However, the account of Josephus differs from that of later works by Hegesippus, Clement of Alexandria, and Origen, and Eusebius of Caesarea that it simply has James stoned while the others have other variations such as having James thrown from the top of the Temple, stoned, and finally beaten to death by laundrymen as well as his death occurring during the siege of Jerusalem in AD 69.

( c. 310 ) Bk 4, ch. 8-§ 2 quoting Hegesippus ( Memoirs c. 180-lost ): " Among whom idols is also Antinoüs, a slave ( doulos ) of the Emperor Hadrian, in whose honor are celebrated also the Antinoian games, which were instituted in our day.

Apart from a handful of references in the Gospels, the main sources for his life are the Acts of the Apostles, the Pauline epistles, the historian Josephus, and St. Jerome, who also quotes the early Christian author Hegesippus.

If we are to believe the legend of Hegesippus quoted by Eusebius, St. James the Less, Bishop of Jerusalem, was a Nazarite, and performed with rigorous exactness all the practices enjoined by that rule of life.

Today, all that remains of its original text are notations, quotations, and commentaries from various Church Fathers including Hegesippus, Origen, Eusebius and Jerome.

Jacobus de Voragine, compiling his Legenda Aurea ( Golden Legend ) before the competition arose, characterized Mary Magdalene as the emblem of penitence, washing the feet of Jesus with her copious tears ( although it is now believed that Mary of Bethany was the woman known for washing or anointing the feet of Jesus ) protectress of pilgrims to Jerusalem, daily lifting by angels at the meal hour in her fasting retreat and many other miraculous happenings in the genre of Romance, ending with her death in the oratory of Saint Maximin, all disingenuously claimed to have been drawn from the histories of Hegesippus and of Josephus.

Eusebius has also preserved an extract from a work by Hegesippus ( c. 110-c. 180 ), who wrote five books ( now lost except for some quotations by Eusebius ) of Commentaries on the Acts of the Church.

A small number of other authors, now only known in fragments, such as Papias and Hegesippus, were more concerned with the apostolic continuity of the individual churches and their histories.

An inventory ( of perhaps the 11th century ) lists the church history of Hegesippus, now lost, among other extraordinary treasures.

The Against Marcion is lost, as is the Refutation of all Heresies to which Justin himself refers in Apology, i. 26 ; Hegesippus, besides perhaps Irenaeus and Tertullian, seems to have used it.

St. Hegesippus appealed principally to tradition as embodied in the teaching which had been handed down through the succession of bishops, thus providing for Eusebius information about the earliest bishops that otherwise would have been lost.

Correspondences among the lists of St. Irenaeus, Africanus, and Eusebius cannot be assumed to have come from the lost list of Hegesippus, as only Eusebius mentions his name.

His contemporary Hegesippus wrote that he was a deacon of the Roman Church under Pope Anicetus ( c. 154 – 164 ), and remained so under Pope Soter, whom he succeeded in about 174.

Hegesippus in his fifth book of his Commentaries, writing of James, says " After the apostles, James the brother of the Lord surnamed the Just was made head of the Church at Jerusalem.

Saint Hegesippus ( Ἅγιος Ἡγήσιππος ) ( c. 110 — c. April 7, 180 AD ), was a Christian chronicler of the early Church who may have been a Jewish convert and certainly wrote against heresies of the Gnostics and of Marcion.

Through Eusebius Hegesippus was also known to Jerome, who is responsible for the idea that Hegesippus " wrote a history of all ecclesiastical events from the passion of our Lord down to his own period ... in five volumes ", which has established the Hypomnemata as a Church history.

According to Hegesippus, Dositheus lived later than Simon Magus, the first heresiarch of the Church ; other authors speak of him as the teacher of Simon, at the same time confounding him with Simon Magus, connecting his name with Helena, and stating that he was the " being ".

* Hegesippus ' Hypomnemata ( Memoirs ) in five books, and a history of the Christian church.

Eusebius says that St. Hegesippus was a convert from Judaism, learned in the Semitic languages and conversant with the oral tradition and customs of the Jews, for he quoted from the Hebrew, was acquainted with the Gospel of the Hebrews and with a Syriac Gospel, and he also cited unwritten traditions of the Jews.

Other authors quoted for their recipes include Glaucus of Locri, Dionysius, Epaenetus, Hegesippus of Tarentum, Erasistratus, Diocles of Carystus, Timachidas of Rhodes, Philistion of Locri, Euthydemus of Athens, Chrysippus of Tyana and Paxamus.

Other sources attribute the early work to Hegesippus and Irenaeus, having been continued by Eusebius of Caesarea.

Carpocrates is also mentioned by Tertullian and Hippolytus, both of whom seem to rely on Irenaeus ; and also perhaps by Origen and Hegesippus.

He is distinguished from the Apostle James, son of Zebedee by various epithets ; he is called James the brother of the Lord by Paul ( Galatians 1: 19 ), James the brother of the Lord, surnamed the Just by Hegesippus and others, " James the Righteous ", " James of Jerusalem ", " James Adelphotheos " ( Ἰάκωβος ὁ ἀδελφόθεος ), and so on.

The date of Hegesippus is insecurely fixed by the statement of Eusebius that the death and apotheosis of Antinous ( 130 ) occurred in Hegesippus ' lifetime, and that he came to Rome under Pope St. Anicetus and wrote in the time of Pope St. Eleuterus ( Bishop of Rome, ca 174-189 ).

Hegesippus reports that he was executed by the Sanhedrin in 62.

It was used extensively by the followers of Hegesippus, Merinthus and Cerinthus as well as by the Ebionites and the Nazarenes.

They have been interpreted as children of Joseph and Mary, a view put forward by Tertullian and perhaps by Hegesippus, but that, when proposed by Helvidius, met with opposition from Jerome, who was apparently voicing the general Christian opinion at the time.

His books were clearly used by 2nd-early 3rd century historians such as Cassius Dio's report on Agricola's exploration of Britain, and Hegesippus may have borrowed from his account of the Great Jewish Revolt.

It has also been pointed out this account dates the event to c. 64 CE while the accounts regarding the death of James given by Hegesippus, Clement of Alexandria, Eusebius of Caesarea, and Early Christian tradition all date the event to c70 CE.

In that chapter, Eusebius first describes the background including Festus, and mentions Clement and Hegesippus.

Eusebius ' own shaky command of Hebrew and Aramaic, and his lack of personal knowledge of customs of the Jews, were insufficiently founded to judge Hegesippus as a dependable source.

It is probable that Eusebius borrowed his list of the early bishops of Jerusalem from Hegesippus.

According to Eusebius Hegesippus said Matthew's Gospel was written in Syriac ( Ecclesiastical History 3: 22-24 ) a view Eusebius shared ( Theophania 4: 12 ).

Eusebius quotes Hegesippus, who states: " This apostle was consecrated from his mother's womb.

According to a tradition of Hegesippus ( Eusebius III. 11 ) this Clopas was a brother of Joseph making his wife Mary, Jesus ' aunt and this James the younger and Jose to be Jesus ' cousins.

His sources for it included Eusebius of Caesarea, the Clementine homilies, Hegesippus, and Sextus Julius Africanus.

The term " brother " ( adelphos ) is distinct in Greek from " cousin " ( anepsios ), and the second-century Christian writer Hegesippus distinguishes between those who were " cousins " of Jesus ( anepsioi ) and his " brothers.

With great ingenuity J. B. Lightfoot, in Clement of Rome ( London, 1890 ), found traces of a list of popes in Epiphanius of Cyprus, ( Haer., xxvii, 6 ) that may also derive from Hegesippus, where that fourth-century writer carelessly says: " Marcellina came to us lately and destroyed many, in the days of Anicetus, Bishop of Rome ", and then refers to " the above catalogue ", though he has given none.

; Tertullian, possibly Hegesippus, and Helvidius accepted this view In reference to this it is occasionally noted that James ( Jacob Iakobos ) as oldest of the brothers takes the name of Joseph's father ( also James, Iakobos in the Solomonic genealogy of Jesus in Matthew ), when in Bible times the grandson occasionally gets the name of the grandfather.

This positive use carried over from Hellenic philosophy into Greek Orthodoxy as a critical characteristic of ascetic practices, through St. Clement of Alexandria, Irenaeus, Hippolytus of Rome, Hegesippus, and Origen.

The 2nd century chronicler Hegesippus also left an account of the death of James, and while the details he provides diverge from those of Josephus, the two accounts share similar elements.

Moreover, in comparison with Hegesippus ' account of James ' death, most scholars consider Josephus ' to be the more historically reliable.

Wells further states that differences between the Josephus account and those of Hegesippus and Clement of Alexandria may point to interpolations in the James passage.

The Christian historian Hegesippus also visited Rome during Anicetus ' pontificate.

* Hegesippus, Historiae i. 29 – 32.