Of these five Syriac fragments one bears the superscription: "Of Meliton, Bishop of the city of Attica," and another, "Of the holy Meliton, Bishop of Utica," and Cureton himself evidently leant to the opinion that they are not by our Melito, but by a Meletius or Melitius, Bishop of Sebastopolis in Pontus.(1) The third fragment is said to be taken from a discourse "On the Cross," which was unknown to Eusebius, and from its doctrinal peculiarities was probably written after his time.(2) Another fragment purports to be from a work on the "Soul and Body;" and the last one from the treatise "On Faith," which we are discussing. The last two works are mentioned by Eusebius, but these fragments, besides coming in such suspicious company, must for other reasons be pronounced spurious.(3) They have in fact no attestation whatever except that of the Syriac translator, who is unknown, and which therefore is worthless, and, on the other hand, the whole style and thought of the fragments are unlike anything else of Melito's time, and clearly indicate a later stage of theological development.(4) Moreover, in the Mechitarist Library at Venice there is a shorter version of the same passage in a Syriac MS., and an Armenian version of the extract as given above, with some variation of the opening lines, in both of which the passage is distinctly ascribed to Irenæus.(5) Besides the Oration and the five Syriac fragments, we have other two works extant falsely attributed to Melito, one, "De Transitu Virginis Mariæ," describing the miraculous presence of the Apostles at the {182} death of Mary;(1) and the other, "De Actibus Joannis Apostoli," relates the history of miracles performed by the Apostle John. Both are universally admitted to be spurious,(2) as are a few other fragments also bearing his name. Melito did not escape from the falsification to which many of his more distinguished predecessors and contemporaries were victims, through the literary activity and unscrupulous religious zeal of the first three or four centuries of our era. 2. Very little is known regarding Claudius Apollinaris to whom we must now for a moment turn. Eusebius informs us that he was Bishop of Hierapolis,(3) and in this he is supported by the fragment of a letter of Serapion Bishop of Antioch preserved to us by him, which refers to Apollinaris as the "most blessed."(4) Tischendorf, without any precise date, sets him down as contemporary with Tatian and Theophilus (the latter of whom, he thinks, wrote his work addressed to Autolycus about A.D. 180--181 ).(5) Eusebius(6) mentions that, like his somewhat earlier contemporary Melito of Sardis, Apollinaris presented an "Apology" to the Emperor Marcus Antoninus, and he gives us further materials for a date(7) by stating that Claudius Apollinaris, probably in his Apology, refers to 1 It is worthy of remark that the Virgin is introduced into all these fragments in a manner quite foreign to the period at which Melito lived.