Vgl. oben II 23 (S. 92). ↩

Zahn, Forsch. 6, S. 243. ↩

Vgl. oben IV 11 (S. 169). ↩

Zahn, Forsch. 6, S. 235. ↩

Vgl. oben III 11 (S. 121). ↩

Zahn, Forsch. 6, S. 228. ↩

Vgl. Justin, Dialog 80; Ps. Clement. Recogn. I 44 ff.; Apost. Const. 6, 6; Epiphanius, Häres. 16. ↩

Gegen die Häresien IV 20, 3. ↩

The five books of Hegesippus, hupomnemata or Memoirs, are unfortunately lost; but a few fragments are preserved by Eusebius, and one by Photius, which have been collected by Routh, Rel. Sac. I. 205-219, and by Grabe, Spicilegium, II. 203-214. This work has procured for him from some sources the title of the "Father of Church History," but the title is misplaced, for the work appears to have been nothing more than a collection of reminiscences covering the apostolic and post-apostolic ages, and drawn partly from written, partly from oral sources, and in part from his own observation, and quite without chronological order and historical completeness. We know of no other works of his. Of Hegesippus himself we know very little. He apparently wrote his work during the episcopate of Eleutherus (175-189 a.d.), for he does not name his successor. How old he was at that time we do not know, but he was very likely a man past middle life, and hence was probably born early in the second century. With this, his own statement in the passage quoted by Eusebius, in chap. 8, that the deification of Antinoüs took place in his own day is quite consistent. The words of Jerome (de vir. ill. 22), who calls him a vicinus apostolicorum temporum, are too indefinite to give us any light, even if they rest upon any authority, as they probably do not. The journey which is mentioned in this chapter shows that his home must have been somewhere in the East, and there is no reason to doubt that he was a Hebrew Christian (see below, note 16). ↩

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 Pius 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. ↩

The interpretation of this sentence is greatly disputed. The Greek reads in all the mss. genomenos de en Rome diadochen epoies?mn mechris 'Aniketou, and this reading is confirmed by the Syriac version (according to Lightfoot). If these words be accepted as authentic, the only possible rendering seems to be the one which has been adopted by many scholars: "Being in Rome, I composed a catalogue of bishops down to Anicetus." This rendering is adopted also by Lightfoot, who holds that the list of Hegesippus is reproduced by Epiphanius in his Panarium XXVII. 6 (see his essay in The Academy, May 27, 1887, where this theory is broached, and compare the writer's notice of it in Harnack's Theol. Lit. Zeitung 1887, No. 18). But against this rendering it must be said, first, that it is very difficult to translate the words diadochen epoies?men, "I composed a catalogue of bishops," for diadoche nowhere else, so far as I am aware, means "catalogue," and nowhere else does the expression diadochen poieisthai 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 Irenaeus' 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 diadochen epoies?men, if they can be made to mean anything at all, can certainly be made to mean nothing else than the composition of a catalogue, and hence it seems necessary to make some correction in the text. It is significant that Rufinus at this point reads permansi ibi, which shows that he at least did not understand Hegesippus to be speaking of a list of bishops. Rufinus' rendering gives us a hint of what must have stood in the original from which he drew, and so Savilius, upon the margin of his ms., substituted for diadochen the word diatriben, 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 diatriben in the text. Val. retains diadochen in his text, but accepts diatriben 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 diagogen, which, while not so common as diatriben, is yet used with poieisthai in the same sense, and its very uncommonness would account more easily for the change to the much commoner diadochen, which is epigraphically so like it. The word mechri is incorrectly translated apud by Valesius, who reads, mansi apud Anicetum. He is followed by Crusè, who translates "I made my stay with Anicetus"; but mechri can mean only "until." Hegesippus therefore, according to his own statement, came to Rome before the accession of Anicetus and remained there until the latter became bishop. See chap. 11, note 19, for the relation of this statement to that of Eusebius. For particulars in regard to Anicetus, see chap. 11, note 18; on Soter, see chap. 19, note 2, and on Eleutherus, Bk. V. Preface, note 2. ↩

See Bk. III. chap. 11, note 4. ↩

Dia touto. Valesius proposes to read mechri 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. ↩

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). ↩

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. ↩

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

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.). ↩

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 Essenes, 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). ↩

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. ↩

The name Masbotheus is 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 Masbothaioi or Masbotheoi. Just below, Hegesippus gives the Masbotheans as one of the seven Jewish sects, while here he says they were derived from them. This contradiction Harnack explains by Hegesippus' use of two different sources, an unknown oral or written one, and Justin's Syntagma. The list of heresies given here he maintains stood in Justin's Syntagma, but the derivation of them from the seven Jewish sects cannot have been Justin's work, nor can the list of the seven sects have been made by Justin, for he gives quite a different list in his Dialogue, chap. 80. Lipsius, p. 25, thinks the repetition of the "Masbotheans" is more easily explained as a mere oversight or accident. The Apostolic Const. VI. 6 name the Masbotheans among Jewish sects, describing them as follows: "The Basmotheans, who deny providence, and say that the world is ruled by spontaneous motion, and take away the immortality of the soul." From what source this description was taken we do not know, and cannot decide as to its reliability. Salmon (in the Dict. of Christ. Biog.) remarks that "our real knowledge is limited to the occurrence of the name in Hegesippus, and there is no reason to think that any of these who have undertaken to explain it knew any more about the matter than ourselves." ↩

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. ↩

There is some dispute about this word. The Greek is Markianistai, which Harnack regards as equivalent to Markionistai, 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.). ↩

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, Nazarenes, Herodians). See Jess, in the Zeitschr. für hist. Theol. 1865, p. 45. sq. ↩

The exact meaning of this sentence is very difficult to determine. The Greek reads: ?k te tou kath' 'Ebraious euangeliou kai tou Suriakou kai idios ek tes Ebraidos dialektou tina tithesin. It is grammatically necessary to supply euangeliou after Suriakou, and this gives us a Syriac gospel in addition to the Hebrew. Some have concluded that Tatian's Diatessaron is meant by it, but this will not do; for, as Handmann remarks, the fact that Hegesippus quotes from the work or works referred to is cited as evidence that he was a Hebrew. Hilgenfeld supposes that the Chaldaeo syroque scriptum evangelium secundum Hebraeos, which Jerome mentions, is referred to, and that the first-named euangelion kath' Ebraious 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 euangelion 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 amend the text, with Eichhorn, Nicholson, and Handmann, by striking out the first kai. The tou Suriakou then becomes a description of the euangelion kath' Ebraious, "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 tes Ebraidos 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 sense of the passage seems to demand it, and I have consequently omitted the kai in my translation. Upon the interpretation of the passage, see Handmann's Hebräer-Evangelium, p. 32 ff., and upon the Gospel according to the Hebrews, see above, Bk. III. chap. 25, note 24, and chap. 27, note 8. ↩

Eusebius had abundant opportunity to learn from Hegesippus' works whether or not he was a Hebrew Christian, and hence we cannot doubt that his conclusion in regard to Hegesippus' 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. ↩

This phrase (pan?retos sophia) 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 pan?retos is applied also to the apocryphal Wisdom of Solomon, by Epiphanius (de mens. et pond. §4) and others. Among the Fathers the Book of Sirach, the Solomonic Apocrypha, and the Book of Proverbs all bore the common title sophia, "Wisdom," which well defines the character of each of them; and this simple title is commoner than the compound phrase which occurs in this passage (cf. e.g. Justin Martyr's Dial. c. 129, and Melito, quoted by Eusebius in chap. 26, below). For further particulars, see especially Lightfoot's edition of the epistles of Clement of Rome, p. 164. ↩