controversy about Easter (§ 37, 2) he wrote several epistles of a conciliatory character, especially one to Blastus in Rome, an adherent of the Asiatic practice, and in the name of the whole Gallic church, he addressed a letter to the Roman bishop, Victor, and afterwards a second letter in his own name.[71] § 31.3. b. =Hippolytus=, a presbyter and afterwards schismatical bishop at Rome, though scarcely to be designated of Asia Minor, but rather a Lyonese, if not a Roman pupil of Irenæus, belonged to the same theological school. He was celebrated for his comprehensive learning and literary attainments, and yet his career until quite recently was involved in the greatest obscurity. Eusebius, who is the first to refer to him, places him in the age of Alex. Severus (A.D. 222-235), calls him a bishop, without, however, naming his supposed oriental diocese, which even Jerome was unable to determine. The Liberian list of Popes of A.D. 354, describes him as _Yppolytus presbyter_ who was burnt in Sardinia about A.D. 235 along with the Roman bishop, Pontianus (§ 41, 1). In the fifth century, the Roman church gave him honour as a martyr. The poet Prudentius († A.D. 413) who himself saw the crypt in which his bones were laid and which in the book of his martyrdom was pictorially represented, celebrated his career in song. According to him Hippolytus was an adherent of the Novatian schism (§ 41, 3), but returned to the Catholic church and suffered martyrdom at Portus near Rome. According to his own statement quoted by Photius he was a hearer of the doctrinal discourses of Irenæus. A statue representing him in a sitting posture which was exhumed at Rome in A.D. 1551, has on the back of the seat a list of his writings along with an Easter cycle of sixteen years drawn up by him (§ 56, 3). Finally, there was found among the works of Origen a treatise on the various philosophical systems entitled _Philosophoumena_, which professes to be the first book of a writing in ten books found in Greece in A.D. 1842, Κατὰ πασῶν αἱρέσεων ἔλεγχος. Starting from the position, and seeking to establish it, that the heretics have got their doctrines not from holy scripture, but from astrology, pagan mysteries and the Greek philosophers, this treatise is generally of great importance not only for the history of the heresies of the Gnostics and Monarchians, but also for the history of philosophy. The English editor, E. Miller (Oxon., 1851), attributed the authorship of the whole to Origen, which, however, from the complete difference of style, point of view and position was soon proved to be untenable. Since the writer admits that he was himself the