The next passage that appears to be quotation occurs in the account of the death of James the Just; ’Why do ye ask me concerning Jesus the Son of Man?  He too sits in heaven on the right hand of the great Power and will come on the clouds of heaven’ ([Greek:  Ti me eperotate peri Iaesou tou huiou tou anthropou? kai autos kathaetai en to ourano ek dexion taes megalaes dunameos, kai mellei erchesthai epi ton nephelon tou ouranou]).  It seems natural to suppose that this is an allusion to Matt. xxvi. 64, [Greek:  ap’ arti opsesthe ton huion tou anthropou kathaemenon ek dexion taes dunameos, kai erchomenon epi ton vephelon tou ouranou].  The passage is one that belongs to the triple synopsis, and the form in which it appears in Hegesippus shows a preponderating resemblance to the version of St. Matthew.  Mark inserts [Greek:  kathaemenon] between [Greek:  ek dexion] and [Greek:  taes dunameos], while Luke thinks it necessary to add [Greek:  tou theou].  The third Evangelist omits the phrase [Greek:  epi ton nephelon tou ouranou], altogether, and the second substitutes [Greek:  meta] for [Greek:  epi].  In fact the phrase [Greek:  epi ton vephelon] occurs in the New Testament only in St. Matthew; the Apocalypse, like St. Mark, has [Greek:  meta] and [Greek:  epi] only with the singular.

In like manner, when we find Hegesippus using the phrase [Greek:  prosopon ou lambaneis], this seems to be a reminiscence of Luke xx. 21, where the synoptic parallels have [Greek:  blepeis].

A more decided reference to the third Gospel occurs in the dying prayer of St. James; [Greek:  parakalo, kurie thee pater, aphes autois; ou gar oidasiti poiousin], which corresponds to Luke xxiii. 34, [Greek:  pater, aphes autois; ou gar oidasin ti poiousin].  There is the more reason to believe that Hegesippus’ quotation is derived from this source that it reproduces the peculiar use of [Greek:  aphienai] in the sense of ‘forgive’ without an expressed object.  Though the word is of very frequent occurrence, I find no other instance of this in the New Testament [Endnote 143:1], and the Clementine Homilies, in making the same quotation, insert [Greek:  tas hamartias auton].  The saying is well known to be peculiar to St. Luke.  There is perhaps a balance of evidence against its genuineness, but this is of little importance, as it undoubtedly formed part of the Gospel as early as Irenaeus, who wrote much about the same time as Hegesippus.

The remaining passage occurs in a fragment preserved from Stephanus Gobarus, a writer of the sixth century, by Photius, writing in the ninth.  Referring to the saying ‘Eye hath not seen,’ &c., Gobarus says ’that Hegesippus, an ancient and apostolical man, asserts—­he knows not why—­that these words are vainly spoken, and that those who use them give the lie to the sacred writings and to our Lord Himself who said, “Blessed are your eyes that see and your ears that hear,"’ &c.  ’Those who use these words’ are, we can