three apostles, Thomas, Andrew, and John, whose travels were written by Leucius, that Origen (ap. Eus. H. E. iii. 1) can tell where the lot of their preaching had fallen, viz. India, Scythia, and Asia respectively.
The testimonies we have cited are not earlier than the 4th cent., and several of them speak of Leucius as a Manichean; but Grabe, Cave, Mill, Beausobre, Lardner, and others consider that he lived in the 2nd cent.; and, as he therefore could not have been a Manichean, was probably a Marcionite. Some have identified him with the Marcionite LUCANUS. But no Marcionite would have chosen for the heroes of his narrative the Jewish apostles, John, Thomas, and Andrew. Beausobre (Manichésme, i. 350) gives six arguments for the early date of Leucius, not one of which is conclusive, all being vitiated by the tacit assumption that Leucius was a real person, and not, as we hold, merely the fictitious name of an imaginary disciple of St. John, whom the forger chose to make the narrator of the story.
Zahn (Acta Johannis, 1880) published some new fragments of Leucius, which increase our power of recognizing as Leucian things which different fathers have told without naming their authority. The Leucian character of these fragments is verified by various coincidences with the old. Names recur, e.g. Lycomedes. There is a story of a miracle performed on one Drusiana, who had submitted to die rather than have intercourse with her husband. This agrees with that of Maximilla and Egeas in revealing the violently Encratite principles of the author; cf. that told in the Acts of Thomas (Tischendorf, Acta Apoc. p. 200). Zahn has argued the case for the early date of Leucius in a much more scientific way than previous supporters of the same thesis. He tries to shew that there are statements in earlier writers really derived from Leucius, though his name is not given. All Zahn's arguments do not seem to us conclusive, yet enough remains valid to lead us to regard the Leucian Acts as of the same age as the travels of Peter (which are the basis of the Clementines) and the Acts of Paul and Thecla. When a writer, who in one place quotes Leucius, elsewhere makes statements we know to be Leucian, they doubtless come from Leucius though he does not there name his authority; e.g. Epiphanius names Leucius only once, but we may safely count as derived from Leucius his reference to the manner of John's death (Haer. 79, 5) and to John's virginity (ib. 28, 7; 78, 10). Further, in the immediate context of the passage where Epiphanius names Leucius, he names other heretics of the apostolic age, and the presumption that he found these names in Leucius becomes almost a certainty when in one of the new Leucian fragments one of them, Cleobius, is found as that of a person in John's company. Other names in the same context are Claudius, Merinthus, and the Pauline Demas and Hermogenes; concerning whom see the Acts of Thecla and the so-called Dorotheus (Paschal Chron. ed. Dindorf, ii. 124). The Augustinian and Hieronymian notices may be treated similarly. We can identify as Leucian several statements[1] which are described as found "in ecclesiastica historia" or "in patrum traditionibus," and hence probably others reported with the same formulae are from the same source.
We next enumerate some of the statements which may be characterized as Leucian, naming some of the early writers who have repeated them. (1) A Leucian fragment (Zahn, p. 247) tells how John's virginity had been preserved by a threefold interposition of our Lord, breaking off the Apostle's designs each time that he attempted to marry. There is a clear reference to this story in a sermon ascribed to Augustine (Mai, Nov. Pat. Bib. I. i. 378), and from this source probably so many of the Fathers have derived their opinion of John's virginity, concerning which the canonical Scriptures say nothing (Ambros. de Inst. Virg. viii. 50, vol. iii. 324; Ambrosiaster on II. Cor. xi. 2, vol. iv. 2, 232; Hieron. in Isaiam, c. 56, vol. iv. p. 658; adv. Jovin. I. 26, vol. ii. 278; August. cont. Faust. xxx. vol. x. 535, in Johan. c. 21, vol. iv. 1082; Epiph. Haer. 58, 4). The Leucian Acts, in conformity with their strong Encratism, seem to have dwelt much on the apostle's virginity, describing this as the cause of our Lord's love to him, and as the reason for his many privileges, particularly the care of the virgin mother. In Pistis Sophia the name of the apostle John has usually the title ὁ παρθένος appended, and we may therefore set down Pistis Sophia as post-Leucian, but uncertainty as to its date prevents us from drawing any further inference. The earliest mention of John's virginity is found in the epithet "spado" given to St. John by Tertullian (de Monog. 17), whence Zahn infers that Tertullian must have used the Acts of Leucius. We think Zahn does not sufficiently allow for the probability in the case of one who is said to have lived so long, that a true tradition that he never married might have been preserved in the churches of Asia. Zahn contends that because Jerome uses the word "eunuchus" not "spado," he is not copying Tertullian, but that both writers use a common source, viz. Leucius. But when the passage in Tertullian is read with the rest of the treatise, it appears more likely that the epithet is Tertullian's own. (2) Other evidence of Tertullian's acquaintance with Leucius is found in his story of St. John's having been cast into burning oil. Speaking of Rome he says, "Ubi apostolus Johannes, posteaquam in oleum igneum demersus nihil passus est, in insulam relegatur." What was Tertullian's authority? Now, though none of the extant fragments of Leucius relate to this, yet that these Acts contained the story is probable from the following evidence. Jerome (vol. vii. p. 655) commenting on Matt. xx. 23 states on the authority of "ecclesiasticae historiae" that the apostle had been "missus in ferventis olei dolium, et inde ad suscipiendam coronam Christi athleta processerit, statimque relegatus in Pathmos insulam." Now Abdias, whose work is notoriously based on Leucius (Hist. Ap. v. 2, Fabric. Cod. Ps. N.T. ii. 534), has "proconsul jussit eum velut rebellem in
- ↑ In particular an account of a hymn supposed to have been sung on the night before the crucifixion by the apostles holding hands and forming a circle about our Lord (see Aug. Ep. 237 ad Ceretium, vol. ii. p. 849).
