Theophilus

• a freedman of M. Marcellus, Cic. Fam. 4, 9, 1; 4, 10, 1.

(Θεόφιλος), emperor of Constantinople A. D. 829-842, was the son and successor of Michael II. Balbus, with whom he was associated in the government as early as 821 (Eckhel, vol. viii. p. 240.) He was engaged in war with the Saracens during the greater part of his reign, but notwithstanding his valour and energy he was generally unsuccessful against these formidable foes, and hence obtained the surname of the Unfortunate. At the end of his fifth campaign he had the mortification of seeing the city of Amorium in Phrygia, which was the birth-place of his father, and which he and his father had adorned with public buildings, levelled to the ground by the caliph Motassem. Like most of the other Byzantine emperors, Theophilus took part in the religious disputes of his age. He was a zealous iconoclast, and persecuted the worshippers of images with the utmost severity; but notwithstanding his heresy, the ancient writers bestow the highest praise upon his impartial administration of justice. He died in 842, and was succeeded by his infant son Michael III., who was left under the guardianship of his mother. the empress Theodora. Michael III.] (Zonar. 15.25_29 Cedrenus, pp. 513-533 ; Continnator Theoph. lib. iii.; Ducange, Familiac Byzantinac, pp. 132, 133; Gibbon, Decline und Fall, cc. xlviii. and lii.)

(Θεόγιλος), literary.

1. An Athenian comic poet, most probably of the Middle Comedy, as Meineke shows from the extant titles and fragments of his plays. In a passage of Poilux (9.15), in which he is represented as one of the poets of the New Comedy, most of the MSS. have the name of Diphilus, instead of Theophilus. The following titles of his plays are preserved by Athenaeus (passim) and Suidas (s. v.), except the first, which is quoted by the Scholiast to Dionysius Thrax (p. 724. 26) : Ἀπόδημοι, Βοιωτία, Ἐπιδαυριος, Ἰατρός, Κιγαρῳδός (Meineke. vol. iii. p. 628, retracts the doubt which he had raised as to this being a true title of a drama ), Νεοπτόλεμος, Παγκρατιαστής, Προιτίδες, Φιλαυλος. (Fabric. Bibl. Graec. vol. ii. pp. 500, 501; Meineke, Frag. Com. Graec. vol. i. pp. 434, 435, vol. iii. pp. 626-632 ; Editio Minor, pp. 816-818.)

2. An historian and geographer, if at least the and Grecian passages about to be quoted refer to one and the same person. He is mentioned by Josephus (c. Apion. 1.23) among those writers, who had noticed the Jews. The third book of his work on Italy (Ἰταλικα), and the second of that on the Peloponnesus (Πελοποννησιακά), are quoted by Plutarch (Parallcla Minora, 13, 32, pp. 309, a., 313, d). Ptolemy (Geogr. 1.9.3) quotes a statement from some geographical work by Theophilus, the title of which he does not mention, but which is no doubt the same as the Περιήγησις, the eleventh book of which is referred to by Stephanus of Byzantium (s. v. Παλική). Plutarch also (de Fluv. 24) cites the first book of a work of Theophilus περὶ λὶγων. (Vossius, de Hist. Graec. p. 504, ed. Westermann.)

3. A writer on agriculture, whom Varro (R. R. 1.1. . § 9), and Columella (1.1.11) mention in their lists of authorities, but about whom they give us no further information.

4. Bishop of Antioch, in the latter part of the second century of our era, and the author of one of the early apologies for Christianity which have come down to us. The common opinion concerning his time, derived from Eusebius, Jerome, and Nicephorus, has been elaborately canvassed by Dodwell and others, whose arguments are fully examined, and satisfactorily answered by Cave (Hist. Litt. s. a. 168), and Harless (ad Fabric. Bibl. Graec. vol. vii. p. 102). In the eighth (Heron. Chron. s. a. 2184) or tenth (Euseb. Chron. s. a. 2186 ; Syncoll. p. 352d.) year of Marcus Antoninus (A. D. 168/9 or 170/1), he succeeded Eros in the see of Antioch, of which he was the sixth bishop (Euseb. Hist. Eccl. 4.20; Hieron. de Vir. Ill. 25), or, including S. Peter, the seventh (Hieron. Algas. vol. iii. p. 318; Niceph. Chron. p. 417c.) ; and he held that office for thirteen years, that is, till A. D. 181 or 183 (Niceph. l.c.). Having been originally a heathen * Respecting the opinion that he was not a heathen, but a Jew and a Sadducee, see Harless, l.c., p. 101. , as he tells us himself (Ad Autolyc. i. p. 78), he was converted to Christianity by the study of the sacred Scriptures. Works The Three Books to Autolycus

Besides other religious works, Theophilus wrote an apology for the Christian faith, in the form of a letter to a friend, named Autolycus, who was still a heathen, but a man of extensive reading and great learning, and an earnest lover of truth (Theoph. ad Autolyc. 1. p. 69b., iii. pp. 119, a., 127, b., 138, d.). This work must have been written, or, at least, finished, shortly before the death of Theophilus, for there is an allusion towards the close of it, which fixes the composition of that part after the death of Marcus Antoninus, in A. D. 180; and, according to the preceding testimonies, Theophilus did not live later than A. D. 183, or perhaps than A. D. 181. The work is cited by various titles, either simply πρὸς Αὐτόλυκον βιβλία γ́, or with the addition περὶ τῆς τῶν Χριστιανῶν πίστεως, or, as Eusebius has it (H. E. 4.24), τρία τὰ πρὸς αὐτόλυκον στοιχειώδη συγγράμματα, implying that the object of the work was to teach Autolycus the elements of Christian truth; and again, in a MS. in the Paris library, the title is given with an addition which states the object of the work to be, to prove " that the divine oracles in our possession are more ancient and more true than the statements of Egyptian and all other historians." It is quoted by Lactantius (2.23), by the title of De Temporibus, and it is mentioned by Gennadius (33) who erroneously ascribes it to Theophilus of Alexandria. The work shows much leaning and more simplicity of mind; in its general structure, it resembles the works of Justin Martyr and the other early apologists ; but it contains a more detailed examination of the evidence for Christianity derived both from Scripture and from history. Some of the arguments are fanciful, not to say puerile, in the extreme; for example, he interprets ἐν ἀρχῇ, in Genesis 1.1, as meaning by Christ. He indulges much in allegorical interpretations : thus, the three days, preceding the creation of the sun and moon, are typical of the Trinity of God and his Word and his Wisdom; a passage, by the way, which is believed to contain the earliest instance of the use of the word Trinity in the writings of The Fathers. The work, however, contains much valuable latter; and its style is clear and good. Editions

The three books of Theophilus to Autolycus were first published in the collection of the monks Antonius and Maximus, entitled Sententiarum sive Capitum, Theologicorum praecipue, ex sacris et profanis libris, Tomi tres, and containing, besides the work of Theophilus, the Centuriae of Maximus, and the Oratio ad Graecos of Tatian, edited by Conrad Gesner, Tiguri, 1546, fol.: again with the Latin version of Conrad Clauser, in the collections of the Scriptores Sacri, or Orthodoxographi, published in 1555 and 155), fol. (see Hoffmann, Lex. Bibliogr.) : with the editions of Justin Martyr, 1615, 1636, 1686, 1712, 1747, fol. : with notes by Fronto Ducaeus, in the Auctuar. Biblioth. Patrum, Paris, 1624, fol.: with a revised text and notes, by John Fell, bishop of Oxford, Oxon. 1684, 12mo.: the most complete edition is that of Jo. Christoph. Wolf, Hamb. 1724, 8vo. Translations

It has been translated into English by Joseph Betty, Oxf. 1722, 8vo.

It has been translated into German by G. C. Hosmann, Hamb, 1729, 8vo. Other Works

Theophilus was the author of several other works, which were extant in the times of Eusebius and Jerome (Euseb. Chron. Arm. l.c. ; Hieron. Chron. l.c.; Sync. l.c.) Among there, were works against the heresies of Marcion and Hermogenes, in the latter of which the Apocalypse was quoted. (Euseb. Hist. Eccl. 4.24; Hieron. de Vir. Illust. 25.) Jerome also mentions a Commentary on the Gospels, which seems to have been a sort of harmony, and of which he made use in his own Commentaries, but which he thinks not equal in style to the other works of Theophilus. (V. I l.c.; Praef. in Matt.; Algas. vol. iii. p. 318.) Commentary on various passages of the Gospels

There are still extant, in Latin only, under the name of Theophilus, four books of allegorical commentaries on various passages of the Gospels, which the best critics pronounce to be undoubtedly an original Latin work, of a period much subsequent to the time of Theophilus, although very probably his commentary may have been used in its compilation. Editions

This commentary is published in the Bibliothecae Patrum, Paris, 1575, 1598, 1609, 1654, Colon. 1618, Ludg. 1677. Catechetical Works

Eusebius further mentions certain catechetical works by him (καὶ ἕτερα δέ τινα κατηχητικὰ αὐτοῦ βιβλία, H. E. 4.24; breves elegantesque tractatus ad aedificationem ecclesiae pertinentes, Hieron. V. I. l.c.). Commentaries on Proverbs

Jerome (l.c.) refers to his Commentaries on the Proverbs, in connection with his Commentaries on the Gospels, and with the same qualification as to their style. Further Information

Cave, Hist. Litt. s. a. 168, pp. 69-71 ; Fabric. Bibl. Graec. vol. vii. pp. 101-106 ; Lardner, Credibility ; Mosheim, Eccles. Hist. Murdock's Note, vol. i. p. 155, Engl. ed.; Clinton, Fasti Rom. s. aa. 171, 181.

5. A bishop of Caesareia in Palestine, who presided over the council of Caesareia, and signed the letter of that council. which appears to have been drawn up by himself, on the Paschal controversy, A. D. 198. (Euseb. Hist. Eccl. 5.23; Hieron. 5.1.43 ; Cave, Hist. Litt. s.a. 198, p. 87; Fabric. Bibl. Graec. vol. vii. p. 107, vol. ix. p. 255, vol. xii. p. 363.)

6. Bishop of Alexandria, in the latter part of the fourth and the beginning of the fifth centuries of our era, is distinguished for his persecutions of the Origenists, for his hostility to Chrysostom, and as being altogether one of the most violent and unscrupulous even among the ecclesiastics of the fifth century. His life belongs rather to ecclesiastical than to literary history, and therefore only a very brief account of it is required here. He succeeded Timotheus, as bishop of Alexandria, in A. D. 385 (Socrat. H. E. 5.12; not 387, as the date is given by Theophanes, p. 60b., and Sozomen, H.E. 7.14; see Clinton, Fasti Rom. s. a. 387). Soon after his elevation to the episcopal throne, he secured the favour of the emperor by a most characteristic manoeuvre. When the fate of the empire was suspended on the battle which was to decide between Maximus and Theodosius, A. D. 388, he sent his legate, Isidorus, to Rome, provided with letters to both, the one or the other of which he was to deliver, with certain presents, according to the issue of the battle (Sozom. H. E. 8.2). He also emulated the zeal of Theodosius against heathenism ; and having in A. D. 391 obtained the emperor's permission to take severe measures with the pagans in his diocese, he proceeded to destroy their temples, and to seize their property, until, after Alexandria had been troubled with insurrections and bloodshed, most of them were driven out of Egypt (Socrat. H. E. 5.16). How little this religious zeal proceeded from the dictates of conscience or of calm judgment may be seen by the pains which Theophilus afterwards took to force the bishopric of Cyrene upon Synesius, in spite of his avowed devotion to the heathen Greek philosophy. [Synesius.]

His behaviour to the different sects, into which the Christians of his diocese were divided, was marked by the same unscrupulous inconsistency. He appears to have passed a part of his early life among the monks of Nitria, who were divided among themselves upon the chief controversy of the day, some being Origenists, and others Anthropomorphites. The ignorance of the latter party he must therefore have well known, and he was far too strong-minded to share their prejudices; while, on the other hand, he was quite capable of appreciating the works of Origen, with which it is evident that he was well acquainted. At first, he declared himself decidedly against the Anthropomorphites, and in opposing them he sided openly with the Origenists, and drew his arguments from the works of Origen. When, however, it became evident that the majority of the Egyptian monks were Anthropomorphites, and when that party had shown their strength by the tumults which they stirred up, about A. D. 399, Theophilus went over to their side, condemned the writings of Origen, and comnanded all his clergy to condemn them, and commenced a cruel persecution of the monks and others who opposed the Anthropomorphites; and all this, while he himself continued to rend the works of Origen with admiration. In A. D. 401, he issued a violent paschal or encyclical letter. in which he condemned the writings of Origen, and threatened his adherents; and in the following year he sent forth another letter of the same character, to the unbounded delight of Jerome, who had been long intimate with Theophilus, and who writes to him on the occasion in terns of exultation and flattery, which are absolutely disgusting (Epist. 57, ed. Mait., 86, ed. Vallars.). By these proceedings, and by his general character, Theophilus well earned the name of Ἀμφαλλάξ, which we find applied to him (Pallad. apud Montfauc. vol. xiii. p. 20). The persecuted monks of the Origenist party fled for refuge to Constantinople, where they were kindly received by Chrysostom, against whom Theophilus already had a grudge, because Chrysostom had been made bishop of Constantinople in spite of his opposition. The subsequent events, the call of Theophilus to Constantinople by the empress Eudoxia, and his success in procuring the deposition and banishment of Chrysostom (A. D. 403), are related under Chrysostomus [Vol. I. p. 704a.] During the tumult which followed the deposition of Chrysostom, Theophilus made his escape secretly from Constantinople, and returned to Alexandria, where, in the following year (A. D. 404) he issued a third paschal letter against the Origenists, and where he closed his turbulent career in A. D. 412. Works

The works of Theophilus mentioned by the ancient writers are :-- Against the Origenists

One against the Origenists, which is quoted by Theodoret (Dial. 2, p. 191), under the title of προσφωνητικὸν πρὸς τοὺς φρονοῦντας τὰ Ὠριγένονς, and which Gennadius (33) calls Adversus Origenem unum et grande volumen. Letter to Porphyry

A Letter to Porphyry, bishop of Antioch, quoted in the Acta Concil. Ephes. pt. 1.100.4. The Three Paschal Letters

The three Paschal Letters, or episcopal charges, already mentioned, and one more; and some other unimportant orations. letters, and controversial works. Editions

The Paschal Letters are still extant in a translation by Jerome, and are published in the Antidot. contra divers. omnium seculorum heresias, Basil. 1528, fol.. Edition

The whole of his extant remains are contained in Gallandii Biblioth. Patr. vol. vii. pp. 603, foll. Further Information

Socrat. H. E. 6.7-17; Sozom. H. E. 8.11-19; Cave, Hist. Litt. s.a. 385, pp. 279, 280; Fabric. Bibl. Graec. vol. vii. pp. 108, foll.; Murdock, note to Mosheim, Eccl. Hist. vol. i. p. 444, Engl. ed.; Gieseler, Eccl. Hist. vol. i. pp. 364-367, Davidson's transl.; Clinton, Fast. Rom. s. aa. 385, 387, 401, 402, 404.

7. A chronographer, of unknown time, frequently cited by John Malala. (Cave, Hist. Litt., Dissert. i. vol. ii. p. 19; Fabric. Bibl. Graec. vol. vii. pp. 110, 444; Vossius, de Hist. Graec. p. 505, ed. Westermann.)

8. Presbyter, the author of a Commentary on the Oracula de Urbe Constantinopolitana, of the emperor, Leo Sapiens. (Vossius, de Hist. Graec. pp. 504, 505, ed. Westermann; Fabricius, Bibl. Graec. vol. vii. p. 111.)

An account of several other less important persons of this name is given in Fabricius. (Bibl. Graec. vol. vii. pp. 111-114.) [P.S]

(Θεόφιλος), was one of the lawyers of Constantinople who were employed by Justinian on his first Code, on the Digest and on the composition of the Institutes (De Novo Codice faciendo, § 1. De. Justinianco Codice conformando, § 2. De Confirmatione Digestorum, Tanta, &c, § 9, Instit. D. Justiniani Prooemium, § 3). In A. D. 5218 Theophilus was comes sacri consistorii and juris doctor at Constantinople. In A. D. 529 he was ex magistro and juris doctor at Constantinople ; and in A. D. 532 he had the titles of Illustris, Magister and Juris peritus at Constantinople. Works

This Theophilus is the author of the Greek translation or paraphrase of the Institutes of Justinian, a fact which is now universally admitted, though some of the older critics supposed that there were two Theophili, one the compiler of the Institutes, and the other the author of the Greek version.

The Greek paraphrase was made perhaps shortly after the promulgation of the Institutes A. D. 533; and it was probably in A. D. 534 that, as professor of law at Constantinople, Theophilus read upon the Latin text of the Institutes, the commentary in Greek entitled "a Greek Paraphrase of the Institutes," and which was intended for the first year's course of legal studies.

It may have been about the same time that Theophilus explained to his class the first part, or first four books (πρῶτα), of the Digest, some fragments of which are preserved in the scholia on the Basilica : this explanation completed the first year's course of study. We also infer from the same scholia that, in A. D. 535, Theophilus explained to his class the second part, or the seven books (De Judiciis), for the same scholia have preserved passages from his commentary on this part of the Digest.

There are also fragments of his commentary on the third division (De Rebus). His labours, apparently, did not extend beyond A. D. 535, and he may have died in A. D. 536, as it is conjectured. Thalelaeus, one of his colleagues, in the school of Constantinople, speaks of him as dead; and probably Thalelaeus wrote about A. D. 537. Ἰνστιτοῦτα Θεοφίλου Ἀντικένσωρος (Instituta Theophili Antecensoris)

The title of the paraphrase of Theophilus is Ἰνστιτοῦτα Θεοφίλου Ἀντικένσωρος, Instituta Theophili Antecensoris. It became the text for the Institutes in the East, where the Latin language was little known, and entirely displaced the Latin text. It maintained itself as a manual of law until the eighth and tenth centuries, though others were subsequently published by the Greek emperors. This text was employed, as we see, on all occasions where the Institutes were used, even to the time of the Hexabiblos of Harmenopulus, the last Greek jurisconsult. It is conjectured, however, that there was a literal Greek version of the Institutes, for in some of the scholia (Basil. ed. Heimbach, i. p. 611, schol. 2) the text of the Institutes, which is cited several times, is not that of Theophilus. It is also conjectured that Theophilus was not the editor of his own paraphrase, but that it was drawn up by some of his pupils, after the explanation of the professor; and the ground for this opinion is that certain barbarous expressions are found in it, that the variations of the manuscripts are very numerous, and that several passages are repeated. The paraphrase is, however, of great use for the study of the text of the Institutes, many passages in which would be unintelligible without it. Editions

The first edition of the paraphrase was by Viglius Zuichemus, Basle, 1531, fol.; and it was followed by several others, among which that of Fabrot was the best. But the most complete edition is that by G. O. Reitz, Haag, 1751, 2 vols. 4to. Translation

There is a German translation by Wüstemann, 1823, 2 vols. 8vo. Further Information

Mortreuil, Histoire du Droit Byzantin, &c., Paris, 1843. [G.L]

(Θεόφιλος), physicians.

1. Apparently a contemporary of Galen in the second century after Christ, who gives an account of his delirium during an illness. (De Symptom. Differ. 100.3, vol. vii. p. 60.)

2. A "Comes Archiatrorum," mentioned by St. Chrysostom in a letter to Olympias (vol. iii. p. 571, ed. Bened.), written about A. D. 407, as having attended on himself. He may possibly be the same person who is quoted by Aetius (see No. 3).

3. The author of one or two medical formula quoted by Aetius (2.3. 41, 42, 110, pp. 318, 319, 356), must have lived some time in or before the sixth century after Christ. It is not known whether he is the same person who is quoted by Rhazes (Cost. 1.3, p. 6, ed. 1506), and who appears to have written a work De Membris Dolentibus (id. ibid. 5.1, p. 100).

4. Theophilus Protospatharius (Πρωτοσπαθάριος), the author of several Greek medical works, which are still extant, and of which it is not quite certain whether some do not belong to Philaretus [Philaretus] and Philotheus [Philotheus]. Every thing connected with his titles, the events of his life, and the time when he lived, is uncertain. He is generally called "Protospatharius," which seems to have been originally a military title given to the colonel of the bodyguards of the emperor of Constantinople (Spatharii, or Σωματοφύλακες); but which afterwards became also a high civil dignity, or was at any rate associated with the government of provinces and the functions of a judge. (See Dr. Greenhill's Notes to Theoph., or Penny Cyclopedia, art. Theophilus, and the references there given.)

With respect to the personal history of Theophilus, if, as is generally done, we trust to the titles of the MSS. of his works, and so endeavour to trace the events of his life, we may conjecture that he lived in the seventh century after Christ ; that he was the tutor to Stephanus Atheniensis [Stephanus, p. 907]; that he arrived at high professional and political rank; and that at last he embraced the monastic life. All this is, however, quite uncertain; and with respect to his date, it has been supposed that some of the words which he uses belong to a later period than the seventh century ; so that he may possibly be the same person who is addressed by the title " Protospatharius" by Photius (Epist. 123, 193, pp. 164, 292, ed. Lond. 1651) in the ninth. He appears to have embraced in some degree the Peripatetic philosophy ; but he was certainly a Christian, and expresses himself on all possible occasions like a man of great piety : in his physiological work especially he everywhere points out with admiration the wisdom, power, and goodness of God as displayed in the formation of the human body. Works

Five works are attributed to him, of which the longest and most interesting is an anatomical and physiological treatise in five books, entitled Περὶ τῆς τοῦ Ἀνθρώπου Κατασκευῆς, De Corporis Humani Fabrica.. I. Περὶ τῆς τοῦ Ἀνθρώπου Κατασκευῆς (De Corporis Humani Fabrica.)

The Περὶ τῆς τοῦ Ἀνθρώπου Κατασκευῆς, De Corporis Humani Fabrica., contains very little original matter, as it is almost entirely abridged from Galen's great work, "De Usu Partium Corporis Humani," from which however Theophilus now and then differs, and which he sometimes appears to have misunderstood. In the fifth book he has inserted large extracts from Hippocrates "De Genitura," and " De Natura Pueri." He recommends in several places the dissection of animals, but he does not appear ever to have examined a human body : in one passage he advises the student to dissect an ape, or else a bear, or, if neither of these animals can be procured, to take whatever he can get, "but by all means," adds he, "let him dissect something." (5.11.3.) Editions Latin Editions

The work was first published in a Latin translation by J. P. Crassus, Venet. 1536, 8vo., together with Hippocrates "De Medicamentis Purgantibus." This translation was several times reprinted, and is inserted by H. Stephens in his " Medicae Artis Principes," Paris, 1567, fol. The MS. which Crassus used is probably lost, as none of those which are now known to exist agrees with his translation. Greek Editions

The original text was first published by Guil. Morell, without Latin translation, preface, or notes, Paris, 1555, 8vo., from a MS. at Paris, which appears to be more defective than that used by Crassus, though even that was not quite complete. Morell's edition is now become scarce, and was inserted by Fabricius in the twelfth vol. of his "Bibliotheca Graeca," together with the Latin translation by Crassus. Two long passages which were missing in the fourth and fifth books were published from a MS. at Venice by Andr. Mustoxydes and Demetr. Schinas in their collection, entitled Συλλογὴ Ἀποσπασμάτων Ἀνεκδότων Ἑλληνικῶν, Venet. 1817. 8vo.

The last and most complete edition is that by Dr. Greenhill, Oxon. 1842, 8vo., containing a corrected text, the Latin version by Crassus, various readings, notes, and indices. II. Περὶ Οὔρων (De Urinis,)

His treatise Περὶ Οὔρων, De Urinis, in like manner contains little or nothing that is original, but is a good compendium of what was known on the subject by the ancients, and was highly esteemed in the Middle Ages. Editions Latin Editions

It first appeared in a Latin translation by Pontius (or Ponticus) Virunius (or Virmius) in several early editions of the collection known by the name of the " Articella." It was first published in a separate form in a new Latin translation by Albanus Torinus, Basil. 1533, 8vo., together with the treatise "De Pulsibus," which version was reprinted in 1535, Argent. 8vo., and is inserted by H. Stephens in his "Medicae Artis Principes." Editions

The Greek text was first publisted without the name of Theophilus, under the title of " Iatrosophistae De Urinis Liber Singularis." Paris. 1608, 12mo., with a new Latin translation by Fed. Morell; which edition was inserted entire by Chartier in the eighth vol. of his edition of Hippocrates and Galen. The best edition is that by Thom. Guidot, Lugd. Bat. 1703 (and 1731) 8vo., containing an improved text, a new Latin version by the editor, and copious and learned prolegomena and notes. The Greek text only, from Guidot's edition, is inserted by J. L. Ideler in the first volume of his " Physici et Medici Graeci Minores," Berol. 1841, 8vo. III. Περὶ Διαχωρημάτων (De Excrementis Alvinis,) Editions

A short treatise Περὶ Διαχωρημάτων, De Excrementis Alvinis, was first published by Guidot in Greek with a Latin translation by himself, at the end of his edition of the " De Urinis; " and the Greek text alone is republished by Ideler in his "Phys. et Med. Graeci Min." IV. Commentary on the Aphorisms of Hippocrates

A Commentary on the Aphorisms of Hippocrates, which is sometimes attributed to a person named Philotheus, is noticed under that name, p. 331. V. Περὶ Σφυγμῶν (De Pulsibus) Editions

A short treatise Περὶ Σφυγμῶν, De Pulsibus, was first published by F. Z. Ermerius in his "Anecdota Medica Graeca" (Lugd. Bat. 1840, 8vo.), with a Latin translation by the editor, various readings, and a few notes.

It appears to be quite different from the work on the same subject by Philaretus, which has been sometimes attributed to Theophilus [Philaretus]. Furher Information

See Penny Cyclop. art. Theophilus, and the references there given, from which work the present article has been abridged. [W.A.G]

an artist in metal, was the maker of the celebrated iron helmet of Alexander, which glittered like polished silver, and the neckchain of which was studded with precious stones. (Plut. Alex. 32.) Plutarch does not expressly tell us that the helmet was chased, but it can hardly be supposed that its magnificence consisted only in its polish; and therefore we do not hesitate to place Theophilus among the most distinguished of the Grecian caelatores. (Comp. Dict. of Antiq. s. v. Caelatura, 2d ed.; R. Rochette, Lettre à M. Schorn, p. 418, 2d ed.) [P.S]

• Paus. 10.3.1