the fragment was written in the episcopate of Zephyrinus. The words "temporibus nostris" must not be too severely pressed. We have no evidence that the writer was as careful and accurate as Eusebius, who yet speaks (iii. 28, cf. v. 27) of a period 50 or 60 years before he was writing as his own time. There are also indications from the history of the varying position held by the Shepherd that the publication of our fragment may have been between Tertullian's two tracts de Oratione and de Pudicitia (see D. C. B. 4-vol. ed. s.v.); and if it be true that MONTANISM only became active in the Roman church in the episcopate of Zephyrinus, the date of the Muratorian document is settled, for it is clearly anti-Montanist. If we regard it as written in the episcopate of Zephyrinus, Muratori's conjecture that Caius wrote it becomes possible; and we know from Eusebius that the disputation of Caius with Proclus, written at that period, contained, in opposition to Montanist revelations, a list of the books reverenced by the Catholic church.
[G.S.]
Musonius (1), bp. of Neocaesarea, on whose death in a.d. 368 Basil
wrote a long letter of consolation to his widowed church (Ep. 28 [62]), lauding him greatly and designating him no unworthy successor of Gregory Thaumaturgus. He describes him as a rigid supporter of old customs and the ancient faith, endeavouring to conform his church in all things to the primitive model. His watchful care had preserved his church from the storms of heresy ravaging all neighbouring churches. In so great reverence was he held that, though by no means the oldest of the bishops, the presidency in council was always his. He must have attained the episcopate comparatively young, for, though he ruled the church of Neocaesarea many years, he was not very aged when he died. Though Musonius had been prejudiced against Basil, and regarded his election to the episcopate with no friendly eyes, so that, though they were united in faith and in opposition to heresy, they were unable to co-operate for the peace of the church, Basil mentions him in a second letter to the Neocaesareans as the "blessed Musonius," the follower of the traditions of Gregory Thaumaturgus, "whose teaching was still sounding in their ears" (Ep. 210 [64]).
[E.V.]
Narcissus (1), bp. of Jerusalem. Clinton (Fasti Romani) accepts the date a.d. 190 for the commencement of his episcopate. He was the 15th of the Gentile bishops of Jerusalem, reckoning from Marcus, a.d. 136, and the 30th in succession from the apostles (Eus. H. E. v. 12). According to the Synodicon, Narcissus presided over a council of 14 bishops of Palestine held at Jerusalem a.d. 198, on the Paschal controversy, and took part in that at Caesarea on the same subject under the presidency of Theophilus, bp. of the city (Labbe, Concil. i. 600). Eusebius speaks of the synodical letter of these bishops as still extant in his time (Eus. H. E. v. 23). Narcissus was conspicuous in the church of his day (Neale, Patriarch. of Antioch, p. 34; Eus. H. E. v. 12). Eusebius records a miracle traditionally ascribed to him, whereby water was converted into oil one Easter Eve, when the oil required for the great illumination had failed (Eus. H. E. vi. 9). The sanctity of his life raised against him a band of slanderers. Narcissus, stung by their calumny, abdicated his bishopric, and retired to the remotest part of the desert, where for several years he lived the ascetic life he had long coveted, no one knowing the place of his concealment.
Having been sought for in vain, the neighbouring bishops declared the see vacant, and ordained Dius as his successor, who was succeeded by Germanicus, and he by Gordius. During the episcopate of Gordius, Narcissus reappeared. Shortly after his disappearance the falsity of the charges against him, Eusebius tells us, had been proved by the curses imprecated by the false accusers having been fearfully made good. This, having eventually reached Narcissus's ears, probably led to his return. He at once resumed the oversight of his see at the earnest request of all (ib. 9, 10). In the 2nd year of Caracalla, a.d. 212 (Eus. Chronicon), Alexander, a Cappadocian bishop, a confessor in the persecution of Severus, visiting the holy city in fulfilment of a vow, was selected by the aged Narcissus as his coadjutor and eventual successor. Eusebius preserves a fragment of a letter written by Alexander to the people of Antinous, in which he speaks of Narcissus as being then in his 116th year, and as having virtually retired from his episcopal office (Eus. H. E. vi. 11). Epiphanius states that he lived ten years after Alexander became his coadjutor, to the reign of Alexander Severus, a.d. 222 (Epiph. Haer. lxvi. 20). This, however, is very improbable. Tillem. Mém. eccl. iii. 177 ff.
[E.V.]
Nebridius (4), an intimate friend of St. Augustine, and probably of about the same age, described by him as very good and of a very cautious disposition. While Augustine was at Carthage under the influence of Manichean doctrine, it was partly through Nebridius and Vindicianus that he was induced to give up his belief in astrology, or, as it was then called, mathematics. Nebridius had already abandoned Manicheism and delivered lectures against it, a.d. 379 (Aug. Conf. iv. 3; vii. 2, 6). When Augustine removed from Rome to Milan as a lecturer in rhetoric, a.d. 384, Nebridius, out of love for him, determined to leave his home and mother, and take up leis abode with Augustine and Alypius there, "for no other reason," says Augustine, "than that he might live with me in most ardent pursuit of truth and wisdom" (ib. vi. 7, 10). By and by Nebridius undertook to assist Verecundus in his grammar lectures at his earnest request and that of Augustine. This duty he performed with great care and discretion (ib. viii. 6). Soon after Nebridius appears to have taken up the notion of the Docetae, that our Lord took human nature not in reality but only in outward appearance, an error which, after a period of unknown length, he recanted. Soon after the conversion of Augustine he died, a true Catholic, having induced his household to join him in the change. "He is now," says Augustine with confidence, "in the bosom of Abraham" (ib. ix. 3, 4).
