bare by R. A. Lipsius (Zur Quellengesch. d. Epiph. 167 f.). The long account of Marcus in Irenaeus is preceded by a series of short notices (mostly without names) of the chief doctrines maintained by different branches of the great Valentinian sect. The passage relating to one group distinguished as "those who are reputed to be the wiser among them," is transferred bodily by Epiphanius to Colarbasus, and with it, stranger still, the next paragraph down to the end of the chapter, though it sets forth in single sentences the doctrines of no less than five sets of Valentinians about the Saviour. The passage about the "wise" group immediately follows one on Ptolemaeus; and accordingly Epiphanius makes Colarbasus to spring from "the root of Ptolemaeus," as well as to borrow from Marcus, and attributes to him a purpose of devising a greater and more ingenious scheme than his predecessors. Theodoret (Haer. Fab. i. 12) merely abbreviates Epiphanius, changing at the same time "Colorbasus" into "the Colorbasians." A doubtful conjecture has brought Colarbasus into a single sentence of Tertullian (adv. Val. 4), where at most no more is said than that a road was marked out for him by Valentinus; Ptolemaeus is named next, then Heracleon, Secundus, and Marcus. All these various writers against heresies are known to have learned, directly or indirectly, from Irenaeus; and every statement of theirs about Colarbasus can be at once traced, through transcription or immediate inference, to something in the text of Irenaeus not far distant from the place where the name of Colarbasus occurs. On the other hand, the reports of doctrine have little or nothing in common, Hippolytus and his followers make Colarbasus to have taught only what Marcus taught: Epiphanius and his copyist fathers upon him the discordant views of a miscellaneous cluster of Valentinians. The Voice of Four The credit of detecting the cause of the confusion belongs to C. A. Heumann (Hamburgische Vermischte Bibliothek, 1743, i. 145). He got rid of the mysterious double of Marcus by pointing out that Chol-arba (כלארבע) means "All-Four" i.e. the divine Tetrad, which in the scheme of Marcus stood at the head of the Pleroma. He was less successful in dealing with the details of the text: and F. C. Baur (K.G. d. 3 erst. Jahrh. i. 204) has rightly substituted Col (קול) for Chol (The Voice of Four for All-Four). Volkmar explains the