Hegesippus, who probably wrote about 150 A.D., speaks of Thebuthis, Dositheus, and others as leaders of early sects. Eusebius, _Hist. Eccl._ Bk IV. c. 22, and Origen (_cont. Cels._ Bk VI. c. 11) make this last a contemporary of Simon Magus. The _Clementine Homilies_ (Bk II. c. 24), from whom both authors may have derived their information, have a long story about Dositheus being with Simon a follower of John the Baptist, and disputing with Simon the headship of the sect. From presumably other sources, Hegesippus speaks of the Essenes, the Masbothoeans and the Hemero-baptists, for which last see Chapter XIII, _infra_, as pre-Christian sects. Footnote 25: Winwood Reade, _op. cit._ p. 244. Probably this is what is meant by Gibbon when he says (_Decline and Fall_, Bury’s ed. III. p. 153, n. 54) that no future bishop of Avila is likely to imitate Priscillian by turning heretic, because the income of the see is 20,000 ducats a year. Footnote 26: _Apostolical Constitutions_, Bk II. cc. 45, 46, 47. Harnack, _Expansion of Christianity_, Eng. ed. II. p. 98 n. 1, gives the date of this work as “middle of the 2nd century.” Duchesne, _op. cit._ p. 109, thinks it is derived from the _Didache_ which he puts not later than Trajan. Footnote 27: _Apost. Const._ Bk II. c. 26: “He (_i.e._ the bishop) is your ruler and governor; he is your king and potentate; he is next after God, your earthly divinity, who has a right to be honoured by you.” Footnote 28: Lucian, _Proteus Peregrinus_, _passim_; _Acts of Paul and Thekla_; _Acts of Peter of Alexandria_. Footnote 29: Clement of Rome, _First Epistle to the Corinthians_, c. 44. Footnote 30: So Irenaeus, _op. cit._ Bk I. c. 26, pp. 219, 220, Harvey, says it was the desire to become a διδάσκαλος or teacher that drove Tatian, once a hearer of Justin Martyr’s, into heresy. Hegesippus, _ubi cit._ _supra_, says that Thebuthis first corrupted the Church, on account of his not being made a bishop. For the same accusation in the cases of Valentinus and Marcion, see Chapters IX and XI, _infra_. Footnote 31: Celsus _apud_ Origen (_op. cit._ Bk III. cc. 10, 11) says: “Christians at first were few in number, and all held like opinions, but when they increased to a great multitude, they were divided and separated, each wishing to have his own individual party; for this was their object from the beginning”—a contention which Origen rebuts. Footnote 32: Thus in Egypt it was almost exclusively the lower classes which embraced Christianity at the outset. See Amélineau, “Les Actes Coptes du martyre de St Polycarpe” in _P.S.B.A._ vol. X. (1888), p. 392. Julian (_Cyr._ VI. p. 206) says that under Tiberius and Claudius there were no converts of rank. Footnote 33: