dolio ferventis olei mergi, qui statim ut conjectus in aeneo est, veluti athleta, unctus non adustus de vase exiit." The second passage will be seen to be the original, Jerome's use of athleta receiving its explanation from Abdias. This conclusion is strengthened by another passage in Jerome (adv. Jovin. i. 26, vol. ii. 278), where, though he names Tertullian as his authority, he gives particulars not found in him, viz. the "dolium ferventis olei," and that the apostle came out fresher and more vigorous than he had entered. We feel forced to believe that Jerome, who certainly used Leucius, found in it the statement about the boiling oil; and then there is a strong case for suspecting that this was also the authority of Tertullian. But though Tertullian names Rome as the scene of the miracle, it may be doubted whether this was so in the Greek Leucius. The mention by Abdias of a "proconsul" suggests Asia. Hippolytus, however, agrees with Tertullian in placing John at Rome (de Christo et Antic. 36). Some of the earliest Fathers who try to reconcile Matt. xx. 23 with the fact that John did not suffer martyrdom, do not mention this story of the baptism in oil (Origen, in loc. De la Rue, iii. 719) A later story makes John miraculously "drink a cup" of poison with impunity.
(3) An acquaintance with Leucius by Clement of Alexandria has been inferred from the agreement of both in giving on John's authority a Docetic account of our Lord. The "traditions of Matthias" may have been Clement's authority; but that John is appealed to no doubt gives probability to the conjecture that Clement's source is the Acts which treat of St. John, a probability increased on an examination of the story told by Clement (Hypotyp. ap. Eus. H. E. vi. 14) as to John's composition of Fourth Gospel at the request of his friends. In the Muratorian Fragment the request is urged by the apostle's fellow-bishops in Asia; he asks them to fast three days, begging for a revelation of God's will, and then it is revealed to Andrew that John is to write. The stories of Clement and the Muratorian writer are too like to be independent; yet it is not conceivable that one copied from the other; therefore they doubtless used a common authority, who was not Papias, else Eusebius, when he quotes the passage from Clement, would scarcely have failed to mention it. Now, several later writers (Jerome in pref. to Comm. on Matt., a writing pub. as St. Augustine's—Mai, Nov. Pat. Bibl. I. i. 379—Victorinus in his Scholia on the Apoc., Galland. iv. 59; and others, see Zahn, p. 198) tell the same story, agreeing, however, in additional particulars, which shew that they did not derive their knowledge from either the Muratorian writer or Clement. Thus they tell that the cause of the request that John should write was the spread of Ebionite heresy, which required that something should be added concerning the divinity of our Lord to what St. John's predecessors had told about His humanity; and that, in answer to their prayers, the apostle, filled with the Holy Ghost, burst into the prologue, "In the beginning was the Word." Other verbal coincidences make it probable that this story was found in the Acts of Leucius, which Epiphanius tells us contained an account of John's resistance to the Ebionite heresy; and if so, Leucius is likely to have been Clement's authority also.
Combining the probabilities under the three heads enumerated, there seems reasonable ground for thinking that the Leucian Acts were 2nd cent., and known to Clement and Tertullian. Irenaeus, however, shews no sign of acquaintance with them, and Clement must have had some other source of Johannine traditions, his story of John and the robber being, as Zahn owns, not derived from Leucius; for no later writer who tells the story shews any sign of having had any source of information but Clement.
We cannot follow Zahn in combining the two statements of Theodoret (Haer. Fab. iii. 4) that the Quartodecimans appealed to St. John's authority, and that they used apocryphal Acts, and thence inferring that Leucius represented St. John as sanctioning the Quartodeciman practice. If so, we think other traces of this Leucian statement would have remained. Theodoret would have found in Eusebius that the churches of Asia appealed to St. John as sanctioning their practice, and that may have been a true tradition.
A brief notice will suffice of other probable contents of the work of Leucius. He appears to have mentioned the exile to Patmos, and as resulting from a decree of the Roman emperor; but that the emperor was not named is likely from the variations of subsequent writers. Zahn refers to Leucius the story of St. John and the partridge, told by Cassianus, who elsewhere shews acquaintance with Leucius. A different story of a partridge is told in a non-Leucian fragment (Zahn, 190). The Leucian Acts very possibly contained an account of the Virgin's death. [MELLITUS.] But the most important of the remaining Leucian stories is that concerning St. John's painless death. Leucius appears to have given what purported to be the apostle's sermon and Eucharistic prayer on the last Sunday of his life. Then after breaking of bread—there is no mention of wine—the apostle commands Byrrhus (the name occurs in the Ignatian epistles as that of an Ephesine deacon) to follow him with two companions, bringing spades with them. In a friend's burying-place they dig a grave, in which the apostle laid himself down, and with joyful prayer blessed his disciples and resigned his soul to God. Later versions give other miraculous details; in particular that which Augustine mentions (in Johann. xxi. vol. 3, p. 819), that St. John lay in the grave not dead but sleeping, the dust heaped over him showing his breathing by its motions. For other Johannine stories, see PROCHORUS.
Besides the Acts Leucius has been credited with a quantity of other apocryphal literature. If, as we believe, he is only a fictitious personage, it is likely enough that the author of the romance wrote other like fictions, though our information is too scanty for us to identify his work. But there is no trustworthy evidence that he affixed the name of Leucius to any composition besides the Acts of Peter and John. >From the nature of the case an apostle's martyrdom must be related by one of the apostles' disciples, but such a one would not be regarded as a competent witness to the deeds of our Lord
