Eusebius: Ecclesiastical History, Books I–X

We still have lists of bishops as old as the end of the second century. The most ancient is that of the Roman bishops given by Irenæus (III. 3. 3); but this has no dates. The list is probably the official catalogue as it had been handed down to the time of Eleutherus; but it is not authentic, as there was no monarchical episcopate in Rome at the time of Clement, nor even in the time of Hermas. For other churches the oldest lists date from the end of the third century. According to one interpretation of a passage from Hegesippus, quoted in chapter 22, below, Hegesippus drew up a list of Roman bishops down to the time of Anicetus; and Bishop Lightfoot thinks he has discovered this lost catalogue in Epiphanius, Hær . XXVII. 6 (see his article in the Academy for May 27, 1887). If Lightfoot is right, we have recovered the oldest Papal catalogue; but it is very doubtful whether Hegesippus composed such a catalogue (see note on chap. 22), and even if he did, it is uncertain whether the list which Epiphanius gives is identical with it. See the writer’s notice of Lightfoot’s article in the Theologische Literatur-Zeitung , 1887; No. 18, Col. 435 sqq. The list of Roman bishops which Eusebius gives is the same as that of Irenæus; but it has dates, while Irenæus’ has none. From what source Eusebius took his dates we do not know. His Chronicle contains different dates. It is possible that the difference is owing, in part, to defective transcriptions or translations; but it is more probable that Eusebius himself discovered another source, before writing his History , which he considered more authentic, and therefore substituted for the one he has used in his Chronicle . Lipsius ( Chronologie der römischen Bischöfe , p. 145) says, “We may assume that the oldest catalogue extended as far as Eleutherus, but rested upon historical knowledge only from Xystus, or, at the farthest, from Alexander down.” On the chronology of the Roman bishops in general, see especially the important work of Lipsius just referred to.

Cerdon, mentioned in Bk. III. chap. 21.

The Chronicle of Eusebius (Armenian) makes Primus succeed to the bishopric of Alexandria in the eleventh year of Trajan; the version of Jerome, in the ninth. According to chap. 4, below, he held office twelve years. No reliance can be placed upon any of the figures. The Alexandrian church is shrouded in darkness until the latter part of the second century, and all extant traditions in regard to its history before that time are about equally worthless. Of Primus himself we have no authentic knowledge, though he figures somewhat in later tradition. See Smith and Wace’s Dict. of Christian Biography , in loco .

According to the Chronicle of Eusebius (Armenian), Alexander became bishop of Rome in the eighth year of Trajan; according to Jerome’s version, in the twelfth year. He is said, in chap. 4, below, to have died in the third year of Hadrian, after holding office ten years. On the reliability of these dates, see note 1, above. Of Alexander’s life and character we know nothing.

On Evarestus, see Bk. III. chap. 34, note 3.

115 a.d.

Closs says: “According to Dion Cassius, LXVIII. 32, they slew in Cyrene 220,000 persons with terrible cruelty. At the same time there arose in Cyprus a disturbance of the Jews, who were very numerous in that island. According to Dion, 240,000 of the inhabitants were slain there. Their leader was Artemion.” Compare Dion Cassius, Hist. Rom . LXVIII. 32, and LXIX. 12 sq. The Jews and the Greeks that dwelt together in different cities were constantly getting into trouble. The Greeks scorned the Jews, and the Jews in return hated the Greeks and stirred up many bloody commotions against them. See Jost’s Geschichte der Israeliten , chap. III. p. 181 sq. The word “another” in this passage is used apparently with reference to the Jewish war under Vespasian, of which Eusebius has spoken at length in the early part of the third Book.

The Jews were very numerous both in Egypt and in Cyrene, which lay directly west of Egypt. The Jews of Cyrene had a synagogue at Jerusalem, according to Acts vi. 9 .

Lupus is, to me at least, an otherwise unknown character.

νόμοι. See Bk. II. chap. 17, note 10.

Lucuas is called by Dion Cassius (LXVIII. 32) Andreas. Münter suggests that he may have borne a double name, a Jewish and a Roman, as did many of the Jews of that time.

Marcius Turbo was one of the most distinguished of the Roman generals under Trajan and Hadrian, and finally became prætorian prefect under Hadrian. See Dion Cassius, LXIX. 18, and Spartian, Hadr . 4–9, 15.

Lucius Quintus was an independent Moorish chief, who served voluntarily in the Roman army and became one of Trajan’s favorite generals. He was made governor of Judea by Trajan, and was afterward raised to the consulship. According to Themistius ( Orat . XVI.), Trajan at one time intended to make him his successor. See Dion Cassius, LXVIII. 8, 22, 30, 32; LXIX. 2; Spartian, Hadr . 5, 7, and cf. Valesius’ note on this passage.

The language of Eusebius might imply that he had other sources than the Greek writers, but this does not seem to have been the case. He apparently followed Dion Cassius for the most part, but evidently had some other source (the same which Orosius afterward followed), for he differs from Dion in the name of the Jewish leader, calling him Lucuas instead of Andreas. The only extant accounts of these affairs by Greek historians are those of Dion Cassius and Orosius, but there were evidently others in Eusebius’ time.

Trajan reigned from Jan. 27, 98, to Aug. 7 or 8, 117.

The importance of Quadratus’ Apology in the mind of Eusebius is shown by his beginning the events of Hadrian’s reign with it, as well as by the fact that he gives it also in his Chronicle , year 2041 of Abraham (124 to 125 a.d .), where he calls Quadratus “ Auditor Apostolorum .” Eusebius gives few events in his Chronicle , and therefore the reference to this is all the more significant. We find no mention of Quadratus and Aristides before Eusebius, and of the Apology of Quadratus we have only the few lines which are given in this chapter. In the Chronicle Eusebius says that Quadratus and Aristides addressed apologies to Hadrian during his stay in Athens. One ms . of the Chronicle gives the date as 125 a.d. (2141 Abr.), and this is correct; for, according to Dürr ( Die Reisen des Kaisers Hadrian , Wien, 1881, p. 42 to 44, and 70 to 71), Hadrian was in Athens from the fall of 125 to the summer of 126 and from the spring of 129 to the spring of 130. Eusebius adds in his Chronicle (but omits here) that these apologies were the cause of a favorable edict from Hadrian, but this is incorrect. Eusebius (IV. 12) makes a similar statement in regard to the Apology of Justin, making a favorable edict (which has been proved to be unauthentic) of the Emperor Antoninus the result of it. (See Overbeck, Studien zur Geschichte der alten Kirche , I. 108 sq., 139.) Quadratus and Aristides are the oldest apologists known to us. Eusebius does not mention them again. This Quadratus must not be confounded with Quadratus, bishop of Athens in the time of Marcus Aurelius, who is mentioned in chap. 23; for the apologist Quadratus who belonged to the time of the apostles can hardly have been a bishop during the reign of Marcus Aurelius. Nor is there any decisive ground to identify him with the prophet mentioned in Bk. III. chap. 37 and Bk. V. chap. 7, for Quadratus was a very common name, and the prophet and the apologist seem to have belonged to different countries (see Harnack, Ueberlieferung der griech. Apol . p. 103). Many scholars, however, identify the prophet and the apologist, and it must be said that Eusebius’ mention of the prophet in III. 37, and of the apologist in IV. 3, without any qualifying phrases, looks as if one well-known Quadratus were referred to. The matter must remain undecided. Jerome speaks of Quadratus and Aristides once in the Chronicle , year 2142, and in de vir. ill . chap. 19 and 20. In chap. 19 he identifies Quadratus, the apologist, and Quadratus, the bishop of Athens, but he evidently had no other source than Eusebius (as was usually the case, so that he can very rarely be accepted as an independent witness), and his statements here are the result simply of a combination of his own. The later scattering traditions in regard to Quadratus and Aristides (chiefly in the Martyrologies) rest probably only upon the accounts of Eusebius and Jerome, and whatever enlargement they offer is untrustworthy. The Apology of Quadratus was perhaps extant at the beginning of the seventh century; see Photius, Cod . 162. One later tradition made Quadratus the angel of Philadelphia, addressed in the Apocalypse; another located him in Magnesia (this Otto accepts). Either tradition might be true, but one is worth no more than the other. Compare Harnack, Die Ueberlieferung der griech. Apol ., and Otto, Corpus Apol. Christ . IX. p. 333 sq.

This phrase is very significant, as showing the idea of Eusebius that the persecutions did not proceed from the emperors themselves, but were the result of the machinations of the enemies of the Christians.

ὀρθοτομία. Compare the use of ὀρθομοῦντα in 2 Tim. ii. 15 .

The fragment begins τοῦ δὲ σωτῆρος ἡμῶν τὰ žργα ἀεὶ παρῆν. The δὲ seems to introduce a contrast, and allows us to assume with some measure of assurance that an exposure of the pretended wonders of heathen magicians, who were numerous at that time, preceded this ocular proof of the genuineness of Christ’s miracles.

Quadratus had evidently seen none of these persons himself; he had simply heard of them through others. We have no record elsewhere of the fact that any of those raised by Christ lived to a later age.

Aristides of Athens, a contemporary of Quadratus, is called by Eusebius in his Chronicle “a philosopher” ( nostri dogmatis philosophus Atheniensis ). Eusebius does not quote his work, perhaps because he did not himself possess a copy, perhaps because it contained no historical matter suitable to his purpose. He does not mention him again (the Aristides, the friend of Africanus, of Bk. I. chap. 7 and of Bk. VI. chap. 31, lived a century later), and his Apology is quoted by none of the Fathers, so far as is known. Vague and worthless traditions of the Middle Ages still kept his name alive, as in the case of Quadratus, but the Apology itself disappeared long ago, until in 1878 a fragment of an Apology, bearing the name of “Aristides, the Philosopher of Athens,” was published by the Mechitarists from a codex of the year 981. It is a fragment of an Armenian translation of the fifth century; and although its genuineness has been denied, it is accepted by most critics, and seems to be an authentic fragment from the age of Hadrian. See especially Harnack, ibid . p. 109 sq., and again in Herzog, 2d ed., Supplement Vol. p. 675–681; also Schaff, Ch. Hist . II. p. 709.

I.e. the emperor Hadrian.

On Alexander, see above, chap. 1, note 4.

Known as Sixtus I. (Sixtus, or Sistus, being the Latin form of the name) in the list of Roman bishops. He was supposed to be the author of a collection of religious and moral maxims, which were widely read in the ancient Church and are mentioned by many of the Fathers. His authorship was disputed by Jerome and others, and the work from that time on was commonly assigned to a heathen author, until recently some voices have again been heard in favor of the authorship of Bishop Sixtus (notably de Lagarde and Ewald). See Schaff’s Church Hist . II. p. 703 sq. He is, according to Lipsius, the first Roman bishop whose dates we have any means of ascertaining, and it may be assumed that he was the first one that occupied an episcopal position in Rome; and yet, even in his time, the monarchical episcopate can hardly have been established in its full sense. In the next chapter we are told that he held office ten years; and this figure, which is supported by most of the ancient catalogues, may be accepted as approximately correct. The date of his accession given here by Eusebius cannot, however, be correct; for, as Lipsius has shown ( Chron. de röm. Bischöfe , p. 183 sq.) he must have died at least as early as 126 a.d. (possibly as early as 124), so that his accession took place not later than 116; that is, before the death of Trajan. Like most of the other early Roman bishops he is celebrated as a martyr in the martyrologies, but the fact of his martyrdom rests upon a very late and worthless tradition.

On Primus, see chap. 1, note 4. Eusebius contradicts his own dates here. For in chap. 1 he says that Alexander of Rome and Primus of Alexandria became bishops at the same time; but according to this chapter, Alexander died at the close of the tenth year of his episcopate, and Primus in the twelfth year of his. Eusebius may have used the word “about” advisedly, to cover considerable ground, and may have grouped the two bishops together simply for convenience’ sake. No reliance is to be placed upon the dates in any case.