dressed against Praxeas as the best known expositor of these views at Carthage, but really against the Patripassian system in general. Hilgenfeld (l.c. p. 619) dates this work c. 206; Harnack c. 210, i.e. about 25 years after the first arrival of Praxeas in Rome; while Dr. Salmon dates it after the death of Callistus in 222: so great is the uncertainty about the chronology of the movement. Harnack's article on "Monarchianismus" in t. x. of Herzog's Real-Encyclopädie contains a good exposition of the relation of Praxeas to the Patripassian movement; cf. Lipsius Tertullian's Schrift wider Praxeas in Jahrb. für deutsche Theolog. t. xiii. (1869) § 701–724. Among patristic writers the only ones who mention Praxeas are pseudo-Tertullian; August, de Haer. 41; Praedestinat. 41; and Gennad. de Eccles. Dog. 4.
[G.T.S.]
Primasius, bp. of Adrumetum or Justinianopolis, in the Byzacene province of N. Africa. He flourished in the middle of 6th cent., and exercised considerable influence on the literary activity of the celebrated theological lawyer JUNILIUS, who dedicated to him his Institutes, which spread the views of Theodore of Mopsuestia in the West. Primasius first comes before us in a synod of his province in 541, the decrees of which are known only through Justinian's decrees confirming them, as given in Baronius, Ann. 541, n. 10–12. He was sent to Constantinople in connexion with the controversy on the Three Chapters c. 551. He assisted in the synod which pope Vigilius held against Theodore Ascidas and was still in Constantinople during the session of the fifth general council, but took no part in it, notwithstanding repeated solicitations (Mansi, ix. 199 seq.). He was one of 16 bishops who signed the Constitutum of pope Vigilius, May 14, 553. When, however, Vigilius accepted the decrees of the fifth council, Primasius signed them also. According to Victor Tunun. (Migne's Patr. Lat. t. lxviii. col. 959), other motives conspired to bring about this change. He was at first exiled to a convent, and then the death of Boethius primate of the Byzacene aroused his ambition to be his successor. He gained his point, but, returning home, his suffragans denounced him as guilty of sacrilege and robbery. He died soon afterwards. His writings (ib. pp. 407–936) embrace commentaries on St. Paul's Epp. and the Apocalypse; likewise a treatise (now lost), de Haeresibus, touching on some points which Augustine did not live to treat with sufficient fullness (Isid. HispaI.Vir. lll. xxii. in ib. lxxxiii. 1095; Cave, i. 525; Tillem. xiii. 927, xvi. 21). Our Primasius is sometimes confounded with bp. Primasius of Carthage. The best account of Primasius of Adrumetum is in Kihn's Theodor von Mopsuestia, pp. 248–254, where a critical estimate is formed "of the sources of his exegetical works. [CHILIASTS.] Cf. also Zahn, Forschungen, iv. 1–224 (1891).
[G.T.S.]
Primianus, Donatist bp. of Carthage, successor to Parmenian, a.d. 392. Among many things charged against him by the Maximianists, they alleged that he admitted the Claudianists to communion and, when some of the seniors remonstrated with him, encouraged, if he did not even originate, a riotous attack upon them in a church in which some lost their lives. Further, that he was guilty of various acts of an arbitrary and violent kind, superseding bishops, excommunicating and condemning clergymen without sufficient cause, closing his church doors against the people and the imperial officers, and taking possession of buildings to which he had no right. (Aug. En. in Ps. 36, 20; c. Cresc. iv. 6, 7, and 7, 9, also 48, 58, and 50, 60; Mon. Vet. Don. xxxv. ed Oberthür.) At the proceedings before the civil magistrate, arising out of the decision of the council of Bagaia, Primian is said to have taunted his opponents with relying on imperial edicts, while his own party brought with them the Gospels only (Aug. Post Coll. xxxi. § 53). When the conference was proposed, he resisted it, remarking with scornful arrogance that "it was not fit that the sons of martyrs should confer with the brood of traditors" (Carth. Coll. iii. 116; Aug. Brevic. Coll. iii. 4, 4). As one of the seven managers at the conference, a.d. 411, on the Donatist side, he helped to delay the opening of the proceedings and to obstruct them during their progress, but showed no facility in debate (Brevic. Coll. ii. 30; Carth. Coll. i. 104). He passed a just sentence of condemnation on Cyprian, Donatist bp. of Tubursica, for an act of scandalous immorality (Aug. c. Petil. iii. 34, 40). See Dr. Sparrow Simpson, St. Aug. and Afr. Ch. Divisions (1910), p 52.
[H.W.P.]
Priscillianus and Priscillianism. The Priscillianists, whose doctrines were Manichean and Gnostic in character, were organized as a sect by their founder Priscillian. The spread of the heresy was not wide either in time or space. The sect sprang up and flourished in Spain during the last third of the 4th cent. in the reigns of the emperors Gratian and Maximus. After the synod of Saragossa, 381, it ramified into Aquitaine, but never took deep root beyond the Pyrenees. Where the heresy first appeared in Spain is unrecorded. There it spread through most provinces, especially in cities. The agitation at Cordova, Merida, Avila, Astorga, Saragossa, Toledo, Braga, sufficiently indicates its prevalence and popularity. The council of Bordeaux, 384, followed by the violent measures of Maximus, intensified for a while the enthusiasm of Priscillian's adherents. But in 390, at the synod of Toledo, many leading Priscillianists recanted and were admitted to church communion. The sect continued to diminish in number. Pope Leo I. exerted himself vigorously to repress it. It lingered in Spain till the middle of the 5th cent. After the council of Toledo, 447, and that at Braga in Galicia, 448 especially held against them, they disappear from history. Priscillianism became a remembrance and a suspicion.
Marcus, a native of Memphis in Egypt, introduced the Gnostic and Manichean heresies. Nothing is known of his life beyond his Egyptian origin, his coming to Spain, and his teaching. Two of his followers were Agape, a Spanish lady, and Helpidius, a rhetorician. Their convert was the layman Priscillian, whose place of birth or residence is unknown. He was of good family, wealthy, and well educated. He became at once an ardent proselyte; an apostle of the Oriental doctrines. His
