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primitive Christian life which is here found points to the earlier rather than to the later date. It is possible that the Apology was read to Hadrian in See also:

PERSON, OFFENCES AGAINST THE

person when he visited See also:

Athens, and that the Syriac inscription was prefixed by a See also:

SCRIBE, AUGUSTIN EUGENE (1791-1860, French dramatist, was born in Paris on the 24th of December 1791. His father was a silk merchant, and he was well educated, being destined for the bar. But, having a real gift for the theatre, a gift which unfortunately

scribe on the See also:

ANALOGY (Gr. avaXo-yLa, proportion)

analogy of See also:

JUSTIN (JUNIANUS JUSTINUS)

Justin's Apology, a See also:

MISTAKE (i.e. take amiss)

mistake being made in the amplification of Hadrian's name. The Apology opens thus: "I, 0 See also:

king, by the See also:

PROVIDENCE

providence of See also:

God came into the See also:

WORLD

world; and having beheld the See also:

HEAVEN (0. Eng. hefen, heofon, heofone; this word appears in O.S. hevan; the High. Ger. word appears in Ger. Himmel, Dutch hemel; there does not seem to be any connexion between the two words, and the ultimate derivation of the word is unknown; the sugges

heaven, and the See also:

earth, and the See also:

sea, the See also:

sun and See also:

moon, and all besides, I 1 Codex Venet. See also:

ann., 981, and Codex Etchmlaz. of the 1 ith century. marvelled at their orderly disposition; and seeing the world and all things in it, that it is moved by compulsion, I understood that He that moveth and governeth it is God.

For whatsoever moveth is stronger than that which is moved, and whatsoever governeth is stronger than that which is governed." Having briefly spoken of the divine nature in the terms of Greek See also:

PHILOSOPHY (Gr. gthos, fond of, and vo4 (a, wisdom)

philosophy, Aristides proceeds to ask which of all the races of men have at all partaken of the truth about God. Here we have the first See also:

ATTEMPT (Lat. adtemptare, attentare, to try)

attempt at a systematic comparison of See also:

ancient religions. For the purpose of his inquiry he adopts an obvious threefold See also:

DIVISION (from Lat. dividere, to break up into parts, separate)

division into idolaters, See also:

Jews and Christians. Idolaters, or, as he more gently terms them in addressing the emperor, " those who See also:

WORSHIP (i.e. " worth-ship," O. Eng. weor8scipe)

worship what among you are said to be gods," he subdivides into the three See also:

GREAT

great world-civilizations—Chaldeans, Greeks and Egyptians. He chooses this See also:

order so as to work up to a See also:

CLIMAX, JOHN (c. 525–600 A.D.)

climax of See also:

ERROR (Lat. error, from errare, to wander, to err)

error and absurdity in See also:

HEATHEN

heathen worship. The See also:

DIRECT

direct nature-worship of the Chaldeans is shown to be false because its See also:

OBJECTS

objects are See also:

WORKS

works of the Creator, fashioned for the use of men. They obey fixed See also:

LAWS

laws and have no See also:

POWER [WILLIAM GRATTAN] TYRONE (1797-1841)

power over themselves. " The Greeks have erred worse than the Chaldeans . . . calling those gods who are no gods, according to their evil lusts, in order that having these as See also:

ADVOCATES, FACULTY OF

advocates of their wickedness they may commit See also:

ADULTERY (from Lat. adulterium)

adultery, and See also:

PLUNDER

plunder and kill, and do the worst of deeds." The gods of See also:

OLYMPUS

Olympus are challenged one by one, and shown to be either vile or helpless, or both at once. A heaven of quarrelling divinities cannot inspire a reasonable worship. These gods are not even respectable; how can they be adorable ? " The Egyptians have erred worse than all the nations; for they were not content with the worships of the Chaldeans and Greeks, but introduced, moreover, as gods even See also:

BRUTE, SIMON WILLIAM GABRIEL (1779–1839)

brute beasts of the dry See also:

LAND

land and of the See also:

WATERS, TERRITORIAL

waters, and See also:

PLANTS

plants and herbs.

. . . Though they see their gods eaten by others and by men, and burned, and slain, and rotting, they do not understand concerning them that they are no gods." Throughout the whole of the See also:

ARGUMENT

argument there is strong See also:

COMMON

common-sense and a stern severity unrelieved by conscious See also:

HUMOUR (Latin humor)

humour. Aristides is engaged in a real contest; he strikes hard blows, and gives no See also:

QUARTER (through Fr. from Lat. quartarius, fourth part)

quarter. He cannot see, as Justin and See also:

Clement see, a striving after truth, a feeling after God, in the older religions, or even in the philosophies of See also:

GREECE

Greece. He has no See also:

PATIENCE

patience with attempts to find a deeper meaning in the stories of the gods. " Do they say that one nature underlies these diverse forms ? Then why does god hate god, or god kill god ? Do they say that the histories are mythical ? Then the gods themselves are myths, and nothing more." The Jews are briefly treated. After a reference to their descent from See also:

ABRAHAM, or ABRAM (Hebrew for " father is high ")

Abraham and their sojourn in See also:

EGYPT

Egypt, Aristides praises them for their worship of the one God, the Almighty Creator; but blames them as worshipping angels, and observing " sabbaths and new moons, and the unleavened See also:

BREAD

bread, and the great fast, and See also:

CIRCUMCISION (Lat. circum, round, and caedere, to cut)

circumcision, and cleanness of meats." He then proceeds to the description of the Christians. He begins with a statement which, when purged of glosses by a comparison of the three forms in which it survives, reads thus: " Now the Christians reckon their See also:

RACE

race from the See also:

Lord Jesus See also:

Christ; and He is confessed to be the Son of God Most High. Having by the See also:

HOLY

Holy Spirit come down from heaven, and having been See also:

BORN, IGNAZ, EDLER VON (1742–1791)

born of a See also:

HEBREW

Hebrew virgin, He took flesh and appeared unto men, to See also:

CALL (from Anglo-Saxon ceallian, a common Teutonic word, cf. Dutch kallen, to talk or chatter)

call them back from their error of many gods; and having completed His wonderful See also:

DISPENSATION

dispensation, He was pierced by the Jews, and after three days He revived and went up to heaven.

And the See also:

GLORY (through the O. Fr. glorie, modern gloire, from Lat. gloria, cognate with Gr. KXebs, abets)

glory of His coming See also:

thou canst learn, 0 king, from that which is called among them the evangelic scripture, if thou wilt read it. He had twelve disciples, who after His ascent into heaven went forth into the provinces of the world and taught His greatness; whence they who at this See also:

day believe their See also:

PREACHING (Fr. preecher, from Lat. praedicare, to proclaim)

preaching are called Christians." This passage contains striking correspondences with the second See also:

section of the Apostles' Creed. The attribution of the Crucifixion to the Jews appears in several 2nd-century documents; Justin actually uses the words " He was pierced by you " in his See also:

DIALOGUE

dialogue with Trypho the See also:

JEW, THE WANDERING

Jew. " These are they," he proceeds, " who beyond all the nationsof the earth have found the truth: for they know God as Creator and Maker of all things, and they worship no other god beside Him; for they have His commandments graven on their See also:

HEARTS

hearts, and these they keep in expectation of the world to come Whatsoever they would not should be done unto them, they do not to another. . . . He that hath supplieth him that hath not without grudging: if they see a stranger they bring him under their roof, and rejoice over him, as over a See also:

BROTHER

brother indeed, for they call not one another brethren after the flesh, but after the spirit. They are ready for Christ's See also:

SAKE

sake to give up their own lives; for His commandments they securely keep, living holily and righteously, according as the Lord their God hath commanded them, giving thanks to Him at all See also:

HOURS, CANONICAL

hours, over all their See also:

food and drink, and the See also:

REST (O. Eng. rest, reste, bed, cognate with other Teutonic forms, e.g. Ger. Rast, Riiste, rest, and probably Gothic Rasta, league, i.e. resting or stopping place)

rest of their See also:

GOOD, JOHN MASON (1764-1827)

good things." This See also:

SIMPLE

simple description is See also:

fuller in the Syriac, but the additional details must be accepted with caution: for while it is likely that the See also:

monk who appropriated the Greek may have cut it down to meet the exigencies of his See also:

ROMANCE

romance, it is the See also:

HABIT (through the French from Lat. habitus, from habere, to have, hold, or, in a reflective sense, to be in a certain condition; in many of the English senses the French use habitude, not habit)

habit of certain Syriac translators to elaborate their originals. After asserting that " this is the way of truth," and again referring for further See also:

INFORMATION (from Lat. informare, to give shape or form to, to represent, describe)

information to " the writings of the Christians," he says: " And truly this is a new race, and there is something divine mingled with it." At the See also:

close we have a passage which is found only in the Syriac, but which is shown by internal See also:

EVIDENCE (Lat. evidentia, evideri, to appear clearly)

evidence to contain See also:

ORIGINAL

original elements: " The Greeks, because they practise foul things . . . turn the ridicule of their foulness upon the Christians." This is an allusion to the charges of Thyestean banquets and other immoralities, which the early apologists constantly rebut. "But the Christians offer up prayers for them, that they may turn from their error; and when one of them turns, he is ashamed before the Christians of the deeds that were done by him, and he confesses to God saying: ` In See also:

IGNORANCE (Lat. ignorantia, from ignorare, not to know); want of knowledge, a state of mind which in law has important consequences. A well-known legal maxim runs: ignorantia juris non excusat ("ignorance of the law does not excuse")

ignorance I did these things '; and he cleanses his See also:

heart, and his sins are forgiven him, because he did them in ignorance in former See also:

time, when he was blaspheming the true knowledge of the Christians." These last words point to the use in the See also:

composition of this Apology of a lost apocryphal work of very early date, The Preaching of See also:

Peter. This See also:

BOOK

book is known to us chiefly by quotations in Clement of See also:

Alexandria: it was widely circulated, and at one time claimed a See also:

PLACE (through Fr. from Lat. platea, street; Gr. IrAar6s, wide)

place within the See also:

CANON

Canon. It was used by the Gnostic See also:

HERACLEON

Heracleon and probably by the unknown writer of the See also:

EPISTLE

epistle to See also:

DIOGNETUS, EPISTLE TO

Diognetus.

From the fragments which survive we see that it contained: (1) a description of the nature of God, which closely corresponds with Arist. i., followed by (2) a warning not to worship according to the Greeks, with an exposure of various forms of See also:

IDOLATRY

idolatry; (3) a warning not to worship according to the Jews—although they alone think they know the true God —for they worship angels and are superstitious about moons and sabbaths, and feasts, comp. Arist. xiv.; (4) a description of the Christians as being " a third race," and worshipping God in " a new way " through Christ; (5) a See also:

PROOF (in M. Eng. preove, proeve, preve, &°c., from O. Fr . prueve, proeve, &c., mod. preuve, Late. Lat. proba, probate, to prove, to test the goodness of anything, probus, good)

proof of See also:

CHRISTIANITY

Christianity from Jewish prophecy; (6) a promise of forgiveness to Jews and Gentiles who should turn to Christ, because they had sinned "in ignorance" in the former time. Now all these points, except the proof from Jewish prophecy, are taken up and worked out by Aristides with a frequent use of the actual See also:

LANGUAGE (adapted from the Fr. langage, from langue, tongue, Lat. lingua)

language of The Preaching of Peter. A criterion is thus given us for the reconstruction of the Apology, where the Greek which we have has been abbreviated, and we are enabled to claim with certainty some passages of the Syriac which might otherwise be suspected as interpolations. The See also:

style of the Apology is exceedingly simple. It is curiously misdescribed by See also:

Jerome, who never can have seen it, as " Apologeticum See also:

pro Christianis contextum philosophorum sententiis." Its merits are its recognition of the helplessness of the old heathenism to satisfy human aspiration after the divine, and the impressive simplicity with which it presents the unfailing argument of the lives of Christians. The student may consult The Apology of Aristides, Syriac See also:

TEXT (Lat. textum, woven fabric, from texere, to weave)

text and See also:

TRANSLATION

translation (J.. R. Harris), with an appendix containing the Greek text, Texts and Studies, i. i (1891), and a See also:

CRITICAL (in alphabetical order of authors)

critical discussion by R. Seeberg in Zahn's Forschungen, v. 2 (1893) ; also, brief discussions by A. Harnack, Altchristl.

Litteratur, i. 96 if., Chronologie, i. 271 if., where references to other writers may be found. The Epistola ad omnes philosophos and the See also:

HOMILY

Homily on the Penitent Thief, ascribed by Armenian tradition to Aristides, are really of 5th-century origin. Trans. of Apology by W. S. Walford (1909). (J. A.

End of Article: ARISTIDES, APOLOGY OF

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