(5) Xeno.—Socrates (vi. i3), expressing his indignation against the reviling of Origen by worthless writers who sought to get into notice by defaming their betters, names Methodius as the earliest of Origen's assailants; adding that he had afterwards by way of retractation expressed admiration of him in a dialogue entitled Xeno. We believe the dialogue referred to by Socrates to be identical with (6). There is nothing in Methodius's confutations of Origen inconsistent with his having felt warm admiration for the man; and he has certainly followed him in his allegorical method of interpretation.
(6) Περὶ τῶν γενητῶν.—This work "on things created" is only known by extracts preserved by Photius (Cod. 235). It is a refutation of Origenist doctrine as to the eternity of the world, the principal arguments with which Methodius deals being that we cannot piously believe that there ever was a time when there was no Creator, no Almighty Ruler, and that there cannot be a Creator without things created by Him, a Ruler without things ruled over, a παντοκράτωρ without κρατούμενα. Further, that it is inconsistent with the unchangeableness of God to suppose that, after having passed ages without making anything, He suddenly took to creating. The orthodox speaker deals with his opponent by the Socratic method of question and answer. Photius's extracts begin with a discussion of the text, "Cast not your pearls before swine"; and we have near the commencement the phrase, μαργαρίτας τοῦ ξενῶνος. It is hard to get good sense by translating "pearls of the guest-chamber"; and with the knowledge we have that one of Methodius's dialogues was called Xeno, we are disposed to think that Xeno was one of the speakers in this dialogue, and that we are to translate "Xeno's pearls," i.e. pearls which Xeno presumably had mentioned, or else that the words τοῦ Ξενῶνος have got transposed and ought to be prefixed to the extract, the whole being taken from a speech by this interlocutor. Photius says that Methodius calls Origen a centaur, and interpreters have puzzled as to what he could have meant. In the extracts preserved the orthodox speaker addresses his Origenist interlocutor as ῶ Κένταυρε without the slightest air of uttering a sarcasm, so that we should be disposed to think that the name of the Origenist speaker in this dialogue was Centaurus.
(7) On Free Will.—[MAXIMUS (24)].
For the works of Methodius see Migne, vol. xviii.; Eng. trans. in Schaff's Ante-Nicene Fathers; Jahn; S. Methodii opera, and S. Method. Platonizans, Halis. Sax. 1865.
[G.S.]
Miltiades (1), an active Christian writer of the 2nd cent. Eusebius tells us (H. E. v. 17) that, besides leaving other records of his diligent study of the divine oracles, he composed a treatise "against the Greeks," another "against the Jews," and an "Apology" addressed to the rulers of this world on behalf of the school of philosophy to which he belonged. It is a natural inference from the plural "rulers" that there were, when Miltiades wrote, two emperors, probably Aurelius and Verus. The Apology may be supposed to have been a learned plea for toleration of Christianity, the purity of whose doctrines may have been favourably contrasted with the teaching of heathen philosophy. It is not extant, but seems to have had at the time a high repute. The writer of the "Little Labyrinth" (Eus. v. 28) names Miltiades in company with Justin, Tatian, and Clement among the writers in defence of the truth or against contemporary heretics who, before Victor's episcopate, had distinctly asserted the divinity of Christ. Tertullian (adv. Valentin. 5) names him with Justin Martyr and Irenaeus as a writer against heresy, giving him the appellation, evidently intended in an honourable sense, "Sophista Ecclesiarum." St. Jerome twice mentions him (Catal. 39; Ep. ad Magnum, vol. i. p. 427), but gives no clear indication that he knew more of him than he had learned from Eusebius.
Great obscurity hangs over his relation to Montanism, owing to a strange confusion, either on the part of Eusebius or of his copyists, between the names Miltiades and Alcibiades. In H. E. v. 2 Eusebius tells a story about one of the Lyons confessors named Alcibiades, and, going on to speak about Montanism, mentions an Alcibiades as among its leaders. After the death of Montanus, his sect seems to have been known in Phrygia by the name of its leader for the time being; and in an anti-Montanist document preserved by Eusebius, v. 16, the sect is called the party of Miltiades. This is the reading of all the MSS.; yet having regard to the earlier passage, editors are disposed here to substitute Alcibiades for Miltiades. If we are not permitted to think that there might have been Montanists of both names, it would seem more natural to make the opposite correction. In c. 16 there was nothing to lead copyists astray; in c. 2 Eusebius, having named an Alcibiades just before, might easily by a slip of the pen have repeated the same name. This view is strengthened by the fact that at the close of the Muratorian fragment, a name transcribed as "Mitiades" occurs as that of one the ecclesiastical use of whose writings was totally rejected by the church. This would be explained by the supposition that a Miltiades had written records of Montanist prophesyings or some other document, which that sect had regarded as inspired and admitted to church use. But the case is complicated further in c. 17 of Eusebius. He begins by saying that the anti-Montanist document mentioned Miltiades as having written against Montanus; and then, having given extracts from the document, goes on to give the account we have already used of the other works of Miltiades. But the extract, according to the reading of all the MSS., names not Miltiades but Alcibiades as the author of an anti-Montanist treatise, "that a prophet ought not to speak in ecstasy." Here editors are compelled to correct the Alcibiades of the extract into Miltiades to make Eusebius consistent; yet this leaves it unexplained why transcribers should go so strangely wrong. Cf. Otto, Corpus Apol. ix. 364.
[G.S.]
Miltiades (2) (Melchiades), bp. of Rome after Eusebius, from July 2, 310 to Jan. 10 or 11, 314, the see having been vacant for 10 months and 14 days. The long vacancy is accounted for by the circumstances of his
