Hegesippus.

An early Christian historian.


Attributed text(s).
Memoirs.
On the Downfall of Jerusalem.

Text(s) available.
Fragments (present page).
Skeptik (Greek only).
Early Christian Writings: Fragments (English only).

Related text(s).
None.

Useful links.
Hegesippus in the Jewish Encyclopedia.
Hegesippus in the Catholic Encyclopedia.
Hegesippus at Early Christian Writings.

Not much is known about Hegesippus. He may well have been, as Eusebius conjectures, a Jewish Christian. The traditions that he transmitted in his Memoirs are often of a different stream than most of the proto-orthodox Christian writers known to us. It is most unfortunate that this work, in five volumes, on apostolic tradition has been lost to us; only snippets are preserved by patristic quotation. The attribution to him of On the Downfall of Jerusalem is certainly an error.

The Eusebian volume of the Nicene and Post-Nicene Fathers says in note 1 at 4.22.1:

The five books of Hegesippus, ὑπομνήματα or Memoirs, are unfortunately lost; but a few fragments are preserved by Eusebius, and one by Photius, which have been collected by [M. J.] Routh, Rel[iquiae] Sac[rae] 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 AntinoŘs 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....

The fragments of Hegesippus are presented below.

Eusebius.

Many of the Eusebian texts that follow have been formatted from the Hegesippus fragments available from Skeptik. That page, however, contains only the direct quotations of Hegesippus, so in quite a few cases I have added the immediate Eusebian context of the actual Hegesippan fragments, as well. The English translations have been slightly modified from those available online from the Nicene and Post-Nicene Fathers, edited by Philip Schaff.

Eusebius, History of the Church 2.23.3-18:

Τον δε της του Ιακωβου τελευτης τροπον ηδη μεν προτερον αι παρατεθεισαι του Κλημεντος φωναι δεδηλωκασιν, απο του πτερυγιου βεβλησθαι ξυλω τε την προς θανατον πεπληχθαι αυτον ιστορηκοτος· ακριβεστατα γε μην τα κατ αυτον ο Ηγησιππος, επι της πρωτης των αποστολων γενομενος διαδοχης, εν τω πεμπτω αυτου υπομνηματι τουτον λεγων ιστορει τον τροπον·

The manner of the death of James has been already indicated by the abovementioned words of Clement, who records that he was thrown from the pinnacle of the temple and was beaten to death with a club. But Hegesippus, who lived immediately after the apostles, gives the most accurate account in the fifth book of his memoirs. He writes as follows:

Διαδεχεται δε την εκκλησιαν μετα των αποστολων ο αδελφος του κυριου Ιακωβος, ο ονομασθεις υπο παντων δικαιος απο των του κυριου χρονων μεχρι και ημων, επει πολλοι Ιακωβοι εκαλουντο, ουτος δε εκ κοιλιας μητρος αυτου αγιος ην.

James, the brother of the Lord, succeeded to the government of the church in conjunction with the apostles. He has been called the just by all from the times of the Lord to the present day, for there were many that bore the name of James. He was holy from the womb of his mother.

Οινον και σικερα ουκ επιεν, ουδε εμψυχον εφαγε. ξυρον επι την κεφαλην αυτου ουκ ανεβη· ελαιον ουκ ηλειψατο, και βαλανειω ουκ εχρησατο.

He drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath.

Τουτω μονω εξην εις τα αγια εισιεναι. ουδε γαρ ερεουν εφορει, αλλα σινδονας. και μονος εισηρχετο εις τον ναον, ηυρισκετο τε κειμενος επι τοις γονασι, και αιτουμενος υπερ του λαου αφεσιν, ως απεσκληκεναι τα γονατα αυτου δικην καμηλου, δια το αει καμπτειν επι γονυ προσκυνουντα τω θεω, και αιτεισθαι αφεσιν τω λαω.

He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and he was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel in consequence of his constantly bending them in his worship of God and asking forgiveness for the people.

Δια γε τοι την υπερβολην της δικαιοσυνης αυτου, εκαλειτο δικαιος και ωβλιας, ο εστιν Ελληνιστι περιοχη του λαου και δικαιοσυνη, ως οι προφηται δηλουσι περι αυτου.

Because of his exceeding great justice he was called the just, and oblias, which in Greek signifies a bulwark of the people and justice, in accordance with what the prophets declare concerning him.

Τινες ουν των επτα αιρεσεων των εν τω λαω, των προγεγραμμενων μοι εν τοις υπομνημασιν, επυνθανοντο αυτου τις η θυρα του Ιησου, και ελεγε τουτον ειναι τον σωτηρα.

Now some of the seven sects, which existed among the people and which have been mentioned by me in the memoirs, asked him: What is the gate of Jesus? And he replied that it was the savior.

Εξ ων τινες επιστευσαν οτι Ιησους εστιν ο Χριστος. αι δε αιρεσεις αι προειρημεναι ουκ επιστευον ουτε αναστασιν, ουτε ερχομενον αποδουναι εκαστω κατα τα εργα αυτου. οσοι δε και επιστευσαν, δια Ιακωβον.

On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in the coming of one to give to every man according to his works. But as many as believed did so on account of James.

Πολλων ουν και των αρχοντων πιστευοντων, ην θορυβος των Ιουδαιων και γραμματεων και Φαρισαιων, λεγοντων οτι κινδυνευει πας ο λαος Ιησουν τον Χριστον προσδοκαν. ελεγον ουν συνελθοντες τω Ιακωβω· Παρακαλουμεν σε, επισχες τον λαον, επει επλανηθη εις Ιησουν, ως αυτου οντος του Χριστου. παρακαλουμεν σε πεισαι παντας τους ελθοντας εις την ημεραν του πασχα περι Ιησου. σοι γαρ παντες πειθομεθα. ημεις γαρ μαρτυρουμεν σοι, και πας ο λαος, οτι δικαιος ει, και οτι προσωπον ου λαμβανεις.

Therefore, when many even of the rulers believed, there was a commotion among the Jews and scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said: We entreat you, restrain the people, for they have gone astray in regard to Jesus, as if he were the Christ. We entreat you to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in you. For we bear you witness, as do all the people, that you are just and that you do not respect persons.

Πεισον ουν συ τον οχλον περι Ιησου μη πλανασθαι. και γαρ πας ο λαος και παντες πειθομεθα σοι. στηθι ουν επι το πτερυγιον του ιερου, ινα ανωθεν ης επιφανης, και η ευακουστα σου τα ρηματα παντι τω λαω. δια γαρ το πασχα συνεληλυθασι πασαι αι φυλαι μετα και των εθνων.

Persuade, therefore, the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you. Stand therefore upon the pinnacle of the temple, that from that high position you might be clearly seen, and that your words may be readily heard by all the people. For all the tribes, with the gentiles also, have come together on account of the Passover.

Εστησαν ουν οι προειρημενοι γραμματεις και Φαρισαιοι τον Ιακωβον επι το πτερυγιον του ναου, και εκραξαν αυτω και ειπον· Δικαιε, ω παντες πειθεσθαι οφειλομεν, επει ο λαος πλαναται οπισω Ιησου του σταυρωθεντος, απαγγειλον ημιν τις η θυρα του Ιησου.

The aforesaid scribes and Pharisees therefore placed James upon the pinnacle of the temple and cried out to him and said: Just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us what the gate of Jesus is.

Και απεκρινατο φωνη μεγαλη· Τι με επερωτατε περι Ιησου του υιου του ανθρωπου; και αυτος καθηται εν τω ουρανω εκ δεξιων της μεγαλης δυναμεως, και μελλει ερχεσθαι επι των νεφελων του ουρανου.

And he answered with a loud voice: Why do you ask me concerning Jesus, the son of man? He himself sits in heaven at the right hand of the great power, and is about to come upon the clouds of heaven!

Και πολλων πληροφορηθεντων, και δοξαζοντων επι τη μαρτυρια του Ιακωβου, και λεγοντων· Ωσαννα τω υιω Δαβιδ, τοτε παλιν οι αυτοι γραμματεις και Φαρισαιοι προς αλληλους ελεγον· Κακως εποιησαμεν τοιαυτην μαρτυριαν παρασχοντες τω Ιησου, αλλα αναβαντες καταβαλωμεν αυτον, ινα φοβηθεντες μη πιστευσωσιν αυτω.

And, when many were fully convinced and gloried in the testimony of James, and said: Hosanna to the son of David, these same scribes and Pharisees said again to one another: We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.

Και εκραξαν λεγοντες· Ω, ω, και ο δικαιος επλανηθη. και επληρωσαν την γραφην την εν τω Ησαια γεγραμμενην· Αρωμεν τον δικαιον, οτι δυσχρηστος ημιν εστι· τοινυν τα γεννηματα των εργων αυτων φαγονται.

And they cried out, saying: Oh, oh, the just man is also in error! And they fulfilled the scripture written in Isaiah: Let us take away the just man because he is troublesome to us; therefore they shall eat the fruit of their works.

Αναβαντες ουν κατεβαλον τον δικαιον, και ελεγον αλληλοις· Λιθασωμεν Ιακωβον τον δικαιον. και ηρξαντο λιθαζειν αυτον, επει καταβληθεις ουκ απεθανεν, αλλα στραφεις εθηκε τα γονατα λεγων· Παρακαλω, κυριε, θεε, πατερ, αφες αυτοις, ου γαρ οιδασι τι ποιουσιν.

So they went up and threw down the just man, and said to each other: Let us stone James the just. And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said: I entreat you, Lord God our father, forgive them, for they know not what they do.

Ουτως δε καταλιθοβολουντων αυτον, εις των ιερεων των υιων Ρηχαβ υιου Ραχαβειμ των μαρτυρουμενων υπο Ιερεμιου του προφητου, εκραζε, λεγων· Παυσασθε. τι ποιειτε; ευχεται υπερ υμων ο δικαιος.

And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying: Cease! What are you doing? The just one is praying for you!

Και λαβων τις απ αυτων, εις των γναφεων, το ξυλον εν ω απεπιεζε τα ιματια, ηνεγκε κατα της κεφαλης του δικαιου. και ουτως εμαρτυρησε, και εθαψαν αυτον επι τω τοπω παρα τω ναω, και ετι αυτου η στηλη μενει παρα τω ναω. μαρτυς ουτος αληθης Ιουδαιοις τε και Ελλησι γεγενηται οτι Ιησους ο Χριστος εστι. και ευθυς Ουεσπασιανος πολιορκει αυτους.

And one of them, one of the fullers, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them.

From Eusebius, History of the Church 3.11.1-2 (using the numeration available from the online Nicene and Post-Nicene Fathers; in my Loeb edition all of chapter 11 is considered a single section):

Ιωμεν δ επι τα εξης. μετα την Ιακωβου μαρτυριαν και την αυτικα γενομενην αλωσιν της Ιερουσαλημ λογος κατεχει των αποστολων και των του κυριου μαθητων τους εις ετι τω βιω λειπομενους επι ταυτον πανταχοθεν συνελθειν αμα τοις προς γενους κατα σαρκα του κυριου· πλειους γαρ και τουτων περιησαν εις ετι τοτε τω βιω· βουλην τε ομου τους παντας περι του τινα χρη της Ιακωβου διαδοχης επικριναι αξιον ποιησασθαι.

But let us go on with the rest. After the martyrdom of James and the conquest of Jerusalem which immediately followed, it is said that those of the apostles and disciples of the Lord that were still living came together from all directions with those that were related to the Lord according to the flesh, for the majority of them also were still alive, to take counsel as to who was worthy to succeed James.

Και δη απο μιας γνωμης τους παντας Συμεωνα τον του Κλωπα, ου και η του ευαγγελιου μνημονευει γραφη, του της αυτοθι παροικιας θρονου αξιον ειναι δοκιμασαι, ανεψιον, ως γε φασι, γεγονοτα του σωτηρος, τον γαρ ουν Κλωπαν αδελφον του Ιωσηφ υπαρχειν Ηγησιππος ιστορει.

They all with one consent pronounced Symeon, the son of Clopas, of whom the gospel also makes mention; to be worthy of the episcopal throne of that parish. He was a cousin, as they say, of the savior. For Hegesippus records that Clopas was a brother of Joseph.

Eusebius, History of the Church 3.16 (1 section only):

Τουτου δη ουν ομολογουμενη μια επιστολη φερεται, μεγαλη τε και θαυμασια, ην ως απο της Ρωμαιων εκκλησιας τη Κορινθιων διετυπωσατο, στασεως τηνικαδε κατα την Κορινθον γενομενης. ταυτην δε και εν πλεισταις εκκλησιαις επι του κοινου δεδημοσιευμενην παλαι τε και καθ ημας αυτους εγνωμεν. και οτι γε κατα τον δηλουμενον τα της Κορινθιων κεκινητο στασεως αξιοχρεως μαρτυς ο Ηγησιππος.

There is extant one epistle of this Clement which is confessed to be genuine, both great [in length] and marvellous, which he formed as from the church of the Romans to that of the Corinthians, when a tumult had come up in Corinth. And we know that this epistle also has been publicized in the common in a great many churches both in the former era and in our own. And Hegesippus is a trustworthy witness that a tumult did take place in that of the Corinthians at the time referred to.

Eusebius, History of the Church 3.20.1-6:

Ετι δε περιησαν οι απο γενους του κυριου υιωνοι Ιουδα του κατα σαρκα λεγομενου αυτου αδελφου ους εδηλατορευσαν ως εκ γενους οντας Δαυιδ. τουτους ο ηουοκατος ηγαγεν προς Δομετιανον Καισαρα. εφοβειτο γαρ την παρουσιαν του Χριστου ως και Ηρωδης.

And there still survived those from the lineage of the Lord, the grandsons of Jude, who was called his brother according to the flesh. These they informed against as being from the lineage of David. The evocatus led these to Domitian Caesar. For he feared the advent of Christ, as also Herod did.

Και επηρωτησεν αυτους ει εκ Δαυιδ εισιν, και ωμολογησαν. τοτε ηρωτησεν αυτους ποσας κτησεις εχουσιν η ποσων χρηματων κυριευουσιν οι δε ειπαν αμφοτεροις εννακισχιλια δηναρια υπαρχειν αυτοις μονα, εκαστω αυτων ανηκοντος του ημισεος, και ταυτα ουκ εν αργυριοις εφασκον εχειν, αλλ εν διατιμησει γης πλεθρων λθ μονων, εξ ων και τους φορους αναφερειν και αυτους αυτουργουντας διατρεφεσθαι.

And he asked them if they were from David, and they confessed. Then he asked them how many possessions they had or how many goods they were lord of. And they said that they both owned nine thousand denarii only, the half belonging to each of them, and they asserted that they did not have these in silver [pieces], but only in the valuation of thirty-nine plethra of land, from which also they paid out taxes and supported themselves with their own work.

Ειτα δε και τας χειρας τας εαυτων επιδεικνυναι, μαρτυριον της αυτουργιας την του σωματος σκληριαν και τους απο της συνεχους εργασιας εναποτυπωθεντας επι των ιδιων χειρων τυλους παρισταντας.

Then they also showed their own hands, presenting as testimony of their own work their hardness of body and the callouses embossed on their own hands from continuous working.

Ερωτηθεντας δε περι του Χριστου και της βασιλειας αυτου οποια τις ειη και ποι και ποτε φανησομενη, λογον δουναι ως ου κοσμικη μεν ουδ επιγειος, επουρανιος δε και αγγελικη τυγχανοι, επι συντελεια του αιωνος γενησομενη, οπηνικα ελθων εν δοξη κρινει ζωντας και νεκρους και αποδωσει εκαστω κατα τα επιτηδευματα αυτου.

But when they were asked about Christ and his kingdom, what kind of thing it was and where and when it should appear, they gave the word that it happens to be neither cosmic nor earthly, but heavenly and angelic, and that it would be at the consummation of the age, at which point he would come in glory and judge the living and the dead, and give to each according to his conducts.

Εφ οις μηδεν αυτων κατεγνωκοτα τον Δομετιανον, αλλα και ως ευτελων καταφρονησαντα, ελευθερους μεν αυτους ανειναι, καταπαυσαι δε δια προσταγματος τον κατα της εκκλησιας διωγμον.

After which things Domitian in no way condemned them, but even despised them as simpletons, released them as free men, and by an order stopped the persecution against the church.

Τους δε απολυθεντας, ηγησασθαι των εκκλησιων, ως αν δη μαρτυρας ομου και απο γενους οντας του Κυριου γενομενης τε ειρηνης, μεχρι Τραιανου παραμειναι αυτους τω βιω.

But when they were released they ruled the churches because they were witnesses and were also relatives of the Lord. And, peace being established, they lived until the time of Trajan.

Eusebius continues immediately in section 7: These things are related by Hegesippus (ταυτα μεν ο Ηγησιππος).

Eusebius, History of the Church 3.32.1-8:

Μετα Νερωνα και Δομετιανον κατα τουτον ου νυν τους χρονους εξεταζομεν, μερικως και κατα πολεις εξ επαναστασεως δημων τον καθ ημων κατεχει λογος ανακινηθηναι διωγμον· εν ω Συμεωνα τον του Κλωπα, ον δευτερον καταστηναι της εν Ιεροσολυμοις εκκλησιαις επισκοπον εδηλωσαμεν, μαρτυριω τον βιον αναλυσαι παρειληφαμεν.

It is reported that after the time of Nero and Domitian, under the emperor whose times we are now recording, a persecution was stirred up against us in certain cities in consequence of a popular uprising. In this persecution we have understood that Symeon, the son of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom.

Και τουτου μαρτυς αυτος εκεινος ου διαφοροις ηδη προτερον εχρησαμεθα φωναις, Ηγησιππος· ος δη περι τινων αιρετικων ιστορων, επιφερει δηλων ως αρα υπο τουτων κατα τονδε τον χρονον υπομεινας κατηγοριαν, πολυτροπως ο δηλουμενος ως αν Χριστιανος επι πλεισταις αικισθεις ημεραις αυτον τε τον δικαστην και τους αμφ αυτον εις τα μεγιστα καταπληξας, τω του κυριου παθει παραπλησιον τελος απηνεγκατο.

Hegesippus, whose words we have already quoted in various places, is a witness to this fact also. Speaking of certain heretics, he adds that Symeon was accused by them at this time; and, since it was clear that he was a Christian, he was tortured in various ways for many days, and he astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord.

Ουδεν δε οιον και του συγγραφεως επακουσαι, αυτα δη ταυτα κατα λεξιν ωδε πως ιστορουντος· Απο τουτων δηλαδη των αιρετικων κατηγορουσι τινες Συμεωνος του Κλωπα, ως οντος απο Δαβιδ και Χριστιανου. και ουτω μαρτυρει ετων ων εκατον εικοσιν, επι Τραιανου Καισαρος και υπατικου Αττικου.

But there is nothing like hearing the historian himself, who writes as follows: Certain of these heretics brought accusation against Symeon, the son of Clopas, on the ground that he was a descendant of David and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years, while Trajan was emperor and Atticus governor.

Φησιν δι ο αυτος ως αρα και τους κατηγορους αυτου, ζητουμενων τοτε των απο της βασιλικης Ιουδαιων φυλης, ως αν εξ αυτων οντας αλωναι συνεβη. λογισμω δ αν και τον Συμεωνα των αυτοπτων και αυτηκοων ειποι αν τις γεγονεναι του κυριου, τεκμηριω τω μηκει του χρονου της αυτου ζωης χρωμενος και τω μνημονευειν την των ευαγγελιων γραφην Μαριας της του Κλωπα, ου γεγονεναι αυτον και προτερον ο λογος εδηλωσεν.

And the same writer says that his accusers also, when search was made for the descendants of David, were arrested as belonging to that family. And it might be reasonably assumed that Symeon was one of those that saw and heard the Lord, judging from the length of his life, and from the fact that the gospel makes mention of Mary, the wife of Clopas, who was the father of Symeon, as has been already shown.

Ο δ αυτος συγγραφευς και ετερους απογονους ενος των φερομενων αδελφων του σωτηρος, ω ονομα Ιουδας, φησιν εις την αυτην επιβιωναι βασιλειαν μετα την ηδη προτερον ιστορηθεισαν αυτων υπερ της εις τον Χριστον πιστεως επι Δομετιανου μαρτυριαν, γραφει δε ουτως·

The same historian says that there were also others, descended from one of the so-called brothers of the savior, whose name was Judas, who, after they had borne testimony before Domitian, as has been already recorded, in behalf of faith in Christ, lived until the same reign.

Ερχονται ουν και προηγουνται πασης εκκλησιας ως μαρτυρες, και απο γενους του κυριου. και γενομενης ειρηνης βαθειας εν παση εκκλησια, μενουσι μεχρι Τραιανου Καισαρος. μεχρις ου ο εκ θειου του κυριου ο προειρημενος Συμεων υιος Κλωπα, συκοφαντηθεις υπο των αιρεσεων, ωσαυτως κατηγορηθη και αυτος επι τω αυτω λογω επι Αττικου του υπατικου. και επι πολλας ημερας αικιζομενος, εμαρτυρησεν ως παντας υπερθαυμαζειν, και τον υπατικον, πως εκατον εικοσι τυγχανων ετων, υπεμεινε και εκελευσθη σταυρωθηναι.

He writes as follows: They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And, profound peace being established in every church, they remained until the reign of the emperor Trajan, and until the abovementioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus. And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified.

Επι τουτοις ο αυτος ανηρ διηγουμενος τα κατα τους δηλουμενους επιλεγει ως αρα μεχρι των τοτε χρονων παρθενος καθαρα και αδιαφθορος εμεινεν η εκκλησια, εν αδηλω που σκοτει ως ει φωλευοντων εις ετι τοτε των, ει και τινες υπηρχον, παραφθειρειν επιχειρουντων τον υγιη κανονα του σωτηριου κηρυγματος.

In addition to these things the same man, while recounting the events of that period, records that the church up to that time had remained a pure and uncorrupted virgin, since, if there were any that attempted to corrupt the sound norm of the preaching of salvation, they lay until then concealed in obscure darkness.

Ως δ ο ιερος των αποστολων χορος διαφορον ειληφει του βιου τελος παρεληλυθει τε η γενεα εκεινη των αυταις ακοαις της ενθεου σοφιας επακουσαι κατηξιωμενων, τηνικαυτα της αθεου πλανης αρχην ελαμβανεν η συστασις δια της των ετεροδιδασκαλων απατης, οι και ατε μηδενος ετι των αποστολων λειπομενου, γυμνη λοιπον ηδη κεφαλη τω της αληθειας κηρυγματι την ψευδωνυμον γνωσιν αντικηρυττειν επεχειρουν.

But, when the sacred college of apostles had suffered death in various forms and the generation of those that had been deemed worthy to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers, who, because none of the apostles was still living, attempted henceforth with a bold face to proclaim, in opposition to the preaching of the truth, knowledge falsely called.

Hegesippus clearly has a lot to say about the dominical family, but he is not the only church father to write on that topic. Julius Africanus, a resident of Emmaus (or Nicopolis) in Palestine, joins him in discussing the relatives of the Lord. In History of the Church 1.7.2-15 Eusebius quotes from the epistle of Julius Africanus to Aristides. The section in which I am interested here is 1.7.14:

Ολιγοι δε των επιμελων ιδιωτικας εαυτοις απογραφας η μνημονευσαντες των ονοματων η αλλως εχοντες εξ αντιγραφων εναβρυνονται σωζομενης τη μνημη της ευγενειας· ων ετυγχανον οι προειρημενοι, δεσποσυνοι καλουμενοι δια την προς το σωτηριον γενος συναφειαν, απο τε Ναζαρων και Κωχαβα κωμων Ιουδαικων τη λοιπη γη επιφοιτησαντες και την προκειμενην γενεαλογιαν εκ τε της βιβλου των ημερων ες οσον εξικνουντο εξηγησαμενοι.

But a few of the careful, having obtained private records of their own, either by remembering the names or by otherwise getting them from copies, pride themselves on preserving the memory of their noble birth. Among these happen to be those already mentioned, called desposynoi on account of their connection with the family of the savior. They travelled from Nazara and Cochaba, Judaic villages, to the rest of the land and interpreted their extant genealogy and from the book of days* as far as they could.

* The book of days is the Hebrew title (דברי הימים) of what we call 1 and 2 Chronicles, though Julius Africanus may not have been aware of this datum, which appears to have been forgotten even by some modern translators. The Nicene and Post-Nicene Fathers series, for example, translates της βιβλου των ημερων as the book of daily records.

This brief account is part of a longer one which Africanus attributes to the relatives of the savior according to the flesh (του... σωτηρος οι κατα σαρκα συγγενεις) in 1.7.11.

Eusebius, History of the Church 4.8.1-2:

Εν τουτοις εγνωριζετο Ηγησιππος, ου πλεισταις ηδη προτερον κεχρημεθα φωναις ως αν εκ της αυτου παραδοσεως τινα των κατα τους αποστολους παρατιθεμενοι.

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

Εν πεντε δη ουν συγγραμμασιν ουτος, την απλανη παραδοσιν του αποστολικου κηρυγματος απλουστατη συνταξει γραφης υπομνηματισαμενος, καθ ον εγνωριζετο σημαινει χρονον, περι των αρχηθεν ιδρυσαντων τα ειδωλα ουτω πως γραφων· οις κενοταφια και ναους εποιησαν ως μεχρι νυν ων εστι και Αντινοος δουλος Αδριανου Καισαρος, ου και αγων αγεται Αντινοειος, εφ ημων γενομενος. και γαρ και πολιν εκτισεν επωνυμον Αντινοου, και προφητας.

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 AntinoŘs, a slave of the emperor Hadrian, in whose honor are celebrated also the Antinoian games, which were instituted in our day. For he also founded a city named after AntinoŘs and appointed prophets.

In an old IIDB thread Michael Turton calls attention to the overall similarity of this passage to other passages about AntinoŘs, including this one in Pausanias, Geography 8.9.7-8 (Greek text and English translation both courtesy of Perseus):

Ενομισθη δε και Αντινους σφισιν ειναι θεος των δε εν Μαντινεια νεωτατος εστιν ο του Αντινου ναος. ουτος εσπουδασθη περισσως δη τι υπο βασιλεως Αδριανου εγω δε μετ ανθρωπων μεν ετι αυτον οντα ουκ ειδον, εν δε αγαλμασιν ειδον και εν γραφαις. εχει μεν δη γερα και ετερωθι, και επι τω Νειλω πολις Αιγυπτιων εστιν επωνυμος Αντινου τιμας δε εν Μαντινεια κατα τοιονδε εσχηκε. γενος ην ο Αντινους εκ Βιθυνιου της υπερ Σαγγαριου ποταμου οι δε Βιθυνιεις Αρκαδες τε εισι και Μαντινεις τα ανωθεν. τουτων ενεκα ο βασιλευς κατεστησατο αυτω και εν Μαντινεια τιμας, και τελετη τε κατα ετος εκαστον και αγων εστιν αυτω δια ετους πεμπτου. οικος δε εστιν εν τω γυμνασιω Μαντινευσιν αγαλματα εχων Αντινου και ες ταλλα θεας αξιος λιθων ενεκα οις κεκοσμηται και απιδοντι ες τας γραφας αι δε Αντινου εισιν αι πολλαι, Διονυσω μαλιστα εικασμεναι. και δη και της εν Κεραμεικω γραφης, η το εργον ειχε το Αθηναιων εν Μαντινεια, και ταυτης αυτοθι εστι μιμημα.

AntinoŘs too was deified by them; his temple is the newest in Mantineia. He was a great favorite of the Emperor Hadrian. I never saw him in the flesh, but I have seen images and pictures of him. He has honors in other places also, and on the Nile is an Egyptian city named after AntinoŘs. He has won worship in Mantineia for the following reason. AntinoŘs was by birth from Bithynium beyond the river Sangarius, and the Bithynians are by descent Arcadians of Mantineia. For this reason the emperor established his worship in Mantineia also; mystic rites are celebrated in his honor each year, and games every four years. There is a building in the gymnasium of Mantineia containing statues of AntinoŘs, and remarkable for the stones with which it is adorned, and especially so for its pictures. Most of them are portraits of AntinoŘs, who is made to look just like Dionysus. There is also a copy here of the painting in the Cerameicus which represented the engagement of the Athenians at Mantineia.

Other passages about AntinoŘs which Turton helpfully collects are Justin Martyr, Apology 1.29; Athenogoras, A Plea for Christians 30; Clement of Alexandria, Exhortation to the Greeks 4; Tertullian, Against Marcion 1.18; Origen, Against Celsus 3.36; book 69 of the history of Dio Cassius; the Historia Augusta.

However, it does not appear that his claim on that thread, namely that the memoirs of Hegesippus were forged and that this particular passage was plagiarized from Pausanias, is sustainable as it stands.

Eusebius, History of the Church 4.22.1-9:

Ο μεν ουν Ηγησιππος εν πεντε τοις εις ημας ελθουσιν υπομνημασιν της ιδιας γνωμης πληρεστατην μνημην καταλελοιπεν· εν οις δηλοι ως πλειστοις επισκοποις συμμιξειεν αποδημιαν στειλαμενος μεχρι Ρωμης, και ως οτι την αυτην παρα παντων παρειληφεν διδασκαλιαν. ακουσαι γε τοι παρεστιν μετα τινα περι της Κλημεντος προς Κορινθιους επιστολης αυτω ειρημενα επιλεγοντος ταυτα·

Hegesippus in the five books of memoirs 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.

Και επεμενεν η εκκλησια η Κορινθιων εν τω ορθω λογω, μεχρι Πριμου επισκοπευοντος εν Κορινθω οις συνεμιξα πλεων εις Ρωμην, και συνδιετριψα τοις Κορινθιοις ημερας ικανας εν αις συνανεπαημεν τω ορθω λογω.

His words are as follows: And the church of Corinth continued in the true faith until Primus 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.

Γενομενος δε εν Ρωμη, διαδοχην εποιησαμην μεχρις Ανικητου, ου διακονος ην Ελευθερος. και παρα Ανικητου διαδεχεται Σωτηρ, μεθ ον Ελευθερος. εν εκαστη δε διαδοχη και εν εκαστη πολει ουτως εχει, ως ο νομος κηρυττει και οι προφηται και ο κυριος.

And when I had come to Rome I remained there until Anicetus, 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.

Και μετα το μαρτυρησαι Ιακωβον τον δικαιον ως και ο κυριος επι τω αυτω λογω, παλιν ο εκ θειου αυτου Συμεων ο του Κλωπα καθισταται επισκοπος, ον προεθεντο παντες οντα ανεψιον του κυριου δευτερον. δια τουτο εκαλουν την εκκλησιαν παρθενον ουπω γαρ εφθαρτο ακοαις ματαιαις.

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 uncle of the Lord, Clopas, was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord. Therefore they called the church a virgin, for it was not yet corrupted by vain discourses.

Αρχεται δ ο Θεβουθις δια το μη γενεσθαι αυτον επισκοπον υποφθειρειν. απο των επτα αιρεσεων και αυτος ην εν τω λαω, αφ ων Σιμων, οθεν οι Σιμωνιανοι, και Κλεοβιος, οθεν Κλεοβιηνοι, και Δοσιθεος, οθεν Δοσιθιανοι, και Γορθαιος, οθεν Γορθηωνοι, και Μασβωθεος, οθεν Μασβωθαιοι. απο τουτων Μενανδριανισται, και Μαρκιωνισται, και Καρποκρατιανοι, και Ουαλεντινιανοι, και Βασιλειδιανοι, και Σατορνιλιανοι, εκαστος ιδιως και ετερως ιδιαν δοξαν παρεισηγαγησαν.

But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Menandrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion.

Απο τουτων ψευδοχριστοι, ψευδοπροφηται, ψευδαποστολοι οι τινες εμερισαν την ενωσιν της εκκλησιας φθοριμαιοις λογοις κατα του Θεου και κατα του Χριστου αυτου.

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.

Ετι δ ο αυτος και τας παλαι γεγενημενας παρα Ιουδαιοις αιρεσεις ιστορει λεγων· Ησαν δε γνωμαι διαφοροι εν τη τη περιτομη εν υιοις Ισραηλ, των κατα της φυλης Ιουδα και του Χριστου, αυται· Εσσαιοι, Γαλιλαιοι, Ημεροβαπτισται, Μασβωθαιοι, Σαμαρειται, Σαδδουκαιοι, Φαρισαιοι.

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.

Και ετερα δε πλειστα γραφει, ων εκ μερους ηδη προτερον εμνημονευσαμεν, οικειως τοις καιροις τας ιστοριας παραθεμενοι εκ τε του καθ Εβραιους ευαγγελιου και του Συριακου, και ιδιως εκ της Εβραιδος διαλεκτου τινα τιθησιν, εμφαινων εξ Εβραιων εαυτον πεπιστευκεναι και αλλα δε ως αν εξ Ιουδαικης αγραφου παραδοσεως μνημονευει.

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, showing that he was a convert from the Hebrews, and he mentions other matters as taken from the unwritten tradition of the Jews.

Ου μονος δε ουτος, αλλα και Ειρηναιος και ο πας των αρχαιων χορος, παναρετον σοφιαν τας Σολομωνος παροιμιας εκαλουν. και περι των λεγομενων δε αποκρυφων διαλαμβανων, επι των αυτου χρονων προς τινων αιρετικων αναπεπλασθαι τινα τουτων ιστορει.

And not only he, but also Irenaeus and the whole company of the ancients, called the proverbs of Solomon the all-virtuous wisdom. 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.

Jerome.

Jerome, On Famous Men 22:

Hegesippus vicinus apostolicorum temporum, et omnes a passione domini usque ad suam aetatem ecclesiasticorum actuum texens historias, multaque ad utilitatem legentium pertinentia hinc inde congregans, quinque libros composuit, sermone simplici, ut quorum vitam sectabatur, dicendi quoque exprimeret characterem. asserit se venisse sub Aniceto Romam, qui decimus post Petrum episcopus fuit, et perseverasse usque ad Eleutherum eiusdem urbis episcopum, qui Aniceti quondam diaconus fuerat. praeterea adversum idola disputans, ex quo primum errore crevissent, subtexit historiam, ex qua ostendit, qua floruerit aetate. ait enim: Tumulos mortuis templaque fecerunt, sicut usque hodie videmus: e quibus est et Antinous servus Hadriani Caesaris, cui et gymnicus agon exercetur apud Antinoum civitatem, quam ex eius nomine condidit, et statuit prophetas in templo. Antinoum autem in deliciis habuisse Caesar Hadrianus scribitur.

Hegesippus, who lived at a period not far from the apostolic age, writing a history of all ecclesiastical events from the passion of our Lord down to his own period and gathering many things useful to the reader, composed five volumes in simple style, trying to represent the style of speaking of those whose lives he treated. He says that he went to Rome in the time of Anicetus, the tenth bishop after Peter, and continued there till the time of Eleutherius, bishop of the same city, who had been formerly deacon under Anicetus. Moreover, arguing against idols, he wrote a history, showing from what error they had first arisen, and this work indicates in what age he flourished. He says: They built monuments and temples to their dead as we see up to the present day, such as the one to AntinoŘs, servant to the emperor Hadrian, in whose honour also games were celebrated, and a city founded bearing his name, and a temple with priests established. The emperor Hadrian is said to have been enamoured of AntinoŘs.

George Syncellus.

In the following passage from the Chronography, I have divided up the quotation of Hegesippus according to the divisions found in Eusebius, which is probably the actual source:

Οθεν Ιουδαιοι της κατ αυτου επιβουλης του ανελειν αυτον αστοχησαντες επι την αναιρεσιν Ιακωβου του αδελφοθεου τρεπονται, περι ης Ηγησιππος αξιολογος μαθητης των αποστολων ταδε φησιν εν ε υπομνηματι.

For which reason the Jews, having erred in their counsel against [Paul] to destroy him, turn to the destruction of James the brother of God, concerning which Hegesippus the worthy disciple of the apostles says these things in his fifth memoir:

Διαδεχεται την εκκλησιαν μετα την των αποστολων ο αδελφος του κυριου Ιακωβος, ο ονομασθεις υπο παντων δικαιος απο των του Χριστου χρονων μεχρι και ημων. επει πολλοι Ιακωβοι εκαλουντο, ουτος δε εκ κοιλιας μητρος αυτου αγιος ην.

James, the brother of the Lord, succeeded to the government of the church in conjunction with the apostles. He has been called the just by all from the times of Christ to the present day, for there were many that bore the name of James. He was holy from the womb of his mother.

Οινον και σικερα ουκ επιε, και εμψυχον ουκ εφαγε, και ξυρον επι την κεφαλην αυτου ουκ ανεβη· ελαιον ουκ ηλειψατο, και βαλανειω ουκ εχρησατο.

He drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath.

Τουτω μονω εξην εις τα αγια εισιεναι. ουδε γαρ ερεουν εφορει, αλλα σινδονας. και μονον οτε εισηρχετο εις τον ναον ηυρισκετο τε κειμενος επι τοις γονασι, και αιτουμενος υπερ του λαου αφεσιν ως απεσκληκεναι τα γονατα αυτου δικην καμηλου, δια το αει καμπτειν επι γονυ προσκυνουντα τω θεω, και αιτεισθαι αφεσιν τω λαω.

He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and he was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel in consequence of his constantly bending them in his worship of God and asking forgiveness for the people.

Δια γε την υπερβολην της δικαιοσυνης αυτου, εκαλειτο δικαιος και οβλιας, ο εστιν περιοχη του λαου και δικαιοσυνη, ως οι προφηται δηλουσι περι αυτου.

Because of his exceeding great justice he was called the just, and oblias, which signifies a bulwark of the people, and justice, in accordance with what the prophets declare concerning him.

Τινες ουν των επτα αιρεσεων των εν τω λαω, προγεγραμμενων μοι εν τοις υπομνημασιν, επυνθανοντο αυτω· Τις η θυρα του Ιησου, και ελεγε τουτον ειναι τον σωτηρα.

Now some of the seven sects, which existed among the people and which have been mentioned by me in the memoirs, asked him: What is the gate of Jesus? And he replied that it was the savior.

Εξ ων τινες επιστευσαν οτι Ιησους εστιν ο Χριστος. αι δε αιρεσεις αι προειρημεναι ουκ επιστευον ουτε αναστασιν, ουτε ερχομενον αποδουναι εκαστω κατα τα εργα αυτου. οσοι δε και επιστευσαν, δια Ιακωβον.

On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in the coming of one to give to every man according to his works. But as many as believed did so on account of James.

Πολλων ουν και εκ των αρχοντων πιστευοντων, ην θορυβος των Ιουδαιων και Φαρισαιων και γραμματεων, λεγοντων οτι κινδυνευει πας ο λαος Ιησουν τον Χριστον προσδοκαν. ελεγον ουν συνελθοντες τω Ιακωβω· Παρακαλουμεν σε επισχες τον λαον, επει επλανηθη εις Ιησουν, ως αυτου οντος του Χριστου. παρακαλουμεν σε πεισαι τους ελθοντας παντας εις την ημεραν του πασχα περι Ιησου. σοι γαρ παντες πειθομεθα. ημεις γαρ μαρτυρουμεν σοι, και πας ο λαος, οτι δικαιος ει, και προσωπον ου λαμβανεις.

Therefore, when many even of the rulers believed, there was a commotion among the Jews and Pharisees and scribes, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said: We entreat you, restrain the people, for they have gone astray in regard to Jesus, as if he were the Christ. We entreat you to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in you. For we bear you witness, as do all the people, that you are just and you do not respect persons.

Πεισον ουν συ τον οχλον περι Ιησου μη πλανασθαι. και γαρ πας ο λαος και παντες ημεις πειθομεθα σοι. στηθι ουν επι το πτερυγιον του ιερου, ινα ανωθεν ης, και η ευακουστα σου τα ρηματα παντι τω λαω. δια γαρ το πασχα συνεληλυθασι πασαι αι φυλαι μετα και των εθνων.

Persuade, therefore, the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you. Stand therefore upon the pinnacle of the temple, that you might be in a high position, and that your words may be readily heard by all the people. For all the tribes, with the gentiles also, have come together on account of the Passover.

Εστησαν ουν οι προειρημενοι γραμματεις και Φαρισαιοι τον Ιακωβον επι το πτερυγιον του ιερου, και εκραξαν αυτω και ειπον· Δικαιε, ω παντες πειθεσθαι οφειλομεν, επει ο λαος πλαναται οπισω Ιησου του σταυρωθεντος, απαγγειλον ημιν τις η θυρα του Ιησου.

The aforesaid scribes and Pharisees therefore placed James upon the pinnacle of the temple and cried out to him and said: Just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us what the gate of Jesus is.

Και απεκρινατο φωνη μεγαλη· Τι με ερωτατε περι του υιου του ανθρωπου; και αυτος καθηται εν τω ουρανω εκ δεξιων της μεγαλης δυναμεως, και μελλει ερχεσθαι επι των νεφελων του ουρανου.

And he answered with a loud voice: Why do you ask me concerning Jesus, the son of man? He himself sits in heaven at the right hand of the great power, and is about to come upon the clouds of heaven!

Και πολλων πληροφορηθεντων, και δοξαζοντων επι τη μαρτυρια του Ιακωβου, και λεγοντων· Ωσαννα τω υιω Δαβιδ, το εμπαλιν οι αυτοι γραμματεις και Φαρισαιοι προς αλληλους ελεγον· Κακως εποιησαμεν τοιαυτην μαρτυριαν παρασχοντες τω Ιησου, αλλα αναβαντες καταβαλωμεν αυτον, ινα φοβηθεντες μη πιστευσωσιν αυτω.

And, when many were fully convinced and gloried in the testimony of James, and said: Hosanna to the son of David, these same scribes and Pharisees said again to one another: We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.

Και εκραξαν λεγοντες· Ω, ω, και ο δικαιος επλανηθη. και επληρωσαν την γραφην την εν τω Ησαια γεγραμμενην· Αρωμεν τον δικαιον, οτι δυσχρηστος ημιν εστι τοινυν τα γεννηματα των εργων αυτου φαγονται.

And they cried out, saying: Oh, oh, the just man is also in error! And they fulfilled the scripture written in Isaiah: Let us take away the just man because he is troublesome to us; therefore they shall eat the fruit of their works.

Αναβαντες ουν κατεβαλον τον δικαιον, και ηρξαντο λιθαζειν αυτον, εν η καταβληθεις ουκ απεθανεν, αλλα στραφεις εθηκε τα γονατα λεγων· Παρακαλω, κυριε, θεε, πατερ, αφες αυτοις, ου γαρ οιδασι τι ποιουσιν.

So they went up and threw down the just man, they began to stone him, for he was not killed by the fall; but he turned and knelt down and said: I entreat you, Lord God our father, forgive them, for they know not what they do.

Ουτως δε καταλιθοβολουντων αυτον, εις των ιερεων των υιων Ρηχαβ υιου Ραχαβειμ των μαρτυρουμενων υπο Ιερεμιο, εκραζε, λεγων· Παυσασθε. τι ποιειτε; ευχεται υπερ υμων ο δικαιος.

And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah, cried out, saying: Cease! What are you doing? The just one is praying for you!

Και λαβων τις απ αυτων, εις των γναφεων, το ξυλον εν ω αποπιεζε τα ιματια, ηνεγκε κατα της κεφαλης του δικαιου. και ουτως εμαρτυρησε, και εθαψαν αυτον επι τω τοπω παρα τω ναω, και επ αυτου στηλη μενει παρα τω ναω. μαρτυς ουτος αληθης Ιουδαιοις τε και Ελλησι γεγενηται, οτι Ιησους ο Χριστος εστι. και ευθυς Ουεσπασιανος πολιορκει αυτους.

And one of them, one of the fullers, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them.

Ταυτα μεν Ηγησιππος των του καθ ημας ορθου λογου αξιοπιστος συγγραφευς ορθως ιστορει, ω και Ιωσηππος ουκ απαδοντα συμφωνει γραφων ταυτην γενεσθαι την αιτιαν της κατα Ουεσπασιανον αλωσεως Ιουδαιων.

These things Hegesippus, an historian worthy of our faith, one of those [who is a follower] of the orthodox word among us, with whom also Josephus agrees, writing what is not in disagreement [with him], that this became the cause of the conquest of the Jews in the time of Vespasian.

Photius.

Photius, Bibliotheca 232 (translation slightly modified from that available from the Tertullian Project):

Οτι τα ητοιμασμενα τοις δικαιοις αγαθα ουτε οφθαλμος ειδεν, ουτε ους ηκουσεν, ουτε επι καρδιαν ανθρωπου ανεβη. Ηγησιππος μεν τοι, αρχαιος τε ανηρ και αποστολικος, εν τω πεμπτω των υπομνηματων, ουκ οιδ ο, τι και παθων, ματην μεν ειρησθαι ταυτα λεγει, και καταψευδεσθαι τους ταυτα φαμενους των τε θειων γραφων και του κυριου λεγοντος· Μακαριοι οι οφθαλμοι υμων οι βλεποντες, και τα ωτα υμων τα ακουοντα, και εξης.

The good things prepared for the just the eye has not seen, the ears have not heard, and they are not found in the heart of man. Hegesippus, however, one of the ancients, a contemporary of the apostles, in the third book of his memoirs, in I do not know what context, says that these are empty words and that those who say them are liars since the holy scriptures say: Blessed are your eyes because they see and your ears because they hear, and the rest.