epistle he makes mention also of Clement's epistle to the Corinthians,¹⁸⁵ showing that it had been the custom from the beginning to read it in the church. His words are as follows: "To-day we have passed the Lord's holy day, in which we have read your epistle. From it, whenever we read it, we shall always be able to draw advice, as also from the former epistle, which was written to us through Clement."

12 The same writer also speaks as follows concerning his own epistles, alleging that they had been mutilated: "As the brethren desired me to write epistles, I wrote. And these epistles the apostles of the devil have filled with tares, cutting out some things and adding others.¹⁸⁶ For them a woe is reserved.¹⁸⁷ It is, therefore, not to be wondered at if some have attempted to adulterate the Lord's writings also,¹⁸⁸ since they have formed designs even against writings which are of less accounts."¹⁸⁹

There is extant, in addition to these, another epistle of Dionysius, written to Chrysophora,¹⁹⁰ a most faithful sister. In it he writes what is suitable, and imparts to her also the proper spiritual food. So much concerning Dionysius.

Chapter XXIV. Theophilus Bishop of Antioch.

1 Of Theophilus,¹⁹¹ whom we have mentioned as bishop of the church of Antioch,¹⁹² three elementary works addressed to Autolycus are extant; also another writing entitled Against the Heresy of Hermogenes,¹⁹³ in which he makes use of testimonies from the Apocalypse of John, and finally certain other catechetical books.¹⁹⁴

2 And as the heretics, no less then than at other times, were like tares, destroying the pure harvest of apostolic teaching, the pastors of the churches everywhere hastened to restrain them as wild beasts from the fold of Christ, at one time by admonitions and exhortations to the brethren, at another time by contending more openly against them in oral discussions and refutations, and again by correcting their opinions with most accurate proofs in written works.

3 And that Theophilus also, with the others, contended against them, is manifest from a certain discourse of no common merit written by him against Marcion.¹⁹⁵ This work too, with the others of which we have spoken, has been preserved to the present day.

Maximinus,¹⁹⁶ the seventh from the apostles, succeeded him as bishop of the church of Antioch.

Chapter XXV. Philip and Modestus.

1 Philip who, as we learn from the words of Dionysius,¹⁹⁷ was bishop of the parish of Gortyna, likewise wrote a most elaborate work against Marcion,¹⁹⁸ as did also Irenaeus¹⁹⁹ and Modestus.²⁰⁰ The last named has exposed the error of the man more clearly than the rest to the view of all. There are a number of others also whose works are still presented by a great many of the brethren.

Chapter XXVI. Melito and the Circumstances Which He Records.

1 In those days also Melito,²⁰¹ bishop of the parish in Sardis, and Apolinarius,²⁰² bishop of Hierapolis, enjoyed great distinction. Each of them on his own part addressed apologies in behalf of the faith to the above-mentioned emperor²⁰³ of the Romans who was reigning at that time.

2 The following works of these writers have come to our knowledge. Of Melito,²⁰⁴ the two books On the Passover,²⁰⁵ and one On the Conduct of Life and the Prophets,²⁰⁶ the discourse On the Church,²⁰⁷ and one On the Lord's Day,²⁰⁸ still further one On the Faith of Man,²⁰⁹ and one On his Creation,²¹⁰ another also On the Obedience of Faith, and one On the Senses;²¹¹ besides these the work On the Soul and Body,²¹² and that On Baptism,²¹³ and the one On Truth,²¹⁴ and On the Creation and Generation of Christ;²¹⁵ his discourse also On Prophecy,²¹⁶ and that On Hospitality;²¹⁷ still further, The Key,²¹⁸ and the books On the Devil and the Apocalypse of John,²¹⁹ and the work On the Corporeality of God,²²⁰ and finally the book addressed to Antoninus.²²¹

3 In the books On the Passover he indicates the time at which he wrote, beginning with these words: "While Servilius Paulus was proconsul of Asia, at the time when Sagaris suffered martyrdom, there arose in Laodicea a great strife concerning the Passover, which fell according to rule in those days; and these were written."²²²

4 And Clement of Alexandria refers to this work in his own discourse On the Passover,²²³ which, he says, he wrote on occasion of Melito's work.

5 But in his book addressed to the emperor he records that the following events happened to us under him: "For, what never before happened,²²⁴ the race of the pious is now suffering persecution, being driven about in Asia by new decrees. For the shameless informers and coveters of the property of others, taking occasion from the decrees, openly carry on robbery night and day, despoiling those who are guilty of no wrong." And a little further on he says: "If these things are done by thy command, well and good. For a just ruler will never take unjust measures; and we indeed gladly accept the honor of such a death.

6 But this request alone we present to thee, that thou wouldst thyself first examine the authors of such strife, and justly judge whether they be worthy of death and punishment, or of safety and quiet. But if, on the other hand, this counsel and this new decree, which is not fit to be executed even against barbarian enemies, be not from thee, much more do we beseech thee not to leave us exposed to such lawless plundering by the populace."

7 Again he adds the following:²²⁵ "For our philosophy formerly flourished among the Barbarians; but having sprung up among the nations under thy rule, during the great reign of thy ancestor Augustus, it became to thine empire especially a blessing of auspicious omen. For from that time the power of the Romans has grown in greatness and splendor. To this power thou hast succeeded, as the desired possessor,²²⁶ and such shalt thou continue with thy son, if thou guardest the philosophy which grew up with the empire and which came into existence with Augustus; that philosophy which thy ancestors also honored along with the other religions.

8 And a most convincing proof that our doctrine flourished for the good of an empire happily begun, is this-that there has no evil happened since Augustus' reign, but that, on the contrary, all things have been splendid and glorious, in accordance with the prayers of all.

9 Nero and Domitian, alone, persuaded by certain calumniators, have wished to slander our doctrine, and from them it has come to pass that the falsehood²²⁷ has been handed down, in consequence of an unreasonable practice which prevails of bringing slanderous accusations against the Christians.²²⁸

10 But thy pious fathers corrected their ignorance, having frequently rebuked in writing²²⁹ many who dared to attempt new measures against them. Among them thy grandfather Adrian appears to have written to many others, and also to Fundanus,²³⁰ the proconsul and governor of Asia. And thy father, when thou also wast ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.²³¹

11 And as for thee,-since thy opinions respecting the Christians²³² are the same as theirs, and indeed much more benevolent and philosophic,-we are the more persuaded that thou wilt do all that we ask of thee." These words are found in the above-mentioned work.

12 But in the Extracts²³³ made by him the same writer gives at the beginning of the introduction a catalogue of the acknowledged books of the Old Testament, which it is necessary to quote at this point. He writes as follows:

13 "Melito to his brother Onesimus,²³⁴ greeting: Since thou hast often, in thy zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and hast also desired to have an accurate statement of the ancient book, as regards their number and theirorder, I have endeavored to perform the task, knowing thy zeal for the faith, and thy desire to gain information in regard to the word, and knowing that thou, in thy yearning after God, esteemest these things above all else, struggling to attain eternal salvation.

14 Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to thee as written below. Their names are as follows: Of Moses, five books: Genesis, Exodus, Numbers, Leviticus,²³⁵ Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David,²³⁶ the Proverbs of Solomon, Wisdom also,²³⁷ Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book²³⁸ ; Daniel, Ezekiel, Esdras.²³⁹ From which also I have made the extracts, dividing them into six books." Such are the words of Melito.

Chapter XXVII. Apolinarius, Bishop of the Church of Hierapolis.

1 A Number of works of Apolinarius²⁴⁰ have been preserved by many, and the following have reached us: the Discourse addressed to the above-mentioned emperor,²⁴¹ five books Against the Greeks,²⁴² On Truth, a first and second book,²⁴³ and those which he subsequently wrote against the heresy of the Phrygians,²⁴⁴ which not long afterwards came out with its innovations,²⁴⁵ but at that time was, as it were, in its incipiency, since Montanus, with his false prophetesses, was then laying the foundations of his error.

Chapter XXVIII. Musanus and His Writings.

1 And as for Musanus,²⁴⁶ whom we have mentione among the foregoing writers, a certain very elegant discourse is extant, which was written by him against some brethren that had gone over to the heresy of the so-called Encratites,²⁴⁷ which had recently sprung up, and which introduced a strange and pernicious error. It is said that Tatian was the author of this false doctrine.

Chapter XXIX. The Heresy of Tatian.²⁴⁸

1 He is the one whose words we quoted a little above²⁴⁹ in regard to that admirable man, Justin, and whom we stated to have been a disciple of the martyr. Irenaeus declares this in the first book of his work Against Heresies, where he writes as follows concerning both him and his heresy:²⁵⁰

2 "Those who are called Encratites,²⁵¹ and who sprung from Saturninus²⁵² and Marcion, preached celibacy, setting aside the original arrangement of God and tacitly censuring him who made male and female for the propagation of the human race. They introduced also abstinence from the things called by them animate,²⁵³ thus showing ingratitude to the God who made all things. And they deny the salvation of the first man.²⁵⁴

3 But this has been only recently discovered by them, a certain Tatian being the first to introduce this blasphemy. He was a hearer of Justin, and expressed no such opinion while he was with him, but after the martyrdom of the latter he left the Church, and becoming exalted with the thought of being a teacher, and puffed up with the idea that he was superior to others, he established a peculiar type of doctrine of his own, inventing certain invisible aeons like the followers of Valentinus,²⁵⁵ while, like Marcion and Saturninus, he pronounced marriage to be corruption and fornication. His argument against the salvation of Adam, however, he devised for himself." Irenaeus at that time wrote thus.

4 But a little later a certain man named Severus²⁵⁶ put new strength into the aforesaid heresy, and thus brought it about that those who took their origin from it were called, after him, Severians.

5 They, indeed, use the Law and Prophets and Gospels, but interpret in their own way the utterances of the Sacred Scriptures. And they abuse Paul the apostle and reject his epistles, and do not accept even the Acts of the Apostles.

6 But their original founder, Tatian, formed a certain combination and collection of the Gospels, I know not how,²⁵⁷ to which he gave the title Diatessaron,²⁵⁸ and which is still in the l hands of some. But they say that he ventured to paraphrase certain words of the apostle,²⁵⁹ in order to improve their style.

7 He has left a great many writings. Of these the one most in use among many persons is his celebrated Address to the Greeks,²⁶⁰ which also appears to be the best and most useful of all his works. In it he deals with the most ancient times, and shows that Moses and the Hebrew prophets were older than all the celebrated men among the Greeks.²⁶¹ So much in regard to these men.

Chapter XXX. Bardesanes the Syrian and His Extant Works.

1 In the same reign, as heresies were abounding in the region between the rivers,²⁶² a certain Bardesanes,²⁶³ a most able man and a most skillful disputant in the Syriac tongue, having composed dialogues against Marcion's followers and against certain others who were authors of various opinions, committed them to writing in his own language, together with many other works. His pupils,²⁶⁴ of whom he had very many (for he was a powerful defender of the faith), translated these productions from the Syriac into Greek.

2 Among them there is also his most able dialogue On Fate,²⁶⁵ addressed to Antoninus, and other works which they say he wrote on occasion of the persecution which arose at that time.²⁶⁶

3 He indeed was at first a follower of Valentinus,²⁶⁷ but afterward, having rejected his teaching and having refuted most of his fictions, he fancied that he had come over to the more correct opinion. Nevertheless he did not entirely wash off the filth of the old heresy.²⁶⁸

About this time also Soter,²⁶⁹ bishop of the church of Rome, departed this life.

¹: On Xystus, see chap. 4, note 3.

²: Telesphorus was a martyr, according to Irenaeus, III. 3. 3 (compare below, chap. 10, and Bk. V. chap. 6), and the tradition is too old to be doubted. Eusebius here agrees with Jerome's version of the Chron. in putting the date of Telesphorus' accession in the year 128 a.d., but the Armenian version puts it in 124; and Lipsius, with whom Overbeck agrees, puts it between 124 and 126. Since he held office eleven years (according to Eusebius, chap. 10, below, and other ancient catalogues), he must have died, according to Lipsius and Overbeck, between 135 and 137 a.d. (the latter being probably the correct date), and not in the first year of Antoninus Pius (138 a.d.), as Eusebius states in chap. 10, below. Tradition says that he fought against Marcion and Valentinus (which is quite possible), and that he was very strict in regard to fasts, sharpening them and increasing their number, which may or may not be true.

³: We know nothing more about Eumenes. He is said in chap. 11 to have held office thirteen years, and this brings the date of his death into agreement with the date given by the Armenian version of the Chron., which differs by two years from the date given by Jerome.

⁴: His predecessor was Justus. See the previous chapter.

⁵: The rebellions of the Jews which had broken out in Cyrene and elsewhere during the reign of Trajan only increased the cruelty of the Romans toward them, and in Palestine, as well as elsewhere in the East, their position was growing constantly worse. Already during the reign of Trajan Palestine itself was the scene of many minor disturbances and of much bitter persecution. Hadrian regarded them as a troublesome people, and showed in the beginning of his reign that he was not very favorably disposed toward them Indeed, it seems that he even went so far as to determine to build upon the site of Jerusalem a purely heathen city. It was at about this time, when all the Jews were longing for the Messiah, that a man appeared (his original name we do not know, but his coins make it probable that it was Simon), claiming to be the Messiah, and promising to free the Jews from the Roman yoke. He took the name Bar-Cochba, "Son of a star," and was enthusiastically supported by Rabbi Akiba and other leading men among the Jews, who believed him to be the promised Messiah. He soon gathered a large force, and war finally broke out between him and Rufus, the governor of Judea, about the year 132. Rufus was not strong enough to put down the rebellion, and Julius Severus, Hadrian's greatest general, was therefore summoned from Britain with a strong force. Bar-Cochba and his followers shut themselves up in Bethar, a strong fortification, and after a long siege the place was taken in 135 a.d., in the fourth year of the war, and Bar-Cochba was put to death. The Romans took severe revenge upon the Jews. Hadrian built upon the site of Jerusalem a new city, which he named Aelia Capitolina, and upon the site of the temple a new temple to the Capitoline Jupiter, and passed a law that no Jew should henceforth enter the place. Under Bar-Cochba the Christians, who refused to join him in his rebellion, were very cruelly treated (cf. Justin Martyr, Apol. I. 31, quoted in chap. 8, below). Upon this last war of the Jews, see Dion Cassius, LXIX. 12-14, and compare Jost's Gesch. der Israeliten, III. p. 227 sq., and Münter's Füdischer Krieg.

⁶: Heb. )bbwb rb

⁷: I.e. Aug. 134 to Aug. 135.

⁸: Biqqhra

⁹: Whether the whole of the previous account, or only the close of it, was taken by Eusebius from Aristo of Pella, we do not know. Of Aristo of Pella himself we know very little. Eusebius is the first writer to mention him, and he and Maximus Confessor (in his notes on the work De mystica Theol. cap. I. p. 17, ed. Corderii) are the only ones to give us any information about him (for the notices in Moses Chorenensis and in the Chron. Paschale -the only other places in which Aristo is mentioned-are entirely unreliable). Maximus informs us that Aristo was the author of a Dialogue of Papiscus and Jason, a work mentioned by many of the Fathers, but connected by none of them with Aristo. The dialogue, according to Maximus, was known to Clement of Alexandria and therefore must have been written as early as, or very soon after, the middle of the second century; and the fact that it recorded a dialogue between a Hebrew Christian and an Alexandrian Jew (as we learn from the epistle of Celsus, De Judaica Incredulitate, printed with the works of Cyprian, in Hartel's edition, III. p. 119-132) would lead us to expect an early date for the work. There can be found no good reason for doubting the accuracy of Maximus' statement; and if it be accepted, we must conclude that the writer whom Eusebius mentions here was the author of the dialogue referred to. If this be so, it is quite possible that it was from this dialogue that Eusebius drew the account which he here ascribes to Aristo; for such an account might well find a place in a dialogue between two Hebrews. It is possible, of course, that Aristo wrote some othe work in which he discussed this subject; but if it had been an historical work, we should expect Eusebius, according to his custom, to give its title. Harnack is quite correct in assuming that Eusebius' silence in regard to the work itself is significant. Doubtless the work did not please him, and hence he neither mentions it, nor gives an account of its author. This is just what we should expect Eusebius' attitude to be toward such a Jewish Christian work (and at the same time, such a `simple 0' work, as Origen calls it in Contra Cels. IV. 52) as we know the dialogue to have been. We are, of course, left largely to conjecture in this matter; but the above conclusions seem at least probable. Compare Harnack's Ueberlieferung der griech. Apol., p. 115 sq.; and for a discussion of the nature of the dialogue (which is no longer extant), see his Altercatio Simonis Judaei et Theophili Christiani ( Texte und Untersuchungen, I. 3), p. 115 sq. (Harnack looks upon this Latin altercatio as, in part at least, a free reproduction of the lost dialogue). See, also, the writer's Dialogue between a Christian and a Jew ( 'Antibolh Papiskou kai filwnoj 'Ioudaiwn proj monacon tina ), p. 33.

¹⁰: Of this Marcus we know nothing more. Upon the Gentile bishops of Jerusalem, see Bk. V. chap. 12.

¹¹: yeudwnumou gnwsewj . Compare 1 Tim. vi. 20.

¹²: This statement is of course an exaggeration. See above, Bk. II. chap. 3, note 1.

¹³: These two paragraphs furnish an excellent illustration of Eusebius' dualistic and transcendental conception of history. In his opinion, heresy was not a natural growth from within, but an external evil brought upon the Church by the devil, when he could no longer persecute. According to this conception the Church conquers this external enemy, heresy, and then goes on as before, unaffected by it. In agreement with this is his conception of heretics themselves, whom he, in common with most other Christians of that age, considered without exception wicked and abandoned characters.

¹⁴: Eusebius' belief that persecution had ceased at the time of Hadrian is an illusion (see below, chap. 8, note 14) which falls in with his general conceptions upon this subject-conceptions which ruled among Christian writers until the end of the fourth century.

¹⁵: See Bk. III. chap. 26.

¹⁶: Saturninus is called Saturnilus by Hippolytus, Epiphanius, and Theodoret, and his followers Saturnilians by Hegesippus, quoted in chap. 22, below. Irenaeus ( Adv. Haer. I. 24) and Hippolytus (VII. 16) give accounts of the man and his doctrine which are evidently taken from the same source, probably the lost Syntagma of Justin Martyr. Neither of them seems to have had any independent information, nor do any other writers know more about him than was contained in that original source. Irenaeus was possibly Eusebius' sole authority, although Irenaeus assigns Saturninus only to Syria, while Eusebius makes him a native of Antioch. Hippolytus says that he "spent his time in Antioch of Syria," which may have been the statement of the original, or may have been a mere deduction from a more general statement such as Irenaeus gives. In the same way Eusebius may have needed no authority for his still more exact statement.

¹⁷: Basilides was one of the greatest and most famous of the Gnostics. Irenaeus (I. 24) and the early Compendium of Hippolytus (now lost, but used together with Irenaeus' work by Epiphanius in his treatise against heresies) described a form of Basilidianism which was not the original, but a later corruption of the system. On the other hand, Clement of Alexandria surely, and Hippolytus, in the fuller account in his Philosoph. (VII. 2 sq.), probably drew their knowledge of the system directly from Basilides' own work, the Exegetica, and hence represent the form of doctrine taught by Basilides himself,-a form differing greatly from the later corruptions of it which Irenaeus discusses. This system was very profound, and bore in many respects a lofty character. Basilides had apparently few followers (his son Isidore is the only prominent one known to us); and though his system created a great impression at the start,-so much so that his name always remained one of the most famous of Gnostic names,-it had little vitality, and soon died out or was corrupted beyond recognition. He was mentioned of course in all the general works against heresies written by the Fathers, but no one seems to have composed an especial refutation of his system except Agrippa Castor, to whom Eusebius refers. Irenaeus informs us that he taught at Alexandria, Hippolytus (VII. 15) mentions simply Egypt, while Epiphanius (XXI. 1) names various Egyptian cities in which he labored, but it is evident that he is only enumerating places in which there were Basilidians in his time. It is not certain whether he is to be identified with the Basilides who is mentioned in the Acts of Archelaus as preaching in Persia. For an excellent account of Basilides and his system, see the article by Hort in the Dict. of Christ. Biog.; and in addition to the works of Neander, Baur, and Lipsius on Gnosticism in general, see especially Uhlhorn's Das Basilidianische System, Göttingen, 1855.

¹⁸: See Irenaeus, Adv. Haer. I. 24.

¹⁹: ekklhsiastikwn andrwn .

²⁰: The only one of these-"that furnished posterity with means of defense against heresies"-whom Eusebius mentions is Agrippa Castor, and it is evident that he knew of no others. Moreover, it is more than doubtful whether Agrippa Castor belonged to that time. We do not know when he wrote, but it is hardly possible that the Church had at that period any one capable of answering such a work as the Commentary of Basilides, or any one who would wish to if he could. The activity of the Church was at this early period devoted chiefly if not wholly to the production of apologies for the defense of the Church against the attacks of enemies from the outside, and to the composition of apocalypses. Eusebius in the next chapter mentions Hegesippus as another of these "writers of the time." But the passage which he quotes to prove that Hegesippus wrote then only proves that the events mentioned took place during his lifetime, and not necessarily within forty or fifty years of the time at which he was writing. The fact is, that Hegesippus really wrote about 175 a.d. (later therefore than Justin Martyr), and in chap. 21 of this book Eusebius restores him to his proper chronological place. The general statement made here by Eusebius in regard to the writers against heresy during the reign of Hadrian rest upon his preconceived idea of what must have been the case. If the devil raised up enemies against the truth, the Church must certainly have had at the same time defenders to meet them. It is a simple example of well-meaning subjective reconstruction. He had the work of Agrippa Castor before him, and undoubtedly believed that he lived at the time stated (which indeed we cannot absolutely deny), and believed, moreover, that other similar writers, whose names he did not know, lived at the same time.

²¹: Of Agrippa Castor we know only what Eusebius tells us here. Jerome ( de vir. ill. chap. 21) adds nothing new, and Theodoret's statement ( Fab. I. 4), that Agrippa wrote against Basilides' son, Isidore, as well as against Basilides himself, is simply an expansion of Eusebius' account, and does not imply the existence of another work. Agrippa's production, of which we do not know even thetitle, has entirely disappeared.

²²: eij euaggelion biblia

²³: According to Epiphanius, some of the Ophites appealed to a certain prophet called Barcabbas. What his connection was with the one mentioned here we do not know. Clement of Alexandria ( Strom. VI. 6) speaks of the Expositions af the Prophet Parchor by Isidore, the son of Basilides. This may be another of Basilides' prophets, but is more probably identical with the oft-mentioned Barcoph. In the second book of these Expositions, as quoted by Clement, occurs a reference to the prophecy of Cham or Ham. Rienstra ( De Euseb. Hist. Eccles. p. 29) thinks that Agrippa Castor was mistaken in saying that Basilides mentioned these prophets; but there seems to be no good reason to deny the accuracy of the report, even though we know nothing more about the prophets mentioned. Hort ( Dict. of Christ. Biog., article Barcabbas ) thinks it likely that the prophecies current among the various Gnostic bodies belonged to the apocryphal Zoroastrian literature.

²⁴: This was not a doctrine of Basilides himself, but of his followers (compare the accounts of Irenaeus and Hippolytus). If Agrippa Castor represented Basilides' position thus, as Eusebius says he did (though Eusebius may be only following Irenaeus), it is an evidence that he did not live at the early date to which Eusebius assigns him, and this goes to confirm the view stated above, in note 10. Basilides himself taught at least a moderate asceticism, while his followers went off into crude dualism and moral license (see the excellent account of Schaff, Ch. Hist. II. 466 sq.).

²⁵: Exactly what is meant by this "five years of silence" is uncertain. Whether it denoted unquestioning and silent obedience of all commands, as it meant in the case of the Pythagoreans (if, indeed, the traditions in regard to the latter have any basis in fact), or strict secrecy as to the doctrines taught, cannot be decided. The report in regard to the Basilidians, in so far as it has any truth, probably arose on the ground of some such prohibition, which may have been made by some follower of Basilides, if not by the latter himself. A bond of secrecy wotdd lend an air of mystery to the school, which would accord well with the character of its later teachings. But we cannot make Basilides responsible for such proceedings. Agrippa Castor, as reproduced here by Eusebius, is our sole authority for the enjoinment of silence by Basilides.

²⁶: See Irenaeeus, Adv. Haer. I. 25.

²⁷: The date of the rise of Gnosticism cannot be fixed. Indeed, all the requisite conditions existed from the beginning. It was the "acute Verweltlichung" (as Harnack calls it) of Christianity, the development of it in connection with the various ethnic philosophies, and it began as soon as Christianity came in contact with the Greek mind. At first it was not heretical, simply because there were no standards by which to try it. There was only the preaching of the Christians; the canon was not yet formed; episcopacy was not yet established; both arose as safeguards against heresy. It was in the time of Hadrian, perhaps, that these speculations began to be regarded as heresics, because they contradicted certain fundamental truths to which the Christians felt that they must cling, such as the unity of God, his graciousness, his goodness, etc.; and therefore the Christians dated Gnosticism from that time. Gnosticism was ostensibly conquered, but victory was achieved only as the Church itself became in a certain sense Gnostic. It followed the course of Gnosticism a century later; that is, it wrote commentaries, systems of doctrine, &c., philosophizing about religious things (cf. Harnack's Dogmengeschichte, I. p. 162 sq.). It must be remembered in reading the Fathers' accounts of Gnosticism that they took minor and ummportant details and magnified them, and treated them as the essentials of the system or systems. In this way far greater variety appears to have existed in Gnosticism than was the case. The essential principles were largely the same throughout; the differences were chiefly in regard to details. It is this conduct on the part of the Fathers that gives us such a distorted and often ridiculous view of Gnosticism.

²⁸: ekeinoj , referring back to Basilides.

²⁹: Where Eusebius secured the information that the Carpocratians made the magic rites of Simon public, instead of keeping them secret, as Basilides had done, I cannot tell. None of our existing sources mentions this fact, and whether Eusebius took it from some lost source, or whether it is simply a deduction of his own, I am not certain. In other respects his account agrees closely with that of Irenaeus. It is possible that he had seen the lost work of Hippolytus (see below, VI. 22, note 9), and from that had picked up this item which he states as a fact. But the omission of it in Philaster, Pseudo-Tertullian, and Epiphanius are against this supposition. Justin's Syntagma Eusebius probably never saw (see below, chap. 11, note 31).

³⁰: The chief accusations urged against the early Christians by their antagonists were atheism, cannibalism, and incest. These charges were made very early. Justin Martyr ( Apol. 1. 26) mentions them, and Pliny in his epistle to Trajan speaks of the innocent meals of the Christians, implying that they had been accused of immorality in connection with them. (Compare, also, Tertullian's Apol. 7, 8, and Ad Nationes, 7.) In fact, suspicions arose among the heathen as soon as their love feasts became secret. The persecution in Lyons is to be explained only by the belief of the officer, that these and similar accusations were true. The Christians corn monly denied all such charges in toto, and supported their denial by urging the absurdity of such conduct; but sometimes, as in the present case, they endeavored to exonerate themselves by attributing the crimes with which they were charged to heretics. This course, however, helped them little with the heathen, as the latter did not distinguish between the various parties of Christians, but treated them all as one class. The statement of Eusebius in the present case is noteworthy. He thinks that the crimes were really committed by heretics, and occasioned the accusations of the heathen, and he thus admits that the charges were founded upon fact. In this case he acts toward the heretics in the same way that the heathen acted toward the Christians as a whole. This method of exonerating themselves appears as early as Justin Martyr (compare his Apol. I. 26). Irenaeus also (I. 25, 3), whom Eusebius substantially follows in this passage, and Philaster (c. 57), pursue the same course.

³¹: Eusebius is correct in his statement that such accusations were no longer made in his day. The Church had, in fact, lived them down completely. It is noticeable that in the elaborate work of Celsus against the Christians, no such charges are found. From Origen ( Contra Cels. VI. 27), however, we learn that there were still in his time some who believed these reports about the Christians, though they were no longer made the basis of serious attacks. Whether Eusebius' synchronization of the cessation of these slanderous stories with the cessation of the heresies of which he has been talking, is correct, is not so Certain, as we know neither exactly when these heresies ran out, nor precisely the time at which the accusations ceased. At any rate, we cannot fully agree with Eusebius' explanation of the matter. The two things were hardly connected as direct cause and effect, though it cannot be denied that the actual immoralities of some of these antinomian sects may have had some effect in confirming these tales, and hence that their extinction may have had some tendency to hasten the obliteration of the vile reports.

³²: See above, note 10.

³³: On the life and writings of Hegesippus, see below, chap. 22, note 1. Eusebius in this passage puts his literary activity too early (see above, chap. 7, note 10). Jerome follows Eusebius' chronological arrangement in his de vir ill., giving an account of Hegesippus in chap. 22, between his accounts of Agrippa Castor and Justin Martyr.

³⁴: Already quoted in Bk. II. chap. 23, and in Bk. III. chap. 32.

³⁵: Antinoüs, a native of Bithynia, was a beautiful page of the Emperor Hadrian, and the object of his extravagant affections. He was probably drowned in the Nile, in 130 a.d. After his death he was raised to the rank of the gods, and temples were built for his worship in many parts of the empire, especially in Egypt. In Athens too games were instituted in his honor, and games were also celebrated every fifth year at Mantinea, in Arcadia, according to Vale. sius, who cites Pausanias as his authority.

³⁶: Hadrian rebuilt the city of Bess in the Thebais, in whose neighborhood Antino_s was drowned, and called it Antinoüpolis.

³⁷: On Justin Martyr, see chap. 16, below. We do not know the date of his conversion, but as it did not take place until mature years, it is highly probable that he was still a heathen during the greater part of Hadrian's reign. There is no reason, however, to suppose that Eusebius is speaking here with more than approximate accuracy. He may not have known any better than we the exact time of Justin's conversion.

³⁸: Justin, Apol. I. 29.

³⁹: Justin, Apol. I. 31.

⁴⁰: xristianouj monouj . "This `alone 0' is, as Münter remarks, not to be understood as implying that Barcocheba did not treat the Greeks and Romans also with cruelty, but that he persecuted the Christians especially, from religious hate, if he could not compel them to apostatize. Moreover, he handled the Christians so roughly because of their hesitation to take part in the rebellion" (Closs).

⁴¹: epithn qeosbeian .

⁴²: Justin, Apol. II. 12. Eusebius here quotes from what is now known as the Second Apology of Justin, but identifies it with the first, from which he has quoted just above. This implies that the two as he knew them formed but one work, and this is confirmed by his quotations in chaps. 16 and 47, below. For a discussion of this matter, see chap. 18, note 3.

⁴³: The best mss. of Eusebius write the name Serennioj Granianoj

⁴⁴: grammata epistolh , as Eusebius calls it.

⁴⁵: antigrayai .

⁴⁶: This Minucius Fundanus is the same person that is addressed by Pliny, Ep. I. 9 (see Mommsen's note in Keil's ed. of Pliny's epistles, p. 419). He is mentioned also by Melito (Eusebius, IV. 26) as proconsul of Asia, and it is there said that Hadrian wrote to him concerning the Christians. The authenticity of this rescript is a disputed point. Keim ( Theol. Jahrbücher, 1856, p. 387 sqq.) was the first to dispute its genuineness. He has been followed by many scholars, especially Overbeck, who gives a very keen discussion of the various edicts of the early emperors relating to the Christians in his Studien zur Gesch. der alten Kirche, I. p. 93 sqq. The genuineness of the edict, however, has been defended against Keim's attack by Wieseler, Renan, Lightfoot, and others. The whole question hinges upon the interpretation of the rescript. According to Gieseler, Neander, and some others, it is aimed only against tumultuous proceedings, and, far from departing from the principle laid down by Trajan, is an attempt to return to that principle and to substitute orderly judicial processes for popular attacks. If this be the sense of the edict, there is no reason to doubt its genuineness, but the next to the last sentence certainly cannot be interpreted in that way: "if any one therefore brings an accusation, and shows that they have done something contrary to the laws ( ti para touj nomouj kata thn dunamin tou amarthmatoj ). These last words are very significant. They certainly imply various crimes of which the prisoners are supposed to be accused. According to the heinousness of these crimes the punishment is to be regulated. In other words, the trial of the Christians was to be for the purpose of ascertaining whether they were guilty of moral or political crimes, not whether they merely professed Christianity; that is, the profession of Christianity, according to this rescript, is not treated as a crime in and of itself. If the edict then be genuine, Hadrian reversed completely Trajan's principle of procedure which was to punish the profession of Christianity in andof itself as a crime. But in the time of Antoninus Pius and Marcus Aurelius the rescript of Trajan is seen still to be in full force. For this and other reasons presented by Keim and Overbeck, I am constrained to class this edict with those of Antoninus Plus and Marcus Aurelius as a forgery. It can hardly have been composed while Hadrian was still alive, but must have been forged before Justin wrote his Apology, for he gives it as a genuine edict, i.e. it must belong to the early part of the reign of Antoninus Pius.

⁴⁷: Our two mss. of Justin have substituted the Greek translation of Eusebius for the Latin original given by the former. Rufinus, however, in his version of Eusebius' History, gives a Latin translation which is very likely the original one. Compare Kimmel's De Rufino, p. 175 sq., and Lightfoot's Ignatius, I. p. 463 sq., and see Otto's Corpus Apol. I. p. 190 sq., where the edict is given, both in the Greek of our mss. of Justin and in the Latin of Rufinus. Keim ( Aus dean Urchristenthum, p. 184 sq.) contends that the Latin of Rufinus is not the original, but a translation of Eusebius' Greek. His arguments, however, do not possess any real weight, and the majority of scholars accept Kimmel's view.

⁴⁸: Justin, Apol. I. 68.

⁴⁹: We cannot judge as to the faithfulness of the Greek translation which follows, because we are not absolutely sure whether the Latin of Rufinus is its original, or itself a translation of it. Eusebius and Rufinus, however, agree very well, and if the Latin of Rufinus is the original of Eusebius' translation, the latter has succeeded much better than the Greek translator of the Apology of Tertullian referred to in Bk. II. chap. 2, above. We should expect, however, that much greater pains would be taken with the translation of a brief official document of this kind than with such a work as Tertullian's Apology, and Eusebius' translation of the rescript does not by any means prove that he was a fluent Latin scholar. As remarked above (Bk. II. chap. 5, note 9), he probably had comparatively little acquaintance with the Latin, but enough to enable him to translate brief passages for himself in cases of necessity.

⁵⁰: Greek, epistolhn

⁵¹: Greek, oi anqrwpoi

⁵²: This is the only really suspicious sentence in the edict. That Hadrian should desire to protect his Christian subjects as well as others from tumultuous and illegal proceedings, and from unfounded accusations, would be of course qutte natural, and quite in accord with the spirit shown by Trajan in his rescript. But in this one sentence he implies that the Christians are to be condemned only for actual crimes, and that the mere profession of Christianity is not in itself a punishable offense. Much, therefore, as we might otherwise be tempted to accept the edict as genuine,-natural as the style is and the position taken in the other portions of it,-this one sentence, considered in the light of all that we know of the attitude of Hadrian's predecessors and successors toward the Christians, and of all that we can gather of his own views, must, as I believe, condemn it as a forgery.

⁵³: Compare this sentence with the closing words of the forged edict of Antoninus Pius quoted by Eusebius in chap. 13. Not only are the Christians to be released, but their accusers are to be punished. Still there is a difference between the two commands in that here only an accusation made with the purpose of slander is to be punished, while there the accuser is to he unconditionally held as guilty, if actual crimes are not proved against the accused Christian. The latter command would be subversive of all justice, and brands itself as a counterfeit on its very face; but in the present case the injunction to enforce the law forbidding slander against those who should slanderously accuse the Christians is not inconsistent with the principles of Trajan and Hadrian, and hence not of itself alone an evidence of ungenuineness.

⁵⁴: Greek, opwj an ekdikhseiaj

⁵⁵: Hadrian reigned from Aug. 8, 117, to July to, 138 a.d.

⁵⁶: On Telesphorns, see above, chap. 5, note 13. The date given here by Eusebius (138-139 a.d.) is probably (as remarked there) at least a year too late.

⁵⁷: We know very little about Hyginus. His dates can be fixed with tolerable certainty as 137-141, the duration of his episcopate being four years, as Eusebius states in the next chapter. See Lipsius' Chron. d. röm. Bischöfe, p. 169 and 263. The Roman martyrologies make him a martyr, but this means nothing, as the early bishops of Rome almost without exception are called martyrs by these documents. The forged decretals ascribe to him the introduction of a number of ecclesiastical rites.

⁵⁸: In his Adv. Haer. III. 3. 3. The testimony of Irenaeus rests upon Roman tradition at this point, and is undoubtedly reliable. Telesphorus is the first Roman bishop whom we know to have suffered martyrdom, although the Roman Catholic Church celebrates as martyrs all the so-called popes down to the fourth century.

⁵⁹: On Valentinus, Cerdon, and Marcion, see the next chapter.

⁶⁰: Irenaes, Adv. Haer. III. 4. 3.

⁶¹: Valentinus is the best known of the Gnostics. According to Epiphanius ( Haer. XXXI. 2) he was born on the coast of Egypt, and studied Greek literature and science at Alexandria. The same writer, on the authority of the lost Syntagma of Hippolytus, informs us that he taught in Cyprus, and this must have been before he went to Rome. The direct statement of Irenaeus as to the date of his activity there is confirmed by Tertullian, and perhaps by Clement of Alexandria, and is not to be doubted. Since Hyginus held office in all probability from 137-141, and Anicetus from 154 or 155 to 166 or 167, Valentinus must have been in Rome at least thirteen years. His chronological position between Basilides and Marcion (as given by Clement of Alexandria, Strom. VII. 17) makes it probable that he came to Rome early in Antoninus' reign and remained there during all or the most of that reign, but not longer. Valentinus' followers divided into two schools, an Oriental and an Italian, and constituted by far the most numerons and influential Gnostic sect. His system is the most profound and artistic of the Gnostic systems, and reveals great depth and power of mind. For an excellent account of Valentinus and Valentinianism, see Lipsius' article in the Dict. of Christ. Biog. Vol. IV. Valentinus occupies a prominent place in all works on Gnosticism.

⁶²: Cerdon is best known as the teacher of Marcion. Epiphanius (Haer. XLI.) and Philaster (Haer. XLIV.) call him a native of Syria. Epiphanius speaks of a sect of Cerdonians, but there seems never to have been such a sect, and his disciples probably early became followers of Marcion, who joined Cerdon soon after reaching Rome. It is not possible to distinguish his teachings from those of his pupil, Marcion. Hippolytus (X. 15) treats Cordon and Marcion together, making no attempt to distinguish their doctrines. Irenaeus, in the passage quoted, and the lost Syntagma of Hippolytus (represented by Pseudo-Tertullian's Adv. Haer. and by Epiphanius) distinguish the two, treating Cerdon separately but very briefly. The doctrines of Cerdon, however, given by them, are identical with or at least very similar to the known views of Marcion. If they were really Cerdon's positions before Marcion came to him, then his influence over Marcion was most decided.

⁶³: Of Germanicus we know only what is told us in this epistle.

⁶⁴: This proconsul was Statius Quadratus, as we are told in the latter part of this epistle, in a passage which Eusebius does not quote. Upon his dates, see the discussions of the date of Polycarp's martyrdom mentioned in note 2, above.

⁶⁵: Compare Justin Martyr's Apol. I. 6; Tertullian's Apol. 10, &c.; and see chap. 7, note 20, above.

⁶⁶: Of Quintus we know only what is told us in this epistle. It is significant that he was a Phrygian, for the Phrygians were proverbially excitable and fanatical, and it was among them that Montanism took its rise. The conduct of Polycarp, who avoided death as long as he could without dishonor, was in great contrast to this; and it is noticeable that the Smyrnaeans condemn Quintus' hasty and ill-considered action, and that Eusebius echoes their judgment (see above, p. 8).

⁶⁷: Sabbaton megalou to mega Sabbaton

⁶⁸: Of Herod and Nicetes we know only what is told us in this epistle. The latter was not an uncommon name in Smyrna, as we learn from inscriptions (see Lightfoot, ibid. II. p. 958).

⁶⁹: eirhnarxoj

⁷⁰: Compare Joshua i. 6, Joshua i. 7, Joshua i. 9, and Deut. i. 7, Deut. i. 23.

⁷¹: thn Kaisaroj tuxhn

⁷²: See above, chap. 14, note 5. Whether the eighty-six years are to be reckoned from Polycarp's birth, or from the time of his conversion or baptism, we cannot tell. At the same time, inasmuch as he speaks of serving Christ, for eighty-six years, not God, I am inclined to think that he is reckoning from the time of his conversion or baptism, which may well be if we suppose him to have been baptized in early boyhood.

⁷³: See Rom. xiii. 1 sq., 1 Pet. ii. 13 sq.

⁷⁴: timhn ... thn mh blaptousan hmaj en oij akindunoj h uupotagh ).

⁷⁵: The proconsul made quite a concession here. He would have been glad to have Polycarp quiet the multitude if he could. Polycarp was not reckless and foolish in refusing to make the attempt, for he knew it would fail, and he preferred to retain his dignity and not compromise himself by appearing to ask for mercy.

⁷⁶: The Jews appear very frequently as leading spirits in the persecution of Christians. The persecution under Nero was doubtless due to their instigation (see Bk. II. chap. 25, note 4). Compare also Tertullian, Scorp. 10, and Eusebius, H. E. V. 16. That the Jews were numerous in Smyrna has been shown by Lightfoot, ibid. p. 966.

⁷⁷: "The Asiarch was the head of the Commune Asiae, the confederation of the principal cities of the Roman province of Asia. As such, he was the `chief priest 0' of Asia, and president of the games" (Lightfoot, ibid. p. 967; on p. 987 ff. of the same volume, Lightfoot discusses the Asiarchate at considerable length). The Asiarch Philip mentioned here was a Trallian, as we learn from a statement toward the close of the epistle, which Eusebius does not quote; Lightfoot identifies him with a person named in various Trallian Inscriptions.

⁷⁸: The Greek reads simply proshloun auton .

⁷⁹: paidoj not uiou . paij commonly conveys the meaning of servant rather than son, although in this passage it is evidently used in the latter sense. Its use in connection with Christ Was in later times dropped as Arianistic in its tendency.

⁸⁰: Compare John v. 29.

⁸¹: It is not necessary to dispute the truthfulness of the report in this and the next sentences on the ground that the events recorded are miraculous in their nature, and therefore cannot have happened. Natural causes may easily have produced some such phenomena as the writers describe, and which they of course regarded as miraculous. Lightfoot refers to a number of similar cases, Vol. I. p. 598 ff. Compare also Harnack in the Zeitschrift für Kirchengesch. II. p. 291 ff.

⁸²: Komfektora

⁸³: Before the words "a quantity of blood" are found in all the Greek mss. of the epistle the words peristera kai , "a dove and." It seems probable that these words did not belong to the original text, but that they were, as many critics believe, an unintentional corruption of some other phrase, or that they were, as Lightfoot thinks, a deliberate interpolation by a late editor (see Lightfoot, II. 974 ff. and I. 627 ff.). No argument, therefore, against the honesty of Eusebius can be drawn from his omission of the words.

⁸⁴: See above, note 6. That the word kaqolikhj is used here in the later sense of "orthodox," as opposed to heretical and schismatical bodies, can be questioned by no one. Lightfoot, however, reads at this point agiaj instead of kagolikhj in his edition of the epistle. It is true that he has some ms. support, but the mss. and versions of Eusebius are unanimous in favor of the latter word, and Lightfoot's grounds for making the change seem to be quite insufficient. If any change is to be made, the word should be dropped out entirely, as suggested by the note already referred to.

⁸⁵: All, or nearly all, the mss. of Eusebius read Dalkhj , and that reading is adopted by Stephanus, Valesius (in his text), Schwegler, Laemmer, Heinichen, and Crusè. On the other hand, the mss. of the epistle itself all support the form Alkhj (or Alkhj, Elkeij

⁸⁶: This shows that the martyrs were highly venerated even at this early date, as was indeed most natural, and as is acknowledged by the writers themselves just below. But it does not show that the Christians already worshiped or venerated their relics as they did in later centuries. The heathen, in their own paganism, might easily conclude from the Christians' tender care of and reverence for the martyrs' relics that they also worshiped them.

⁸⁷: This is, so far as I am aware, the earliest notice of the annual celebration of the day of a martyr's death, a practice which early became so common in the Church. The next reference to the custom is in Tertullian's de Corona, 3 (cf. also Scorp. 15). So natural a practice, however, and one which was soon afterward universal, need not surprise us at this early date (see Ducange, Natalis, and Bingham, Ant. XIII. 9. 5, XX. 7. 2).

⁸⁸: The majority of the mss. read dwdeka tou en Emurnh marturhsantoj , which, however, is quite ungrammatical as it stands in the sentence, and cannot be accepted Heinichen reads dwdeka ton en k.t.l ., changing the genitive of the majority of the mss. to an accusative, but like them, as also like Rufinus, making twelve martyrs besides Polycarp. But the mss. of the epistle itself read dwdekatoj Em. marturhsaj , thus making only eleven martyrs in addition to Polycarp, and it cannot be doubted that this idiomatic Greek construction is the original. In view of that fact, I am constrained to read with Valesius, Schwegler, and Zahn (in his note on this passage in his edition of the epistle), dwdekaton en Em. marturhsanta , translating literally, "suffered martyrdom with those from Philadelphia, the twelfth"; or, as I have rendered it freely in the text, "suffered martyrdom with the eleven from Philadelphia." It is, of course, possible that Eusebius himself substituted the dwdeka for the dwdekatoj , but the variations and inconsistencies in the mss. at this point make it more probable that the change crept in later, and that Eusebius agreed with his original in making Polycarp the twelfth martyr, not the thirteenth. Of these eleven only Germanicus is mentioned in this epistle, and who the others were we do not know. They cannot have been persons of prominence, or Polycarp's martyrdom would not so completely have overshadowed theirs.

⁸⁹: grafh h auth peoiodoj tou xoonou

⁹⁰: This is an excellent summary of Pionius' sufferings, as recorded in the extant Acts referred to in the previous note.

⁹¹: This is the Collection of Ancient Martyrdoms, which is no longer extant, but which is referred to by Eusebius more than once in his History. For particulars in regard to it, see above, p. 30 sq.

⁹²: A detailed account of the martyrdoms of Carpus, Papylus, and Agathonice is extant in numerous mss., and has been published more than once. It has, however, long been recognized as spurious and entirely untrustworthy. But in 1881 Aubè published in the Revue Archavalogique (Dec., p. 348 sq.) a shorter form of the Acts of these martyrs, which he had discovered in a Greek ms. in the Paris Library. There is no reason to doubt that these Acts are genuine and, in the main, quite trustworthy. The longer Acts assign the death of these martyrs to the reign of Decius, and they have always been regarded as suffering during that persecution. Aubè, in publishing his newly discovered document, still accepted the old date; but Zahn, upon the basis of the document which he had also seen, remarked in his Tatian's Diatessaron (p. 279) that Eusebius was correct in assigning these martyrdoms to the reign of Marcus Aurelius, and Lightfoot (I. p. 625) stated his belief that they are to be assigned either to that reign or to the reign of Septimius Severus. In 1888 Harnack ( Texte und Unters. III. 4) published a new edition of the Acts from the same ms. which Aubè had used, accompanying the text with valuable notes and with a careful discussion of the age of the document. He has proved beyond all doubt that these martyrs were put to death during the reign of Marcus Aurelius, and that the shorter document which we have contains a genuine account related by an eye-witness. These are evidently the Acts which Eusebius had before him. In the spurious account Carpus is called a bishop, and Papylus a deacon. But in the shorter account they are simply Christians, and Papylus informs the judge that he is a citizen of Thyatira.

⁹³: That is, during the reign of Marcus Aurelius and Lucius Verus, 161-169 a.d. Inasmuch as Eusebius is certainly in error in ascribing the death of Polycarp, recorded in the previous chapter, to the reign of Marcus Aurelius (see note 2 on that chapter), the fact that he here connects Justin's death with that reign furnishes no evidence that it really occurred then; but we have other good reasons for supposing that it did (see below, note 4).

⁹⁴: In chap. 11.

⁹⁵: Marcus Aurelius and Lucius Verus, whom he mentioned at the close of chap. 14, and the events of whose reign he is now ostensibly recording. But in regard to this supposed second apology addressed to them, see chap. 18, note 3.

⁹⁶: That Justin died a martyr's death is the universal tradition of antiquity, which is crystallized in his name. Irenaeus ( Adv. Haer. I. 28. 1) is the first to mention it, but does so casually, as a fact well known. The only account of his martyrdom which we have is contained in the Acta Martyrii Justini Philosophi (Galland. I. 707 sq.), which, although belonging to a later age (probably the third century), yet bear every evidence of containing a comparatively truthful account of Justin's death. According to these Acts, Justin, with six companions, was brought before Rusticus, prefect of ome, and by him condemned to death, upon his refusal to sacrifice to the gods. The date of his martyrdom is very difficult to determine. There are two lines of tradition, one of which puts his death under Antoninus Pius, the other trader Marcus Aurelius. The latter has the most in its favor; and if we are to accept the report of the Acta Justini (which can be doubted least of all at this point), his death took place under Rusticus, who, as we know, became prefect of Rome in 163. Upon the date of Justin's death, see especially Holland, in Smith and Wace, III. p. 562 sq.

⁹⁷: Of this cynic philosopher Crescens we know only what is told us by Justin and Tatian, and they paint his character in the blackest colors. Doubtless there was sufficient ground for their accusations; but we must remember that we have his portrait only from the pen of his bitterest enemies. In the Acta Crescens is not mentioned in connection with the death of Justin,-an omission which is hardly, to be explained, except upon the supposition of historical truthfulness. Eusebius' report here seems to rest solely upon the testimony of Tatian (see §§8 and 9, below), but the passage of Tatian which he cites does not prove his point; it simply proves that Crescens plotted against Justin; whether his plotting was successful is not stated, and the contrary seems rather to be implied (see note 13, below).

⁹⁸: Harnack thinks that Eusebius at this point wishes to convey the false impression that he quotes from the second apology, whereas he really quotes from what was to him the first, as can be seen from chap. 17. But such conduct upon the part of Eusebius would be quite inexplicable (at the beginning of the very next chapter, e.g., he refers to this same apology as the first), and it is far better to refer the words en th dedhlwmenh apologia to chap. 13 sq., where the apology is quoted repeatedly.

⁹⁹: Justin, Apol. II. 3.

¹⁰⁰: kagw oun . In the previous chapter (quoted by Eusebius in the next chapter) Justin has been speaking of the martyrdom of various Christians, and now goes on to express his expectation that he, too, will soon suffer death.

¹⁰¹: culw entinaghnai culin culon was a block, with holes in which the feet of captives were put, in order that they might be kept more securely in prison, or might be afflicted With tortures").

¹⁰²: This accusation was very commonly made against the Christians in the second century. See above, chap. 7, note 20.

¹⁰³: In §3, above.

¹⁰⁴: This saying of Socrates is given by Justin as follows: all outi ge pro thj alhqeiaj timhteoj anhr

¹⁰⁵: On Tatian and his writings, see below, chap. 29.

¹⁰⁶: Tatian, Oratio ad Graecos, c. 18. It is quite probable that Tatian is here appealing, not to a written work of Justin's, but to a statement which he had himself heard him make. See Harnack's Ueberlieferung der griech. Apologeten, p. 130. Harnack is undoubtedly correct in maintaining that Tatian's Oratio is quite independent of Justin's Apology and other writings.

¹⁰⁷: Ibid. chap. 19.

¹⁰⁸: Eusebius in this chapter quotes what we now know as Justin's, second Apology, calling it his first. It is plain that the two were but one to him. See chap. 18, note 3.

¹⁰⁹: Justin, Apol. II. 2.

¹¹⁰: Our authorities are divided between hmin and umin , but I have followed Heinichen in adopting the former, which has much stronger ms. support, and which is in itself at least as natural as the latter.

¹¹¹: Of this Ptolemaeus we know only what is told us here. Tillemont, Ruinart, and others have fixed the date of his martyrdom as 166, or thereabouts. But inasmuch as the second Apology is now commonly regarded as an appendix to, or as a part of, the first, and was at any rate written during the reign of Antoninus Pius, the martyrdom of Ptolemaeus must have taken place considerably earlier than the date indicated, in fact in all probability as early as 152 (at about which time the Apology was probably written). We learn from the opening of the second Apology that the martyrdoms which are recorded in the second chapter, and the account of which Eusebius here quotes, happened very shortly before the composition of the Apology ( xqez de kai prwhn , "yesterday and the day before").

¹¹²: 'Ourbikioj , as all the mss. of Eusebius give the name. In Justin the form 'Ourbikoj

¹¹³: Of this Lucius we know only what is told us here.

¹¹⁴: Marcus Aurelius. See above, chap. 12, note 2.

¹¹⁵: In chap. 16, §3.

¹¹⁶: Justin, Apol. II. 3. These words, in Justin's Apology, follow immediately the long accotrot quoted just above.

¹¹⁷: Eusebius apparently cites here only the works which he had himself seen, which accounts for his omission of the work against Marcion mentioned above, in chap. 11.

¹¹⁸: This Apology is the genuine work of Justin, and is still extant in two late and very faulty mss., in which it is divided into two, and the parts are commonly known as Justin's First and Second Apologies, though they were originally one. The best edition of the original is that of Otto in his Corpus Apologetarum Christianorum; English translation in the Ante-Nicene Fathers, Vol. I. p. 163 ff. Eusebius, in his Chronicle, places the date of its composition as 141, but most critics are now agreed in putting it ten or more years later; it must, however, have been written before the death of Antoninus Pius (161). See Schaff, Ch. Hist. II. p. 716.

¹¹⁹: Eusebius here, as in chap. 16 above, ascribes to Justin a second Apology, from which, however, he nowhere quotes. From Eusebius the tradition has come down through history that Justin wrote two apologies, and the tradition seems to be confirmed by the existing mss. of Justin, which give two. But Eusebius' two cannot have corresponded to the present two; for, from chap. 8, §§16 and 17, it is plain that to Eusebius our two formed one complete work. And it is plain, too, from internal evidence (as is now very generally admitted; Wieseler's arguments against this, in his Christenverfolgungen, p. 104 ff., are not sound), that the two were originally one, our second forming simply a supplement to the first. What, then, has become of the second Apology mentioned by Eusebius? There is much difference of opinion upon this point. But the explanation given by Harnack (p. 171 ff.) seems the most probable one. According to his theory, the Apology of Athenagoras (of whom none of the Fathers, except Methodius and Philip of Side, seem to have had any knowledge) was attributed to Justin by a copyist of the third century,-who altered the address so as to throw it into Justin's time,-and as such it came into the hands of Eusebius, who mentions it among the works of Justin. That he does not quote from it may be due to the fact that it contained nothing suited to his purpose, or it is possible that he had some suspicions about it; the last, however, is not probable, as he nowhere hints at them. That some uncertainty, however, seemed to hang about the work is evident. The erasure of the name of Athenagores and the substitution of Justin's name accounts for the almost total disappearance of the former from history. This Apology and his treatise on the resurrection first appear again under his name in the eleventh century, and exist now in seventeen mss. (see Schaff, II. 731). The traditional second Apology of Justin having thus after the eleventh century disappeared, his one genuine Apology was divided by later copyists, so that we still have apparently two separate apologies.

¹²⁰: This and the following were possibly genuine works of Justin; but, as they are no longer extant, it is impossible to speak with certainty. The two extant works, Discourse to the Greeks (Oratio ad Graecos) and Hortatory Address to the Greeks (Cohortatio ad Graecos), which are translated in the Ante-Nicene Fathers, I. p. 271-289, are to be regarded as the productions of later writers, and are not to be identified with the two mentioned here (although Otto defends them both, and Semisch defends the latter).

¹²¹: We have no reason to think that this work was not genuine, but it is no longer extant, and therefore certainty in the matter is impossible. It is not to be identified with the extant work upon the same subject (translated in the Ante-Nicene Fathers, I. p. 290-293), which is the production of a later writer.

¹²²: This work and the following have entirely disappeared, but were genuine productions of Justin, for all that we know to the contrary.

¹²³: This is a genuine work of Justin, and is still extant (translated in the Ante-Nicene Fathers, I. p. 194-270). Its exact date is uncertain, but it was written after the Apology (to which it refers in chap. 120), and during the reign of Antoninus Pius (137-161).

¹²⁴: See Dial. chap. 2 sq.

¹²⁵: ibid. chap. 17.

¹²⁶: ibid. chap. 82.

¹²⁷: ibid. chap. 81.

¹²⁸: ibid. chap. 71.

¹²⁹: Of the many extant and non-extant works attributed to Justin by tradition, all, or the most of them (except the seven mentioned by Eusebius, and the work Against Marcion, quoted by Irenaeus,-see just below,-and the Syntagma Contra omnes Haer. ), are the productions of later writers.

¹³⁰: Irenaeus, Adv. Haer. IV. 6. 2.

¹³¹: Irenaeus, V. 26. 2. Irenaeus does not name the work which he quotes here, and the quotation occurs in none of Justin's extant works, but the context and the sense of the quotation itself seem to point to the same work, Against Marcion.

¹³²: Epiphanius expresses the same thought in his Haer. XXXIX. 9.

¹³³: The reign of Marcus Aurelius and Lucius Verus mentioned at the end of chap. 14.

¹³⁴: As was remarked in chap. 11, note 18, Anicetus held office until 165 or 167, i.e. possibly until the seventh year of Marcus Aurelius. The date therefore given here for the accession of Soter is at least a year out of the way. The Armenian Chron. puts his accession in the 236th Olympiad, i.e. the fourth to the seventh year of this reign, while the version of Jerome puts it in the ninth year. From Bk. V. chap. 1 we learn that he held office eight years, andthis is the figure given by both versions of the Chron. In chap. 23 Eusebius quotes from a letter of Dionysius, bishop of Corinth, addressed to Soter, in which he remarks that the Corinthian church have been reading on the Lord's day an epistle written to them by Soter. It was during his episcopate that Montanus labored in Asia Minor, and the anonymous author of the work called Praedestinatus (written in the middle of the fifth century) states that Soter wrote a treatise against him which was answered by Tertullian, but there seems to be no foundation for the tradition. Two spurions epistles and several decretals have been falsely ascribed to him.

¹³⁵: On Anicetus, see above, chap. 11, note 18.

¹³⁶: On Celadion, see above, chap. 11, note 17.

¹³⁷: Of Agrippinus we know only what Eusebius tells us here and in Bk. V. chap. 9, where he says that he held office twelve years. Jerome's version of the Chron. agrees as to the duration of his episcopate, but puts his accession in the sixth year of Marcus Aurelius. In the Armenian version a curious mistake occurs in connection with his name. Under the ninth year of Marcus Aurelius are found the words, Romanorum ecclesiae XII. episcopus constitutus est Agrippinus annis IX., and then Eleutherus (under the thirteenth year of the same ruler) is made the thirteenth bishop, while Victor, his successor, is not numbered, and Zephyrinus the successor of the latter, is made number fourteen. It is of course plain enough that the transcriber by an oversight read Romanorum ecclesiae instead of Alexandrinae ecclesiae, and then having given Soter just above/as the eleventh bishop he felt compelled to make Agrippinus the twelfth, and hence reversed the two numbers, nine and twelve, given in connection with Agrippinus and made him the twelfth bishop, ruling nine years, instead of the ninth bishop, ruling twelve years. He then found himself obliged to make Eleutherus the thirteenth, but brought the list back into proper shape again by omitting to number Victor as the fourteenth. It is hard to understand how a copyist could commit such a flagrant error and not discover it when he found himself subsequently led into difficulty by it. It simply shows with what carelessness the work of translation or of transcription was done. As a result of the mistake no ninth bishop of Alexandria is mentioned, though the proper interval of twelve years remains between the death of Celadion and the accession of Julian.

¹³⁸: On Theophilus and his writings, see chap. 24.

¹³⁹: Of the life and character of Cornelius and Eros we know nothing. The Chron. of Eusebius puts the accession of Cornelins into the twelfth year of Trajan (128 a.d.), and the accession of his successor Eros into the fifth year of Antoninus Pius (142). These dates, however, are quite unreliable, and we have no means of correcting them (see Harnack's Zeit des Ignatius, p. 12 sqq.). Theophilus, the successor of Eros we have reason to think became bishop about the middle of Marcus Aurelius' reign and hence the Chron., which puts his accession into the ninth year of that reign, (169 a.d.) cannot be far out of the way. This gives us the approximate date for the death of Eros.

¹⁴⁰: On Hero, see above, Bk. III. chap. 36, note 23.

¹⁴¹: On Eros, see note 2.

¹⁴²: On Hegesippus' life and writings, see the next chapter. He has been already mentioned in Bk. II. chap. 23; Bk. III. chaps. II, 16, 20, 32; and Bk. IV. chap. 8.

¹⁴³: On the life and writings of Dionysius, see below, chap. 23.

¹⁴⁴: On Pinytus, see below, chap, 23, note 14.

¹⁴⁵: On Philip, see below, chap. 25.

¹⁴⁶: On Apotinarius, see below, chap. 27.

¹⁴⁷: On Melito, see chap. 26.

¹⁴⁸: On Musanus, see chap. 28.

¹⁴⁹: On Modestus, see chap. 25.

¹⁵⁰: Irenaeus was born in Asia Minor, probably between the years 120 and 130. There is great uncertainty as to the date of his birth, some bringing it down almost to the middle of the second century, while Dodwell carried it back to the year 97 or 98. But these extremes are wild; and a careful examination of all the sources which can throw any light on the subject leads to the conclusion adopted by Lipsius, and stated above. In Asia Minor he was a pupil of Polycarp (cf. the fragment of Irenaeus' letter to Florinus, quoted by Eusebius, Bk. V. chap. 20). The Moscow ms. of the Martyrium Polycarpi states that Irenaeus was in Rome at the time of Polycarp's martyrdom (155 or 156 a.d.), and appeals for its authority to a statement in Irenaeus' own writings, which does not exist in any extant work, but may have been taken from an authentic work now lost (cf. Gebhardt, in the Zeitschrift für die hist. Theologie, 1875, p. 362 sqq.). But whatever truth there may be in the report, we find him, at the time of the great persecution of Lyons and Vienne (described in the next book, chap. 1), a presbyter of the church at Lyons, and carrying a letter from the confessors of that church to the bishop Eleutherus of Rome (see Bk. V. chap. 4). After the death of Pothinus. which took place in 177 (see Bk. V. praef. note 3, and chap. 1, §29), Irenaeus became bishop of Lyons, according to Bk. V. chap. 5. The exact date of his accession we do not know; but as Pothinus died during the persecution, and Irenaeus was still a presbyter after the close of the persecution in which he met his death, he cannot have succeeded immediately. Since Irenaeus, however, was, according to Eusebius, Pothinus' next successor, no great length of time can have elapsed between the death of the latter and the accession of the former. At the time of the paschal controversy, while Victor was bishop of Rome, Irenaeus was still bishop (according to Bk. V. chap. 23). This was toward the close of the second century. His death is ordinarily put in the year 202 or 203, on the assumption that he suffered martyrdom under Septimius Severus. Jerome is the first to call him a martyr, and that not in his de vir. ill., but in his Comment. in Esaiam (chap. 64), which was written some years later. It is quite possible that he confounded the Iren`us in question with another of the same name, who met his death in the persecution of Diocletian. Gregory of Tours first gives us a detailed account of the martyrdom, and in the Middle Ages Iren`us always figured as a martyr. But all this has no weight at all, when measured against the silence of Tertullian, Hippolytus, Eusebius, and all the earlier Fathers. Their silence must be accepted as conclusive evidence that he was not a martyr; and if he was not, there is no reason for assigning his death to the year 202 or 203. As we have no trace of him, however, subsequent to the time of the paschal controversy, it is probable that he died, at the latest, soon after the beginning of the third century.

¹⁵¹: wn kai eij hmaj thj apostolikhj paradosewj, h thj ugiouj pistewj eggrafoj kathlqrn orqodocia . Compare chap. 14, §4.

¹⁵²: The five books of Hegesippus, upomnhmata

¹⁵³: Of this Primus we know only what Hegesippus tells us here. We do not know the exact date of his episcopate, but it must have been at least in part synchronous with the episcopate of Plus of Rome (see chap. 11 note 14), for it was while Hegesippus was on his way to Rome that he saw Primus; and since he remained in Rome until the accession of Anicetus he must have arrived there while Pius, Anicetus' predecessor, was bishop, for having gone to Rome on a visit, he can hardly have remained there a number of years.

¹⁵⁴: The interpretation of this sentence is greatly disputed. The Greek reads in all the mss. genomenoj de en 'Rwmh diadoxhn epoihsamn mexrij 'Anikhtou diadoxhn epoihsamhn , "I composed a catalogue of bishops," for diadoxh nowhere else, so far as I am aware, means "catalogue," and nowhere else does the expression diadoxhn poieisqai occur. Just below, the same word signifies "succession," and this is its common meaning. Certainly, if Hegesippus wished to say that he had composed a catalogue of bishops, he could not have expressed himself more obscurely. In the second place, if Hegesippus had really composed a catalogue of bishops and referred to it here, how does it happen that Eusebius, who is so concerned to ascertain the succession of bishops in all the leading sees nowhere gives that catalogue, and nowhere even refers to it. He does give Irenaens' catalogue of the Roman bishops in Bk. V. chap. 6, but gives no hint there that he knows anything of a similar list composed by Hegesippus. In fact, it is very difficult to think that Hegesippus, in this passage, can have meant to say that he had composed a catalogue of bishops, and it is practically impossible to believe that Eusebius can have understood him to mean that.But the words diadoxhn epoihsamhn diadoxhn the word diatribhn , probably simply as a conjecture, but possibly upon the authority of some other ms. now lost. He has been followed by some editors, including Heinichen, who prints the word diatribhn in the text. Val. retains diadoxhn in his text, but accepts diatribhn as the true reading, and so translates. This reading is now very widely adopted; and it, or some other word with the same meaning, in all probability stood in the original text. In my notice of Lightfoot's article, I suggested the word diagwghn , which, while not so common as diatribhn , is yet used with poieisqai in the same sense, and its very uncommonness would account more easily for the change to the much commoner diadoxhn , which is epigraphically so like it.

¹⁵⁵: See Bk. III. chap. 11, note 4.

¹⁵⁶: Dia touto . Valesius proposes to read mexri toutou , which certainly makes better sense and which finds some support in the statement made by Eusebius in Bk. III. chap. 32, §7. But all the mss. have dia touto , and, as Stroth remarks, the illogical use of "therefore" at this point need not greatly surprise us in view of the general looseness of Hegesippus' style. The phrase is perhaps used proleptically, with a reference to what follows.

¹⁵⁷: Of Thebuthis we know only what is told us here. The statement that he became a heretic because he was not chosen bishop has about as much foundation as most reports of the kind. It was quite common for the Fathers to trace back the origin of schisms to this cause (compare e.g. Tertullian's Adv. Val. 4, and De Bapt. 17).

¹⁵⁸: The seven sects are mentioned by Hegesippus just below. Harnack maintains that Hegesippus in his treatment of heresies used two sources, one of them being the lost Syntagma of Justin (see his Quellenkritik des Gnosticismus, p. 37 sqq.). Lipsius, who in his Quellen der Ketzergesch. combats many of Harnack's positions, thinks it possible that Hegesippus may have had Justin's Syntagma before him.

¹⁵⁹: Simon Magus (see Bk. II. chap. 13, note 3).

¹⁶⁰: Cleobius is occasionally mentioned as a heretic by ecclesiastical writers, but none of them seems to know anything more about him than is told here by Hegesippus (see the article Cleobius in the Dict. of Christ. Biog. ).

¹⁶¹: Trustworthy information in regard to Dositheus is very scanty, but it is probable that he was one of the numerous Samaritan false messiahs, and lived at about the time of, or possibly before, Christ. "It seems likely that the Dositheans were a Jewish or Samaritan ascetic sect, something akin to the Essenest existing from before our Lord's time, and that the stories connecting their founder with Simon Magus and with John the Baptist [see the Clementine Recognitions, II. 8 and Homilies, II. 24], may be dismissed as merely mythical" (Salmon, in the Dict. of Christ. Biog. art. Dositheus ).

¹⁶²: Epiphanius and Theodoret also mention the Goratheni, but apparently knew no more about them than Hegesippus tells us here Epiphanius classing them among the Samaritans, and Theodoret deriving them from Simon Magus.

¹⁶³: The name Masbotheus us supported by no ms. Authority, but is given by Rufinus and by Nicephorus, and is adopted by most editors. The majority of the mss. read simply Masbwqaioi or Masbwqeoi

¹⁶⁴: On Menander and the Menandrianists, see Bk. II. chap. 26; on the Carpocratians, chap. 7, note 17; on the Valentinians, see chap. 11, note 1; on the Basilidaeans, chap. 7, note 7; on the Saturnilians, chap. 7, note 6.

¹⁶⁵: There is some dispute about this word. The Greek is Markianisyyai , which Harnack regards as equivalent to Markiwnisttai , or "followers of Marcion," but which Lipsius takes to mean "followers of Marcus." The latter is clearly epigraphically more correct, but the reasons for reading in this place Marcionites, or followers of Marcion, are strong enough to outweigh other considerations (see Harnack, p. 31 ff. and Lipsius, p. 29 ff.).

¹⁶⁶: These are the seven Jewish heresies mentioned above by Hegesippus. Justin ( Dial. chap. 80) and Epiphanius ( Anaceph. ) also name seven Jewish sects, but they_ are not the same as those mentioned here (those of Justin: Sadducees, Genistae, Meristae, Galileans, Hellenianians, Pharisees, Baptists). Epiphanius (Vol. I. p. 230, Dindorf's ed.,-Samaritan sects 4: Gorothenes, Sebouaioi , Essenes, Dositheans; Jewish 7: Scribes, Pharisees, Sadducees, Hemerobaptists, 'Ossaioi

¹⁶⁷: The exact meaning of this sentence is very difficult to determine. The Greek reads: ek te tou kaq 'Ebraiouj euaggeliou kai tou Suriakou kai idiwj ek thj 'Ebraidoj dialektou tina tiqhsin . It is grammatically necessary to supply euaggeliou after Suriakou euaggelion kaq 'Ebraiouj is a Greek translation, while the to Suriakon represents the original; so that Hegesippus is said to have used both the original and the translation. Eusebius, however, could not have made the discovery that he used both. unless the original and the translation differed in their contents, of which we have no hint, and which in itself is quite improbable. As the Greek reads, however, there is no other explanation possible, unless the to Suriakon euaggelion be taken to represent some other unknown Hebrew gospel, in which case the following clause refers to the citations from both of the gospels. That such a gospel existed, however, and was referred to by Eusebius so casually, as if it were a well-known work, is not conceivable. The only resource left, so far as the writer can discover, is to antend the text, with Eichhorn, Nicholson, and Handmann, by striking out the first kai . The tou Suriakou then becomes a description of the euaggelion kaq 'Ebraiouj , "The Syriac Gospel according to the Hebrews." By the Syriac we are to understand, of course, the vulgar dialect, which had before the time of Christ taken the place of the Hebrew, and which is ordinarily called Aramaic. Eusebius then, on this interpretation, first qualifies the Gospel of the Hebrews more exactly, and then adds that Hegesippus quotes from the Hebrew original of it ( ek thj 'Ebraidoj dialektou ), and not from a translation; e.g. from the Greek translation, which we know existed early. There is, to be sure, no ms. authority for the alteration of the text, and yet the sefise of the passage seems to demand it, and I have consequently omitted the kai

¹⁶⁸: Eusebius had abundant opportunity to learn from Hegesippus 0 works whether or not he was a Hebrew Christian, and hence we cannot doubt that his conclusion in regard to Hegesippus 0 nationality (whether based merely upon the premises given here, or partly upon other facts unknown to us) is correct. His nationality explains the fact that he deduces the Christian heresies from Jewish, and not, like other writers, from heathen roots. There is, however, no reason, with Baur and others, to suppose that Hegesippus was a Judaizer. In fact, Eusebius' respectful treatment of him is in itself conclusive proof that his writings cannot have revealed heretical notions.

¹⁶⁹: This phrase ( panaretoj sofia ) was very frequently employed among the Fathers as a title of the Book of Proverbs. Clement of Rome (1 Cor. lvii.) is, so far as I know, the first so to use it. The word panaretoj sofia

¹⁷⁰: Eusebius speaks, in this chapter, of seven Catholic epistles, and of one addressed to an individual. None of these epistles are now extant, though Eusebius here, and in Bk. II. chap. 25, gives us four brief but interesting fragments from the Epistle to the Romans. We know of the other epistles only what Eusebius tells us in this chapter. That Dionysius was held in high esteem as a writer of epistles to the churches is clear, not only from Eusebius' statement, but also from the fact that heretics thought it worth while to circulate interpolated and mutilated copies of them, as stated below. The fact that he wrote epistles to churches so widely scattered shows that he possessed an extended reputation.

¹⁷¹: This is, so far as I am aware, the earliest mention of a church at Lacedaemon or Sparta. The bishop of Sparta is mentioned in the synodical letter of the province of Hellas to the emperor Leo (457-477 a.d.), and also still later in the Acts of the Sixth and Eighth General Synods, according to Wiltsch's Geography and Statistics of the Church (London ed. p. 134 and 466).

¹⁷²: Of this Publius we know only what Eusebius tells us here. What particular persecution is referred to we cannot tell, but Publius' martyrdom seems to have occurred in the reign of Antoninus Pius or Marcus Aurelius; for he was the immediate predecessor of Quadratus, who was apparently bishop at the time Dionysius was writing.

¹⁷³: We know nothing more about this Quadratus, for he is to be distinguished from the prophet and from the apologist (see chap. 3, note 2). Eusebius' words seem to imply that he was bishop at the time Dionysius was writing.

¹⁷⁴: On Dionysius the Areopagite, see Bk. III. chap. 4, note 20.

¹⁷⁵: See Acts xvii. 34.

¹⁷⁶: The extent of Dionysius' influence is shown by his writing an epistle to so distant a church as that of Nicomedia in Bithynia, and also to the churches of Pontus (see below). The fact that he considers it necessary to attack Marcionism in this epistle to the Nicomedians is an indication of the wide and rapid spread of that sect,-which indeed is known to us from many sources.

¹⁷⁷: Gortyna was an important city in Crete, which was early the seat of a bishop. Tradition, indeed, makes Titus the first bishop of the church there.

¹⁷⁸: Of this Philip, bishop of Gortyna, and a contemporary of Dionysius, we know only what Eusebius tells us here and in chap. 25.

¹⁷⁹: Amastris was a city of Pontus, which is here mentioned for the first time as the seat of a Christian church. Its bishop is referred to frequently in the Acts of Councils during the next few centuries (see also note 12, below).

¹⁸⁰: This Bacchylides is perhaps identical with the Bacchylus who was afterward bishop of Corinth (Bk. V. chap. 22). Elpistus is another,vise unknown personage.

¹⁸¹: This Palmas, bishop of Amastris in Pontus, presided as senior bishop over a council of the bishops of Pontus held toward the close of the century on the paschal question (see Bk. V. chap. 23). Nothing more is known of him.

¹⁸²: It is quite likely, as Salmon suggests (in the Dict. of Christ. Biog. ), that Dionysius, who wrote against Marcion in this epistle to the Nicomedians, also had Marcionism in view in writing on life and discipline to the churches of Pontus and Crete. It was probably in consequence of reaction against their strict discipline that he advo-cated the readmission to the Church of excommunicated offenders, in this anticipating the later practice of the Roman church, which was introduced by Callixtus and soon afterward became general, though not without bitter opposition from many quarters. Harnack ( Dogmengeschichte, p. 332, note 4) throws doubt upon the correct-ness of this report of Eusebius; but such doubt is unwarranted, for Eusebius had Dionysius' epistle before him, and the position which he represents him as taking is quite in accord with the mildness which he recommends to Pinytus, and is therefore just what we should expect. The fact that Callixtusf principle is looked upon by Terttulian and Hippolytus as an innovation does not militate at all against the possibility that Dionysius in Corinth, or other individuals in other minor churches, held the same principles some time before.

¹⁸³: Cnossus, or Cnos, was the capital city of Crete.

¹⁸⁴: On Soter, see chap. 19, note 2.

¹⁸⁵: On Clement's Epistle to the Corinthians, see Bk. III. chap. 16.

¹⁸⁶: See above, note 1.

¹⁸⁷: Compare Rev. xxii. 18.

¹⁸⁸: A probable, though not exclusive, reference to Marcion, for he was by no means the only one of that age that interpolated and mutilated the works of the apostles to fit his theories. Apostolic works true and false-circulated in great numbers, and were made the basis for the speculations and moral requirements of many of the heretical schools of the second century.

¹⁸⁹: ou toiautaij .

¹⁹⁰: Chrysophora is an otherwise unknown person.

¹⁹¹: Eusebius is the only Eastern writer of the early centuries to mention Theophilus and his writings. Among the Latin Fathers, Lactantius and Gennadius refer to his work, ad Autolycum; and Jerome devotes chap. 25 of his de vir. ill. to him. Beyond this there is no direct mention of Theophilus, or of his works, during the early centuries (except that of Malalas, which will be referred to below). Eusebius here calls Theophilus bishop of Antioch, and in chap. 20 makes him the sixth bishop, as does also Jerome in his de vir. ill. chap. 25. But in his epistle, ad Algas. (Migne, Ep. 121), Jerome calls him the seventh bishop of Antioch, beginning his reckoning with the apostle Peter. Eusebius, in his Chron., puts the accession of Theophilus into the ninth year of Marcus Aurelius (169); and this may be at least approximately correct. The accession of his successor Maximus is put into the seventeenth year (177); but this date is at least four years too early, for his work, ad Autolycum, quotes from a work in which the death of Marcus Aurelius (who died in 180) was mentioned, and hence cannot have been written before 181 or 182. We know that his successor, Maximus, became bishop sometime between 189 and 192, and hence Theophilus died between 181 and that time. We have only Eusebius' words (Jerome simply repeats Eusebius' statement) for the fact that Theophilus was bishop of Antioch (his extant works do not mention the fact, nor do those who quote from his writings), but there is no good ground for doubting the truth of the report. We know nothing more about his life.

¹⁹²: In chap. 20, above.

¹⁹³: This work against Hermogenes is no longer extant. Harnack (p. 294 ff.) gives strong grounds for supposing that it was the common source from which Tertullian, in his work ad Hermogenem, Hippolytus, in his Phil. VIII. 10 and X. 24, and Clement of Alexandria, in his Proph. Selections, 56, all drew. If this be true, as seems probable, the Hermogenes attacked by these various writers. is one man, and his chief heresy, as we learn from Tertullian and Hippolytus, was that God did not create the world out of nothing, but only formed it out of matter which, like himself, was eternally existent.

¹⁹⁴: These catechetical works ( tina kathxhtika biblia

¹⁹⁵: This work, which is also now lost, is mentioned by no other Father except Jerome, who puts it first in his list of Theophilus' writings, but does not characterize it in any way, though he says it was extant in his time. Irenaeus, in four passages of his great work, exhibits striking parallels to Bk. II. chap. 25 of Theophilus' ad Autol., which have led to the assumption that he knew the latter work. Harnack, however, on account of the shortness of time which elapsed between the composition of the ad Autol. and Irenaeus' work, and also on account of the nature of the resemblances between the parallel passages, thinks it improbable that Iren`us used the ad Autol., and concludes that hew as acquainted rather with Theophilus' work against Marcion, a conclusion which accords best with the facts known to us.

¹⁹⁶: Here, and in Bk. V. chap. 19, §1, Eusebius gives this hishop's name as Maximinus. In the Chron. we find Macimoj

¹⁹⁷: See above, chap. 23, §5.

¹⁹⁸: Philip's work against Marcion which Eusebius mentions here is no longer extant, and, so far as the writer knows, is mentioned by no other Father except Jerome ( de vir. ill. 30 ), who tells us only what Eusebius records here, using, however, the adjective praeclarum for Eusebius' dpondaiotaton .

¹⁹⁹: On Irenaeus, see above, chap. 21, note 9.

²⁰⁰: Modestus, also, is a writer known to us only from Eusebius (here, and in chap. 21) and from Jerome ( de vir. ill. 32 ). According to the latter, the work against Marcion was still extant in his day, but he gives us no description of it. He adds, however, that a number of spurious works ascribed to Modestus were in circulation at that time ( Feruntur sub nomine ejus et alia syntagmata, sed ab eruditis quasi yeudografa

²⁰¹: The first extant notice of Melito, bishop of Sardis, is found in the letter addressed by Polycrates to Bishop Victor of Rome (c. 190-202 a.d.) in support of the Quartodeciman practice of the Asia Minor churches. A fragment of this letter is given by Eusebius in Bk. V. chap. 24, and from it we learn that Melito also favored the Quartodeciman practice, that he was a man whose walk and conversation were altogether under the influence of the Holy Spirit, and that he was buried at Sardis. Polycrates in this fragment calls Melito a eunuch. Whether the word is to be understood in its literal sense or is to be taken as meaning simply that Melito lived in "virgin continence" is disputed. In favor of the latter interpretation may be urged the fact that the Greek word and its Latin equivalent were very commonly used by the Fathers in this figurative sense, e.g. by Athenagores, by Tertullian, by Clement of Alexandria, by Cassianus (whose work on continence bore the title peri egkrateiaj, h peri eunouxiaj

²⁰²: On Apolinarius and his writings, see chap. 27.

²⁰³: Marcus Aurelius.

²⁰⁴: The following list of Melito's works is at many points very uncertain, owing to the various readings of the mss. and versions. We have as authorities for the text, the Greek mss. of Eusebius, the History of Nicephorus, the translation of Rufinus, chap. 24 of Jerome's de vir. ill., and the Syriac version of this passage of Eusebius' History, which has been printed by Cureton, in his Spic. Syr. p. 56 ff.

²⁰⁵: The quotation from this work given by Eusebius in §7, perhaps enables us to fix approximately the date at which it was written. Rufinus reads Sergius Paulus, instead of Servilius Paulus, which is found in all the Greek mss. Sergius Paulus is known to have had his second consulship in 168, and it is inferred by Wad-dington that he was proconsul about 164 to 166 (see Fastes des provinces Asiatiques, chap. 2, §148). No Servilius Paulus is known in connection with the province of Asia, and hence it seems probable that Rufinus is correct; and if so, the work on the Passover was written early in the sixties. The fragment which Eusebius gives in this chapter is the only part of his work that is extant. It was undoubtedly in favor of the Quartodeciman practice, for Polycrates, who was a decided Quartodeciman, cites Melito in support of his position.

²⁰⁶: The exact reading at this point is disputed. I read, with a number of mss. to peri politeiaj kai profhtwn ta instead of to kai peri politeiaj kai peri profhtwn twn profhtwn instead of kai profhtwn . But this is supported by no ms. authority, and cannot be accepted.

²⁰⁷: o peri ekklhsiaj

²⁰⁸: o peri kuriakhj logoj

²⁰⁹: Valesius, Otto, Heinichen, and other editors, following the majority of the mss., read peri fusewj anqrwpou peri pistewj anqrwpou peri pistewj anqrwpou . The text of Jerome is unfortunately very corrupt at this point. In the present passage pistewj is better supported by tradition than fusewj , and at the same time is the more difficult reading, and hence I have adopted it as more probably representing the original.

²¹⁰: o peri plasewj

²¹¹: All the Greek mss. combine these two titles into one, reading o peri upakohj pistewj aisqhthriwn o peri upakohj pistewj, kai o peri aisqhthriwn o peri upakohj (or akohj ) pistewj , omitting the second clause. Christophorsonus, Stroth, Zimmermann, Burton, and Harnack consequently read o peri upakohj pistewj, o peri aisqhthriwn , concluding that the words o peri after pistewj have fallen out of the Greek text. I have adopted this reading in my translation.

²¹²: A serious difficulty arises in connection with this title from the fact that most of the Greek mss. read o peri yuxhj kai swmatoj h nooj , while the Syriac, Rufinus, and Jerome omit the h nooj entirely. Nicephorus and two of the Greek mss. meanwhile read hn en oij , which is evidently simply a corruption of h nooj , so that the Greek mss. are unanimous for this reading. Otto, Crusè, and Salmon read kai nooj , but there is no authority for kai instead of h , and the change cannot be admitted. The explanation which Otto gives (p. 376) of the change of h to kai will not hold, as Harnack shows on p. 247, note 346. It seems to me certain that the words h nooj did not stand in the original, but that the word nooj , (either alone or preceded by h or kai ) was written upon the margin by some scribe perhaps as an alternative to yuxhj , perhaps as an addition in the interest of trichotomy, and was later inserted in the text after yuxhj and swmatoj , under the impression that it was an alternative title of the book. My reasons for this opinion are the agreement of the versions in the omission of nooj , the impossibility of explaining the h before nooj in the original text, the fact that in the Greek mss., in Rufinus, and in the Syriac, the words kai peri yuxhj kai swmatoj are repeated further down in the list,-a repetition which Harnack thinks was made inadvertently by Eusebius himself, and which in omitting nooj confirms the omission of it in the present case,-and finally, a fact which seems to me decisive, but which has apparently hitherto escaped notice, that the nooj , follows instead of precedes the swmatoj , and thus breaks the logical order, which would certainly have been preserved in the title of a book.

²¹³: o peri loutrou

²¹⁴: Apolinarius (according to chap. 27) also wrote a work On Truth, and the place which it holds in that list, between an apologetical work addressed to the Greeks and one addressed to the Jews, makes it probable that it too bore an apologetic character, being perhaps devoted to showing that Christianity is pre-eminently the truth. Melitos work on the same subject very likely bore a similar character, as suggested by Salmon.

²¹⁵: Six mss., with Nicephorus, read ktisewj , "creation," but five mss., with the Syriac and Rufinus, and possibly Jerome, read pistewj . The latter reading therefore has the strongest external testimony in its favor, but must be rejected (with Stroth, Otto, Heinichen, Harnack, etc.) as evidently a dogmatic correction of the fourth century, when there was an objection to the use of the word ktisij pistewj instead of ktisewj , and like Rufinus divides the one work of Ensebius into two.

²¹⁶: All the Greek mss. read kai logoj autou peri profhteiaj peri logou tnj profhteiaj autou . All three therefore connect the autou with the profhteiaj instead of with the logoj , which of course is much more natural, since the autou with the logoj seems quite unnecessary at this point. The translation of the Syriac, Rufinus, and Jerome, however, would require peri profhteiaj autou or peri thj autou profhteiaj , and there is no sign that the autou originally stood in such connection with the profhteiaj . We must, therefore, reject the rendering of these three versions as incorrect.

²¹⁷: peri filoceniaj . After this title a few of the mss., with Rufinus and the Syriac, add the words kai peri yuxhj kai swmatoj , a repetition of a title already given (see above, note 12).

²¹⁸: h kleij kleij

²¹⁹: All the Greek mss. read kai ta peri tou diabolou, kai tnj apokaluyewj 'Iwannou

²²⁰: o peri enswmatou qeou peri enswmatwewj feou , or rather logou peri tou enswmaton einai ton qeon

²²¹: epi pasi kai to proj 'Antwninon biblision . biblision

²²²: A Sagaris, bishop and martyr, and probably the same man, is mentioned by Polycrates in his epistle to Victor (Euseb. V. 24) as buried in Laodicea. This is all we know of him. The date of his martyrdom, and of the composition of the work On the Passover, depends upon the date of the proconsulship of Servilius (or Sergius) Paulus (see above, note 5). The words empesontoj kata kairon have unnecessarily caused Salmon considerable trouble. The words kata kairon mean no more than "properly, regularly, according to appointment or rule," and do not render ekeinaij taij hmeraij superfluous, as he thinks. The clause kai egrafh tauta ("and these were written") expresses result,-it was in consequence of the passover strife that Melito wrote this work.

²²³: This work of Clement's, On the Passover, which he says he wrote on occasion of Melito's work, was clearly written in reply to and therefore against the work of Melito, not as a supplement to it, as Hefele supposes ( Conciliengesch. I. 299). The work of Clement (which is mentioned by Eusebius, VI. 13, in his list of Clement's writings) is no longer extant, but some brief fragments of it have been preserved (see Bk. VI. chap. 13, note 8).

²²⁴: This statement of Melito's is a very remarkable one. See chap. 8, note 14.

²²⁵: The resemblance between this extract from Melito's Apology and the fifth chapter of Tertullian's Apology is close enough to tie striking, and too close to be accidental. Tertullian's chapter is quite different from this, so far as its arrangement and language are concerned, but the same thought underlies both: That the emperors in general have protected Christianity; only Nero and Domitian, the most wicked of them, have persecuted it; and that Christianity has been a blessing to the reigns of all the better emperors. We cannot doubt that Tertullian was acquainted with Melito's Apology, as well as with others of his works.

²²⁶: euktaioj .

²²⁷: The reference here seems to be to the common belief that the Christians were responsible for all the evils which at any time happened, such as earthquakes, floods, famines, etc.

²²⁸: af wn kai to thj sukofantiaj alogw sunhqeia peri touj toioutouj ruhnai sumbebhke yeudoj . The sentence is a difficult one and has been interpreted in various ways, but the translation given in the text seems to me best to express the writer's meaning.

²²⁹: ellrafwj

²³⁰: This epistle to Fundanus is given in chap. 9, above. Upon its genuineness, see chap. 8, note 14.

²³¹: On these epistles of Antoninus Pius, see chap. 13, note 9. These ordinances to the Larisseans, Thessalonians, Athenians, and all the Greeks, are no longer extant. What their character must have been is explained in the note just referred to.

²³²: peri toutwn .

²³³: en dh taij grafeisaij autw eklogaij . Jerome speaks of this work as Eklogwn 'Antibolh Papisou kai filwnoj , New York, 1889).

²³⁴: This Onesimus is an otherwse unknown person.

²³⁵: Some mss., with Rufinus, place Leviticus before Numbers, but the best mss., followed by Heinichen, Burton, and others, give the opposite order.

²³⁶: yalmwn Dabid . Literally, "of the Psalms of David" [one book].

²³⁷: h kai Sofia : i.e. the Book of Proverbs (see above, p. 200).

²³⁸: Literally, "in one book" ( twn dwdeka en monobiblw ).

²³⁹: 'Esdraj : the Greek form of the Hebrew name )rz; Melito refers here to the canonical Book of Ezra, which, among the Jews, commonly included our Ezra and Nehemiah (see Bk. III. chap. 10, note 1).

²⁴⁰: The first extant notice of Apolinarius is that of Serapion, bishop of Antioch from about 192 to 209 (see Harnack, Zeit des Ignatius, p. 46), in the epistle quoted by Eusebius in V. 19. We learn from this notice that Apolinarius was already dead when Serapion wrote (he calls him "most blessed bishop"; makariwtatoj emyuxon ton enanmqrwphsanta peri tou pasxa proj Ellhnaj, peri eusebeiaj , and peri alhqeiaj . The first and last are mentioned by Eusebius, but the second is a work otherwise unknown to us. There is no reason to suppose, as some have done, that the peri eusebeiaj kai proj 'Ioudaiouj prwton kai deuteron ). The words are found in manyof our editions, but are omitted by the majority of the best Greek mss., and also by Rufinus and Jerome, and therefore must be regarded as an interpolation; and so they are viewed by Heinichen, Laemmer, Otto, Harnack, and others. Harnack suggests that they were inserted under the influence of Bk. V. chap. 17, §5, where the works of Miltiades are given. We thus have knowledge of six, and only six, distinct works of Apolinarius, though, since no writer has pretended to give a complete list, it is quite probable that he wrote many others.

²⁴¹: On the approximate date of this Apology, see the previous note. No fragments of the work are now extant, unless the account of the thundering legion mentioned by Eusebius in Bk. V. chap. 5 belong to it (see the previous note). Jerome speaks of the work as an insigne volumen pro fide Christianorum, and in chap. 26, §1, Eusebius speaks of it as logoj uper thj mistewj . This has given rise to the idea that the peri eusebeiaj

²⁴²: No fragments of this work are known to us. Nicephorus ( H. E. IV. 11) says that it was in the form of a dialogue, and it is quite possible that he speaks in this case from personal knowledge, for the work was still extant in the time of Photius, who mentions it in Cod. 14 (see Harnack, p. 236).

²⁴³: No fragments of this work are extant, and its nature is unknown to us. It may have resembled the work of Melito upon the same subject (see the previous chapter). The work is mentioned by Photius as one of three, which he had himself seen.

²⁴⁴: Eusebius states here that the works against the Montanists were written later than the other works mentioned. Where he got this information we do not know; it is possible, as Harnack suggests, that he saw from the writings themselves that Marcus Aurelius was no longer alive when they were composed. Eusebius speaks very highly of these Anti-Montanistic works, and in Bk. V. chap. 16, §1, he speaks of Apolinarius as a "powerful weapon and antagonist" of the Montanists. And yet it is a remarkable fact that he does not take his account of the Montanists from the works of Apolinarius, but from later writings. This fact can be explained only as Harnack explains it by supposing that Apolinarius was not decided and clear enough in his opposition to the sect. The writer from whom Eusebius quotes is certainly strong enough in his denunciations to suit Eusebius or any one else. Eusebius' statement, that the Montanistic movement was only beginning at the time Apolinarius wrote against it (i.e. according to him between 175 and 180), is far from the truth (see on this subject, Bk. V. chap. 16, note 12). How many of these works Apolinarius wrote, and whether they were books, or merely letters, we do not know. Eusebius says simply kai a meta tauta sunegraye . Serapion (in Eusebius, Bk. V. chap. 19) calls them grammata grammata are taken as "letters" by Valesius, Stroth, Danz, and Salmon; but Otto contends that the word grammata

²⁴⁵: kainotomqeishj .

²⁴⁶: Of this Musanus, we know only what Eusebius tells us here, for Jerome ( de vir. ill. 31) and Theodoret ( Haer. Fab. I. 21) simply repeat the account of Eusebius. It is clear from Eusebius' language, that he had not himself seen this work of Musanus; he had simply heard of it. Here, and in chap. 21, Eusebius assigns the activity of Musanus to the reign of Marcus Aurelius, making him a contemporary of Melito, Apolinarius, Irenaeus, &c. But in the Chron. he is put much later. The Armenian version, under the year of Abr. 2220 (the eleventh year of Septimius), has the entry Musanus noster scriptor cognoscebatur. Jerome, under the same year (2220 of Abr., but twelfth year of Severus) has Musanus nostrae filosofiae scriptor agnoscitur; while Syncellus, under the year of Abr. 2231 (fourth year of Caracalla) has Mousianoj ekklhsiastikoj suggrafeuj egnwrizeto

²⁴⁷: On Tattan and the Encratites, see the next chapter.

²⁴⁸:

²⁴⁹: In chap. 16.

²⁵⁰: Irenaeus, Adv. Haer. I. 28. 1.

²⁵¹: 'Egkrateij egkratitai egkrathtai

²⁵²: On Saturninus and on Marcion, see chap. 7, note 6, and 11, note 15. On their asceticism, see especially Irenaeus, Adv. Haer. I. 24.

²⁵³: twn legomenwn emyuxwn : i.e. animal food in general.

²⁵⁴: Cf. Irenaeus, Adv. Haer. III. 23, where this opinion of Tatian's is refuted at considerable length. The opinion seems a little peculiar, but was a not unnatural consequence of Tatian's strong dualism, and of his doctrine of a conditional immortality for those who have been reunited with the Holy Spirit who took his departure at the time of the fall (cf. especially his Oratio, chap. 15). That Adam, who, by his fall, brought about this separation, which has been of such direful consequence to the race, should be saved, was naturally to Tation a very repugnant thought. He seems, moreover, to have based his opinion, as Donaldson remarks, npon exegetical grounds interpreting the passage in regard to Adam (1 Cor. xv. 22) as meaning that Adam is and remains the principle of death, and as such, of course, cannot himself enjoy life (see Irenaeus, ibid. ). This is quite in accord with the distinction between the psychical and physical man which he draws in his Oratio. It is quite possible that he was moved in part also by the same motive which led Marcion to deny the salvation of Abraham and the other patriarchs (see Irenaeus, Adv. Haer. I. 27 and IV. 8), namely, the opposition between the God of the Old Testament and the Christ of the New Testament, which led him to assert that those who depended on the former were lost. We learn from Clement ( Strom. III. 12) and from Origen ( de Orat. chap. 24) that among Tatian's heretical works was one in which he discussed the early chapters of Genesis and perhaps it was in this work that he developed his peculiar views' in regard to Adam.

²⁵⁵: On Valentinus, see chap. 11, note 1. That Tatian was Gnostic in many of his tendencies is plain enough not only from these words of Irenaeus, but also from the notices of him in other writers (cf. especially Hippolytus, Phil. VIII. 9). To what extent he carried his Gnosticism, however, and exactly in what it consisted, we cannot tell. He can hardly have been a pronounced follower of Valentinus and a zealous defender of the doctrine of Aeons, or we should find him connected more prominently with that school. He was, in fact, a decided eclectic, and a follower of no one school, and doubtless this subject, like many others, occupied but a subordinate place ia his speculations.

²⁵⁶: That the Severians, whoever they were, were Encratites in the wide sense, that is, strict abstainers from flesh, wine, and marriage, cannot be denied (compare with this description of Eusebius that of Epiphanius in Haer. XLV., also Theodoret's Haer. Fab. I. 21, who says that Apolinarius wrote against the Severinn Encratites,-a sign that the Severians and the Encratites were in some way connected in tradition even though Theodoret's statement may be unreliable). But that they were connected with Tattan and the Encratitic sect to which he belonged, as Eusebius states, is quite out of the question. Tatian was a decided Paulinist (almost as much so as Marcion himself). He cannot, therefore, have had anything to do with this Ebionitic, anti-Pauline sect, known as the Severtans. Whether there was ever such a person as Severus, or whether the name arose later to explain the name of the sect (possibly taken from the Latin severus, "severe," as Salmon suggests), as the name Ebion was invented to explain the term Ebionites, we do not know. We are ignorant also of the source from which Eusebius took his description of the Severians, as we do not find them mentioned in anyof the earlier anti-heretical works. Ensebius must have heard, as Epiphanius did, that they were extreme ascetics, and this must have led him, in the absence of specific information as to their exact position, to join them with Tartan and the Encratites,-a connection which can be justified on no other ground.

²⁵⁷: ouk oid opwj

²⁵⁸: to dia tessarwn

²⁵⁹: i.e. of Paul, who was quite commonly called simply o apostoloj . This seems to imply that Tartan wrote a work on Paul's epistles (see note 1, above).

²⁶⁰: logoj o proj Ellhnaj

²⁶¹: Tatian devotes a number of chapters to this subject (XXXI., XXXV.-XLI). Eusebius mentions him, with Clement, Africanus, Josephus, and Justus, in the preface to his Chron. (Schöne, II. p. 4), as a witness to the antiquity of Moses, and it is probable that Julius. Africanns drew from him in the composition of his chronological work (cf. Harnack, ibid. p. 224). Clement of Alexandria likewise made large Use of his chronological results (see especially his Strom. I. 21), and Origen refers to them in his Contra Cels. I. 16. It was largely on account of these chapters on the antiquity of Moses that Tatian's Oratio was held in such high esteem, while his other works disappeared.

²⁶²: i.e. Mesopotamia: epi thj meshj twn potamwn .

²⁶³: Bardesanes or Bardaisan (Greek, Bardhsanhj

²⁶⁴: gnwrimoi .

²⁶⁵: See note 2.

²⁶⁶: Hort conjectures that Caracalla, who spent the winter of 216 in Edessa, and threw the Prince Bar-Manu into captivity, may have allied himself with a party which was discontented with the rule of that prince, and which instituted a heathen reaction, and that this was the occasion of the persecution referred to here, in which Bardesanes proved his firmness in the faith as recorded by Epiphanius.

²⁶⁷: See note 2.

²⁶⁸: It is undoubtedly quite true, as remarked in note 2, that Bardesanes, after leaving Valentianism, still retained views acquired under its influence, and that these colored all his subsequent thinking. This fact may have been manifest to Eusebius, who had evidently read many of Bardesanes' works, and who speaks here as if from personal knowledge.

²⁶⁹: On Soter, see chap. 19 note 2.