long anterior to the writings of the Greeks and were divinely inspired. Whatever truth the pagan authors contain he regards as borrowed from Moses and the prophets, who alone declare God's revelation to man. He contrasts the perfect consistency of the divine oracles, which he regards as a convincing proof of their inspiration, with the inconsistencies of the pagan philosophers. He contrasts the account of the creation of the universe and of man, on which, together with the history contained in the earlier chapters of Genesis, he comments at great length but with singularly little intelligence, with the statements of Plato, "reputed the wisest of all the Greeks", of Aratus, who had the insight to assert that the earth was spherical, and other Greek writers on whom he pours contempt as mere ignorant retailers of stolen goods. He supplies a series of dates, beginning with Adam and ending with Marcus Aurelius, who had died shortly before he wrote, thus dating this work to the years of the reign of Commodus, 180–192. Theophilus regards the Sibylline books that were still in Rome as authentic and inspired productions, quoting the Sibylline oracles (scholars dispute that these are the same) largely as declaring the same truths with the prophets. The omission by the Greeks of all mention of the Old Testament from which they draw all their wisdom, is ascribed to a self-chosen blindness in refusing to recognize the only God and in persecuting the followers of the only fountain of truth. He can recognize in them no aspirations after the divine life, no earnest gropings after truth, no gleams of the all-illumining light. The pagan religion was a mere worship of idols, bearing the names of dead men. Almost the only point in which he will allow the pagan writers to be in harmony with revealed truth is in the doctrine of retribution and punishment after death for sins committed in life. Theophilus's critical powers were not above his age. He adopts Herodotus's derivation of θεός (theòs) from τίθημι (tithemi), since God set all things in order, comparing with it that of Plato from θεεῖν (theein), because the Deity is ever in motion. He asserts that Satan is called the dragon (Greek drakon) on account of his having revolted apodedrakenai from God, and traces the Bacchanalian cry "Evoe" to the name of Eve as the first sinner. He discovers the reason of