e that date [238:1]. At the same time there are some reasons,
though not conclusive, for thinking that it should not be placed much
later [238:2]. On the other hand, when Serapion writes towards the close
of the century, he speaks of Apollinaris as no longer living; and
judging from the language used, we may infer that his death had not been
very recent [238:3].

Like Melito, he was a voluminous writer. Eusebius indeed only gives the
titles of four works by this father, the _Apology_ (already mentioned),
_Against the Greeks_ (five treatises or books), _On Truth_ (two books),
_Against the Jews_ (two books), besides referring to certain writings
_Against the Montanists_ [Greek: kata tes Phrugon haireseos], which he
places later than the others. But he is careful to say that his list
comprises only those works which he had seen, and that many others were
extant in different quarters [238:4]. Photius mentions reading three
works only by this father, of which one, the treatise _On Godliness_, is
not in Eusebius' list; but he too adds, 'Other writings of this author
also are said to be notable, but I have not hitherto met with them'
[238:5]. Besides these, the author of the Paschal Chronicle quotes from
a treatise of Apollinaris _On the Paschal Festival_ [238:6], and
Theodoret speaks of his writing against the Severians or Encratites
[238:7]. As in the case of Melito, the character and variety of his
works, so long as they were extant, must have afforded ample material
for a judgment on his theological views. More especially his writings
against the Montanists and on the Paschal Festival would indicate his
relations to the Canonical books of the New Testament. His orthodoxy is
attested by Serapion, by Eusebius, by Jerome, by Theodoret, by Socrates,
and by Photius [239:1], from different points of view.

Besides a reference in Eusebius to his Apology, which hardly deserves
the name of a quotation, only two short extracts remain of these
voluminous writings. They are taken from the work on the Paschal
Festival, and are preserved, as I have already stated, in the _Paschal
Chronicle_.

The first runs as follows:--

There are persons who from ignorance dispute about these questions,
acting in a way that is pardonable; for ignorance is no proper
subject for blame, but needs instruction. And they say that on the
fourteenth the Lord ate the lamb ([Greek: to probaton]) with His
disciples, but Himself suffe