b. =Epiphanius, bishop of Salamis= or Constantia in Cyprus, was born of Jewish parents in the Palestinian village Besanduce and was baptized in his sixteenth year. His pious and noble, but narrow and one-sided character was formed by his education under the monks. He completed his ascetic training by several years residence among the monks of the Scetic desert, then founded a monastery in his native place over which he presided for thirty years until in A.D. 367 he was raised to the metropolitan’s chair at Salamis, where he died in A.D. 403. In the discharge of his episcopal duties he was a miracle of faithfulness and zeal, specially active and self-denying in his care of the poor. But in the forefront of all his thinking and acting there ever stood his glowing zeal for ecclesiastical orthodoxy. The very soul of honour, truth-loving and courageous, but credulous, positive, with little knowledge of the world and human nature, and hence not capable of penetrating to the bottom of complicated affairs, he was all his days misused as a tool of the intriguing Alexandrian Theophilus in the Origenistic controversies (§ 51, 3). He was all the more easily won to this from the fact that he had brought with him from the Scetic desert the conviction that Origen was the prime mover in the Arian and all other heresies. In spite of all defects in form and contents his writings have proved most serviceable for the history of the churches and heresies of the first four centuries. The diligence and honourable intention of his research in some measure compensate for the bad taste and illogical character of his exposition and for his narrow, one-sided and uncritical views. His Πανάριον ἤτοι κιβώτιον κατὰ αἱρέσεων lxxx. is a full and learned though confused and uncritical work, in which the idea of heresy is so loosely defined that even the Samaritans, Pharisees, Essenes, etc., find a place in it. He himself composed an abridgment of it under the title: Ἀνακεφαλαίωσις. His Ἀγκυρωτός is an exposition of the Catholic faith, which during the tumults of the Arian controversy should serve as an anchor of salvation to the Christians. The book Περὶ μέτρων καὶ στάθμων, _De mensuris et ponderibus_, answers to this title only in the last chapter, the 24th; the preceding chapters treat of the Canon and translations of the Old Testament. There are two old codices in the British Museum which have in addition, in a Syriac translation, 37 chapters on biblical weights and measures and 19 on the biblical science of the heaven and the earth. The tract Περὶ τῶν δώδεκα λίθων (on the high-priest’s breastplate) is of little consequence.