penal servitude at the same time. By doing so, Maximin or his pagan advisers doubtless considered they were dealing the yet adolescent Church a double blow. 3. THE CREDIBILITY OF HIPPOLYTUS Assuming, then, that our author was Hippolytus, schismatic Bishop of Rome from about 218 to 235, we must next see what faith is to be attached to his statements. This question was first raised by the late Dr. George Salmon, Provost of Trinity College, Dublin, who was throughout his life a zealous student of Gnosticism and of the history of the Church during the early centuries. While working through our text he was so struck by the repetition in the account of four different sects of the simile about the magnet drawing iron to itself and the amber the straws, as to excogitate a theory that Hippolytus must have been imposed upon by a forger who had sold him a number of documents purporting to be the secret books of the heretics, but in reality written by the forger himself.[22] This theory was afterwards adopted by the late Heinrich Stähelin, who published a treatise in which he attempted to show in the laborious German way, by a comparison of nearly all the different passages in it which present any similarity of diction, that the whole document was suspect.[23] The different passages on which he relies will be dealt with in the notes as they occur, and it may be sufficient to mention here the opinion of M. Eugène de Faye, the latest writer on the point, that the theory of Salmon and Stähelin goes a long way beyond the facts.[24] As M. de Faye points out, the different documents quoted in the work differ so greatly from one another both in style and contents, that to have invented or concocted them would have required a forger of almost superhuman skill and learning. To which it may be added that the mere repetition of the phrases that Stähelin has collated with such diligence would be the very thing that the least skilful forger would most studiously avoid, and that it could hardly fail to put the most credulous purchaser on his guard. It is also the case that some at least of the phrases of whose repetition Salmon and Stähelin complain can be shown to have come, not from the Gnostic author quoted, but from Hippolytus himself, and that others are to be found in the Gnostic works which have come down to us in Coptic dress.[25] These Coptic documents, as the present writer has shown elsewhere,[26] are so intimately linked together that all must be taken to have issued from the same school. They could not have been known to Hippolytus or he would certainly have quoted them in the work before us; nor to the supposed forger, or he would have made greater use of them. We must, therefore, suppose that, in the passages which they and our text have in common, both they and it are drawing from a common source which can hardly be anything else than the genuine writings of earlier heretics. We must, therefore, agree with M.