THE NEW SCHAFF-HERZOG
mitted by Arius himself, who was one of his numerous pupils, declared in a letter to Eusebius of Nicomedia, also a scholar of Lucian's school. Although it is clear from the statements of Alexander that Lucian returned to orthodoxy before he died, Epiphanius says that he was reckoned a martyr by the Arians, and Philostorgius, who praises him highly, declares that almost all the important Arian and semi-Arian theologians of the first half of the fourth century were pupils of Lucian. Nevertheless, his theological opponents were not altogether blind to his virtues. Eusebius, who mentions him but twice (Hist, eccl., viii. 13, ix. 6), praises the purity of his life, his knowledge of the Scriptures, and his noble martyrdom; the pseudo-Athanasius terms him a great and holy ascetic and martyr; Chrysostom delivered a eulogy upon him; and the Church finally recognized the martyrdom of St. Lucian, especially as it was contained in the calendar of Nicomedia, the prototype of all Greek calendars.
Of the literary activity of Lucian scant remains survive. Jerome mentions his recension of the manuscripts of the Bible (his chief work), as do Suidas and Simeon Metaphrastes, and Jerome also alludes to his treatises on faith and his letters, to which must be added his defense preserved by Rufinus. A fragment of a letter is contained in the Chronicon Paschale (p. 277, ed. Ducange), describing the martyrdom of Bishop Anthimus, Paris, 1648 sqq. Lucian's apology (Rufinus, ed. Cacciari, i. 515) reveals the Christological standpoint of its author, postulating that " there is one God, revealed to us through Christ and inspired in our hearts by the Holy Spirit." The importance of Christ is restricted to his office as a teacher and lawgiver, who gave mankind an example of patience by his incarnation and death. Scarcely a trace of Lucian's writings on faith has survived, although they may form the basis of the statement of Epiphanius that Lucian and his followers affirmed that Christ had only a human body, but not a human soul, all human emotions being ascribed directly to the Logos, so that the Son was inferior to the Father, evidently a cardinal doctrine in his system. The creed adopted by the bishops assembled at Antioch in 341 is ascribed to Lucian by some writers of the early Church as well as by the semi-Arian Synods of Seleucia (359) and Caria (367), but this can at most mean little more than that part of his doctrines were accepted with many interpolations and additions. According to Jerome, Lucian's version of the Septuagint was received from Constantinople to Antioch, but varied widely from the current text. Of the recension of the New Testament Jerome speaks in terms of disapproval, and its use was forbidden by the Decretum Gelasianum. It was formerly supposed that in his New Testament Lucian adhered closely to the Peshitto, but it now seems inadvisable to attempt to trace any family of manuscripts to his work (see Bible Versions, A, I., 1, § 5). Practically nothing is known concerning Lucian's exegetical treatises, although it is probable that he wrote on hermeneutics. (A. Habnack.)
Bibliography: DCB, iii. 748-749; NPNF, 2 ser., i. 360, col. i., note 4; Jerome, De vir. ill., lxxvii.
LUCIAN OF SAMOSATA.
Lucian's Attitude Toward Christianity (§ 1). The Peregrinus (§2). Historical Basis of the Peregrinus (§ 3). Lucian's Knowledge of Christianity (§ 4).
In the second half of the second century, with the single exception of Celsus, few of the cultivated classes of the Roman Empire paid more than a superficial attention to Christianity. Fronto, the friend of Marcus Aurelius, is said to have written against it, but nothing is certainly i. Lucian's known of his book. Marcus Aurelius Attitude himself, Epictetus, Galen, and the oratoward tor Aristides mention the Christian re- Christianity, ligion only in passing. Nor did the great satirist Lucian think it necessary to take special notice of it. Only twice — cursorily in the Alexander and more at length in the Peregrinus Proteus — does he deal with the subject; but the interest of his account for modern times has led to frequent exaggeration of the interest which the topic had for him. His attitude toward Christianity has been represented in every possible light, from a fanatical hatred to a secret friendship. Still, Lucian's description of the Christians in the Peregrinus is actually one of the most interesting and instructive accounts of the early Christians which have been preserved from a pagan pen.
The Peregrinus is a satire aimed at the Cynics, and more particularly, as Bernays has shown, at the contemporary Cynic philosopher Theagenes. This school, among whom a considerable proportion of unworthy elements existed, was anti- 2. The pathetic to Lucian. He was specially Peregrinus. stirred up to this attack by the exaggerated admiration of Peregrinus expressed by the baser sort of Cynics, as well as by some of a higher class. Lucian had known the man personally; and when Theagenes, his closest associate, began to make a name for himself in Rome, the satirist felt that it was time to take the field. His work, addressed to the Platonist Cronius, gives an account of the life and death of Peregrinus, whom he calls, on grounds of personal knowledge, a common criminal. On reaching manhood, Peregrinus was, according to him, convicted of adultery and suitably punished in Armenia; then seduced a boy, and saved himself from the vengeance of the parents only by a money payment; and finally, in his birthplace, Parion on the Hellespont, murdered his father to get possession of his inheritance. Suspicion attaching to him, he was forced to flee, and after considerable wandering came to Palestine or possibly to Antioch. Here he became acquainted with the Christians, insinuated himself into their fellowship, and became a respected teacher. He was imprisoned as a Christian, but was released by the governor of Syria and returned to Parion, where he was able to meet the charge of parricide only by surrendering his portion of the inheritance, fifteen talents, to his fellow citizens. He had appeared there in the dress of a Cynic, but on his further journeys he was received and supported by the Christians as one of their own. Falling into discredit with them (Lucian thinks on account of eating forbidden meats), he