What does Hippolytus Romanus mean in the Bible?


A Dictionary of Early Christian Biography - Hippolytus Romanus
Hippolytus (2) Romanus . Though so celebrated in his lifetime, Hippolytus has been but obscurely known to the church of subsequent times. He was at the beginning of the 3rd cent. unquestionably the most learned member of the Roman church, and a man of very considerable literary activity; his works were very numerous, and their circulation spread from Italy to the East, some having been translated into Syriac, Arabic, Armenian, Ethiopic, and perhaps other languages. His name assumes various disguises, as Poltus in the popular memory of Italy, in Egypt as Abulides. There is evidence also that he took a very active part in the affairs of his own church; but there are no contemporary witnesses to inform us concerning his personal history. A century after his death Eusebius evidently knew nothing of him beyond what he could infer from such works of his as had reached him. These works were soon superseded by those of other more able and learned writers. Scarcely one has come down to us without mutilation, and the authenticity of almost every work assigned to him has been disputed. Yet his celebrity survived, and various legends, not always carefully distinguished from the authentic history of the saint, arose. It has been disputed whether Hippolytus was a presbyter or a bishop; and if a bishop, of what see; whether he laboured in Italy or Arabia; whether he was orthodox or a schismatic; whether he was a martyr, and if so, by what death he died. At length the recovery of the work on heresies, now by general consent attributed to him, cleared away some obscurities in his personal history, though many questions can still receive only doubtful answers.
The earliest notice of Hippolytus is by Eusebius in two passages (H. E. vi. 20, 22). In the first, speaking of ecclesiastical writers of whom letters were then preserved in the library at Jerusalem, Eusebius mentions "likewise Hippolytus, who was bishop of another church somewhere." In the second he gives a list of the works of Hippolytus which he had met with (not including any letters), this being probably the list of those in the library at Caesarea, but adds that many other works by him might be found elsewhere.
If the earliest witnesses give no certain information as to where Hippolytus laboured, they enable us to determine when he lived. Eusebius says that he wrote a work on the Paschal feast, in which he gives a sixteen-years' Easter table, and accompanies it with a chronology, the boundary of his calculations being the first year of the emperor Alexander, i.e. A.D. 222. In 1551, in some excavations made on the Via Tirburtina, near Rome, a marble statue was found, representing a venerable person sitting in a chair, clad in the Greek pallium. The back and sides of the chair contain Greek inscriptions. The back has a list of works presumably written by the person represented. One side has a sixteen-years' cycle, exactly corresponding to the description of Eusebius and beginning with the first year of Alexander. Other evidence makes it certain that this cycle is that of Hippolytus. The works sufficiently agree with those ascribed to Hippolytus by Eusebius and Jerome; and no doubt is entertained that Hippolytus is the person commemorated. The list of Paschal full moons in the cycle gives accurately the astronomical full moons for the years 217–223 inclusive. For the next eight years the true full moons are a day or two later than those given, and after that deviate still further; so that after two or three revolutions of the cycle the table would be useless. This table must, then, have been framed about the time specified, a.d. 222, and the chair must be a nearly contemporary monument, for it is not conceivable that the table would be put on record, to do its author honour, after it had been tried long enough to make its worthlessness apparent. Further, the inscription is in Greek, and the early Roman church contained a large section, if not a majority, of foreigners, whose habitual language was Greek. This inscription must have been placed before that section had disappeared and Latin had become the exclusive language of the church. A further proof of antiquity is furnished by the list of writings, which is independent of those of Eusebius and Jerome, and which no one in the West could have drawn up long after the death of Hippolytus. The date thus fixed agrees with what we otherwise know, that Hippolytus was a contemporary of Origen, Jerome telling us that it appeared from a homily of Hippolytus then extant that it had been delivered in Origen's hearing. We know from Eusebius ( H. E. vi. 14) that Origen visited Rome in the reign of Caracalla and episcopate of Zephyrinus, i.e. some time in the years 211–217. In one of these years he might thus have heard Hippolytus preach. We must place the commencement of the activity of Hippolytus as early as the 2nd cent. Photius tells us that the treatise of Hippolytus Against all the Heresies professed to be a synopsis of lectures delivered by Irenaeus. The simplest supposition seems to be that Hippolytus heard Irenaeus lecture in Rome. Eusebius tells of one visit of Irenaeus to Rome c. 178. A note in a Moscow MS. of the martyrdom of Polycarp (Zahn's Ignatius , p. 167) represents him as teaching at Rome several years before. It is not unlikely that Irenaeus came again to Rome and there delivered lectures against heresies. The time could not have been long after the beginning of the last decade of the 2nd cent. It has been shewn that the author of the cycle engraved on the chair must also have been the author of a chronicle, a Latin translation of which is extant, the last event in which is the death of the emperor Alexander (235). In that year an entry in the Liberian Catalogue of bishops of Rome records that Pontianus the bishop, and Hippolytus the presbyter, were transported as exiles to the pestilent island of Sardinia. It is difficult to believe that the Hippolytus here described as presbyter is not our Hippolytus, and probably both he and Pontianus gained the title of martyrs by dying in the mines. >From the "depositio martyrum" of the Liberian Catalogue it appears that the bodies of Pontianus and Hippolytus were both deposited on the same day (Aug. 13), the former in the cemetery of Callistus, the latter in that on the Via Tiburtina, and it is natural to think that both bodies were brought from Sardinia to Rome. The translation of Pontianus, we are told, was effected by pope Fabianus, probably in 236 or 237. A very different account of the martyrdom of Hippolytus is given by Prudentius (Peristeph. 11), who wrote at the beginning of the 5th cent. His story is that Hippolytus had been a presbyter, who was torn in pieces at Ostia by wild horses, like the Hippolytus of mythology. Prudentius describes the subterranean tomb of the saint and states that he saw on the spot a picture representing this execution, and that this martyrdom was commemorated on Aug. 13. He gives an account of the crowds who flocked to the commemoration and a description of a stately church, with a double row of pillars, which Döllinger considers was the church of St. Laurence († 258), a saint whose cultus attained much greater celebrity, and who was also buried on the Via Tiburtina, his church being adjacent to the tomb of Hippolytus.
The picture which Prudentius saw may well have been originally intended to depict the sufferings of the mythological Hippolytus, and, being inscribed with that name, have been ignorantly copied or transferred by Christians to adorn the resting-place of the martyr of that name. The tale told by Prudentius is plainly the offspring of the picture, and the authentic evidence of the deposition, on Aug. 13, on the Via Tiburtina of the remains of a Hippolytus who is coupled with Pontianus indicates the real owner of the tomb, of whom, in the century and a half which passed before Prudentius visited it, all but his name and the day of his feast had been forgotten.
What light has been cast upon his history by the recovery of the treatise against heresies? The portion previously extant had been known under the name of Origen's Philosophumena . We make no scruple in treating this as the work of Hippolytus, for this is the nearly unanimous opinion of critics, Lipsius alone hesitating and cautiously citing the author as Pseudo-Origenes. From this work it appears that he took an active part in the affairs of the Roman church in the episcopates of Zephyrinus and Callistus. Döllinger has shewn that, without imputing wilful misstatement to Hippolytus, it is possible to put on all that he relates about CALLISTUS a very much more favourable interpretation than he has done; and with regard to the charge that Callistus in trying to steer a middle course between Sabellianism and orthodoxy had invented a new heresy, the retort may be made that it was Hippolytus himself who in his dread of Sabellianism had laid himself open to the charge of Ditheism. But the point to which Döllinger called attention, with which we are most concerned here, is that Hippolytus in this work never recognizes Callistus as bp. of Rome. He says that Callistus had aspired to the episcopal throne and that on the death of Zephyrinus "he supposed himself to have obtained what he had been hunting for." But Hippolytus treats him only as the founder of a school (διδασκαλεῖον ) in opposition to the Catholic church, using the same word with regard to Noetus (cont. Haer. Noeti , Lagarde, p. 44), of whom he says that when expelled from the church he had the presumption to set up "a school." Hippolytus says that Callistus and his party claimed to be the Catholic church and gloried in their numbers, though this multitude of adherents had been gained by unworthy means, namely, by improper laxity in receiving offenders. Callistus had received into his communion persons whom Hippolytus had excommunicated. He adds that this school of Callistus still continued when he wrote, which was plainly after the death of Callistus, and he refuses to give its members any name but Callistians. Evidently the breach between Hippolytus and Callistus had proceeded to open schism. But if Hippolytus did not regard Callistus as bp. of Rome, whom did he so regard? To this question it is difficult to give any answer but Döllinger's: Hippolytus claimed to be bp. of Rome himself. In the introduction to his work, Hippolytus claims to hold the episcopal office; he declares that the pains which he took in the confutation of heresy were his duty as successor of the apostles, partaker of the grace of the Holy Spirit that had been given to them and which they transmitted to those of right faith, and as clad with the dignity of the high priesthood and office of teaching and guardian of the church. Afterwards we find him exercising the power of excommunication upon persons, who thereupon joined the school of Callistus. Thus we seem to have a key to the difficulty that Hippolytus is described in the Liberian Catalogue only as presbyter, and yet was known in the East universally as bishop; and very widely as bp. of Rome. His claim to be bishop was not admitted by the church of Rome, but was made in works of his, written in Greek and circulating extensively in the East, either by himself in the works or more probably in titles prefixed to them by his ardent followers. We have also a key to the origin of the tradition that Hippolytus had been a Novatianist. He had been in separation from the church, and the exact cause of difference had been forgotten. Against another hypothesis, that Hippolytus was at the same time bp. of Portus and a leading presbyter of Rome, Döllinger urges, besides the weakness of the proof that Hippolytus was bp. of Portus, that there is no evidence that Portus had then a bishop, and that, according to the then constitution of the church, the offices of presbyter and bishop could not be thus combined. Döllinger contends that the schism could not have occurred immediately on the election of Callistus; but there is exactly the same reason for saying that Hippolytus refused to recognize Zephyrinus as bishop, as that he rejected Callistus; for he speaks of the former also as "imagining" that he governed the church. In consistency, then, Döllinger ought to have made the schism begin in the time of Zephyrinus, and so de Rossi does, adding a conjecture of his own, that the leader of the schism had been Victor's archdeacon, and had in that capacity obtained his knowledge of the early life of Callistus, and that he was actuated by disappointment at not having been made bishop on Victor's death. On the other hand, to make a schism of which no one in the East seems to have ever heard begin so early ascribes to it such long duration as to be quite incredible. For it continued after the death of Callistus, some time after which the account in the treatise on heresies was plainly written, and Döllinger thinks it even possible that it may have continued up to the time of the deportation of Pontianus and Hippolytus to Sardinia. He regards with some favour the hypothesis that this banishment might have been designed to deliver the city from dissensions and disputes for the possession of churches between the adherents of the rival leaders. It seems to us most likely that Pontianus and Hippolytus were banished early in the reign of Maximin as the two leading members of the Christian community. We find it hard to refuse the explanation of von Döllinger, which makes Hippolytus the first anti-pope; but the difficulties arising from the fact that the existence of so serious a schism has been absolutely unknown to the church from the 4th cent. to the 19th are so great, that if we knew of any other way of satisfactorily explaining the language of Hippolytus we should adopt it in preference. We are not told who consecrated Hippolytus as bishop, but a schism in inaugurating which bishops thus took the lead must have been a serious one: it lasted at least 5 or 6 years, and, if we make it begin in the time of Zephyrinus as we seem bound to do, perhaps 20 years, and it had as its head the most learned man of the Roman church and one whose name was most likely to be known to foreign churches. Yet the existence of this schism was absolutely unknown abroad. All Greek lists of the popes, as well as the Latin, include Callistus, and make no mention of Hippolytus; and the confessed ignorance of Eusebius about the see of Hippolytus is proof enough that he was not in possession of the key to the difficulty. In the Novatianist disputes which commenced about 15 years after the death of Hippolytus, when many would still be alive who could have remembered the controversy between him and Callistus, we find no allusion on either side to any such comparatively recent schism of which a man holding rigorist views resembling those of Novatian was the head. Bearing in mind the excitement caused in the case of Novatian, we ask, Was the question who was bp. of Rome regarded as a matter of such purely local concern that controversy could go on at Rome for years and the outside world know nothing of it, and that although the unsuccessful claimant was a person on other grounds very widely known? Is it conceivable, if Hippolytus really set up a rival chair to Callistus, that he, whose books and letters widely circulated in the East, made no attempt to enlist on his side the bishops of the great Eastern sees? Or is it likely, if Hippolytus had started a long-continued and dangerous schism at Rome, that the predominant party should have completely condoned his offence, that he should have been honoured for centuries as a saint and a martyr, and that his name should have been handed down with no hint of that schism until words of his own came to light to suggest it? These improbabilities in the theory hitherto most generally received, amount almost to impossibilities, though we confess it difficult to find a satisfactory substitute. We can only suggest that if there were at the time, as there are grounds for supposing, a Greek congregation at Rome, the head of it is very likely to have been Hippolytus, and the head of such a congregation might naturally be entrusted with the episcopal power of admitting or excluding members, since doubtful cases could scarcely be investigated by a Latin-speaking pope. The supposition that he may have received episcopal consecration, besides explaining the enigmatical dignity ἐθνῶν ἐπίσκοπος ascribed by Photius to Caius, would give a less violently improbable account of the claim of Hippolytus to episcopal dignity than the theory that he had been consecrated as anti-pope. As he was probably the last holder of his anomalous office, it is not surprising if no remembrance was retained of its exact constitution; but it is in the nature of things probable that the period when the church of Rome was Greek and when it was Latin should be separated by a bilingual period; and it is not unnatural that the arrangements made during that interval should be forgotten when the need for them had passed. The severity of the persecutions at Rome under Decius and Valerian seems to have obliterated much of the recollections of the history of the early part of the century. Whether Hippolytus was bishop or presbyter, he wrote his attacks on Callistus in Greek and addressed them to Greek-speaking people, and there is no evidence that he made any assault on the unity of the Latin-speaking church. This may account for the faintness of the impression which his schismatic language produced and for the facility with which it was pardoned. That the arrogance and intemperance of language which he displayed did not deprive him of permanent honour in the Roman church is to be accounted for by the leniency with which men treat the faults of one who has real claims to respect. Hippolytus was a man of whose learning the whole Roman church must have been proud; he was of undoubted piety, and of courage which he proved in his good confession afterwards. The way of return would not be made difficult for such a man when he really wished all dissension to end.
The preceding discussions have told all that is known of the life of Hippolytus. We now proceed to enumerate his works; acknowledging the great help of the list of Caspari, Taufsymbol und Glaubensregel , iii. 377.
(1) Most completely associated with his name is the 16 years' cycle (mentioned by Eusebius and Jerome, u.s. ), and the little treatise in which he explained it. This is among the list of works on the statue, Ἀπόδειξις χρόνων τοῦ πάσχα καὶ τὰ ἐν τῷ πίνακι . That the cycle engraved on the statue is undoubtedly that of Hippolytus is not only proved by facts already pointed out and by its interpretation of the 70 weeks of Daniel in the manner peculiar to Hippolytus, but is placed beyond doubt by its literal agreement with a Syriac version of the cycle of Hippolytus preserved in a chronological work by Elias of Nisibis (Lagarde, Analecta Syriaca , p. 89). The cycle of 8 years used by Greek astronomers for harmonizing lunar and solar years is much older than Hippolytus. What was novel in the scheme of Hippolytus was his putting two eight-years' cycles together in order to exhibit readily the days of the week on which the full moons fell. The cycle of Hippolytus is not astronomically correct, and, as the Syriac writer correctly states, the error accumulates at the rate of three days for every sixteen-years' cycle. Of this Hippolytus has no suspicion, and he supposed that he could by means of his cycle determine all Paschal full moons future or past.
(2) Eusebius, in the passage where he has spoken of the work on the Paschal feast just considered (τὸ περὶ τοῦ πάσχα σύγγραμμα ), proceeds with a list of the other works of Hippolytus he had met with, among which is one περὶ τοῦ πάσχα . The use of the definite article in the first case might suggest that Eusebius only knew one such work, and mentions it the second time in its order in his collection of works of Hippolytus. But it may be considered certain that Hippolytus treated doubly of the Paschal celebration: in (1) giving rules for finding Easter; in another writing, which probably was an Easter-day sermon, treating of its doctrinal import.
(3) Among the works enumerated on the statue is a chronicle. The list runs χρονικῶν πρὸς Ἕλληνας , and it has been questioned whether this describes two separate works, or a chronicle written with a controversial object; but the remains of the chronicle itself shew it to have been written for the instruction of Christians and not as a polemic against heathenism. The chronicle records the death of the emperor Alexander, and therefore the deportation of Hippolytus and Pontianus to Sardinia could not have taken place under Alexander as the later Papal Catalogue has it, but under Maximin. It follows, also, that this chronicle is likely to be the latest work of Hippolytus, and therefore that a passage common to it and to the later treatise on heresy was taken from an earlier work, a supposition which presents no difficulty.
(4) We pass now from the chronological to the anti-heretical writings; first, the treatise against all heresies, which may have been the earliest work of Hippolytus. It is mentioned in the lists of both Eusebius and Jerome, and a passage is quoted from it in the Paschal Chronicle, though it is not in the list on the chair as we have it, which shews that we cannot build any conclusion on the absence of a name therefrom. The fullest account of this treatise is given by Photius (Cod. 121). He describes it as a small book, βιβλιδάριον , against 32 heresies, beginning with the Dositheans and ending with Noetus and the Noetians; that it purported to be an abstract of discourses of Irenaeus; was written in a clear, dignified style, though not observant of Attic propriety. It denied St. Paul's authorship, of Hebrews . It was probably published in the early years of the episcopate (199–217) of Zephyrinus, to lead up to an assault on Noetianism, then the most formidable heresy at Rome.
(5) A work, or rather a fragment, bearing in the MS. the title of Homily of Hippolytus against the Heresy of one Noetus , appears on examination to be not a homily, but the conclusion of a treatise against more heresies than one. It begins: "Certain others are privily introducing another doctrine, having become disciples of one Noetus." It proceeds to refute the Noetian objection that the assertion of the distinct personality of our Lord contradicts those texts of Scripture which declare the absolute unity of God. At the end of this discussion he says, "Now that Noetus also has been refuted, let us come to the setting forth of the truth, that we may establish the truth, against which all so great heresies have arisen, without being able to say anything." The orthodoxy of the tract seems unsuspected by Tillemont, Ceillier, Lumper, and others. It was formally defended by bp. Bull, and was published by Routh (Ecc. Script. Opusc. ) as a lucid exposition of orthodox doctrine. When, however, it came to light that the teaching of Hippolytus had been censured by pope Callistus, Döllinger had no difficulty in pointing out features in it open to censure. Though Hippolytus acknowledges the Logos to have been from eternity dwelling in God as His intelligence, he yet appears to teach that there was a definite epoch determined by the will of God, prior no doubt to all creation, when that Logos, which had previously dwelt impersonally in God, assumed a separate hypostatic existence, in order that by Him the world should be framed and the Deity manifested to it. Thus, beside God there appeared another; yet not two Gods, but only as light from light, a ray from the sun. Hippolytus also teaches that it was only at the Incarnation that He Who before was the Logos properly became Son, though previously He might be called Son in reference to what He was to be. Döllinger imagines that this emanation doctrine of Hippolytus may, in the controversies of the time, have been stigmatized as Valentinian, and that thus we may account for a late authority connecting this heresy with his name.
(6) Refutation of all Heresies. —In 1842 Minoides Mynas brought to Paris from Mount Athos, besides other literary treasures, a 14th-cent. MS. containing what purported to be a refutation of all heresies, divided into 10 books. Owing to mutilation, the MS. begins in the middle of bk. iv.; but from the numbering of the leaves it is inferred that the MS. had never contained any of the first three books. Miller, who published it in 1851 for the Univ. of Oxford, perceived that it belonged to the work published under the name of Origen's Philosophumena by Gronovius, and afterwards in the Benedictine ed. of Origen, though it had been perceived that the ascription to Origen must be erroneous, as the author claims the dignity of high priesthood, and refers to a former work on heresies, while no such work is said to have been composed by Origen. Miller in his edition reprinted the Philosophumena as bk. i. of the Elenchus , but ascribed the whole to Origen, an ascription which was generally rejected. Jacobi, in a German periodical, put forward the claims of Hippolytus, a theory which was embraced by Bunsen (Hippolytus and his Age , 1852; 2nd ed., Christianity and Mankind , 1854) and Wordsworth (St. Hippol. and the Ch. of Rome , 1853, 2nd ed. 1880), and completely established by Döllinger (Hippolytus und Kallistus , 1853). From the book itself we infer that the author lived at Rome during the episcopates of Zephyrinus and Callistus and for some time afterwards; that he held high ecclesiastical office, and enjoyed much consideration, being not afraid to oppose his opinion on a theological question to that of the bishop, and able to persuade himself that fear of him restrained the bishop from a course on which he otherwise would have entered. Hippolytus satisfies these conditions better than any one else for whom the authorship has been claimed. Further, the hypothesis that Hippolytus was the author gives the explanation of the prevalent Eastern belief that he was bp. of Rome, of the tradition preserved by Prudentius that he had been once in schism from the church, and of the singular honour of a statue done him; for as the head of a party his adherents would glorify his learning and prolific industry. That the work on heresies connects itself with six distinct works of Hippolytus makes the ascription certain. A trans. of the Refutation and of other fragments is in the vol. Apost. Fathers in Ante-Nic. Lib. (T. & T Clark).
(a ) The Treatise against the Thirty-two Heresies. —The author begins by saying that he had a long time before (πάλαι ) published another work against heresy, with less minute exposure of the secret doctrines of the heretics than that which he now proposes to make. Of those for whom the authorship has been claimed, Hippolytus is the only one whom we know to have published a previous work on heresies. The time between the two works would be 20 years at least.
(b ) The Treatise on the Universe. —At the end of the Refutation (x. 32, p. 334, Plummer's trans.) the author refers to a previous work of his, περὶ τῆς τοῦ παντὸς οὐσίας , and among the works ascribed to Hippolytus on the statue we read, πρὸς Ἕλληνας καὶ πρὸς Πλάτωνα ἣ καὶ περὶ τοῦ παντός . Photius remarks that the author of the work on the universe also wrote the Labyrinth , according to a statement at the end of that work. Now, bk. x. begins with the words, "The labyrinth of heresies." We may, then, reasonably conclude that what Photius knew as the Labyrinth was our bk. x. which was known by its first word.
(c ) The Chronicle and the Treatise on the Psalms. —The enumeration of the 72 nations among whom the earth was divided (x. 30), and which the author states that he had previously given in other books, precisely agrees with that in the Chronicle of Hippolytus; and though this chronicle was probably later than the Refutation , Hippolytus wrote commentaries on Genesis, where this enumeration would naturally be given in treating of c. x., and he appears to have been, like many prolific writers, apt to repeat himself. This same enumeration is given in his commentary on the Psalms (No. 29 infra ).
(d ) The Tract against Noetus. —On comparing this tract with the exposition of the troth given at the end of the Refutation , the identity of doctrine, and sometimes of form of expression, decisively proves common authorship. The same doctrine is found, that the Logos, Which had from eternity dwelt in the Deity as His unspoken thought, afterwards assumed a separate hypostatic existence; differing from created things not only in priority but also because they were out of nothing, He of the substance of the Godhead; and being the framer of the universe according to the divine ideas (in the Platonic sense of the word) which had dwelt in Him from the first. That the Son's personal divinity was not by the original necessity of His nature, but given by an act of the divine will, is stated more offensively than in the earlier tract. He says to his reader, "God has been pleased to make you a man, not a god. If He had willed to make you a god He could have done so; you have the example of the Logos."
(e ) The Treatise on Antichrist. —In c. ii. of this treatise (Lagarde, p. 2), when telling how the prophets treated not only of the past but of the present and the future, he uses language in some respects verbally coinciding with what is said in the Elenchus (x. 33, p. 337).
The evidence which has been produced amounts to a demonstration of the Hippolytine authorship. The title of the work would be φιλοσοφούμενα ἢ κατὰ πασῶν αἱρέσεων ἐλέγχος ; the name Philosophumena properly applying to the first 4 books, the Elenchus to the last 6. Its chief value to us consists, in addition to the light cast on the disputes in the church of Rome at the beginning of the 3rd cent., in its extracts from otherwise unknown gnostic writings, inserted by the author to shame these sects by an exposure of their secret tenets. Its attack on the character of pope Callistus was fatal to its circulation. No doubt when a reconciliation was effected at Rome all parties desired to suppress the book. Bk. i. was preserved as containing a harmless and useful account of the doctrines of heathen philosophers; and bk. x., which presented no cause for offence (there being nothing to indicate that the heretic Callistus mentioned in it was intended for the bp. of Rome), also had some circulation and was seen by Theodoret and Photius. But these two writers are the only ones in whom we can trace any knowledge of bk. x., which was certainly not used by Epiphanius. The rest of the work is mentioned by no extant writer, and but for the chance preservation of a single copy in the East would have altogether perished.
(7) The Little Labyrinth. —Eusebius (H. E. v. 27) gives some long extracts from an anonymous work against the heresy of Artemon. Internal evidence shews that the writer was a member of the Roman church and speaks of things that occurred in the episcopate of Zephyrinus as having happened in his own time. On the other hand, Zephyrinus is described as Victor's successor, language not likely to be used if Zephyrinus were at the time bishop, or even the last preceding bishop. The writer's recollection too does not appear to go back to the episcopate of Victor. The date would therefore be soon after the episcopate of Callistus. Theodoret ( Haer. Fab. ii. 5) refers to the same work as known in his time under the name of the Little Labyrinth and attributed by some to Origen; though Theodoret considers this assumption disproved by the difference of style. Photius ( Cod. 48) ascribes to Caius a book called

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Noetus, a Native of Smyrna Noetus - As to his date, Hippolytus tells us "he lived not long ago," Lipsius and Salmon think this very treatise was used by Tertullian in his tract against Praxeas [1], while Hilgenfeld and Harnack date Tertullian's work between a