date. Of the African Church before the close of the second century,
Christian brotherhoods in this country. It is true we do not meet with any earlier bishop than the immediate predecessor of Irenaeus at Lyons, the aged Pothinus, of whose martyrdom an account is given in the letter of the Gallican Churches. But this is also the first distinct historical notice of any kind relating to Christianity in Gaul. 10. AFRICA again was evangelized from Rome at a comparatively late date. Of the African Church before the close of the second century, when a flood of light is suddenly thrown upon it by the writings of Tertullian, we know absolutely nothing. But we need not doubt that this father represents the traditions and sentiments of his church, when he lays stress on episcopacy as an apostolic institution and on the episcopate as the depositary of pure Christian doctrine. If we may judge by the large number of prelates assembled in the African councils of a later generation, it would appear that the extension of the episcopate was far more rapid here than in most parts of Christendom. 11. The Church of ALEXANDRIA, on the other hand, was probably founded in apostolic times. Nor is there any reason to doubt the tradition which connects it with the name of St Mark, though the authorities for the statement are comparatively recent. Nevertheless of its early history we have no authentic record. Eusebius indeed gives a list of bishops beginning with St Mark, which here, as in the case of the Roman see, is accompanied by dates; but from what source he derived his information, is unknown. The first con temporary notice of church officers in Alexandria is found in a heathen writer. The emperor Hadrian, writing to the consul Servianus, thus describes the state of religion in this city: 'I have become perfectly familiar with Egypt, which you praised to me; it is fickle, uncertain, blown about by every gust of rumour. Those who worship Serapis are Christians, and those are devoted to Serapis who call themselves bishops of Christ. There is no ruler of a synagogue there, no Samaritan, no Christian presbyter, who is not an astrologer, a soothsayer, a quack. The patriarch himself whenever he comes to Egypt is compelled by some to worship Serapis, by others to worship Christ.' In this letter, which seems to have been written in the year 134, Hadrian shows more knowledge of Jewish ecclesiastical polity than of Christian: but,