The Antiochene School appears to have risen in the middle of the third century; but there is no evidence to determine whether it was a local institution, or, as is more probable, a discipline or method characteristic generally of Syrian teaching. Dorotheus is one of its earliest luminaries; he is known as a Hebrew scholar, as well as a commentator on the sacred text, and he was the master of Eusebius of Cæsarea. Lucian, the friend of the notorious Paul of Samosata, and for three successive Episcopates after him separated from the Church though afterwards a martyr in it, was the author of a new edition of the Septuagint, and master of the chief original teachers of Arianism. Eusebius of Cæsarea, Asterius called the Sophist, and Eusebius of Emesa, Arians of the Nicene period, and Diodorus, a zealous opponent of Arianism, but the master of Theodore of Mopsuestia, have all a place in the Exegetical School. St. Chrysostom and Theodoret, both Syrians, and the former the pupil of Diodorus, adopted the literal interpretation, though preserved from its abuse. But the principal doctor of the School was that Theodore, the master of Nestorius, who has just above been mentioned, and who, with his writings, and with the writings of Theodoret against St. Cyril, and the letter written by Ibas of Edessa to Maris, was condemned by the fifth Ecumenical Council. Ibas was the translator into Syriac, and Maris into Persian, of the books of Theodore and Diodorus;[286:1] and thus they became immediate instruments in the formation of the great Nestorian school and Church in farther Asia. As many as ten thousand tracts of Theodore are said in this way to have been introduced to the knowledge of the Christians of Mesopotamia, Adiabene, Babylonia, and the neighbouring countries. He was called by those Churches absolutely "the Interpreter," and it eventually became the very profession of the Nestorian communion to follow him as such. "The doctrine of all our Eastern Churches," says their Council under the Patriarch Marabas, "is founded on the Creed of Nicæa; but in the exposition of the Scriptures we follow St. Theodore." "We must by all means remain firm to the commentaries of the great Commentator," says the Council under Sabarjesus; "whoso shall in any manner oppose them, or think otherwise, be he anathema."[287:1] No one since the beginning of Christianity, except Origen and St. Augustine, has had so great literary influence on his brethren as Theodore.[287:2] 3.