egard to Photius
again, the statement, though not so directly inaccurate, is altogether
misleading. Photius simply mentions three works of Apollinaris, which he
read during his embassy, but he does not profess to give a list; and he
says distinctly that there were other famous works by the same author
which he had not seen. Who the 'other writers' may be, who 'enumerate
other of his works,' I am altogether at a loss to imagine. But the last
sentence, 'Nor is he mentioned in any way by Clement of Alexandria,
Irenaeus, etc.,' is the most calculated to mislead the reader. Of the
treatise of Clement on the Paschal Festival only two short fragments are
preserved. He does not mention any person in these, nor could he have
done so without going out of his way. For the rest, Clement is reported
by Eusebius to have stated in his work that he was prompted to write it
by Melito's treatise on the same subject [243:4]. Eusebius is there
discussing Melito, and any mention of Apollinaris would have been quite
out of place. What ground is there then for the assumption that Clement
did not mention Apollinaris, because Eusebius has not recorded the fact?
When at a later point Eusebius comes to speak of Clement, he says of
this father that in the treatise of which we are speaking he 'mentions
Melito and Irenaeus and _certain others_, whose explanations also he has
given' [244:1]. Why may not Apollinaris have been included among these
'certain others' whom Clement quoted? The same fallacy underlies our
author's reference to Irenaeus. The work of Irenaeus is lost. Eusebius,
it is true, preserves some very meagre fragments [244:2]; but in these
not a single writer on either side in the Quartodeciman controversy is
mentioned, not even Melito. Irenaeus may have quoted Apollinaris by name
in this lost treatise, just as he quotes Papias by name in his extant
work on heresies, where nevertheless Eusebius does not care to record
the fact. All this assumed silence of writers whose works are lost is
absolutely valueless against the direct and explicit testimony of the
_Paschal Chronicle_.

2. But secondly; our author considers that the contents of these
fragments are inconsistent with their attribution to Apollinaris. His
argument is instructive [244:3].

It is stated that all the Churches of Asia, including some of the
most distinguished members of the Church, such as Polycarp, and his
own contemporary Melito, celebrated the Christi