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 V>£>»T^ Sap&t^^ •:\<ui3 
 .t^«tvi«l rCdUw^ TtlDnt<' 
 
 COD. SINAIT. SYE. XVI. 
 GA 19 — v^ 22 nostrae editionis 
 
TEXTS AND STUDIES 
 
 CONTBIBUTIONS TO 
 
 BIBLICAL AND PATRISTIC LITERATURE 
 
 EDITED BY 
 
 J. ARMITAGE ROBINSON B.D. 
 
 FELLOW OF Christ's college Cambridge 
 
 VOL. I. 
 
 No. 1. THE APOLOGY OF AEISTIDES 
 
 SECOND EDITION 
 
 CAMBRIDGE 
 
 AT THE UNIVERSITY PRESS 
 1893 
 
Eoution: C. J. CLAY and SONS, 
 
 CAMBEIDGE UNIVEKSITY PKESS WAKEHOUSE, 
 
 AVE MAEIA LANE. 
 
 (CambrilJfie: DEIGHTON, BELL AND CO. 
 
 ILeipjiQ: F. A. BROCKHAUS. 
 
 l^ebj gork: MACMILLAN AND CO. 
 
THE APOLOGY OF AEISTIDES 
 
 ON BEHALF OF THE CHRISTIANS 
 
 FROM A SYRIAC MS. PRESERVED ON MOUNT SINAI 
 
 EDITED 
 
 WITH AN INTRODUCTION AND TRANSLATION BY 
 
 J. RENDEL HARRIS M.A. 
 
 FELLOW OF CLARE COLLEGE CAMBRIDGE 
 AND UNIVERSITY LECTURER IN PALAEOGRAPHY 
 
 WITH AN APPENDIX 
 CONTAINING THE MAIN PORTION OF 
 
 THE ORIGINAL GHEEK TEXT 
 
 BY 
 
 J. ARMITAGE ROBINSON B.D. 
 
 FELLOW AND ASSISTANT TUTOR OF CHRIST's COLLEGE CAMBRIDGE 
 
 SECOND EDITION 
 
 CAMBRIDGE 
 
 AT THE UNIVERSITY PRESS 
 
 1893 
 
 [All Rights reserved] 
 
Cambriljge : 
 
 PKINTED BY C. J. CLAY, M.A. AND RONS, 
 AT THE UNIVERSITY PRESS. 
 
 SURDACH 
 

 PREFACE TO FIRST EDITION. 
 
 r I 1HE first part of this tract contains the Syriac text of the lost 
 -L Apology of Aristides, accompanied by such comments and 
 elucidations as I have been able to give to the subject. It is my 
 first venture in Syriac, and I am thankful to my learned friends 
 who have from time to time assisted me with suggestions and 
 criticisms for the elimination of some of the more glaring errors. 
 Amongst them I may mention especially Professor Bensly, of 
 Cambridge, and Professor Isaac A. Hall, of New York. In the 
 attempt to give the Armenian fragments of the Apology, in such 
 a form as may make them accessible for critical use, I have had 
 the valuable aid of Mr Conybeare, of Oxford, who placed at my 
 disposal the results of his own work at Edschmiazin. 
 
 When the pages were almost through the printer's hands, my 
 friend Mr J. A. Robinson, of Christ's College, by one of those 
 happy accidents, as we call them, upon which progress depends, 
 discovered that substantially the whole of the Greek text was 
 extant, and had been incorporated in that charming half-Greek 
 and half-Oriental story, the Lives of Barlaam and Joasaph. Of 
 course this means that, for the greater part of the Apology of 
 Aristides, we have copies and versions in good number (Greek, 
 Latin, Ethiopic, Arabic, Old French, etc.). This opens quite a new 
 field before the student of Christian Apologetics. Need I say how 
 gladly I make way for him in the Appendix, which will really 
 be the text itself; and that I say in the language of the Acts 
 of St Perpetua : " Hie ordinem totum Apologiae iam hinc ipse 
 narrabit...manu sua et suo sensu." 
 
 J. RENDEL HARRIS. 
 
PREFACE TO SECOND EDITION. 
 
 THE First Edition of the Apology of Aristides having been 
 exhausted with unexpected rapidity, it has seemed better 
 to reprint the book as it stands, rather than to attempt to recast 
 it before there has been a full opportunity for such substantial 
 criticism as will, it is to be hoped, throw new light upon the 
 subject. Accordingly the Second Edition is a reprint of the First 
 with a few verbal corrections. The only change to which atten- 
 tion need be called is the substitution of a fresh literal translation 
 of a few lines of the Armenian Version cited on p. 78. This I 
 have introduced with a view of shewing how much more closely 
 the Armenian follows the Greek at certain points than might be 
 supposed when it is read only through the medium of translations 
 made before the Greek had been discovered. No future edition of 
 the Apology can be considered complete which does not contain the 
 text of the Armenian fragment with a closely literal translation. 
 
 J. A. R. 
 
 Christ's College, 
 August, 1892. 
 
TABLE OF CONTENTS. 
 
 INTKODUCTION 
 
 Description of the Syriac MS. 
 
 Aristides and Eusebius 
 
 Celsus and Aristides 
 
 The Symbol of the Faith in the time of Aristides 
 
 The Armenian Fragment of the Apology 
 
 An additional Armenian Fragment of Aristides 
 
 TEANSLATION OF THE SYEIAC VEESION 
 
 NOTES ON THE SYEIAC VEESION 
 
 APPENDIX 
 
 The original Greek of the Apology of Aristides 
 The Greek text of 'Barlaam and Josaphat' . 
 The bearing of the Apology on the Canon 
 The Apology and the Didache 
 The Apology and the Preaching of Peter 
 The Greek text edited from three MSS. 
 
 Index of Greek words 
 
 Index of subject matter 
 
 THE SYEIAC TEXT OF THE APOLOGY 
 
 PAGES 
 
 1-34 
 
 3 
 
 6 
 
 19 
 
 23 
 
 26 
 
 33 
 
 35-51 
 
 52-64 
 
 65-118 
 
 67 
 
 80 
 
 82 
 
 84 
 
 86 
 
 100 
 
 113 
 
 117 
 
 ^JA— r^ 
 
NOTE. 
 
 With the aid of the photographs taken by Prof. Harris the 
 Syriac text has been carefully revised by Prof. Bensly, who has 
 taken special pains with the reproduction of the punctuation of 
 the MS. There seems occasionally to be some deviation from the 
 ordinary system in the use of the diacritical points: but as it is 
 impossible to tell from the photographs to what date the punc- 
 tuation belongs, it has seemed better to reproduce it without 
 attempting to mend it. 
 
 The English translation was in the first instance made by 
 Prof. Harris : but the discovery of the Greek made it necessary 
 that it should undergo a complete revision, in order that scholars 
 who do not read Syriac might be able to form a better estimate of 
 the relation of the Syriac to the Greek, than could be given by 
 a translation made without any reference to the latter. Moreover 
 in several places the Greek cast new light upon the Syriac where 
 it was obscure before. The task of revision would have been 
 entirely beyond my power, but for the kind patience of Prof. 
 Bensly, who allowed me to read the whole piece through with 
 him. At his suggestion too I have added, within brackets, a few 
 notes in addition to those made by Prof. Harris. 
 
 The Facsimile of a page of the Syriac MS. has been made 
 from one of Prof. Harris's photographs. It corresponds with 
 OA 19 — \A 22 of this edition. 
 
 J. A. R. 
 
INTEODUCTION. 
 
 The present volume contains one of the earliest of the 
 Apologies made to the Roman Emperors on behalf of the 
 Christians, that, namely, which was said to have been presented 
 to the Emperor Hadrian by an Athenian philosopher of the 
 name of Aristides. Our information concerning this Apology has 
 hitherto been of the scantiest kind, depending chiefly upon certain 
 allusions of Eusebius in his Ecclesiastical History and in his 
 Ghronicon; as Eusebius did not, however, preserve any extracts 
 from the book and presents only a most obscure figure in a 
 philosopher's garb as its author, while subsequent writers have 
 added little or nothing to what they found in Eusebius, it must 
 be admitted that our ideas as to the character and scope of one 
 of the earliest apologetic treatises on Christianity were about as 
 vague as it was possible for them to be. It is true that there was 
 a suspicion abroad which came from Jerome that the lost work 
 of Aristides had been imitated by Justin in his Apology, and 
 Jerome had also ventured the opinion that the Apology was 
 woven out of materials derived from the philosophers : but it 
 was almost impossible to put any faith in Jerome's statements, 
 which are usually mere editorial expansions and colourings of 
 what he found in the pages of Eusebius. Not that there was any 
 d priori improbability in the opinion that one Christian Apologist 
 had imitated another, for almost all the Apologies that are known 
 to us are painfully alike, and it would not be difl&cult to maintain 
 of any two of them selected at random that one of them had 
 borrowed from or imitated the other. The difficulty lay in the 
 want of literary faith in statements made by Jerome ; but even if 
 
 H. A. 1 
 
2 THE APOLOGY 
 
 this confidence had not been wanting, we should not have been 
 very much the wiser. 
 
 In the case of a companion Apology to that of Aristides, 
 we were more happily placed for forming an opinion ; since 
 Eusebius not only describes an Apology presented to the Emperor 
 Hadrian by a certain Quadratus, at the time of one of the imperial 
 visits to Athens, but gives us also some striking and powerful 
 sentences, just enough to convince one that the document was 
 marked by argumentative force and spiritual insight, and could 
 not have been a mere conventional tirade against paganism. 
 Until recent times, then, all that could be said on the subject 
 of these lost Apologies was that we had Eusebian tradition for 
 their existence, Eusebian authority for their date, and a Eusebian 
 extract from one of them as a specimen of sub- apostolic defence, 
 a mere brick from a vanished house. 
 
 The mist, however, lifted some time ago, when the learned 
 Armenians of the Lazarist monastery at Venice added to the 
 obligations under which they have so often laid the scholarly and 
 Christian world, by publishing an Armenian translation of the 
 opening chapters of the lost Apology of Aristides ; and although 
 their document was received in some quarters^ with incredulity, 
 it will be seen, by what we have presently to bring forward, that 
 the fragment which they printed was rightly entitled, and that 
 they had at least made the way for a satisfactory conception of 
 
 ^ Especially by M. Kenan, who in his Origines de Christianisme, vol. vi. p. vi., 
 says: *' Le present volume 6tait imprim6 quand j'ai eu connaissance d'une 
 publication des m6khitaristes de Venise contenant en Arm6nien, avec traduction 
 Latine, deux moreeaux, dont I'un serait I'Apologie adress^e par Aristide a Adrien. 
 L'authenticite de cette pi^ce ne soutient pas I'examen. C'est une composition 
 plate, qui r^pondrait bien mal a ce que Eus^be et S. J6rome disent du talent 
 de I'auteur et surtout a cette particularity que I'ouvrage 6tait contextum philoso- 
 phorum sententiis. L'ecrit Arm^nien ne presente pas une seule citation d'auteur 
 profane. La th^ologie qu'on y trouve, en ce qui concerne la Trinity, I'incarnation, 
 la quality de m^re de Dieu attribuee a Marie, est post^rieure au iv^ si^cle. 
 L'^rudition historique ou plutot mythologique est aussi bien indigne d'un 6crivain 
 du 11^ si^cle. Le second ' sermon ' publi6 par les mekhitaristes a encore moins 
 de droit a etre attribu6 au philosophe Chr6tien d'Ath^nes : le manuscrit porte 
 Aristaeus : c'est une hom61ie insignificable sur le bon larron. " 
 
 M. Renan was rightly opposed in this sweeping negation of authenticity by 
 Doulcet, who pointed out relations between Aristides and the Timaeus as a 
 justification of the philosophical character of the work. Unfortunately Doulcet 
 
OF ARISTIDES. 8 
 
 the dogmatics which underlay the apologetics. This was a great 
 gain. Moreover their published fragment shewed traces of an 
 interesting originality of method in the classification of the 
 religious beliefs of the time. 
 
 Our contribution to the subject consists of a Syriac translation 
 of the whole, or substantially the whole, of the missing Apology. 
 We were so happy as to discover this text in a volume of Syriac 
 extracts preserved in the library of the convent of St Catharine, 
 upon Mount Sinai, during a delightful visit which we paid to 
 those majestic solitudes and silences in the spring of 1889. Our 
 copy has suffered somewhat in the course of time from suc- 
 cessive transcriptions, and needs occasionally the hand of the 
 critical corrector. The language and thought of the writer are, 
 however, so simple and straightforward that the limits of error are 
 much narrower than they would be in a document where the struc- 
 ture was more highly complicated; the unintelligible sentences 
 which accumulate in a translation so much more rapidly than 
 in the copying of an original document, are almost entirely 
 absent. In fact the writer is more of a child than a philosopher, 
 a child well-trained in creed and well-practised in ethics, rather 
 than either a dogmatist defending a new system or an iconoclast 
 destroying an old one: but this simplicity of treatment, so far 
 from being a weakness, adds often greatly to the natural im- 
 pressiveness of the subject and gives the work a place by the 
 side of the best Christian writing of his age. But, before going 
 further, it will be best to describe a little more closely the volume 
 from which our text is taken. 
 
 Description of the MS. 
 
 The MS. from which we have copied is numbered 16 amongst 
 the Syriac MSS. of the Sinaitic convent. The MS. may be 
 
 went too far, by trying to identify Aristides with the author of the Epistle to 
 Diognetus. 
 
 Hamack {TheoL LZ. 1879, no. 16, col. 375 f.) was very favourable to the 
 genuineness of the fragment, and made some excellent points in its defence. 
 
 M. Renan will now have the opportunity of verifying for himself that the term 
 Theotokos, to which he objected so strongly as savouring of the fourth century, is 
 not in the Syriac text. 
 
 1—2 
 
4 THE APOLOGY 
 
 referred to the 7th century, and is written in two columns to 
 the page. The book is made up of a number of separate treatises 
 and extracts, ahnost all of which are ethical in character. Thus 
 on fol. 1 6 we have 
 
 or, the history of the Lives of the Fathers, translated from Greek 
 into Syriac. 
 On fol. 2 b 
 
 Apparently we have here the Liber Paradisi or Lives of 
 the Holy Fathers of the Desert, of which many copies exist 
 in Greek, though it may be doubted whether there is any critical 
 edition. Some portions of this Syriac version were published at 
 Upsala by Tullberg and his disciples, in 1851, from MSS. in the 
 Vatican and in the British Museum. In our MS. the current 
 heading of the pages is 
 
 f^^i^sa r^l'.TAjjL*.! r<'&u^JLi^ 
 
 or, History of the Egyptian Hermits. 
 After fol. 86 b two leaves appear to have been cut away. 
 Fol. 87 6 bears the heading 
 
 Of the holy Nilus the Solitary. 
 At the foot of fol. 93 a begins the Apology of Aristides. 
 On fol. 105 a begins 
 
 or, A discourse of Plutarch on the subject of a man's being 
 assisted by his enemy. 
 
 At the foot of fol. 112 a 
 
 or, A second discourse of the same Plutarch irepl da-Kr^aew^;. 
 
 Apparently this is the tract published by Lagarde in his Ana- 
 lecta, pp. 177 — 186, and translated by Gildemeister and Bucheler. 
 
OF ARISTIDES. 5 
 
 On fol. 121 b a>ai-^,^vx^.i K'ijsarelsw 
 
 A discourse of Pythagoras, 
 probably the same as is published in Lagarde's Analecta, pp. 195 
 —201. 
 
 On fol. 126 a r^^\:sfis» Aj^.1 a)CVAi\\oA.i K'-ws^relsa 
 
 A discourse of Plutarch, on Anger, for which see Lagarde, 
 Analecta Syriaca, pp. 186 — 195. 
 On fol. 132 b 
 
 A discourse of Lucius (Lucianus), that we should not receive 
 slander against our friends : Trepl tov firj paBiay^ irLar^vevv BcaffoXfj. 
 Apparently the same as is given in Sachau, Inedita, pp. 1 — 16. 
 On fol. 140 a 
 
 A discourse made by a philosopher, De Anima : 
 probably the same as is given in Sachau, Inedita, as Philosophorum 
 de anima sententiae. 
 On fol. 143 a 
 
 or, the Counsel of Theano, a female philosopher of the school 
 of Pythagoras : see Sachau, Inedita, pp. 70 — 75, as Theano : 
 Sententiae \ 
 
 On fol. 145 6 a collection of Sayings of the Philosophers, 
 beginning with 
 
 V2«K' T ^*!«.«v»y -^\^ *^ ' (Plato the Wise said). 
 
 On fol. 151 b 
 ^ijsaX Ills .1 ^cnon.-i reLQ.z.Q^ rdL^sn:%n r^\jyir^jsn 
 
 A first discourse in explanation of Ecclesiastes, made by Mar 
 John the Solitary for the blessed Theognis. See Wright's Gat. of 
 the Syr. MSS. in the Brit. Mus. p. 996. 
 
 1 See Wright's Catalogue, p. 1160. The general contents of this MS. (Brit. 
 Mus. 987) should be compared with those of the MS. here described : it contains 
 e.g. the Apology of Melito and the Hypomnemata of Ambrose, and various 
 Philosophical treatises. 
 
6 THE APOLOGY 
 
 And from fol. 214 a onward the volume is occupied with 
 translations from the Homilies of Chrysostom on Matthew. 
 
 The above description will shew something of the value of the 
 MS. It will also suggest that it was the ethical character of the 
 Apology of Aristides that secured its incorporation with the 
 volume. Let us now pass on to discuss the effect which this 
 recovered document has upon our estimate of the Eusebian 
 statements concerning the earliest Church Apologists. 
 
 Aristides and Eusehius. 
 
 According to the Chronicon of Eusebius we have the following 
 date for the Apologies of Quadratus and Aristides : 
 
 1. The Armenian version of the Chronico7i gives under the 
 year 124 A.D. as follows : 
 01. A. Abr. Imp. Kom. 
 ^^226 2140 8^ ^i Adrianus Eleusinarum rerum gnarus 
 
 fuit multaque (dona) Atheniensium 
 largitus est. 
 * Romanorum ecclesiae episcopatum 
 excepit Septimus Telesphorus an- 
 nis XI. 
 
 Codratus apostolorum auditor et Aristides nostri dogmatis 
 (nostrae rei) philosophus Atheniensis Adriano supplicationes 
 dedere apologeticas (apologiae, responsionis) ob mandatum. 
 Acceperat tamen et a Serennio (s. Serenno) splendido praeside 
 (iudice) scriptum de Christianis, quod nempe iniquum sit occidere 
 eos solo rumore sine inquisitione, neque ulla accusatione. Scribit 
 Armonicus Fundius (Phundius) proconsuli Asianorum ut sine ullo 
 damno et incusatione non damnarentur; et exemplar edicti eius 
 hucusque circumfertur. 
 
 One of the Armenian MSS. (Cod. N) transfers this notice 
 about the Apologists to the following year, and it is believed 
 that this represents more exactly the time of Hadrian's first 
 visit to Athens (125 — 126 A.D.). With this agrees the dating 
 of the Latin version of Jerome. We may say then that it is 
 the intention of Eusebius to refer the presentation of both these 
 
OP ARISTIDES. 7 
 
 Apologies to the time when Hadrian was spending his first winter 
 in Athens ; and to make them the reason for the Imperial rescript 
 to Minucius Fundanus which we find attached to the first Apology 
 of Justin Martyr. And since Minucius Fundanus and his pre- 
 decessor Granianus were consuls sufFect in the years 106 and 
 107, it is not unreasonable to suppose that they held the Asian 
 pro-consulate in the years A.D. 123 and 124, or 124 and 125. If 
 then Aristides and Quadratus presented apologies to Hadrian, it is 
 reasonable to connect these Apologies with his first Athenian 
 winter and not with the second (a.d. 129 — 130). 
 
 But here we begin to meet with difficulties ; for, in the first 
 place, much doubt has been thrown on the genuineness of the 
 rescript of the emperor to Minucius Fundanus; in the second 
 place there is a suspicious resemblance between Quadratus the 
 Apologist and another Quadratus who was bishop of Athens in the 
 reign of Antoninus Pius, succeeding to Publius whom Jerome 
 affirms to have been martyred ; and in the third place our 
 newly-recovered document cannot by any possibility be referred 
 to the period suggested by Eusebius, and there is only the barest 
 possibility of its having been presented to the Emperor Hadrian 
 at all. Let us examine this last point carefully, in order to answer, 
 as far as our means will permit, the question as to the time of 
 presentation of the Apology of Aristides and the person or persons 
 to whom it was addressed. 
 
 The Armenian fragment is headed as follows : 
 
 To the Emperor Hadrian Caesar, fi'om Aristides, philosopher 
 
 of Athens. 
 
 There is nothing, at first sight, to lead us to believe that this 
 is the original heading ; such a summary merely reflects the 
 Eusebian tradition and might be immediately derived from it. 
 
 When we turn to the Syriac Version, we find a somewhat 
 similar preface, to the following effect. 
 
 Apology made by Aristides the Philosopher before Hadrianus 
 the King, concerning the worship of Almighty God. 
 
 But this, which seems to be a mere literary heading, proper, 
 shall we say, for one out of a collection of apologies, is immediately 
 
8 THE APOLOGY 
 
 followed by another introduction which cannot be anything else 
 than a part of the primitive apology. It runs as follows : 
 
 ...Caesar Titus Hadrianus Antoninus, Worshipful and Clement, 
 from Marcianus Aristides, philosopher of Athens. 
 
 The additional information which we derive from this sentence 
 is a sufficient guarantee of its genuineness; we have the first 
 name of the philosopher given, as Marcianus; and we have the 
 name of the emperor addressed given at length. To our astonish- 
 ment this is not Hadrian, but his successor Antoninus Pius, who 
 bears the name of Hadrian by adoption from Publius Aelius 
 Hadrianus. Unless therefore we can shew that there is an error 
 or a deficiency in the opening sentence of the Apology we shall 
 be obliged to refer it to the time of the emperor Antoninus Pius, 
 and to say that Eusebius has made a mistake in reading the title 
 of the Apology, or has followed some one who had made the 
 mistake before him. And it seems tolerably clear that if an 
 error exist at all in such a precise statement as ours, it must be 
 of the nature of an omission. Let us see what can be urged in 
 favour of this theory. We will imagine that the original title 
 contained the names both of Hadrian and of Antoninus Pius, 
 his adviser and companion, much in the same way as Justin opens 
 his first Apology with the words, " to the Emperor Titus Aelius 
 Hadrianus Antoninus Pius Augustus Caesar and to his son Veris- 
 simus the Philosopher, and to Lucius the Philosopher, natural son 
 of Caesar and adopted son of Pius.... I Justin... have written the 
 following appeal and supplication." In support of this theory we 
 might urge the apparent dislocation of the opening sentence of 
 our Apology. The Syriac version is clearly wrong in its punctua- 
 tion, for example, since it transfers the expression A^ .tm*t<' 
 (Almighty) to Caesar, by placing a colon after the word KVair^ 
 (God). This is clearly impossible, for that the writer did not 
 attempt to translate, say, avroKpdrcop as if it were iravroKpaTrnp 
 will be evident from his correct use of the Divine attribute later 
 on in his work. But even if the translator had been guilty of 
 such a mistake, the case would not have been bettered, because 
 Antonine would now have been styled Emperor as well as Caesar. 
 
 But let us imagine if we please that the term Caesar or 
 
OF ARISTIDES. V 
 
 Emperor Caesar belongs to a previous name which has dropped 
 out and supply the connective necessary, so as to read, "To the 
 Emperor Aelius Hadrianus Augustus Caesar and to Titus Hadria- 
 nus Antoninus." In support of this we may urge that the 
 adjectives which follow are marked in the Syriac with the sign 
 of the plural, as if the writer imagined himself to be addressing 
 more persons than one. Supposing then that this is the case 
 we should still have to face the question as to the name given 
 to Antonine ; if he is called Hadrian, this must mean that the 
 Apology is presented at some time subsequent to his adoption, 
 which is generally understood to have taken place in the year 
 A.D. 138, only a little while before Hadrian's death. So that in 
 any case we should be prohibited by our document from dating 
 the Apology in question either in the first visit of Hadrian to 
 Athens or in the second visit, and we should only have the 
 barest possibility that it was presented to Hadrian at all. It 
 would have, so to speak, to be read to him on his death -bed at 
 Baiae. Seeing then the extreme difficulty of maintaining the 
 Hadrianic or Eusebian hypothesis, we are driven to refer the 
 Apology to the reign of Antoninus Pius, and to affirm that 
 Eusebius made a mistake in reading or quoting the title of the 
 book, in which mistake he has been followed by a host of other 
 and later writers. If he followed a text which had the heading as 
 in the Syriac, he has misunderstood the person spoken of as Hadrian 
 the king ; and if on the other hand he takes the opening sentences 
 as his guide, he has made a superficial reference, which a closer 
 reading would have corrected. All that is necessary to make the 
 Syriac MS. intelligible is the introduction of a simple prepositional 
 prefix before the imperial name, and the deletion of the ribbui 
 points in the adjectives. 
 
 Nor is this all ; for there can be no doubt that the two 
 adjectives in question (reliiaMVsao f<'.'U^^) are intended to 
 represent two of the final titles of Antoninus : f^'.-ViXcto standing 
 for the Greek Xe/Saaro^;, which again is the equivalent of the 
 Latin Augustus; and rtlusajji-sa being the equivalent of the 
 title Pius which the Roman Senate gave to Antoninus shortly 
 after his accession and which the Greeks render by euo-eySr)?. 
 And it is precisely in this order that the titles are usually found, 
 
10 THE APOLOGY 
 
 viz. Augustus Pius, which the Syriac has treated as adjectives, 
 and connected by a conjunction. Moreover this translation of 
 evae^ri^ on the part of the Syriac interpreter shews that the 
 meaning of the title is ' clement ' or ' compassionate,' rather than 
 that of mere filial duty, which agrees with what we find in a 
 letter of Marcus Aurelius to Faustina ; " haec (dementia) patrem 
 tuum imprimis Pii nomine ornavit\" 
 
 Now how will this conclusion react upon the companion 
 Apology of Quadratus? We could, no doubt, maintain that 
 it leaves the question where it found it. The mistake made 
 by Eusebius need not have been a double error, and the correct 
 reference to Hadrian for Quadratus's Apology would have furnished 
 a starting-point for the incorrect reasoning with regard to Aristides. 
 On this supposition we should simply erase the reference to Aristides 
 from Eusebius and his imitators. 
 
 But there is one difficulty to be faced, and that is the fact 
 that we were in confusion over Quadratus before w^e reached any 
 conclusion about Aristides. And our investigation has not helped 
 to any elucidation of the confusion. Read for example the language 
 in which Eusebius {H. E. I v. 3) describes the presentation of the 
 Apology. 
 
 AtXt09 'ABpiavo<; BtaBe')(^eTaL rrjv T^je/jLoviav' rovrro K.oSpdro'i 
 \6yov 7rpo(T(f)covy(Ta<; avahlBwaiv, airoXoylav (TvvTd^a<; virep Trj<; 
 Kad^ r/fid<; Oeoae/Seia^;' 
 
 and compare it with the Greek of the Chronicon as preserved by 
 Syncellus, 
 
 KoS/3aT09 o lepo^ rdov diroaToXcov aKovarrj^ AlXtw 'ABpLavM to) 
 avTOKpdropi \6fyov<i diroXoyia^ virep ^pLariavrnv eSwKev' 
 and we naturally suspect with Harnack*^ that the title must have 
 been something like the following, 
 
 Xoyo^ diroXoyia<; virep Trj<i rwv ^pcaTiavcov Oeoae^eia^, 
 and we are confirmed in this belief by finding that the Aristides 
 Apology was also headed 
 
 aTToXoyla virep Tr}<^ Oeoae/Sela';' 
 at least its literary heading must have been very like this. 
 
 1 Quoted by Eckhel, Doctrina vii. Pt. ii. p. 36. This would seem to resolve the 
 perplexity of Spartianus as to the origin of the name. 
 
 2 Die griechischen Apologeten p. 101. I need not say how much I am indebted to 
 Harnack's investigations. It will be apparent throughout these pages. 
 
OF ARISTIDES. 11 
 
 May we not also infer that the opening sentences of the 
 Quad ratus- Apology must have contained the dedication AtXtw 
 'ASptavQ) which we find suggested above ? But when we have 
 made these suppositions the similarity between the two apologies 
 in the titles is very great, for Aelius Hadrianus is also a part 
 of the adopted name of the emperor Antoninus. 
 
 And let us look at the matter from another point of view. 
 One of our early sources of information about Quadratus, the 
 bishop of Athens, is found in a passage of a letter of Dionysius 
 of Corinth preserved by Eusebius, and certainly Dionysius of 
 Corinth ought to be good authority for Athenian religious history 
 of the time immediately preceding his own. Eusebius does not 
 actually quote the letter which Dionysius wrote to the church at 
 Athens, but he tells us its scope and makes it easy to divine 
 its contents : his language is as follows : 
 
 1^ Be {iinaToXrj) 7rpb<; 'AOyvatov; BieyepTLKrj iriGTeco^ kol tt]^ 
 Kara to evayyiXcov iroXnela^' r)<; oXiycoprjaavTa^ ikey^et, ft)9 av 
 fjutKpov Setv airoaTOLVTa^ tov \6yov, ef ovirep tov irpoearwTa avrwv 
 TiovifKiov /naprvprja-aL Kara tou? tot€ avve^r) BLcoyp,ov<;. J^oSpdrov 
 Se fjuera tov fJuapTVprjaavTa HovitKlov KaTa(TTdvTO<; avTwv kiridKO- 
 irov fJuefivr^Tat' iTrcfiapTvpoov, ft)9 dv Bia Trj^ avTov o-ttouSt}? eTri- 
 (TUvaxOivTcov, KoX Trj<; TrlaTeco^ dva^co7rvp7](nv elXij'^oTayv. 
 
 From this it would naturally be inferred that the Quadratus 
 mentioned in the letter was a contemporary of Dionysius of 
 Corinth ; for the latter writes to the Athenians at once convicting 
 them of slackness in the faith, and congratulating them on their 
 happy revival under the ministration of Quadratus. And since 
 Dionysius writes letters also to Soter, the bishop of Rome, who 
 belongs to the early years of Marcus Aurelius, we should probably 
 say that Quadratus was not very much earlier than this, which 
 would place him in the reign of Antoninus Pius. And the 
 persecution at Athens which ended in the martyrdom of "Publius 
 must therefore fall in the same reign. Now Jerome (de FiVr. ill. 
 §19) identifies this Quadratus, the bishop of Athens, with the 
 Apologist ^ and consequently pushes back the persecution into the 
 
 1 " Quadratus apostolorum discipulus, Publio Athenarum episcopo ob Christi 
 fidem martyrio coronato, in locum eius substituitur et ecclesiam grandi terrore 
 dispersam fide et industria sua cougregat. Cumque Hadrianus Athenis exegisset 
 
12 THE APOLOGY 
 
 reign of Hadrian. We do not indeed attach any especial weight 
 to Jerome's statement as to the time of the persecution, which is 
 simply a combination made up out of passages from Eusebius 
 concerning Quadratus and Dionysius with slight amplifications. 
 He can hardly be right in placing the persecution under the reign 
 of Hadrian, for, as Lightfoot points out\ Eusebius, from whom 
 he draws his facts, knows nothing about it : moreover we have 
 information from Melito'^ that Antoninus Pius did actually write 
 to Athens to suppress a persecution of the Christians. But, on 
 the other hand, may he not be right after all in his identification 
 of the bishop Quadratus with the Apologist, and do not the 
 circumstances of the persecution suggested by Melito and testified 
 to by Dionysius exactly suit the presentation of the Apology to 
 the emperor ? 
 
 While then we would readily admit that, as long as the 
 Apology of Aristides was held to belong to the time of an 
 Athenian visit of Hadrian, the Apology of Quadratus naturally 
 remained with it, yet on the other hand when the Hadrian 
 hypothesis is untenable for Aristides, will not the Quadratus- 
 bishop and Quadrat us-apologist naturally run together, and be 
 one and the same person ? Or is there anything to prevent the 
 identification ? The words ' apostolorum discipulus,' used by 
 Jerome, and the corresponding words of Eusebius, diroo-roXcjv 
 cLKovGrrj^, can hardly be held to militate seriously against this 
 hypothesis, for they are evident deductions from the passage which 
 Eusebius quotes from the Apology of Quadratus about the sick 
 people healed by the Lord, ' some of whom continued down to our 
 times.' Jerome says boldly that Quadratus had seen very many 
 of the subjects of our Lord's miracles ; which is in any case a gross 
 exaggeration. But if such persons, either many or few, had really 
 lived into the age of Quadratus, it would be very difficult to place 
 
 hiemem, invisens Eleusinam, et omnibus paene Graeciae sacris initiatus dedisset 
 occasionem his, qui Christianos oderant, absque praecepto imperatoris vexare 
 credentes, porrexit ei librum &c." 
 
 1 Lightfoot, Ignatius, ed. ii. ii. 541. 
 
 2 Euseb. H. E. iv. 26, ex apologia Melitonis, 6 5e irar-qp crov Kai aov to, a^fiirauTci. 
 SioiKOVfTOS avT(^f Tttis iroXeaL irepi tov txrjdev veurepl^eiv vepl ijfiQv ^ypaxpev iv oh Kai 
 irpbs AapLcraalovs Kai irpos QeaaaXoviKeis Kai ' Kdrjvalovs koX irpos wavras "EWrivas. This 
 certainly looks like an outbreak of persecution in Greece. 
 
OF ARISTIDES. 13 
 
 the Apologist in the reign of Antoninus Pius. Unless, therefore, 
 it can be maintained that the language quoted by Eusebius from 
 Quadratus is an exaggeration or a misunderstanding we can 
 hardly identify the bishop with the apologist. This is the furthest 
 point to which the evidence carries the argument. 
 
 And now let us return to Aristides and see whether we can 
 determine anything further concerning the time and manner of 
 presentation of the Apology. 
 
 And first of all we may say that the simplicity of the style 
 of the Apology is in favour of an early date. The religious ideas 
 and practices are of an antique cast. The ethics shew a remarkable 
 continuity with Jewish ethics : the care for the stranger and the 
 fiiendless, the burial of the dead and the like, are given as 
 characteristic virtues both of Judaism and of Christianity. Indeed 
 we may say that one of the surprising things about the Apology 
 is the friendly tone in which the Jews are spoken of: one certainly 
 would not suspect that the chasm between the Church and the 
 Synagogue had become as practically impassable as we find it in 
 the middle of the second century. There is no sign of the hostile 
 tone which we find towards the Jews in the martyrdom of Polycarp, 
 and nothing like the severity of contempt which we find in the 
 Epistle to Diognetus. If the Church is not in the writer's time 
 any longer under the wing of the Synagogue, it has apparently 
 no objection to taking the Synagogue occasionally under its own 
 wing. 
 
 Such a consideration seems to be a mark of antiquity, and one 
 would, therefore, prefer to believe, if it were possible, that the 
 Apology was earlier than the Jewish revolt under Bar-Cochab. 
 But since we have shewn that view to be untenable (and yet how 
 attractive if we could place Aristides in the second visit of Hadrian 
 to Athens, and Quadratus in the first !) we must content ourselves 
 with seeking as early a date as is consistent with the super- 
 scriptions. 
 
 Another point that seems ancient about our Apology is that 
 it contains traces, and very interesting traces, of the use of 
 a creed, very similar to the Apostolic Symbol, but involving 
 certain notable points of difference. We shall discuss the question 
 more at length by and by ; but at present it will be interesting 
 
14 THE APOLOGY 
 
 to notice, especially in view of the obviously friendly attitude of 
 the writer towards the Jews, that his creed contained a clause to 
 the effect that 
 
 ' He was crucified by the Jews,' 
 
 perhaps without the clause that was current in later times, ' under 
 Pontius Pilate.' Now I am aware that there are some persons 
 to whom this will seem an argument for a later date ; for example 
 M. Renan, Origines VI. p. 277, says " les Chretiens commen^aient 
 a faire retomber sur I'ensemble de la nation juive un reproche 
 que surement ni Pierre ni Jacques ni I'auteur de I'Apocalypse 
 ne songeaient a lui adresser, celui d'avoir crucifie J^sus." It 
 would be interesting however to compare this statement of 
 M. Renan with the language of Peter in Acts ii. 36, " Whom ye 
 crucified;" of James in Ep. v. 6, "ye murdered the Just;" or 
 with the writer of the Apocalypse where he describes Jerusalem 
 as the spiritual Sodom and Egypt, "where also our Lord was 
 crucified." 
 
 The very same charge is made by Justin in his dialogue with 
 Trypho^ who uses language very similar to that of the Epistle of 
 James, and in discussing the miseries which have befallen the 
 Jewish race, says pointedly "Fairly and justly have these things 
 come upon you ; for Ye slew the Just One." Why should we 
 assume such a sentiment to be a mark of late date ? 
 
 These references do not, however, suggest that the sentence 
 in question was in the Creed. To prove that, we should have to 
 go much farther afield, for the known forms of early creeds do 
 not seem to contain it: if, however, we were to examine the 
 Apocryphal Christian Literature of the early centuries, we should, 
 no doubt, find many traces of the lost sentence. For example, it 
 comes over and over in the Apocryphal Acts of John, a Gnostic 
 document which Wright edited and translated from the Syriac. 
 Here we find the sentence frequently in the very connexion which 
 it would have with other Christian dogmatic statements if it had 
 been incorporated with some actual form of the Symbol of Faith. 
 When we find that these Acts give us as the staple of Apostolic 
 teaching that 
 
 1 Dial. 16. 
 
OF ARISTIDES. 15 
 
 "The Jews crucified Him on the tree, 
 And He died 
 And rose after three days, 
 
 And He is God, 
 And He ascended to Heaven 
 And is at the right hand of His Father" 
 
 we must admit that the sequence of ideas, and probably the very 
 words are from a Creed. 
 
 The same thing is true when we find the Apostle speaking, 
 and saying 
 
 "In the name of Jesus the Messiah, God, 
 Whom the Jews crucified and killed in Jerusalem ; 
 And He died and was buried 
 And rose after three days : 
 And lo ! He is above in Heaven 
 At the right hand of His Father." 
 
 At all events we may maintain that there is evidence for the 
 diffusion of the Creed in early times under a slightly different 
 form to that generally received, and if so, we may call it a mark 
 of antiquity to have the Apology of Aristides expressing itself to 
 that effect; for certainly no such sentence in the generally re- 
 ceived Creed existed in later times, however widely the sentiment 
 against the Jews may have been diffused. 
 
 It is interesting also to compare the custom of the early Chris- 
 tians in the matter of fasting, that they might relieve by their 
 self-denial the necessities of the poor. This is precisely what we 
 find described so fully in the Similitudes of Hermas {Sim. v. 
 3), where the directions are given that on the day when we fast 
 we are ourselves to eat only bread and water, and calculate the 
 amount saved thereby and bestow it on the poor. Now very many 
 of the later fathers teach the same doctrine, that fasting and alms 
 are conjoined in duty and merit, and that it is proper, under cer- 
 tain circumstances, for the church to call for such an expression of 
 religion. But what makes for the antiquity of the Apology is that 
 the whole church fasts, not merely one day, but two or three days, 
 and that not by direction or rule, but because they are poor and 
 have no other way of meeting the needs of those who are poorer 
 
16 THE APOLOGY 
 
 than themselves. It is a spontaneous, rather than a commanded 
 charity, dictated at once by love and necessity. Can such a prac- 
 tice in such a form be other than early ? But if the Apology is 
 early in its doctrines and practices, where shall we place it ? Must 
 it not be at least as early as the first years of the reign of 
 Antoninus Pius ? 
 
 But here we are in difficulty again, for, if we assume that the 
 Apology was presented to Antoninus Pius in person, we have no 
 satisfactory evidence that Antoninus was ever in the East, or in 
 Greece after his accession, and even the suspicions as to an Eastern 
 visit belong to a later period of his reign, say A.D. 154. Did 
 Aristides present the Apology at Kome or elsewhere ? May we 
 infer from his calling himself Marcianus Aristides, Philosopher of 
 Athens, that he was in some city not his own natural dwelling- 
 place ? For that he came from Athens is deducible not only from 
 his own statement but also from the fact to which we have 
 already alluded that Antoninus wrote to Athens to suppress a 
 persecution of the Christians. But this almost implies that 
 Antoninus was not in Athens when he received the Apology, or 
 where would be the need of writing a letter at all ? He must 
 have been out of Greece. 
 
 Only two solutions seem to present themselves, (i) that Aristides 
 journeyed to Rome to present his apology; (ii) that Antoninus 
 made some unrecorded visit to the East. 
 
 Now with regard to the second of these suppositions there is 
 reason, outside of our argument and its necessities, to believe that 
 some such visit must have taken place, and that Antoninus held 
 court at Smyi-na, some time after his accession to the throne. 
 
 In the celebrated letter of Irenaeus to Florinus (written pro- 
 bably later than A.D. 189) the writer speaks of having seen Florinus 
 when he lived in lower Asia with Poly carp, when he was at the 
 royal court, and rising in esteem there ; he, Irenaeus, being at that 
 time a boy. Now this seems to imply some kind of royal residence 
 at Smyrna ; but it has always been difficult to determine what is 
 meant by such a royal residence. The problem is discussed by 
 Lightfoot in his Ignatius (ed. ii. vol. i. p. 449). It cannot be 
 Hadrian's visit in A.D. 129, which would be too early; and Light- 
 foot thinks that although there is some reason for believing 
 
OF ARISTIDES. 17 
 
 Antoninus Pius to have been in Syria, and presumably also in Asia 
 Minor, somewhere about A.D. 154, 155, this date is too late, on 
 account of the mention of Poly carp. Accordingly Lightfoot frames, 
 with some hesitation, the following hypothesis : "About the year 
 186 T. Aurelius Fulvus was proconsul of Asia. Within two or 
 three years of his proconsulate he was raised to the imperial throne, 
 and is known as Antoninus Pius. Even during his proconsulate 
 omens marked him as the future occupant of the imperial throne. 
 ...Florinus may have belonged to his suite, and Irenaeus in after 
 years might well call the proconsul's retinue the 'royal Court' 
 by anticipation, especially if Florinus accompanied him to 
 Rome, &c." 
 
 This ingenious hypothesis only fails to meet our requirement 
 on one point, viz. that the name given to Antoninus in the Apology 
 is the name given him after adoption, and so is subsequent to 
 Feb. 25, A.D. 138. 
 
 But suppose we imagine a visit of Antoninus to Asia Minor 
 some years later than this, we could find then some support for 
 the theory that Aristides presented his Apology to the Emperor at 
 Smyrna. 
 
 For we might say that the name of Marcianus is a conspicuous 
 one in the Church at Smyrna. When the Church of the Sm3rrnaeans 
 wrote for the Church of Philomelium the account of the martyrdom 
 of Polycarp, they employed to compose the narrative a person 
 whom they characterise as our brother Marcianus^ Now it is 
 worthy of note that this person must have been conspicuous in the 
 Church of Smyrna, for he is probably the same person to whom 
 Irenaeus, whose relations with the Church at Smyrna are so intimate, 
 dedicated one of his treatises I Moreover the relations of the 
 Church to the Emperor through Florinus would have been favour- 
 able for the presentation of the Apology. 
 
 Let us then say, in recapitulation, that we have found it difficult 
 to assign the Apology to any other period than the early years of 
 the reign of Antoninus Pius ; and it is at least conceivable that it 
 may have been presented to the Emperor, along with other Chris- 
 tian writings, during an unrecorded visit of his to his ancient seat 
 of government in Smyrna. 
 
 1 Mart. Polyc. 20. 2 Euseb. H. E. v. 26. 
 
 H. A. 2 
 
18 THE APOLOGY 
 
 There are a few later references to Aristides to which we 
 have drawn no attention hitherto, because it seemed to be impos- 
 sible to extract any trustworthy data from them: they are as 
 follows : 
 
 (1) A passage in a letter of Jerome to Magnus, "Aristides 
 philosophus, vir eloquentissimus, eidem principi (Hadrian o) Apolo- 
 geticum pro Christianis obtulit, contextum philosophorum senten- 
 tiis, quem imitatus postea Justinus, et ipse philosophus." This is 
 simply a rechauffe of the Eusebian data, with reflections thereupon. 
 Justin being a philosopher, his Apology naturally imitates the 
 philosophical treatise which has preceded his own. 
 
 (2) Martyrologium Vetus Romanum^ ad V. Nonas Octobris. 
 
 " Athenis Dionysii Areopagitae sub Hadriano diversis tormen- 
 tis passi, ut Aristides testis est in opere quod de Christiana 
 religione composuit ; hoc opus apud Athenienses inter antiquorum 
 memorias clarissimum tenetur." Aristides himself is commemo- 
 rated on ii. Kal. Septr. and it is said that in his treatise he main- 
 tained " quod Christus Jesus solus esset Deus." 
 
 It would be very interesting to determine how the Martyro- 
 logies arrived at these statements. Our Syriac Apology certainly 
 contains no trace of an allusion to Dionysius the Areopagite ; on 
 the other hand it fairly enough teaches the Divinity of Christ. 
 We would dismiss the statements at once as archaeological fictions 
 if it had not been that evidence has been produced for the exist- 
 ence of a Latin version of Aristides. Harnack's attention was 
 drawn by the pastor Kawerau to the following letter of Witzel to 
 Beatus Rhenanus, dated Bartholomew's day 1534. "Dedisti nobis 
 Eusebium, praeterea Tertullianum. Restat ut pari nitore des 
 Justinum Martyrem, Papiam et Ignatium graece excusum. Amabo, 
 per Bibliothecas oberrare, venaturus si quid scripsit Quadratus, 
 si praeter epistolam alia Polycarpus, si nonnihil praeter Apologeti- 
 con Aristides. Despice, si quae supersunt Cornelii et tanta bono- 
 rum librorum panolethria. Plures sunt Dionysii scriptores, sed 
 omnes praeter unum Areopagitem desyderamus, qui utinam sua 
 quoque in lingua extaret. Utinam exorirentur Stromata demen- 
 tis, breviter quicquid est Kpovlov. Tineae pascuntur libris, quibus 
 
 1 Migne, Patr. Lat. cxxiii. 
 
OF ARISTIDES. 19 
 
 homines pasci debebamus &c." I have given the extract from 
 Hamack's copy^ not having access to the original letter. 
 
 It seems to me that Witzel's language almost implies that the 
 Apology was already in print in Latin. Is it conceivable that some 
 portion of the Apology may have found its way into print before 
 the year 1534 and remained unnoticed in later times ? 
 
 But even if it existed in manuscript, we must leave it an open 
 question whether it may not have contained some matter which is 
 wanting in the Syriac ; nevertheless it is ct priori extremely impro- 
 bable that the story about the martyrdom of Dionysius the Areo- 
 pagite can belong here. 
 
 Celsus and Aristides. 
 
 It may be worth while to point to a possible connexion between 
 the True Word of Celsus and the Apology of Aristides. 
 
 1. Celsus is undoubtedly very nearly contemporary with 
 Aristides; although it is difficult to determine his date exactly 
 (and even Origen was doubtful as to his identity), we may probably 
 say with a good assurance of safety that he was at the zenith 
 of his influence and fame under the reign of Antoninus Pius. 
 
 2. It is peculiarly difficult to determine what Christian 
 books had come into the hands of Celsus, whether gospels or 
 other literature. We know however for certain that he had read 
 the dialogue between Jason and Papiscus, a work of Aristo of 
 Pella, written not long after the close of the Jewish war under 
 Hadrian, and so at a period very near to the one in which we are 
 interested. Now if he were reading contemporary Christian 
 literature he could hardly miss Aristides. 
 
 3. And since we find more and closer parallels between the 
 fragments preserved by Origen from the great work of Celsus 
 and our Apology than between most of the other books of the 
 century, it is at least a fair question whether Aristides was not 
 one of the persons to whom Celsus undertook to reply. 
 
 1 Die griechischen Apologeten, p. 107 note. I cannot find it in Briefwechsel des 
 Beatus Rheimnm by Horawitz and Hartfelder, Leipzig, 1886. I understand, how- 
 ever, from Prof. Kawerau, that it may be found in Epistolarum G. Wicelii libri 
 tres, Lipsiae, 1537. 
 
 2—2 
 
20 THE APOLOGY 
 
 One of the. leading beliefs in Aristides is that God made 
 all things for the sake of man. This doctrine he repeats in 
 various forms, shewing that the separate elements, the earth, 
 the air, the fire, and the water together with the sun, moon 
 and stars, are his ministers. Now Celsus seems to have been 
 particularly opposed to this doctrine and to have discussed it 
 at length : it was one of the points of contact between the 
 Stoic philosophy and the Jewish and Christian faiths, and Celsus 
 was, no doubt, well prepared to be diffuse on the subject by 
 many previous philosophical encounters. 
 
 He draws ridiculous pictures of the philosophy of the frogs in 
 the swamp, of the ants in their ant-hill, and of bevies of bats, 
 discussing the to them obvious proposition that the world has 
 been made solely for their benefit. Accordingly Origen remarks, 
 7rapa7r\7jcrlov<; r]fia<i iroLel afca)\rj^i (fxJdKovarLv on ©eo9 eVrt^, 
 elra fier eKelvov rjfjLetfi vir avrov yeyovoTe^; iravrrj, ofioLoi tq) ®eo3* 
 Kol r)fjblv iravra VTTO^e^Xrjrai, yrj Kal vBoap Kal arjp Kal acnpa, 
 Kal rj/jLojv eveKa iravra kol tjixIv BovXevetv reraKTai^. In which 
 sentence he has pretty well covered the argument from Providence 
 as stated by Aristides. Were the elements and the stars, says he, 
 made for the self-congratulation and self-exaltation of the bat, the 
 frog, or — the man ? 
 
 But he carries out the argument in detail : a providence over 
 man is as reasonable as a providence over beasts and vegetables, 
 which can be proved from the same data. Ata ttoWcov 8' efi)? 
 iyKaXel tjiuv o)? tcS dvOpwiKd ifxidKOvai iravra ireiroL'qKevaL rov 
 Seov, Kal ^ovXerac e/c tt)? irepl twv ^ooeov l(7T0pi,a<; Kal t^9 
 i/jL<paLvofjL€V7)f; avTOL<i dy^Lvoba^ BecKVVvac, ovSev fMoXXop dvOpchrrayv 
 rj Twv dXoycov ^cocov eveKev yeyovkvai rd Trdvra^. Indeed, accord- 
 ing to Celsus, Providence is more apparent in the case of ants and 
 bees and the like, which obtain their food without labour or with 
 much less labour than happens in the case of man. He will not 
 hear of such a statement as that the sun and stars serve man, 
 much less what Aristides affirms, that the sun was created to serve 
 the multiplicity of human need. Do not, says he, quote me verses 
 from Euripides about sunshine and shade serving man; how do 
 they serve him any more than the ants or the flies, which sleep 
 1 Origen c. Celsuni, lib. iv. 23. ^ ^b. iv. 74. 
 
OF ARISTIDES. 21 
 
 and wake much as we do? el Be koI to, "'HX^o? fjuev vv^ re BovXevei 
 PpOTolfi" Tt fiaWov r)yuv y Tot<; fivp/irj^L Koi rat? /j,VLaL<;^', 
 
 Now of course we do not mean to suggest that Aristides 
 invented the argument from Providence or that Celsus was the 
 first to heap easy scorn upon it. The argument and the reply are 
 commonplaces. Celsus's question as to whether the world was 
 created for the sake of vegetables will be found discussed in 
 Cicero, de Natura Deorum ll. 133. "Cuiusnam causa tantarum 
 rerum molitio sit? Arborumne et herbarum? quae quamquam 
 sine sensu sunt, taraen a natura sustinentur. At id quidem 
 absurdum est. An bestiarum? Nihilo probabilius, deos mutorum 
 et nihil intelligentium causa tantum laborasse....Ita fit credibile 
 deorum et hominum causa factum esse mundum, quaeque in eo 
 sint omnia." 
 
 It is easy to see how both the Jewish and Christian teachers, 
 starting from the same text, the first verse in the book of Genesis, 
 and formulating the same statement of faith, that the Almighty 
 was ' Maker of Heaven and Earth,' found themselves fighting 
 in the ranks with the Stoics against the Epicureans, and so 
 exposed from time to time to the infinite raillery which seemed 
 to the latter school to be proper to the situation. As we have 
 said, Aristides does not stand alone in the statement. Justin 
 Martyr takes the same ground and implies that it is a part of 
 the regular Christian teaching. "We are taught," says he, "that 
 God in His goodness created all things in the beginning from 
 formless matter, for the sake of man'';" and the unknown writer of 
 the Epistle to Diognetus affirms that "God loved men, for whom 
 He made the world, to whom He subjected all things that are in 
 the earth ^" 
 
 It is however worthy of notice that in Aristides the argument 
 is repeated over and over, and that Celsus answers it, as Origen 
 thought, at unnecessary length. It is not therefore inconceivable 
 that Aristides may have drawn the Epicurean fire upon himself 
 (and in this matter we may certainly count Celsus with the Epi- 
 cureans) by the stress which he laid on the point in his Apology. 
 
 Let us pass on to another point upon which Aristides is 
 
 1 lib. IV. 77. 2 Justin Apol. i. c. 10. 
 
 3 Ep. ad Diogn. 10. 
 
22 THE APOLOGY 
 
 somewhat original, viz. the doctrine of the races of the world 
 and of their origin. 
 
 Aristides divides the world into four races, the Barbarian, the 
 Greek, the Jew, the Christian. The last two races are curiously 
 described; the Jews derive their origin from Abraham, Isaac and 
 Jacob: they went down from Syria into Egypt; they came back 
 from Egypt into Syria. As for the Christians, the new race, they 
 derive their origin from Jesus the Messiah, and He is called the 
 Son of God Most High. 
 
 Now in the first book against Celsus, Origen remarks as 
 follows : " Celsus promises that he will speak on the subject 
 of the Jews later on, and he begins his discourse concerning 
 our Saviour, as being the leader of our generation in so far as 
 we are Christians \ and he goes on to say that he was the leader of 
 this teaching, a few years ago, being regarded by the Christians as 
 the Son of God." 
 
 Now it is worthy of note that if Celsus is handling any written 
 document, that document proceeded from the discussion of the 
 Jews to the Christians, affirmed Christ to be the head of the new 
 race, and declared that His followers regarded Him as the Son 
 of God. The agreement at this point with Aristides is certainly 
 striking. 
 
 When moreover we come to the discussion of the Jews, Celsus 
 breaks out that the 'Jews were mere Egyptian runaways, and that 
 this darling people of God had never done anything worth remem- 
 bering V just as if he had passed over the names of the Patriarchs 
 and fastened on the admission that the Jews had come out of 
 Egypt. Accordingly Origen replies that it is universally agreed 
 that the Jews reckon their genealogy from Abraham, Isaac and 
 Jacob; aa<p6(; Srj ore Koi fyeveaXoyovvTat 'louSatot aTrb roov rpioov 
 irarepcov rod ^A^paafi /cal tov laaaK koX tov 'la/ccoyS. 
 
 When Aristides deals with the beliefs of the Jews he expresses 
 the remarkable opinion that the Jewish ritual is rather an adoration 
 of angels than a worship of God. The expression is the more 
 remarkable, because Aristides affects to reason throughout as the 
 
 1 Grig. c. Cels. i. 26 ws yevofxhov rjye/xSvos rrj Kadb XpLtmavol ia/xev yevi<x€i. 
 
 2 Grig. c. Cels. iv. 32. 
 
OF ARISTIDES. 23 
 
 philosopher rather than the Christian, and he forgets himself and 
 introduces the angels without even an explanation to the emperor, 
 as to what beings are intended. What shall we say then when we 
 find Celsus afiBrming that the Jews worship angels^? Xeycov avrovq 
 (T6^etv ayyeXovi Kal yoi^Teta irpocrKelaOau rj<; 6 Mwi/o^'^? avToi<; 
 jeyovev i^TryTjrij^;. And Origen is so puzzled as to ask * where 
 in the world did Celsus find in the Mosaic writings instruction 
 in the worship of angels?' It is certainly curious that we find 
 the missing link supplied by the Apology of Aristides. 
 
 No doubt further analogies might be traced : for example, 
 Celsus is especially irate with the Christians for their ridicule 
 of Egyptian superstitions^, they see nothing except ephemeral 
 animals, instead of grasping eternal ideas. Now there is no 
 doubt that it is a very common subject of Christian merriment, 
 but perhaps no one of the early Christian writers has laughed 
 so much in detail about it as Aristides. We will not however 
 press the matter further: there are always numerous points of 
 contact and necessary collisions between the attack and the 
 defence of given religions: suffice it to say that we have shewn 
 it to be by no means an inconceivable proposition that Celsus had 
 read the Apology of Aristides before he penned his 'AXTfOrj^ X0709. 
 
 The Symbol of the Faith in the time of Aristides. 
 
 Aristides the Philosopher is a Christian who has preserved 
 the philosophic manner, and probably the philosophic dress, with 
 a view to future service in the gospel. It seems to have been the 
 practice of not a few of the famous second-century Christians to 
 attract an audience in this way. Justin certainly did so, and 
 almost as surely Tatian ; and if these why not Aristides ? But as 
 we have already said, the professedly dispassionate presentation 
 of the Christian case, the endeavour to talk reasonably on all sides 
 successively, soon breaks down ; the man throws off his disguise 
 and gives the note of challenge : Christianus sum ; nihil Christi- 
 anum alienum a me puto. He talks of angels as though all men 
 knew them, dashes through the dogmatic statements of the 
 Church as though they were perfectly familiar, and without a 
 
 1 Orig. c. Cels. i. 26. 2 Orig. c. Cels. iii. 19. 
 
24 THE APOLOGY 
 
 word of preliminary explanation of terms, makes a peroration of 
 the impending judgment-day. And so the philosopher with an 
 imperial audience turns out to be another illustration of the 
 Christian city that is set on a hill and cannot be hid. 
 
 It is especially interesting to observe that in the time of 
 Aristides the Church already had a Symbol of the Faith : and we 
 may reconstruct a good many of its sentences. Of course in such 
 matters we proceed from the things that are practically certain to 
 those which are less demonstrable ; we should not start by saying 
 that the words "Maker of heaven and earth" were proof of the 
 existence of an approximately fixed symbol. But if we can 
 establish other sentences with good confidence, there is no reason 
 to omit these words from the reconstructed formula. 
 
 The certain passage from which we proceed is in the words : 
 "He was pierced (crucified) by the Jews; 
 "He died and was buried;" 
 " and they say that 
 
 after three days He rose, 
 and ascended into Heaven." 
 It may be taken for granted that these words represent a part 
 of the Symbolum Fidei as known to Aristides. 
 
 What else may we say was contained in his creed ? We may 
 add words which must have stood respectively at the beginning 
 and ending of the Creed: viz. that God was the Maker of 
 Heaven and Earth ; and that Jesus Christ was to come to judge 
 the world. 
 
 Whether we can go further is a more difficult question : but 
 there is at least a strong suspicion that the creed contained the 
 clause "He was born of the Virgin Mary;" for in Aristides' 
 statement the language about the ' Hebrew virgin ' precedes the 
 account of the Crucifixion ; moreover, here also, we find Aristides 
 is most pronounced in the enunciation of the doctrine, and Celsus 
 is emphatically scornful in the rejection of it. Accordingly Celsus 
 brings forward the story of the infidelity of Mary, affirming that 
 the father of Jesus was in reality a soldier whose name was 
 Panthera\ The same story appears in the Talmud under the 
 name Pandora, which is a transliteration of the foregoing. 
 
 1 Grig. c. Gels. i. 32. 
 
OF ARISTIDES. 25 
 
 Indeed it has been generally held that the legend was invented 
 by the Jews, through the difficulty of accounting for our Lord's 
 birth ; apparently, therefore, the Jews were in search of a more 
 tenable hypothesis than the paternity of Joseph ; and it is not 
 unreasonable to refer to an early Jewish scandal the story which 
 we find in the Talmud and in Celsus. 
 
 But if the story be Jewish in origin, it was certainly Greek 
 in manufacture. Some persons have tried to explain the Greek 
 name Panthera by regarding it as a symbol of violent and 
 unrestrained lust. They are, however, mistaken: the name is 
 simply a Greek anagram on the word ' Parthenos,' by which the 
 Blessed Virgin was commonly known. Those who are familiar 
 with the literary tricks of that time, its anagrams, acrostics, 
 isopsephics, and the like, will have not the least difficulty in 
 seeing that this is the true solution. The inventor has only 
 changed the order of the letters and slightly altered the ending of 
 the word. Everything that we know of the dogmatics of the 
 early part of the second century agrees with the belief that at 
 that period the Virginity 'of Mary was a part of the formulated 
 Christian belief Nor need we hesitate, in view of the antiquity 
 of the Panthera-fable, to give the doctrine a place in the creed of 
 Aristides. 
 
 We restore the fragments of Aristides' creed, then, as follows : 
 
 We believe in one God, Almighty 
 Maker of Heaven and Earth : 
 And in Jesus Christ His Son 
 
 Bom of the Virgin Mary: 
 
 He was pierced by the Jews: 
 He died and was buried: 
 The third day He rose again: 
 He ascended into Heaven; 
 
 He is about to come to judge. 
 
 Iw y^ t(c tJc <!r 
 
26 THE APOLOGY 
 
 The Armenian Fragment of the Apology, 
 
 We give, later on, the Latin translation of the Armenian 
 fragment, as published by the Venetian editors. The passage has 
 also been translated into German by von HimpeP, and this 
 translation will be found in Harnack's Griechische Apologeten, 
 pp. 110 — 112. Von Himpel rightly affirms the Armenian text to 
 have been made from the Greek: it will be observed, however, 
 that the Armenian text has the same lacuna as the Syriac in 
 the discourse on the four elements and the powers to which they 
 are respectively subject. This lacuna would seem to be an early 
 feature of the Greek text. 
 
 There are one or two points in which we may get some 
 authority from the Armenian for the original text. For instance 
 inc. ii. where the Syriac reads that the origin of the Greeks 
 is to be traced through "Danaus the Egyptian, and through 
 Kadmus, and through Dionysus." Here the Armenian reads 
 "Danaus the Egyptian and Kadmus the Sidonian and Dionysus 
 the Theban," and I am disposed to believe the words added in the 
 Armenian belong there : for instance, we may compare Tatian's 
 language 2, "Dionysus is absolute sovereign over the Thebans." 
 In a similar manner something seems to have dropped in the 
 Sjrriac after the statement that in God there is no distinction 
 of male or female ; for the Armenian text adds the reason 
 "quia cupiditatibus agitatur qui huic est distinctioni obnoxius." 
 Again in the opening sentences of the Apology the Armenian 
 text has the words, " Eum autem qui rector atque creator est 
 omnium, investigare perdifficile est^" We recognize at once in 
 these words the ring of the characteristic Christian quotation from 
 the Timaeus, which is usually employed to shew the superior 
 illuminating power of Christian grace over philosophic research, 
 but seems here to be taken in the Platonic sense. The Armenian 
 is perhaps a little nearer to the Platonic language than the 
 Syriac; both versions however will claim the passage from the 
 Timxieus as a parallel. 
 
 1 Till). Theol. Quartalschrift, 1877, ii. p. 289, f. 1880, i. p. 109—127. 
 
 2 Cohortatio, c. viii. 
 
 ^ Plato, Timaeus, 28 C, rbv /xeu ovv iroLTjTrjv Kal Traripa rovde rod wavrbs evpecu 
 re ^pyov Kai evpbvra els Trdiras dbijuarov X^yeiv. 
 
OF ARISTIDES. 27 
 
 Allowing then for the occasional preservation of a passage in 
 greater purity by the Armenian fragment, we shall find that the 
 Armenian translator has often made changes, and added glosses, 
 and epitomized sentences. For example, in the summary of the 
 Christian Faith, he describes the Son as the Logos, His mother as 
 the Theotokos. When the disciples are sent forth, in order that a 
 certain oUovofiia may be fulfilled, the Armenian translator calls it 
 a dispensation of illuminating truth; the preaching too is with 
 'signs following,' ' comitantibus prodigiis,' which seems to come 
 from Mark xvi. 20 and would be, if genuine, one of the earliest 
 illustrations of that text. It will be seen how large an element of 
 paraphrase is found in the Armenian text. 
 
 The Armenian Fragment 
 (from the Venice edition). 
 
 IMPERATORI C^SARI HADRIANO, 
 
 ARISTIDES, 
 
 PHILOSOPHUS ATHENIENSIS. 
 
 Ego, Rex, Dei providentia creatus, hunc mundum ingressus 
 sum, et caelis, terra ac mari, sole, luna et stellis, caeterisque 
 omnibus creaturis conspectis, huius mundi constitutionem ad- 
 mirans miratus sum, atque conscius factus sum mihi, quoniam 
 omnia quae sunt in mundo necessitate ac vi diriguntur, omnium 
 creatorem et rectorem esse Deum : quia iis omnibus quae reguntur 
 atque moventur, fortior est creator et rector. 
 
 Eum autem, qui rector atque creator est omnium, investigare 
 perdifficile atque in immensum pertinens mihi videtur: penitus 
 vero eum et certa ratione describere, quum inexplicabilis et 
 ineffabilis sit, impossibile et sine uUa prorsus utilitate. Deus 
 enim naturam habet infinitam, imperscrutabilem et creaturis 
 omnibus incomprehensibilem. Hoc unum scire necesse est, qui 
 creaturas universas Providentia sua gubernat, ipsum esse Dominum 
 Deum et creatorem omnium : quia visibilia omnia creavit bonitate 
 sua, eaque humane generi donavit. Quapropter Ilium solum, ut- 
 pote unum Deum, nos adorare et glorificare oportet : unumquem- 
 que autem nostrum proximum suum sicut semetipsum diligere. 
 
28 THE APOLOGY 
 
 Verumtamen de Deo saltern sciendum est, Eum ab alio factum 
 non fuisse, neque semetipsum fecisse, atque, a nullo circumscriptum, 
 omnia comprehendere. Ex se ipsomet est\ Ipse sapientia immor- 
 talis, principio et fine carens, immortalis atque aeternus, perfectus, 
 nulli necessitati obnoxius, et necessitatibus omnium satisfaciens, 
 nullo indigens et indigentiis omnium ipse magnificus opitulator. 
 
 Ipse est principio carens, quia, qui habet principium, habet 
 et finem. Ipse sine nomine, quod quicumque nomine appellatur, 
 creatus est factusque ab alio. Ei neque colores sunt neque forma : 
 quod, quicumque his praeditus est, mensurabilis est, limitibusque 
 cogitur. Eius naturae nulla inest maris et feminae distinctio, 
 quia cupiditatibus agitatur qui huic est distinctioni obnoxius. 
 Ipse sub caelis incomprehensibilis est, quia caelos excedit : nee 
 caeli caelorum Illo maiores sunt, quia caeli caelorum et creaturae 
 omnes quae sub caelis sunt, ab Illo comprehenduntur. 
 
 Ipsi nemo contrarius neque adversarius: quod si quis Ei 
 contrarius et adversarius esse posset, eidem compar fieri videretur. 
 
 Ipse immobilis est atque praeter quemcumque terminum et 
 circuitum: quia ubi et unde moveri possit locus deest. Ipse 
 neque mensura comprehendi, neque circumdari potest, quia Ipse 
 omnia replet, atque est ultra omnes visibiles et invisibiles creaturas. 
 Ipse neque ira, neque indignatione movetur, quia nulla caecitate 
 afficitur, quum omnino et absolute sit intellectualis. Propterea 
 hisce omnibus miraculis variis omnibusque beneficiis Ipse omnia 
 creavit. Sacrificiis, oblationibus et hostiis Ipse non indiget, neque, 
 ulla in re, visibilibus creaturis opus habet ; quia omnia replet, et 
 omnium egestatibus satisfacit, Ipse numquam indigens ac semper 
 gloriosus. 
 
 De Deo sapienter loqui ab ipso Deo mihi datum est, et pro 
 meis viribus locutus sum, quin tamen altitudinem imperscrutabilis 
 magnitudinis Ejus comprehendere possem. Sola fide vero Ilium 
 glorificans adoro. 
 
 Nunc igitur ad genus humanum veniamus et quinam praefatas 
 veritates secuti fuerint videbimus, et quinam ab eis erraverint. 
 Compertum est nobis, o Rex, quatuor esse humani generis stirpes, 
 quae sunt Barbarorum, Graecorum, Hebraeorum atque Christian- 
 orum. Ethnici et Barbari genus suum ducunt a Belo, Crono et 
 
 ^ Sensus dubius : armeniaca verba idem sonant ac graeca avroyevh etdos. 
 
OF ARISTIDES. 29 
 
 Hiera, aliisque suis Divis pluribus. Graeci vero a Jove, qui Zeus 
 vel Jupiter dicitur, originem trahunt, per Helenum, Xuthum, 
 aliosque eorum descendentes, nempe Helladem, Inacum, Phoro- 
 neum, ac demum Danaum Aegyptium, Cadmum Sidonium, ac 
 Dionysium Thebanum. Hebraei autem genus suum ducunt ex 
 Abrahamo, Isaaco, Jacobo, et duodecim Jacobi filiis, qui e Syria 
 in Aegyptum se receperunt, et a legislatore suo Hebraei nuncupati 
 fuerunt, inde vero terram promissionis ingressi, Judaei sunt appel- 
 lati. Christian orum tandem genus a Domino Jesu Christo oritur. 
 
 Ipse Dei altissimi est Filius, et una cum Spiritu Sancto 
 revelatus est nobis : de caelis descendit ex Hebraea Virgine natus, 
 ex Virgine carnem assumpsit, assumptaque humana natura, semet- 
 ipsum Dei filium revelavit. Qui Evangelio suo vivificante mundum 
 universum, consolatoria sua bonitate, sibi captivum fecit. 
 
 Ipse est Verbum, qui ex progenie Hebraica, secundum carnem, 
 ex Maria virgine Deipara natus est. Ipse est qui Apostolos 
 duodecim inter suos discipulos elegit, ut mundum universum 
 dispensatione illuminantis Veritatis suae institueret. Ipse ab 
 Hebraeis crucifixus est : a mortuis resurrexit et ad caelos ascendit : 
 in mundum universum discipulos suos mittens, qui divino et 
 admirabili lumine suo, comitantibus prodigiis, omnes gentes 
 sapientiam docerent. Quorum praedicatio in hunc usque diem 
 germinat atque friictificat, orbem universum vocans ad lucem. 
 
 Quatuor ergo nationes, O Rex, ostendi tibi : Barbaros, Graecos, 
 Hebraeos atque Christianos. 
 
 Divinitati spiritualis natura propria est, Angelis ignea, dae- 
 
 moniis aquosa, generique humane terrestris. 
 
 ********** 
 
 We have now reprinted all that is known of the Armenian 
 translation of the Apology ; it is out of our limit and beyond our 
 measure to think of reprinting the actual Armenian text. For 
 the purpose of comparison we add, however, another copy of the 
 same Armenian fragment, taken from a MS. at Edschmiazin, and 
 translated into English by Mr F. C. Conybeare, of Oxford, for 
 whose kindly aid we are very grateful. According to the informa- 
 tion which he has supplied, the MS. at Edschmiazin was written 
 on paper, and is much worn by age. The date was certainly not 
 
80 THE APOLOGY 
 
 later than the eleventh century. The fragment from the Apology 
 which it contains was followed by the fragment from the Homily 
 on the Penitent Thief. Here and there the text was illegible, and 
 in these cases the missing words have been supplied from the 
 Venice text, as reprinted by Pitra. The two texts in question are 
 moreover in very close agreement, except for the occasional addi- 
 tion of a word or two by the Edschmiazin MS. The rendering is 
 designedly a literal one. 
 
 The Armenian Fragment 
 {from the Edschmiazin MS.). 
 
 TO THE AUTOCRATIC CAESAR ADRIANOS 
 FROM ARISTIDES, ATHENIAN PHILOSOPHER. 
 
 I, Ruler, who was by the providence of God created and 
 fashioned man in the world, and who have beheld the heaven and 
 the earth and the sea, the sun and the moon and the stars and all 
 creatures, wondered and was amazed at the eternal^ order thereof. 
 I also by reflection learned that the world and all that is therein 
 is by necessity and force guided and moved and of the whole God 
 is controuler and orderer : for that which controuls is more power- 
 ful than that which is controuled and moved. To enquire about 
 Him who is guardian and controuls all things seems to me to 
 quite exceed the comprehension and to be most difficult, and to 
 speak accurately concerning Him is beyond compass of thought 
 and of speech, and bringeth no advantage; for His nature is 
 infinite and unsearchable, and imperceptible,^ and inaccessible to 
 all creatures. "We can only know that He who governs by His 
 providence all created things. He is Lord and God and creator of 
 all, who ordered all things visible in His beneficence, and gra- 
 ciously bestowed them on the race of man. Now it is meet that 
 we serve and glorify Him alone as God, and love one another as 
 ourselves. But this much alone can we know concerning God, 
 
 ^ Here there is a copyist's error in the Edschmiazin text. 
 
 2 Here the Edschmiazin text adds a word which means ' not to be observed or 
 looked at.' 
 
OF ARISTIDES. 81 
 
 that He was not generated from any source, and did not Himself 
 make Himself, and is not contained by aught, but Himself contains 
 all. AvToy€V6<; elSo^^ and wisdom immortal, without beginning or 
 end, not passing away and undying, He is complete and wanteth 
 nothing, while He fulfilleth all wants. In Himself He wanteth 
 nought, but gives to and fulfils the needs of all. In Himself He 
 is without beginning, for He is beginning of everything whatever, 
 and is perfect. In Himself He is nameless, for whatever is named 
 is fashioned out of something else^ and created. Colour and form 
 of Him there is not, for that falls under measure and limit, unto 
 whatsoever colour and form belong. Male and female in that 
 nature there is not, for that is subject to particular passions, in 
 whatsoever that distinction exists. Within the heavens He is not 
 contained, for He is beyond^ the heavens ; neither are the heavens 
 greater than He, for the heavens and all creation are contained in 
 Him. Counter to Him and opposed there is no one : if any one be 
 found counter to Him, it appears that that one becometh associate 
 with Him. He is unmoved and unmeasured and ineffable ; for 
 there is no place whence or with which He could move ; and He 
 is not, by being measured, contained or environed on any side, for 
 it is Himself that filleth all, and He transcends all things visible 
 and invisible. Wrath and anger there is not in Him, for there is 
 not in Him blindness, but He is wholly and entirely rational, and 
 on that account He established creation with divers wonders and 
 entire beneficence. Need hath He none of victims and oblations 
 and sacrifices, and of all that is in the visible creation He wanteth 
 nought. For He fulfilleth the wants of all and completeth them, 
 and being in need of nothing He is glorified unto all time. 
 
 Now by the grace of God it was given me to speak wisely 
 concerning Him. So far as I have received the faculty I will 
 speak, yet not according to the measure of the inscrutability of 
 His greatness shall I be able to do so, but by faith alone do I 
 glorify and adore Him. 
 
 Let us next come to the race of man, and see who are capable 
 
 1 avToyeves (or avToyhv-qrov) eldos is the Greek that answers to the Armenian 
 texts. ' Ex se ipsomet est ' does not give the sense. I give the Greek, for I really 
 hardly know how to render it in English. 
 
 2 Or "by another." '■^ i-rr^Keiva. 
 
32 THE APOLOGY 
 
 of receiving the truth of these sayings, and who are gone astray. 
 It is manifest ^ O Ruler, for there are four tribes^ of the human 
 race. There are barbarians, and some are Greeks and others 
 Hebrews, and there are who are Christians. But the heathens 
 and barbarians count their descent from Baal, and from 
 Cronos, and from Hera, and from many others of their gods. 
 But the Greeks say Zeus (who is Dios) is their founder ^ and 
 reckon their descent from Helenos and Xuthos, and one after 
 another from Hellas, Inachos and Phoroneus, and also finally from 
 Danaus the Egyptian, and from Cadmus the Sidonian, and 
 Dionysius the Theban. 
 
 But the Jews reckon their race from Abraham, and Abraham's 
 son they say was Isaac, and from Isaac Jacob, and from Jacob the 
 twelve who migrated from Ass3n:ia into Egypt and were there 
 named the tribes of the Hebrews by their lawgiver, and having 
 
 come into the land of recompence, were named ^ the tribes of 
 
 the Jews. 
 
 But the Christians reckon their race from the Lord Jesus 
 Christ. He is Himself Son of God on high, who was manifested 
 of the Holy Spirit, came down from heaven, and being born of a 
 Hebrew virgin took on His flesh from the virgin, and was mani- 
 fested in the nature of humanity the Son of God : who sought to 
 win the entire world to His eternal goodness by His life-giving 
 preaching^ He it is who was according to the flesh born of the 
 race of the Hebrews, by the God-bearing^ virgin Miriam. He chose 
 the twelve disciples, and He by his illuminating truth, dispensing 
 
 1 So it stands in the Venice text : but in the Edschmiazin copy, for 'manifest' 
 there is a word which means ' the name ' followed by a lacuna of a few letters, as if 
 the scribe had intended to read ' I will recount the names, Euler,' or something 
 of that kind. 
 
 2 The word answers to the Greek (f)v\ai or dTJixoi. In the same sense at the end 
 of the fragment another word is used, answering rather to y^vr]. 
 
 3 These three words are added to make sense, the whole passage being gram- 
 matically much confused. 
 
 4 Here the Edschmiazin MS. was unreadable from age. The printed text 
 has no lacuna and gives no hint of the word whatever it was which was read in 
 the Edschmiazin text. 
 
 ^ €vayy4\iov. 
 
 ^ The word Q€ot6kos is implied. 
 
OF ARISTIDES. 33 
 
 it\ taught all the world, and was nailed on the cross by the Jews. 
 Who rose from the dead and ascended into heaven, and sent forth 
 His disciples into the whole world ^ and taught all with divinely 
 miraculous and profoundly wise wonders. Their preaching until 
 this day blossoms and bears fruit, and summons all the world to 
 receive the light. 
 
 These are the four tribes, whom we set before thee, O Ruler, 
 Barbarians, Greeks, Jews and Christians. But to the Deity is 
 appointed the spiritual, and to angels the fiery, and to devils the 
 watery, and to the race of men the earth. 
 
 An additional Armenian Fragment of Aristides. 
 
 Over and above the fragments of the lost Apology of Aristides, 
 and the homily de Latrone, there is a scrap printed by Pitra in his 
 Spicilegium Solesmense which professes to come from an epistle 
 of Aristides to all Philosophers. It is, as far as we can judge, in 
 the form in which we have it presented to us, a theological 
 product of the time of the Monophysite controversy. But we 
 must bear in mind what we have learned from the Armenian 
 fragment of the Apology, that an Armenian translation is made 
 up out of the matter of the original writer plus the terms and 
 definitions of the translator, as for instance we see to have hap- 
 pened in the ascription of the term SeoTofco^; to the Blessed 
 Virgin. And the question is whether under the amplified folds of 
 the theology of this fragment printed by Pitra there may be 
 hidden the more scanty terms of a theologian of the second 
 century, and if so, whether the writer be our Aristides, and the 
 work quoted be the Apology or some other work. In order to 
 test this point, we will give a rendering of the fragment into 
 Greek, for which again I am indebted to the kindness of Mr 
 Conybeare. 
 
 ^ OIkovo/ukSs is here rendered. Perhaps it should be taken as an epithet of 
 ' truth,' for in the original it precedes the word ' illuminating.' 
 ^ OIkov/x^pijv. 
 
 H. A. 3 
 
S4 THE APOLOGY 
 
 Armenian Fragment. 
 (Frag. iii. of Pitra.) 
 
 FROM AN EPISTLE OF ARISTIDES TO 
 ALL PHILOSOPHERS. 
 
 TldvT eirade iradrifiaTa qXtjOlvm avv avrov acofxaTi, o OeX^fiar^ 
 Kvplov Kol Tov dyiov TLuevfiaro^ Be^dfievo^, rjvcoae rrju adpKa^ 
 cavTO)^ TTjv irapd^ irapdivov 'Et^paiKrj^ t?}? d'yla^ MapLap, dpprjT^ 
 KaX dropw evoTTjri, 
 
 Now with reference to the foregoing passage, we may say at 
 once that the concluding terms are not second-century language 
 at all. On the other hand, the reference to the " Hebrew virgin " 
 is precisely the language of the Apology. Further, the opening 
 words of the fragment, with their allusion to a real passion of 
 a real body, are certainly anti-Docetic, and therefore may be taken 
 as second-century theology. We may compare with them the 
 sentiments of the Ignatian epistles, as for example the letter to 
 the Smyrnaeans (c. ii.), where we read : — 
 
 TavTa yap iravTa eiraOev Bi rjpd^* koI oKtjOw^ eiraOev, co? Ka\ 
 dXrjdou^ dvea-irjaev eavrov' ov^ wcnrep airiaroi rive^ XeyovaiP to 
 BoKelu avTov ireirovBevai. 
 
 It does not, therefore, seem as if these words in the opening of 
 the fragment were a translator s invention or addition. They have 
 a second-century ring about them. If so, then the extract is 
 either a translation of a paragraph of the Apology, or of some other 
 tract by the same writer, and probably the latter. We have, 
 however, no means of discriminating further the original form of 
 the sentence from the later accretions. It is, however, by no 
 means impossible that the heading may be correct; that Aristides 
 may have written an epistle or address to Philosophers on the 
 subject of the Christian religion in general, or of the Incarnation 
 in particular. 
 
 1 The same word is used by the translator to render o-w^a and aAp^. 
 * More exactly eauroO : an additional word being necessary in the Armenian in 
 order to give the sense ' conjunxit sibi ' : but the sense seems to require ^itoS. 
 3 Or U. 
 
OF ARISTIDES. 36 
 
 THE APOLOGY OF ARISTIDES, TRANSLATED 
 FROM THE SYRIAC. 
 
 Again, the apology which Aristides the philosopher made r^ 
 before Hadrian the king concerning the worship of God. 
 
 [To the Emperor] Caesar Titus Hadrianus Antoninus Augustus 
 Pius, from Marcianus Aristides, a philosopher of Athens. 
 
 I. I, king, by the grace of God came into this world ; and 5 
 having contemplated the heavens and the earth and the seas, 
 and beheld the sun and the rest of the orderly creation, I was 
 amazed at the arrangement of the world; and I comprehended 
 that the world and all that is therein are moved by the impulse 
 of another, and I understood that he that moveth them is God, lo 
 who is hidden in them and concealed from them : and this is 
 well known, that that which moveth is more powerful than that 
 which is moved. And that I should investigate concerning this 
 Mover of all, as to how He exists — for this is evident to me, for 
 He is incomprehensible in His nature — and that I should dispute 15 
 concerning the stedfastness of His government, so as to compre- 
 hend it fully, is not profitable for me ; for no one is able perfectly 
 to comprehend it. But I say concerning the Mover of the world, 
 that He is God of all, who made all for the sake of man ; and it .ra 
 is evident to me that this is expedient, that one should fear God, 20 
 and not grieve man. 
 
 Now I say that God is not begotten, not made ; a constant 
 nature, without beginning and without end; immortal, complete, 
 and incomprehensible: and in saying that He i? complete, I mean 
 this; that there is no deficiency in Him, and He stands in need 2s 
 of nought, but everything stands in need of Him : and in saying 
 that He is without beginning, I mean this; that everything which 
 has a beginning has also an end; and that which has an end is 
 dissoluble. He has no name ; for everything that has a name is 
 associated with the created; He has no likeness, nor composition 30 
 of members ; for he who possesses this is associated with things 
 
 3—2 
 
36^ THE APOLOGY j 
 
 fashioned. He is not male, nor is He female : the heavens do j 
 not contain Him ; but the heavens and all things visible and i 
 invisible are contained in Him. Adversary He has none ; for i 
 there is none that is more powerful than He ; anger and wrath 
 He possesses not, for there is nothing that can stand against 5 
 Him. Error and forgetfulness are not in His nature, for He is 
 altogether wisdom and understanding, and in Him consists all 
 that consists. He asks no sacrifice and no libation, nor any of 
 the things that are visible ; He asks not anything from anyone ; 
 but all ask from Him. lo i 
 
 II. Since then it has been spoken to you by us concerning | 
 Ood, as far as our mind was capable of discoursing concerning Him, .^i 
 let us now come to the race of men, in order that we may know 1 
 which of them hold any part of that truth concerning which we [ 
 have spoken, and which of them are in error therefrom. 15 [ 
 
 This is plain to you, O king, that there are four races of men ; 
 in this world; Barbarians and Greeks, Jews and Christians. " 
 
 Now the Barbarians reckon the head of the race of their religion 1 
 from Kronos and from Rhea and the rest of their gods : but the i 
 Greeks from Helenus, who is said to be from Zeus ; and from 20 | 
 Helenus was born Aeolus and Xythus, and the rest of the family 
 from Inachus and Phoroneus, and last of all from Danaus the 
 Egyptian and from Kadmus and from Dionysus. 
 
 Moreover the Jews reckon the head of their race from 
 Abraham, who begat Isaac, from whom was born Jacob, who 25 
 begat twelve sons who removed from Syria and settled in Egypt, 
 and there were called the race of the Hebrews by their law- 
 giver : but at last they were named Jews. 
 
 The Christians, then, reckon the beginning of their religion 
 from Jesus Christ, who is named the Son of God most High ; 30 
 and it is said that God came down from heaven, and from a 
 Hebrew virgin took and clad Himself with flesh, and in a daughter 
 of man there dwelt the Son of God. This is taught from that .1 
 Gospel which a little while ago was spoken among them as being 
 preached; wherein if ye also will read, ye will comprehend 35 
 the power that is upon it. This Jesus, then, was born of 
 the tribe of the Hebrews ; and He had twelve disciples, in order 
 that a certain dispensation of His might be fulfilled. He was 
 
OF ARISTIDES. 37 
 
 pierced by the Jews ; and He died and was buried ; and they say 
 that after three days He rose and ascended to heaven ; and then 
 these twelve disciples went forth into the known parts of the 
 world, and taught concerning His greatness with all humility and 
 sobriety ; and on this account those also who to-day believe in this 5 
 preaching are called Christians, who are well known. There are 
 then four races of mankind, as I said before, Barbarians and 
 Greeks, Jews and Christians. 
 
 To God then ministers wind, and to angels fire ; but to demons 
 water, and to men earth. 10 
 
 III. Let us then begin with the Barbarians, and by degrees we 
 will proceed to the rest of the peoples, in order that we may under- 
 stand which of them hold the truth concerning God, and which of 
 them error. 
 
 The Barbarians then, inasmuch as they did not comprehend is 
 God, erred with the elements; and they began to serve created 
 things instead of the Creator of them^ and on this account they 
 made likenesses and they enclosed them in temples ; and lo ! 
 they worship them and guard them with great precaution, that 
 their gods may not be stolen by robbers ; and the Barbarians co 
 have not understood that whatsoever watches must be greater 
 than that which is watched ; and that whatsoever creates must 
 be greater than that whatever is created : if so be then that their 
 gods are too weak for their own salvation, how will they furnish 
 salvation to mankind ? The Barbarians then have erred with a 25 
 great error in worshipping dead images which profit them not. 
 And it comes to me to wonder also, king, at their philosophers, 
 how they too have erred and have named gods those likenesses 
 which have been made in honour of the elements; and the wise 
 men have not understood that these very elements are corruptible 30 
 and dissoluble; for if a little part of the element be dissolved 
 or corrupted, all of it is dissolved and corrupted. If then these 
 elements are dissolved and corrupted, and compelled to be subject 
 to another harder than themselves, and are not in their nature 
 gods, how can they call gods those likenesses which are made 3S 
 in their honour ? Great then is the error which their philosophers 
 have brought upon their followers. 
 
 ^ Rom. i. 25. 
 
38 THE APOLOGY 
 
 IV. Let us turn then, O king, to the elements themselves, 
 in order that we may shew concerning them that they are not 
 gods, but a creation, corruptible and changeable, which is in the 
 likeness of man\ But God is incoiriip!ible and unchangeable and o 
 invisible, while seeing, turning and changing all things. 5 
 
 Those therefore who think concerning earth that it is God have 
 already erred, since it is digged and planted and delved; and since 
 it receives the defilement of the excrement of men and of beasts 
 and of cattle : and since sometimes it becomes what is useless ; 
 for if it be burned it becomes dead, for from baked clay there 10 
 springs nothing : and again, if water be collected on it, it becomes 
 corrupted along with its fruits : and lo ! it is trodden on by men 
 and beasts, and it receives the impurity of the blood of the 
 slain; and it is digged and filled with the dead and becomes a 
 repository for bodies: none of which things can that holy and 15 
 venerable and blessed and incorruptible nature receive. And 
 from this we have perceived that the earth is not God but a 
 creature of God. 
 
 V. And in like manner again have those erred who have 
 thought concerning water that it is God. For water was created 20 
 for the use of man and in many ways it is made subject to him. 
 For it is changed, and receives defilement, and is corrupted, and 
 loses its own nature when cooked with many things, and receives 
 colours which are not its own; being moreover hardened by the cold 
 and mixed and mingled with the excrement of men and beasts 25 
 and with the blood of the slain : and it is compelled by workmen, 
 by means of tlie compulsion of channels, to flov^ and be conducted \ 
 against its own will, and to come into gardens and other places, 
 60 as to cleanse and carry out all the filth of men, and wash 
 away all defilement, and supply man's need of itself. Wherefore 30 
 it is impossible that water should be God, but it is a work of 
 God and a part of the world. 
 
 So too those have erred not a little who thought concerning 
 fire that it is God : for it too was created for the need of men : 
 and in many ways it is made subject to them, in the service of 35 
 food and in the preparation of ornaments and the other things of 
 
 1 Bom. i. 23.- 
 
OF ARISTIDES. 89 
 
 which your majesty is aware : whilst in many ways it is extin- 
 guished and destroyed. 
 
 And again those who have thought concerning the blast of 
 winds that it is God, these also have erred : and this is evident 
 to us, that these winds are subject to another, since sometimes 5 
 their blast is increased and sometimes it is diminished and ceases, 
 according to the commandment of Him who subjects them. Since 
 for the sake of man they were created by God, in order that 
 they might fulfil the needs of trees and fruits and seeds, and 
 that they might transport ships upon the sea ; those ships which 10 
 bring to men their necessary things, from a place where they 
 are found to a place where they are not found ; and furnish the 
 different parts of the world. Since then this wind is sometimes 
 increased and sometimes diminished, there is one place in which 
 it does good and another where it does harm, according to the a* 
 nod of Him who rules it: and even men are able by means of 
 well-known instruments to catch and coerce it that it may fulfil 
 for them the necessities which they demand of it : and over itself 
 it has no power at all; wherefore it is not possible that winds 
 should be called gods, but a work of God. 20 
 
 VI. So too those have erred who have thought concerning the 
 sun that he is God. For lo ! we see him, that by the necessity of 
 another he is moved and turned and runs his course; and he 
 proceeds from degree to degree, rising and setting every day, in 
 order that he may warm the shoots of plants and shrubs, and 25 
 may bring forth in the air which is mingled with him every herb 
 which is on the earth. And in calculation the sun has a part 
 with the rest of the stars in his course, and although he is one 
 in his nature, he is mixed with many parts, according to the 
 advantage of the needs of men : and that not according to his own 30 
 will, but according to the will of Him that ruleth him. Where- 
 fore it is not possible that the sun should be God, but a work 
 of God ; and in like manner also the moon and stars. 
 
 VII. But those who have thought concerning men of old, that 
 some of them are gods, these have greatly erred : as thou, even 35 
 thou, king, art aware, that man consists of the four elements 
 and of soul and spirit, and therefore is he even called World, ^ 
 and apart from any one of these parts he does not exist. He has 
 
40 THE APOLOOr 
 
 beginning and end, and he is born and also suffers coiTUption. 
 But God, as I have said, has none of this in His nature, but 
 He is unmade and incorruptible. On this account, then, it is 
 impossible that we should represent him as God who is man by 
 nature, one to whom sometimes, when he looketh for joy, griefs 
 happens ; and for laughter, and weeping befals him ; one that is 
 passionate and jealous, envious and regretful, along with the 
 rest of the other defects : and in many ways more corrupted than 
 the elements or even than the beasts. 
 
 And thence, king, it is right for us to understand the lo 
 error of the Barbarians, that, whereas they have not investigated 
 concerning the true God, they have fallen away from the truth 
 and have gone after the desire of their own mind, in serving 
 elements subject to dissolution, and dead images: and on account 
 of their error they do not perceive who is the true God. ^5 
 
 VIII. Let us return now to the Greeks in order that we may 
 know what opinion they have concerning the true God. 
 
 The Greeks then because they are wiser than the Barbarians 
 have eiTed even more than the Barbarians, in that they have 
 introduced many gods that are made ; and some of them they have 20 
 represented as male and some of them as female ; and in such a 
 way that some of their gods were found to be adulterers and .* 
 murderers, and jealous and envious, and angry and passionate, 
 and murderers of fathers, and thieves and plunderers. And they 
 say that some of them were lame and maimed ; and some of them 2$ 
 wizards, and some of them utterly mad ; and some of them played 
 on harps ; and some of them wandered on mountains : and some 
 of them died outright ; and some were struck by lightning, and 
 some were made subject to men, and some went oif in flight, and 
 some were stolen by men ; and lo ! some of them were wept and 30 
 bewailed by men ; and some, they say, went down to Hades ; and 
 some were sorely wounded, and some were changed into the like- 
 ness of beasts in order that they might commit adultery with the 
 race of mortal women ; and some of them have been reviled for 
 sleeping with males : and some of them, they say, were in wedlock 35 
 with their mothers and sisters and daughters ; and they say of 
 their gods that they committed adultery with the daughters of 
 men, and from them was born a certain race which was also 
 
OF ARISTIDES: 41 
 
 mortal. And of some of their goddesses they say that they con- 
 tended about beauty and came for judgment before men. The 
 Greeks, then, O king, have brought forward what is wicked, 
 ridiculous and foolish concerning their gods and themselves; in 
 that they called such like persons gods, who are no gods: and r^ 
 hence men have taken occasion to commit adultery and fornica- 
 tion, and to plunder and do everything that is wicked and 
 hateful and abominable. For if those who are called their gods 
 have done all those things that are written above, how much 
 more shall men do them who believe in those who have done lo 
 these things! and from the wickedness of this error, lo ! there 
 have happened to men frequent wars and mighty famines, and bitter 
 captivity and deprivation of all things : and lo ! they endure them, 
 and all these things befal them from this cause alone : and when 
 they endure them they do not perceive in their conscience that 15 
 because of their error these things happen to them. 
 
 IX. Now let us come to the history of these their gods in 
 order that we may prove accurately concerning all those things 
 which we have said above. 
 
 Before everything else the Greeks introduce as a god Kronos, 20 
 which is interpreted Chiun ; and the worshippers of this deity sacri- 
 fice to him their children : and some of them they burn while yet 
 living. Concerning him they say that he took him Rhea to wife ; 
 and from her he begat many sons ; from whom he begat also Dios, 
 who is called Zeus ; and at the last he went mad and, for fear of 25 
 an oracle which was told him, began to eat his children. And 
 from him Zeus was stolen away, and he did not perceive it : and 
 at the last Zeus bound him and cut oft' his genitals and cast them 
 in the sea ; whence, as they say in the fable, was born Aphrodite, 
 who is called Astera: and he cast Kronos bound into darkness. ..a* 
 Great then is the error and scorn which the Greeks have intro- 
 duced concerning the head of their gods, in that they have said 
 all these things about him, O king. It is not possible that God 
 should be bound or amputated ; otherwise it is a great misfortune. 
 
 And after Kronos they introduce another god, Zeus ; and they 35 
 say concerning this one, that he received the headship and became 
 king of all the gods ; and they say concerning him that he was 
 changed into cattle and everything else, in order that he might 
 
42 THE APOLOGY 
 
 commit adultery with mortal women, and might raise up to him- 
 self children from them. Since at one time they say he was 
 changed into a bull on account of his passion for Europa and for 
 Pasiphae ; and again he was changed into the likeness of gold on 
 account of his passion for Danae : and into a swan, through his 5 
 passion for Leda ; and into a man through his passion for Antiope ; 
 and into lightning on account of his passion for the Moon: so 
 that from these he begat many children : for they say that from 
 Antiope he begat Zethus and Amphion; and from the Moon, 
 Dionysus ; from Alkmena, Herakles ; and from Leto, Apollo and 10 
 Ajrtemis ; and from Danae, Perseus ; and from Leda, Castor and 
 Polydeuces and Helene ; and from Mnemosyne he begat nine 
 daughters, those whom he called the Muses ; and from Europa, .^ 
 Minos and Rhadamanthus and Sarpedon. But last of all he was 
 changed into the likeness of an eagle on account of his passion for 15 
 Ganymede the shepherd. 
 
 Because of these stories, king, much evil has befallen the 
 race of men who are at this present day, since they imitate their 
 gods, and commit adultery, and are defiled with their mothers 
 and sisters, and in sleeping with males : and some of them have 20 
 dared to kill even their fathers. For if he, who is said to be 
 the head and king of their gods, has done these things, how 
 much more shall his worshippers imitate him ! And great is 
 the madness which the Greeks have introduced into their history 
 concerning him : for it is not possible that a god should commit 25 
 adultery or fornication, or should approach to sleep with males, 
 or that he should be a parricide; otherwise he is much worse 
 than a destructive demon. 
 
 X. And again they introduce another god, Hephaestus ; and 
 they say of him that he is lame and wearing a cap on his head, and 30 
 holding in his hand tongs and hammer; and working in brass 
 in order that therefrom he may find his needed sustenance. Is 
 then this god so much in need ? Whereas it is impossible for a 
 god to be needy or lame : otherwise he is very weak. 
 
 And again they introduce another god and call him Hermes; 35 
 and they say that he is a thief, loving avarice and coveting gains, .-u 
 and a magician and maimed and an athlete and an interpreter of 
 words : whereas it is impossible for a god to be a magician, or 
 
OF ARISTIDESi 43 
 
 avaricious, or maimed, or coveting anything that is not his, or an 
 athlete : and if it be found to be otherwise, he is of no use. 
 
 And after him they introduce another god, Asclepius; and 
 they say that he is a physician and prepares medicines and ^ 1 
 bandages in order that he may satisfy his need of sustenance. Is 5 | 
 then this god in need ? And he at last was struck by lightning ] 
 
 by Zeus, on account of Tyndareus the Lacedemonian; and so j 
 
 he died. If then Asclepius was a god, and when struck by light- j 
 
 ning was unable to help himself, how is it that he was able to help j 
 
 others ? Whereas it is an impossible thing that the divine nature 10 | 
 should be in need, or that it should be struck by lightning. 
 
 And again they introduce another god and call him Ares, and j 
 
 they say that he is a warrior and jealous, and covets sheep and ; 
 
 things which do not belong to him, and acquires possessions 1 
 
 through his weapons; and of him they say that at last he com- 15 1 
 mitted adultery with Aphrodite and was bound by a tiny boy ! 
 
 Eros, and by Hephaestus the husband of Aphrodite : whereas it is ca* 
 impossible that a god should be a warrior or a prisoner or an *: 
 
 adulterer. ' 
 
 And again they say of Dionysus that he too is a god, who 20 
 celebrates festivals by night and teaches drunkenness, and carries 
 off women that do not belong to him : and at the last they say i 
 
 that he went mad and left his female attendants and fled to j 
 
 the wilderness; and in this madness of his he ate serpents; and 
 at the last he was killed by Titan. If then Dionysus was a god, 25 
 and when slain was not able to help himself; how is it that he j 
 
 was able to help others ? 
 
 Herakles, too, they introduce, and they say of him that he is \ 
 
 a god, a hater of things hateful, a tyrant and a warrior, and a 
 slayer of the wicked : and of him they say that at the last he 30 
 went mad and slew" his children and cast himself into the fire 
 and died. If therefore Herakles be a god and in all these evils j 
 
 was unable to stand up for himself, how was it that others were ) 
 
 asking help from him ? Whereas it is impossible that a god should ] 
 
 be mad or drunken or a slayer of his children, or destroyed by 35 
 fire. •) 
 
 XI. And after him they introduce another god and call him "* 
 
 Apollo : and they say of him that he is jealous and changeable; and 1 
 
 i 
 
44* THE APOLOGY 
 
 sometimes he holds a bow and a quiver, and sometimes a lyre and 
 a plectrum; and he gives oracles to men, in order that he may 
 receive a reward from them. Is then this god in need of reward ? a* 
 Whereas it is disgraceful that all these things should be found 
 in a god. 5 
 
 And after him they introduce Artemis a goddess, the sister 
 of Apollo ; and they say that she was a huntress ; and she carried 
 a bow and arrows, and went about on mountains leading dogs, 
 either to hunt the deer or the wild boars. Whereas it is disgraceful 
 that a maid should go about by herself on mountains and follow lo 
 the chase of beasts. And therefore it is not possible that Artemis 
 should be a goddess. 
 
 Again they say of Aphrodite that she foi-sooth is a goddess; 
 and sometimes forsooth she dwells with their gods, and sometimes 
 she commits adultery with men ; and sometimes she has Ares for iS 
 her lover and sometimes Adonis, who is Tammuz : and sometimes 
 forsooth Aphrodite is wailing and weeping for the death of 
 Tammuz : and they say that she went down to Hades in order 
 that she might ransom Adonis from Persephone, who was the 
 daughter of Hades. If then Aphrodite be a goddess and was 20 
 unable to help her lover in his death, how is she able to help 
 others ? And this is a thing impossible to be listened to, that the 
 divine nature should come to weeping and wailing and adultery. 
 
 And again they say of Tammuz that he is a god ; and he is 
 forsooth a hunter and an adulterer ; and they say that he was killed 25 
 by a blow from a wild boar, and was not able to help himself. V* 
 And if he was not able to help himself, how is he able to take 
 care of the human race ? And this is impossible, that a god 
 should be an adulterer or a hunter or that he should have died by 
 violence. 30 
 
 And again they say of Rhea that she forsooth is the mother of 
 their gods ; and they say of her that she had at one time a lover 
 Atys, and she was rejoicing in corruptible men ; and at the last 
 she established lamentations, and was bewailing her lover Atys. 
 If then the mother of their gods was not able to help her lover 35 
 and rescue him from death, how is it possible that she should 
 help others ? It is disgraceful then that a goddess should lament 
 and weep, and that she should have joy over corruptible beings. 
 
OF ARISTIDES. *0 
 
 Again they bring forward Kore ; and they say that she was a 
 goddess and that she was carried off by Pluto and was not able to 
 help herself. If then she is a goddess and was not able to help 
 herself, how is she able to help others? For a goddess w^ho is 
 carried off is extremely weak. 5 
 
 All these things, then, O king, the Greeks have introduced 
 about their gods, and have invented and said concerning them : 
 whence all men have taken occasion to do all wicked and impure 
 things : and thereby the whole earth has been corrupted. 
 
 XI I. Now the Egyptians, because they are more evil and 
 ignorant than all peoples upon the earth, have erred more than 
 all men. For the worship of the Barbarians and the Greeks did 
 not suffice them, but they introduced also the nature of beasts, and 
 said concerning it that they were gods : and also of the creeping 
 things which are found on the dry land and in the waters, and of 15 
 the plants and herbs they have said that some of them are gods, 
 and they have become corrupt in all madness and impurity more 
 than all peoples that are upon the earth. For of old time they 
 worshipped Isis; and they say that she forsooth is a goddess, 
 who had forsooth a husband Osiris, her brother ; but when forsooth 20 
 Osiris was killed by his brother Typhon, Isis fled with her son 
 Horus to Byblos in Syria and was there for a certain time until 
 that her son was grown : and he contended with his uncle Typhon 
 and killed him, and thereupon Isis returned and went about with 
 her son Horus, and was seeking for the body of Osiris her lord, 25 
 and bitterly bewailing his death. If therefore Isis be a goddess, 
 and was not able to help Osiris her brother and lord, how is it 
 possible that she should help others ? Whereas it is impossible 
 that the divine nature should be afraid and flee, or weep and 
 wail. Otherwise it is a great misfortune. 30 
 
 But of Osiris they say that he is a god, a beneficent one ; 
 and he was killed by Typhon and could not help himself; and it is 
 evident that this cannot be said of Deity. 
 
 And again they say of Typhon, his brother, that he is a god, J\^ 
 a fratricide, and slain by his brother's son and wife since he was 35 
 unable to help himself. And how can one who does not help 
 himself be a god ? 
 
 Now because the Egyptians are more ignorant than the rest of 
 
46 THE APOLOGY 
 
 the peoples, these and the like gods did not suffice them, but 
 they also put the name of gods on the beasts which are merely 
 soulless. For sortie men among them worship the sheep, and 
 others the calf; and some of them the pig, and others the shad- 
 fish ; and some of them the crocodile, and the hawk, and the 5 
 cormorant, and the kite, and the vulture, and the eagle, and the 
 crow ; some of them worship the cat, and others the fish Shibbuta ; 
 some of them the dog, and some of them the serpent, and some 
 the asp, and others the lion, and others garlic, and onions, and 
 thorns, and others the leopard, and the like. 10 
 
 And the poor wretches do not perceive with regard to all these 
 things that they are nought; while every day they look upon 
 their gods, who are eaten and destroyed by men, yea even by their 
 own fellows ; and some of them being burned, and some of them 
 dying and putrifying and becoming refuse ; and they do not under- is 
 stand that they are destroyed in many ways. 
 
 And accordingly the Egyptians have not understood that the 
 like of these are not gods, since their salvation is not within their 
 own power; and if they are too weak for their own salvation, 
 then as regards the salvation of their worshippers pray whence will 20 
 they have the power to help them ? 
 
 XIII. The Egyptians then have erred with a great error, »^ 
 above all peoples that are upon the face of the earth. But it 
 is a matter of wonder, king, concerning the Greeks, whereas 
 they excel all the rest of the peoples in their manners and in 25 
 their reason, how thus they have gone astray after dead idols 
 and senseless images : while they see their gods sawn and polished 
 by their makers, and curtailed and cut and burnt and shaped 
 and transformed into every shape by them. And when they 
 are grown old and fail by the length of time, and are melted 30 
 and broken in pieces, how is it that they do not understand 
 concerning them that they are not gods ? And those who have 
 not ability for their own preservation, how will they be able to 
 take care of men ? But even the poets and philosophers among 
 them being in error have introduced concerning them that they 35 
 are gods, things like these which are made for the honour of God 
 Almighty; and being in error they seek to make them like to 
 God as to whom no man has ever seen to whom He is like : nor is 
 
OF ARISTIDES. 47 
 
 he able to see Him^; and together with these things they intro- 
 duce concerning Deity as if it were that deficiency were found 
 with it; in that they say that He accepts sacrifice and asks for 
 burnt-offering and libation and murders of men and temples. But 
 God is not needy, and none of these things is sought for by Him : 5 
 and it is clear that men are in error in those things that they 
 imagine. But their poets and philosophers introduce and say, rtlA 
 that the nature of all their gods is one ; but they have not under- 
 stood of God our Lord, that while He is one. He is yet in all. They, 
 then, are in error ; for if, while the body of man is many in its 10 
 parts, no member is afraid of its fellow, but whilst it is a com- 
 posite body, all is on an equality with all : so also God who is one 
 in His nature has a single essence proper to Him, and He is 
 equal in His nature and His essence, nor is He afraid of Himself. 
 If therefore the nature of the gods is one, it is not proper that iS 
 a god should persecute a god, nor kill nor do him that which is 
 evil. 
 
 If then gods were persecuted and transfixed by gods, and some 
 of them were carried off and some were struck by lightning ; it is 
 clear that the nature of their gods is not one, and hence it is clear, 20 
 O king, that that is an error which they speculate about the 
 nature of their gods, and that they reduce them to one nature. 
 If then it is proper that we should admire a god who is visible 
 and does not see, how much more is this worthy of admiration 
 that a man should believe in a nature which is invisible and 25 
 all-seeing ! and if again it is right that a man should investigate 
 the works of an artificer, how much more is it right that he 
 should praise the Maker of the artificer ! For behold ! while the 
 Greeks have established laws, they have not understood that by 
 their laws they were condemning their gods ; for if their laws are 
 just, their gods are unjust, who have committed transgression in 
 killing one another and practising sorcery, committing adultery, 
 plundering, stealing and sleeping with males, along with the rest 
 of their other doings. But if their gods excellently and as they 
 describe have done all these things, then the laws of the Greeks 35 
 are unjust; and they are not laid down according to the will of 
 the gods ; and in this the whole world has erred. 
 
 1 1 Tim. vi. 16. 
 
48 THE APOLOGY 
 
 For as for the histories of their gods, some of them are myths, 
 some of them physical, and some hymns and songs : the hymns and 
 songs, then, are empty words and sound ; and as to the physical, if 
 they were done as they say, then they are not gods, since they 
 have done these things and suffered and endured these things : 5 
 and these myths are flimsy words, altogether devoid of force. 
 
 XIV. Let us come now, O king, also to the history of the Jews 
 and let us see what sort of opinion they have concerning God. 
 The Jews then say that God is one. Creator of all and almighty : 
 and that it is not proper for us that anything else should be wor- 10 
 shipped, but this God only : and in this they/ appear to be much 
 nearer to the truth than all the peoples, in that they w^orship God 
 more exceedingly and not His works; and they imitate God by 
 reason of the love which they have for man ; for they have compas- 
 sion on the poor and ransom the captive and bury the dead, and 15 
 do things of a similar nature to these : things which are acceptable 
 to God and are well-pleasing also to men, things which they have 
 received from their fathers of old. Nevertheless they too have w. 
 gone astray from accurate knowledge, and they suppose in their 
 minds that they are serving God, but in the methods of their 20 
 actions their service is to angels and not to God, in that they 
 observe sabbaths and new moons and the passover and the great 
 fast, and the fast, and circumcision, and cleanness of meats : which 
 things not even thus have they perfectly observed. 
 
 XV. Now the Christians, O king, by going about and seeking 25 
 have found the truth, and as we have comprehended from their 
 writings they are nearer to the truth and to exact knowledge than 
 the rest of the peoples. For they know and believe in God, the 
 Maker of heaven and earth, in whom are all things and from whom 
 are all things : He who has no other god as His fellow : from whom 30 
 they have received those commandments which they have engraved 
 on their minds, which they keep in the hope and expectation of 
 the world to come; so that on this account they do not commit 
 adultery nor fornication, they do not bear false witness, they do not 
 deny a deposit, nor covet what is not theirs : they honour father 35 
 and mother ; they do good to those who are their neighbours, and 
 when they are judges they judge uprightly ; and they do not 
 worship idols in the form of man ; and whatever they do not 
 
OF ARISTIDES. 49 
 
 wish that others should do to them, they do not practise towards 
 any one^ and they do not eat of the meats of idol sacrifices, for 
 they are undefiled : and those who grieve them they comfort, and .1^ 
 make them their friends; and they do good to their enemies: 
 and their wives, O king, are pure as virgins, and their daughters 5 
 modest: and their men abstain from all unlawful wedlock and 
 from all impurity, in the hope of the recompense that is to come 
 in another world : but as for their servants or handmaids, or their 
 children if any of them have any, they persuade them to become 
 Christians for the love that they have towards them ; and when lo 
 they have become so, they call them without distinction brethren : 
 they do not worship strange gods : and they walk in all humility 
 and kindness, and falsehood is not found among them, and they 
 love one another: and from the widows they do not turn away 
 their countenance : and they rescue the orphan from him who does 15 
 him violence : and he who has gives to him who has not, with- 
 out grudging ; and when they see the stranger they bring him to 
 their dwellings, and rejoice over him as over a true brother ; for 
 they do not call brothers those who are after the flesh, but those 
 who are in the spirit and in God : but when one of their poor 20 
 passes away from the world, and any of them sees him, then he 
 provides for his burial according to his ability ; and if they hear 
 that any of their number is imprisoned or oppressed for the name 
 of their Messiah, all of them provide for his needs, and if it is 
 possible that he may be delivered, they deliver him. 25 
 
 And if there is among them a man that is poor and needy, and 
 they have not an abundance of necessaries, they fast two or three 
 days that they may supply the needy with their necessary food. 
 And they observe scrupulously the commandments of their 
 Messiah : they live honestly and soberly, as the Lord their God car^ 
 commanded them : every morning and at all hours on account of 
 the goodnesses of God toward them they praise and laud Him : 
 and over their food and over their drink they render Him thanks. 
 And if any righteous person of their number passes away from the 
 world they rejoice and give thanks to God, and they follow his 35 
 body, as if he were moving from one place to another : and when a 
 child is born to any one of them, they praise God, and if again 
 ^ Cf. Teaching of the Twelve Apostles, cc. 1 — 4. 
 H. A. 4 
 
50 THE APOLOGY 
 
 it chance to die in its infancy, they praise God mightily, as for 
 one who has passed through the world without sins. And if 
 again they see that one of their number has died in his iniquity 
 or in his sins, over this one they weep bitterly and sigh, as over 
 one who is about to go to punishment: such is the ordinance of 5 
 the law of the Christians, O king, and such their conduct. 
 
 XVI. As men who know God, they ask from Him petitions 
 which are proper for Him to give and for them to receive : and 
 thus they accomplish the course of their lives. And because they 
 acknowledge the goodnesses of God towards them, lo ! on account 10 
 of them there flows forth the beauty that is in the world. And 
 truly they are of the number of those that have found the truth 
 by going about and seeking it, and as far as we have compre- 
 hended, we have understood that they only are near to the know- 
 ledge of the truth. 15 
 
 But the good deeds which they do, they do not proclaim in the 
 ears of the multitude, and they take care that no one shall perceive 
 them, and hide their gift, as he who has found a treasure and 
 hides it\ ' And they labour to become righteous as those that ^^ 
 expect to see their Messiah and receive from Him the promises 20 
 made to them with great glory. 
 
 But their sayings and their ordinances, O king, and the glory 
 of their service, and the expectation of their recompense of reward, 
 according to the doing of each one of them, which they expect 
 in another world, thou art able to know from their writings. It 25 
 sufficeth for us that we have briefly made known to your majesty 
 concerning the conversation and the truth of the Christians. For 
 truly great and wonderful is their teaching to him that is willing 
 to examine and understand it. And truly this people is a new 
 .people, and there is something divine mingled with it. Take now 30 
 their writings and read in them, and lo ! ye will find that not of 
 myself have I brought these things forward nor as their advocate 
 have I said them, but as I have read in their writings, these things 
 I firmly believe, and those things also that are to come. And 
 therefore I was constrained to set forth the truth to them that 35 
 take pleasure therein and seek after the world to come. 
 
 And I have no doubt that the world stands by reason of 
 1 Matt. xiii. 44. 
 
OF ARISTIDES. 51 
 
 the intercession of Christians. But the rest of the peoples are 
 deceived and deceivers, rolling themselves before the elements of 
 the world, according as the sight of their understanding is un- 
 willing to pass by them ; and they grope as if in the dark, because 
 they are unwilling to know the truth, and like drunken men they 5 
 stagger and thrust one another and fall down. 
 
 XVII. Thus far, king, it is I that have spoken. For as to 
 what remains, as was said above, there are found in their other \A 
 writings words which are difficult to speak, or that one should 
 repeat them ; things which are not only said, but actually done. lo 
 
 The Greeks, then, O king, because they practise foul things 
 in sleeping with males, and with mother and sister and daughter, 
 turn the ridicule of their foulness upon the Christians; but the 
 Christians are honest and pious, and the truth is set before their 
 eyes, and they are long-suffering; and therefore while they know 15 
 their error and are buffeted by them, they endure and suffer 
 them : and more exceedingly do they pity them as men who are 
 destitute of knowledge : and in their behalf they offer up prayers 
 that they may turn from their error. And when it chances that 
 one of them turns, he is ashamed before the Christians of the 20 
 deeds that are done by him : and he confesses to God, saying, 
 In ignorance I did these things : and he cleanses his heart, and 
 his sins are forgiven him, because he did them in ignorance in 
 former time, when he was blaspheming and reviling the true 
 knowledge of the Christians. And truly blessed is the race of the 25 
 Christians, more than all men that are upon the face of the earth. 
 
 Let the tongues of those now be silenced who talk vanity, and 
 who oppress the Christians, and let them now speak the truth. 
 For it is better that they should worship the true God rather 
 than that they should worship a sound without intelligence ; and 30 
 truly divine is that which is spoken by the mouth of the Christians, 
 and their teaching is the gateway of light. Let all those then 
 approach thereunto who do not know God, and let them receive 
 incorruptible words, those which are so always and from eternity : 
 let them, therefore, anticipate the dread judgment which is to 35 
 come by Jesus the Messiah upon the whole race of men. 
 
 The Apology of Aristides the Philosopher is ended. 
 
 4—2 
 
NOTES ON THE SYRIAC VERSION. 
 
 p. 35, 1. 4 (r^3). We have given in the introductory remarks the reasons 
 for believing that the words K'riA^Qo and r^Ll_2aA>^J2»3 are a part of 
 the name of the emperor addressed. Both of these words, however, might 
 have been used generally, as royal adjectives. For example, in the recently 
 published Acta Mar Kardaghi of Abbeloos p. 87 they occur as titles of the 
 king of Persia : 
 
 which Abbeloos renders by " contra adorabilem regem regum." 
 
 1«^ r^USOnUV^ r<l&jL-2sa vO^^^ (rex regum clemens jussit). 
 
 [The plural points in these two titles, though obviously wrong, have been 
 retained in our text, in accordance with the principle of reproducing the 
 punctuation of the MS. exactly as it stands. In the first sentence the MS. 
 has a slight stop after r<'cnlr^, while there is no stop after Aa .fx^r^. 
 ' Almighty ' can only be retained as an epithet of the Deity : but possibly 
 there has been some confusion of the original, which may have run : Trtpi 
 Oeocre^fias ' avTOKparopi, K.r.X.] 
 
 1. 7 (r^ 7). The demonstration of Divine Providence from the contem- 
 plation of the heavenly bodies is common to all forms of Theistic teaching : 
 consequently it occurs freely in Christian Apologetics. We may compare 
 the following passages : 
 
 Melito, Oration to Antoninus Caesar (Oureton, Spic. Syr. p. 46). " He hath 
 set before thee the heavens, and He has placed in them the stars. He hath 
 set before thee the sun and the moon, and they every day fulfil their course 
 therein... He hath set before thee the clouds which by ordinance bring water 
 from above and satisfy the earth : that from these things thou mightest 
 understand, that He who moveth these is greater than they all, 
 
 and that thou mightest accept the goodness of Him who hath given to thee a 
 mind by which thou mayest distinguish these things." 
 
 Origen, De Principiis, ii. 1.5. " But that we may believe on the authority 
 of Holy Scripture, that such is the case, hear how in the books of Maccabees, 
 
NOTES ON THE SYRIAC VERSION. 53 
 
 where the mother of the seven martyrs exhorts her son to endure torture, this 
 truth is confirmed : for she says, * I ask of thee, my son, to look at the heaven 
 and earth, and at all things which are in them, and beholding them, to know 
 that God made all these things when they did not exist.' " [2 Mace. vii. 28.] 
 
 Id. IV. 1. 7. "The artistic plan of a providential Ruler is not so evident 
 in matters belonging to the earth, as in the case of the sun, moon and 
 stars." 
 
 I. 11 (r^ 11). Cf. Melito, Oration p. 50. "He made the lights that His 
 works might behold one another, and He concealeth Himself in His might 
 from all His works." 
 
 [1. 11 (t^ 13). .ixn^^r^.lO. If this reading be correct, the Ethpa. 
 seems to be here used in the sense of ' sibi investigare,' of which only one 
 example is cited in the Thes. Syr., viz. from the unpublished Hexaem. of Bar 
 Cephas. The context however of the quotation shews that there at least such 
 a meaning is inadmissible. The words (kindly supplied by Dr Zotenberg) 
 
 are: K'aco vySWQo r^ .^_oorA.i reL»av3 K'Vl^ ^*^ c\f< 
 **cn ^ ooco ^Aia-T. vvoo rtlX reli-iijo rel^iK' ..^coA 
 r^'^VkX.l vyK' ^Ains ^vsqo OOco ^^uxi ^r^llAlsnK' Avu^.i 
 
 II. 14, 15 (r^* 14, 15). A comparison with the Armenian suggests that 
 something has fallen out here. The Syriac cannot be translated as it stands. 
 The Greek unfortunately fails us at this point.] 
 
 1. 19 (r^ 19). The early Christian teachers emphasised strongly this 
 belief that the world was made for the sake of man : consequently we must 
 not assume, if we find the same statement in Justin Martyr, that the idea 
 was borrowed from Aristides, for it is a part of the regular second-century 
 teaching. The following parallels may be quoted : 
 
 Justin, Apol. I. 10. Koi Travra t^v apx^v ayaOov ovra dr]ixtovpy^(rai avTov i^ 
 diJi6pcf)ov vXrjs Si' dvdpconovs de8ida.yp.eda. 
 
 Dial. 41. lua apa re fV)(aptaTmp€v ra 6ea vnep re tov tou Koapov cKTiKevai 
 crxjv naai rols iv aiJrcS bia tov dvOpatrrov. 
 
 Ps. Justin, Ep. ad Diogn. 10. 6 yap deos tovs du6pco7rovs rjydirrja-e, 8i ovs 
 enoirja-c tov Kovpov, ois vTreVa^e TrdvTa, kt€. 
 
 1. 23 (.3 5). Cf. Philo, Fragments, p. 70: iv Oea p,6vov to TeXeiov /cat 
 dvevdees, iv Se dvOpwira to iwibeis Ka\ aTeXis. 
 
 Id. de FortitudiTie § 3. 'O (nrovbalos oXiyoSci/y, dOavuTov Ka\ Bvtjttjs <f)v(r€(os 
 pedopios. 
 
54 THE APOLOGY OF ARISTIDES. 
 
 Acta Mar Kardaghi (ed. Abbeloos, p. 30) : 
 
 . ^ Q^re" r<L>oco J^r^ \ ..^CUt^ 
 
 1. 28 (.3 8). The same philosophical opinion will be found almost in 
 the same words in Eustathius contra Arianos quoted in John of Damascus, 
 Parallels p. 314, 
 
 irav T^v a.pxr)v ep^oi/, Kcii reXos e7rt8e;(€rai' ro 8e reXos inidex^f^^^ov, ^Oopas 
 eVri ScKTiKov. 
 
 1. 30 (.3 10). We may compare the following passages from Justin and 
 from the Epistle to Diognetus, in view of Jerome's statement that Justin 
 imitated Aristides, and the modern theory of Doulcet as to the authorship 
 of the anonymous epistle to Diognetus. 
 
 Justin, Apol. I. 9. ov yap TOiavrrjv ^yovixeOa top Bcov exeti/ ttjv jxopcfirjv, rjv 
 (fiaai Tives els rifirjv ficixififja-Oai. 
 
 Justin, Apol. II. 6. oi/o/xa de ra ivavrav ivarpX BeroVy aycpvi^ra oVTi, ovk eariv' 
 <B yap av Ka\ ovofxd tl npoaayopevTjTai, npea^vrepov e;(ft rbv Biyavov to ovofxa. 
 
 Justin, Dial. 4. (fyrjal yap UXarav, rjv 5' eyo), avro tolovtov eivai to tov vov 
 ofifia Ka\ Trpbs tovto rjfxiv dcdoaBat, <os dvvaaBai KaBopav avTo iKclvo to ov clKiKpivei 
 avrm €K€iva, o rav vorjTap airavrmv foriv aXnov, ov XP^I^^ ^X^^f "^ <^XW^i "^ 
 fieyeBos, ovde ovdep <ov 6(^Bakp.os ^Xenei. 
 
 Justin, Apol. I. 10. aXX' ovdi deeaBai Trjs nap' avBpatiraiv vXtKTJs 7rpoo-<})opas 
 npo(reiXi](f)apev tov Beov, avTov Trape^ovTa navTa opwvrei. 
 
 Ep. ad Diogn. 3. 6 yap Troi^a-as tov ovpavov Ka\ ttjv yrjv koi rravra to, iv 
 avToli^ Ka\ naa-iv r]p.lv xopr]y(ov coi/ irpoabeopaBa, ovdevos av avTos irpoa-deoiTO 
 TovTCJV iov ToTs olofievois dtbovai 7rape;(6i avTos, 
 
 [p. 36, 1. 13 (.^2). t8<op,ev Gr. (p. 100, 1. 16) Arm., e'i8<ofiev Syr. A com- 
 parison between the Gr. and Syr. shews a like variation in .1 18 (Gr. p. 101, 
 1. 3) and 2^ 18 (Gr. p. 104, 1. 1). 
 
 1. 18 (.^8). ' The head of the race of their religion.' This seems to be 
 a conflation of the two phrases which occur lower down : * the head of their 
 race,' and ' the beginning of their religion.' It should be simply ' the head of 
 their race,' as we see from the Greek.] 
 
 1. 23 (-^^13). The Armenian has ' Kadmus the Sidonian and Dionysus 
 the Theban.' Cf. Herod. II. 91 rov yap Aavabv koi tov AvyKea eovras XcfxpLiTas 
 €K7rXaaai es Trjv 'EXXdda, and II. 49 jrapa KaS/xou r€ tov Tvpiov Ka\ rcoi/ avv 
 avT<a 6K ^oivUrjs. But Kadmus is a Sidonian in Eur. Bacch. 171 and Ovid, 
 Met. IV. 571. 
 
 [1. 27 (.^^17). The statement that the people received the name of 
 'Hebrews' from Moses is peculiar to the Syr. and Arm. translations.] 
 
 1. 29 (-^^20). The writer not only deduces the name of the Christians 
 from the title of their founder, but he is also ready, like Justin and other 
 
NOTES ON THE SYRIAC VERSION. 55 
 
 fathers, to compare the name with the Greek word xPW^os, as we shall see 
 in the closing chapter. The following parallels may be noted in Justin. 
 
 Justin, Apol. I. 12. ^Irjaovs Xpiaros, defy" ov kol to ;fpi(rriai'oi inovoixd^faOai 
 iaxrjKafxev. 
 
 Dial. 63. rfi fKKkrjala rjj i^ ovofxaros avTov yevofievrj kol ixerao-xovo-rj rov 
 ovofiaros aOroO, x.pi(rTiavo\ yap Trdvres KoXovpeOa. 
 
 Ibid. 138. 6 yap ;(ptoTos', npaToroKos irao-rji KriVfcos oSv, koI dpxv naXiv 
 aXKov yivovs yeyoveVf tov dvayivvqOiVTOS vn avTov 8i vdaros Koi tticttccos koL 
 ^vXoVj TOV TO fxvcmjpiov TOV (rravpov €\optoSj ov Tponov koi 6 N<5e kt€. 
 
 1. 32 (.^^23). With the closing words of this sentence we may compare 
 the Syriac Acts of John (ed. Wright), p. 37, 
 
 where we should correct the text so as to read " and when formed as a child 
 in the womb He was with His Father." 
 
 1, 34 (.1 1). The Gospel is clearly a written one, and not the general 
 message (evayyeXiou). In c. xvi. we again find Aristides offering the Emperor 
 the Christian Scriptures. 
 
 [1. 38 (:i 5). The Greek text has koi TeXtaas ttjv 6avp.a(rTr}v avTov olKovop.iav. 
 Cf. Justin, Dial. 103, and Otto's note on that passage, where the use of oIko- 
 vofiia is illustrated. In the Syriac ^ :iJ^ is unsatisfactory. It can hardly 
 be intended to represent {olKovop,iav) nvd. Possibly it is a corruption of some 
 word which corresponded to 6avp.a(rTi^v.^ 
 
 p. 37, 1. 1 (.1 6). Another instance of the formula 'He was crucified by 
 the Jews,' beyond those to which we have already drawn attention, may be 
 found in a fragment of Melito preserved by Anastasius Sinaita ; 
 
 'O 6cos TTenovOev vno be^ias ^la-parjXiTidos, 
 for which the Syriac rendering is given by Cureton, Spic. Syr. JL.^73 , J . 
 
 In later times we may expect to find similar language, though the expres- 
 sion itself disappears from the Creed. In Acta Mar Kardaghi p. 37 we have 
 the following (loquitur Satanas), 
 
 . . . ^nijLior^lra r^Lk.iooo^ ^'va^ a<\n\.i ocfi 
 
 and again in p. 74 
 
 The idea of the Jews being the special agents of Satan in the Crucifixion 
 
56 THE APOLOGY OF ARISTIDES. 
 
 comes out also in an unpublished 'AvTiXoyla between the Devil and Christ, 
 which is preserved in a MS. at Jerusalem (Cod. 66, S. Sep.), where we read 
 
 Kat o dta^oXos Xcyei* Uopevo-onai Trpos^Avvav koi Ka'ia(f)av tovs dpxiepels rovs 
 ffiovs *lov8aiovs' Koi nonjcro} avrovs iva ae (TTavpacrcocn. 
 
 [Compare also the Letter of Pilate in the Acts of Peter and Paul § 42 
 (Tisch. Acta Apocr., Lips. 1851, p. 17) : oi 8e earavpcoaav avrov, koi Ta(f)€VTos 
 avTov (pvXaKas KaTeoTrjaav in avr6vJ\ 
 
 1. 20 (.1 25). The injunction to have a care that your gods be not stolen 
 is not uncommon with the early Christians, and it is not improbable that 
 they were able to refer to special and notable cases of violation of temples 
 and mutilation of images. We may refer, at all events, to the following 
 parallels : 
 
 Justin, Apol. I. 9. koi tSv UpSv evda dvaTidevTai/PvXaKas'ToiovTovs KaOiard- 
 vai, fiTj (TvvopcdVTas aBifxirov Koi to voelv rj Xeyciv dvOpcorrovs Oecov elvai (f)vXaKas. 
 
 Ep. ad Diogn. 2. tovs fiev Xtdivovs koi oaTpaKivovs ae^ovTCS dcjivXaKTOvs, 
 Tovs Se dpyvpovs Kat xP^f^^vs iyKXeiovres rdls w^\ koI raiy rjfxipaLs cjivXaKas 
 TrapaKaOiaravres iva firj KXaTrSaiv. 
 
 1. 26 (oQ 5). Compare c. vii. From the "Teaching of the Apostles" 
 (c. VI. 3) onwards, idolatry is known as a * worship of dead gods' : e.g. Melito, 
 Oration p. 43, " But I affirm that also the Sibyl has said respecting them, 
 that it is the images of kings, who are dead, they worship." 
 
 p. 38, 1. 1 (en 19). The writer now proceeds to discuss the views of those 
 who either sought the First Principle in one of the elements or imagined it 
 to be located in one of the heavenly bodies. And it is common for the early 
 Christian writers to demolish the philosophic schools in detail according as 
 they found them referring the origin of all things to water, as Thales ; or air, as 
 Anaximenes ; or fire, as Heraclitus ; or earth, as Pherecydes and Xenoi3hanes. 
 We may compare Plutarch Be placitis philosophorum i. 3, and then notice how 
 the Christian apologists deal with the matter. The writer of the Epistle to 
 Dioguetus thinks that, if a god is to be found amongst the elements, one 
 element or created thing is as good as another : 
 
 Ep. ad Diogn. 8. ot fx^v nvp e^aa-av eivai top 6e6v (ov fieXXovai x^^PW^'^" 
 avToi, TovTo KaXoixri Oeov)' ol be vdtop' ol d' aXXo ti Ta>v crToix^ioov Ta>v eKTiafxevcov 
 vno deoi)' /caiVotye, ei ris tovtcov t(ov X6ya>v dnobfKTos eVrt, bvvair av Koi T<av 
 XoiTTcov KTio-fidTcou €V €Ka(TTOv ofxoicos duo^aivecrOai, deov. 
 
 MeHto deals even more shortly with the matter, and in a rude common- 
 sense manner says that we may call a creature God without making it to be 
 divine : 
 
 Oration, p. 42. "And if, therefore, a man... say that there is another God, 
 it is found from his own words that he calleth some created thing God. 
 For if a man call fire God, it is not God, because it is fire ; and if a man 
 call the waters God, they are not God, because they are waters ; and if this 
 earth which we tread upon, and if those heavens which are seen by us, and 
 if the sun, or the moon, or one of those stars which run their course by 
 
NOTES ON THE SYRIAC VERSION. 57 
 
 ordinance and rest not, nor proceed by their own will — and if a man call 
 gold and silver gods : are not these things that we use as we please ?" 
 
 It will be seen that their treatment of the subject was superficial, no other 
 treatment being, in fact, necessary. Aristides, however, takes the matter 
 more seriously and examines each case in detail by the light of his previously 
 stated axioms concerning the divine nature. 
 
 [1. 1 (CO 19). eXOafiev Gr., inaviXOattxev Syr. Comp. also i^ 18 (Gr. p. 104, 
 1.1). 
 
 1. 8 (a 5). T^h\s^h\r^:{ (so Cod.) = r^^K'^.i cf. 1. 22. 
 
 1. 36 (\ 10). K'ooiOAO. Probably for r^ooici&O, examples of which 
 are given under Qooi^ in the Thes. Syr. 
 
 p. 39, 1. 1 (t 11). .^_aA^aAJL»J. This phrase, 'your majesty,' does 
 not in any way suggest that more than one person is addressed. 
 
 1. 11 (% 20). A probable emendation is K'^aii-*.! K'^XjjlZjj. 
 
 1. 27 (*w 13). / cnl ^K* T^h\XSn. This slight emendation brings the 
 Syr. into more literal accordance with the Gk. The expression fxepia-fMov 
 exovTa seems also to have suggested the next sentence in the Syriac, where it 
 is combined with the preceding words els XPW'-^ "^^^ dvOpanoop. 
 
 1. 37 (Ai 1). Similar language is applied to the heaven in a paragraph 
 found only in the Gr. (p. 101, 1. 30) kuI ck ttoWSu avpea-Tara' Sto fcai Koa-fios 
 KaXelrai. Where the reference is to man, we should have expected fxiKpos 
 Koa-fxos. See Suicer, Thes. ii. 369 (1728). A treatise was written on this 
 subject (K'lQi^t Klsai^ T^JLjisao) by Ahudhemmeh (t a.d. 575). 
 See Bibl. Or. iii. 1. 194. 
 
 p. 40, 11. 22 ff'. {^ 2-12). In this classification of the gods of the Greeks the 
 principal points in which the Syr. differs from the Gr. are : (1) d^(\(f)OKT6povs 
 (p. 104, 1. 7) is not represented. It is absent also from the Pemb. Coll. MS. of 
 the Greek. (2) After fiaipoixepovs two clauses are inserted, the one taken from 
 the description of Apollo (co* 21, 22), and the other from that of Artemis 
 (Cu 5). (3) An additional clause is inserted after koi (pvyddas yevofxevovs. 
 (4) Two additional clauses, the one taken from the description of Aphrodite 
 {Cu 15), the other probably from that of Tammuz (d* 23), are inserted after 
 the words /cat Konrofiepovs koI Oprjpovfxepovi. 
 
 It may be remarked that the Greek participles just quoted are both ren- 
 dered as passives ('wept and lamented by men') by the Syr. translator. The 
 Latin version omits them : the translation of Billy us is : " nonnuUos vulnera 
 accepisse, ac lamenta edidisse."] 
 
 1. 25 (.A 7). He is referring to Apollo, Poseidon and Asklepios : cf. 
 Tertullian, Apol. 14, Hie ApoUinem Admeto regi pascendis pecoribvis addicit, 
 ille Neptuni structorias operas Laomedonti locat. Est et illis de lyricis 
 
58 THE APOLOGY OF ARISTIDES. 
 
 (Pindarum dico) qui Aescolapium canit avaritiae merito, quia medicinam 
 nocenter exercebat, fulmine iudicatum. 
 
 [1. 33 (^ 12). ^^ ^a-VL^^-l. The Pah. and Aph. of 1G^^= moechari 
 
 are not given in the Lexicons. The use of the former is however a marked 
 feature in the language of our translator. It occurs again .n_* 9 with 
 A ; .^» 12, absol. ; x^ 20 and O-* 11, with jd. Compare n^^n, Targ. 
 Job xxxvi. 20. We have an instance of the Aph. in Mat. v. 32 (Cur.) 
 OqX Ti^^^ QjkOOD = TTOKi avTTfV noix^vdfjvai. 
 
 1. 34 (^ 13). f>v jf \<r^ ^^ ^^- P^^^- Noldeke happily suggests 
 
 Ctl^ 
 
 ,r^ verunreinigten sick, comparing .«Oco JLu ^-SO 'V^funreinigt 
 
 werden. Efr. ii. 103 d and r^a\^lA>^!SQ Unreinheit Lag. Anal. 43. 27. 
 
 p. 41, 1. 20 (pel* 14. Gr. p. 104, 1. 22). The Syr. supports neither oTrojs 
 nor o Trpwros.] 
 
 1. 21 (r^l* 15). The translator gives the Syriac name for Saturn, ^__QA. 
 In the Classical Review for June 1890, p. 259, Prof. Margoliouth reviewing 
 Budge's Pseudo-CalUsthenes remarks as follows, "On p. 9 after the name of 
 each planet we are told what the Persian for it is : surely this implies that 
 the book which the translator had before him was in Persian. I will quote 
 one of these, because Mr Budge has by accident missed the truth. The name 
 of Saturn is omitted from the list, but instead we read, the colour »..__Q^^ 
 of a black stone^ and the horoscopus of helanl which is called in Persian Farnug'. 
 
 Mr Budge would emend Farnug', but it is a Persian word signifying Saturn 
 
 Hence ^.__Cl^^ ' colour' must stand for a word signifying Saturn; and this 
 will be the Persian jo^*J^ which the translator has read ^^ ' colour'." 
 
 It would seem to be a more direct process simply to emend the Syriac 
 ^.^jO^^into ^^^OA. 
 
 [1. 28 (r^ 22). coi^OVll^Cod. Prof. Noldeke proposes cooxoiat^.] 
 
 p. 42, 1. 2 (jx* 10). The amours of the gods are, as might have been 
 expected, the staple of early Christian apologetics. A few references may 
 be given in illustration of the scornful summary of Olympic history given by 
 Aristides. 
 
 Justin, Apol. I. 21. noa-ovs yap vlovs <}>d(rKov(ri tov Aios ol nap' vfiiu 
 TifKOfifVoi (Tvyypacfx'is, CTrtVratr^e ' 'Epixrlv fieV, \6you tov €pp.rjV€VTiKov Kal navroiv 
 bibaa-KoKoVy ^AarKXrjTTiop de, Ka\ OepanevT^u yevofievov, KepavvadevTa dveXrjXvdevai 
 els ovpavovy Aiovvaov Se diaa-irapaxBivTa, 'HpajcXea 8e (f>vyrj ttovcov eavrov nvpl 
 dovra, Tovs ex Ai]das 8e AiouKovpovs, Kal rov eK Aavaijs IleptTea,.,. 
 
 Justin, Apol. I. 25. 9ea de t« dyevuriTW Kal diraOei eavrovs dved^KaneVj ov 
 ovre en 'AvTionrjv Kal ras aXXas ofioias ov8e enl Tavvix^drjv 8i olarpov eXrjXvOevai 
 neidoixeda. 
 
NOTES ON THE SYRIAC VERSION. 59 
 
 Recog. Clement, x. 22. " Antiopen Nyctei versus in Satyrum corrupit : ex 
 qua nascuntur Amphiou at Zethus ; Alcmenam, mutatus in virum eius 
 Amphitryonem ; ex qua nascitur Hercules : Aeginam Asopi, mutatus in 
 aquilam, ex qua nascitur Aeacus. Sed et Ganymedem Dardani mutatus 
 nihilominus in aquilam stuprat; Mantheam Phoci, mutatus in ursum; ex 
 qua nascitur Arctos: Danaen Acrisii, mutatus in aurum; ex qua nascitur 
 Perseus : Europen Phoenicis, mutatus in taurum ; ex qua nascitur Minos, et 
 Rhadamanthus Sarpedonque : Eurymedusam Achelai, mutatus in formicam ; 
 ex qua nascitur Myrmidon : Thaliam Aetnam nympham, mutatus in vulturem ; 
 ex qua nascuntur apud Siciliam Palixi : Imandram Geneani apud Rhodum, 
 mutatus in imbrem : Cassiopiam, mutatus in virum eius Phoenicem ; ex qua 
 nascitur Anchinos: Ledam Thesti, mutatus in cycnum; ex qua nascitur 
 Helena : et iterum eandem, mutatus in stellam ; ex qua nascuntur Castor et 
 Pollux : Lamiam, mutatus in upupam : Mnemosynen, mutatus in pastorem ; 
 ex qua nascuntiu" Musae novem: Nemesin, mutatus in anserem: Semelen 
 Cadmiam mutatus in ignem ; ex qua nascitur Dionysus," etc. 
 
 See also Ps. Justin, Oratio ad Gentiles = Amhroae, Hypom7iem.ata (Cure- 
 ton, Spic. Syr. pp. 63, 64) for a similar sketch to that of Aristides. 
 
 p. 4 (.au 11). Pasiphae is an erroneous insertion in the Syriac. 
 
 1. 6 (-*^ t 13). r^l "> \^ sppim « to be an attempt to render (rarvpov. In the 
 Syriac of Ambrose {Spic. Syr. VV 16) the Greek word is transliterated. 
 
 1. 7 (ja* 14). r^icnoo.l. Our translator seems to have read 2EAHNH2 
 for 2EMEAH2. 
 
 1. 11 (CL» 19). .0DO.ia\.&o rtl^K'o .Qocuxso.ii^o la^Qtin, 
 
 'Castor and Polydeuces and Helene (r^LlAK') and Paludus.' This last word 
 is a vox nihili; and the confusion has arisen in the following manner. The 
 Greek has ' Castor and Helene and Polydeuces.' The Syriac scribe has written 
 Polydeuces in its more obvious position immediately after Castor, and then 
 the second Polydeuces has suffered corruption. 
 
 1. 18 (.^ 6. Gr. p. 105, 1. 15). t^v Be^v avrSv Codd. AW. Syr. 
 
 1. 30 (.^ 16). coXftVa r<^S"-)aja pa^Qoo in the Syr. alone. Comp. 
 'ciun pilleo Vulcanus et malleo.' Arnob. adv. nat. vi. 12.] 
 
 1. 31 (-^^ 17). For the ornaments made by Hephaestus, and sarcastic 
 Christian remarks thereon, we may cite 
 
 Tatian, Oratio ad Graecos, c. Vlil. 'O yap dft(l)iyvi]€iSy <os eiKor, o Tropiras 
 Koi yvafiTTTas eXiKas 8r]p.iovpycov roiy KopoKoafiiois »^7rarj/(rc t^v dfi^ropa nalda Koi 
 6p(l)ap^v (sc. ^Adrjvdv). 
 
 [1. 37 (.1* 2). r^\>T*\, 'maimed.' The Greek has kvWoV. but it is 
 an impossible epithet for Hermes. The corruption however must have been a 
 very early one. The Pembroke College MS. has 86\iop as a suggestion in 
 the margin ; but this is merely a conjectural emendation of the seventeenth 
 
60 THE APOLOGY OF ARISTIDES. 
 
 century. The Latin version has ' uersipellem.' Probably kvXXov has slipped 
 in from the description of Hephaestus just above. It may be noted however 
 that 'versipellis'= nmp Prov. xiv. 25, Vulg., where the LXX. has 86\tos, 
 which is elsewhere used as an epithet of Hermes. If therefore the Latin 
 really represents a Greek word, and is not a mere guess, 86Xiou would seem to 
 be appropriate, and it is not very unlike kvXXou. 
 
 t<'ii.'ia ('and an athlete'). An addition in the Syr., referring to Hermes 
 as the inventor of the palaestra. Comp. ' curat Mercurius ceromas, pugillati- 
 bus et luctationibus praeest,' Arnob. adv. nat. iii. 23. 
 
 p. 43, 1. 7 (.T* 11). The Syr. read AaKedaifxova or AaKedaiixdutov and omitted 
 vlov. 
 
 1. 25 (co* V). i57ro rap Tirdvcov. Comp. Arnob. adv. nat. I. 41, v. 19. The 
 Syr. has the singular. 
 
 1. 29 (CO* 12). . rc^irilX . . . K'^VxAOo rdia>. Peculiar to the Syriac. 
 Comp. TO. T ix^pa fxiaelv, Eur. Here. Fur. 586. 
 
 p. 44, 1. 1 (en* 21, 22). relx.ao.iO K'i^rvxn, lit. 'a cithara, and a 
 striker' (cf. ^ 5). This last word might mean the 'plectrum'; or it might 
 mean another musical instrument. Cf. Arnob. adv. nat. vi. 12, 'cum plectro 
 et fidibus Delius.' 
 
 The Greek has Ki$apav Koi eiravdida (or inavBiba, or iivavKlba). The emen- 
 dations nXrjKTida and 7rr//cri8a have little to commend them. The Latin ver- 
 sion has ' tibiam.'] 
 
 1. 31 (v* 5). [The paragraph on Rhea and the following one on Proseq^ine 
 are not in the Greek.] The Fathers not infrequently allude to the myth of 
 Rhea and Atys. [Cf. Tatian, ad Graecos, 8, 'Pea fiev yap, fjv ol oVo rav ^pvyiav 
 opap Kv^4Xt)p (jjaalpy. diu. top epcop-cvop ravrrjs "Attiv.Ii 
 
 The story is apparently Phrygian in origin, though very similar in its 
 details to forms from the further East. Lucian {De dea Syra, 33) de,- 
 scribing the three images in the temple at Hierapolis says that the first 
 two are Zeus and Hera, and the third KoXeerai be arjfx^iop koi W ovtwp 
 ^Aaavpicop ovde Ti opofxa ^8iop avrm eOevro. Baethgen {Beltrdge zur Semitischen 
 Religionsgeschichte) p. 73 most ingeniously conjectures this to be a mis- 
 understanding of Lucian's ; (rj//i€toj/ = &5riX=: J^Jiy which last stands for Atti or 
 Atys : the name appearing in a variety of forms, sometimes alone, sometimes 
 combined with other deities, and sometimes as a factor in proper names : e.g. 
 in Bardesanes Be Fato we are told that the men of Edessa down to the time 
 of Abgar used to sacrifice their foreskins to Tharatha : this seems to be a 
 late form Nnr-ini; = -inEJ^i;-f Nnr or Istar + Atta. 
 
 As to the establishment of dances in honour of Atys, these are a cha- 
 racteristic feature of Semitic orgiastic worship. One of the best illustrations 
 is the temple of Baal-Marcod, which stands on a spur of the Lebanon above 
 Beyrout, and where there are many inscriptions from the ancient temple 
 
NOTES ON THE SYRIAC VERSION. 61 
 
 built into the walls of a modem convent. The name implies Lord of Dances 
 and in one inscription given by Waddington (Inscr. Syr. No. 1855) is directly 
 paraphrased as Koipave Kaificav. 
 
 [p. 45, 1. 11 (.jjLft 2). r^t.^iK' i^- Auk*.! in the Syriac alone, taken 
 from the formula in 1. 9.] 
 
 1. 22 (uix» 13). According to oiu* apologist Isis fled to Byblos in Syria; 
 and this agrees with Plutarch De hide et Osiride, that Byblos was a sanc- 
 tuary of Isis ; now we know from Lucian De Dea Syra c. 6 that the great 
 sanctuary at Byblos was a sanctuary of Aphrodite Bv^Xirj (cf. Strabo xvi. 2, 
 p. 362 Buj3Xos = 'A8coj/tSo9 it pa). We should therefore have to assume that 
 Byblos was the centre at once of an Isis-cult and an Aphrodite-cult which is 
 the same thing as an Astarte-cult, for our apologist tells us to equate the 
 Greek Aphrodite to the Syrian Astera. We must then assume either that 
 the two forms of worship existed side by side, or that there had been a fusion 
 of the two cults, the latter hypothesis being favoured by the similarity be- 
 tween the case of Aphrodite weeping for Tammuz and Isis lamenting Osiris. 
 Moreover the confusion extends to the personalities of Osiris and Adonis : 
 and Movers quotes from Stephanus of Byzantium as follows : ^Kp.aBovs iroKts 
 Kvirpov apxaioTarrj, eV ^ "ABchvis "Oaipi^ erifiaro ov AlyvTTTiov ovra Kvrrpioi Koi 
 
 <^oivLK€S I^IOTTOIOVVTO. 
 
 Whether, then, we pay attention to the dead gods or the wailing goddesses, 
 there is a great similarity in the matter of the two religions. And we have 
 suggested that in the sanctuary at Byblos the two cults may have been 
 carried on side by side. One other question suggests itself, viz. whether they 
 may not both be modifications of some earlier worship. We have some 
 reason for believing that the original By bios- worship was that of the Assyrian 
 Baaltis, for Philo Byblius says that this city was the gift of Cronos to 
 Baaltis. Now this Baaltis, the Assyrian mother of the gods, appears in the 
 west in a Greek form, first under the name of Mylitta by a common change 
 in the pronunciation of b and m. But this Mylitta is afiirmed by Herodotus 
 to be capable of equation with Aphrodite (l. 131 KoXeovai de ^Ao-avpiot t^p 
 ^ Adfypohlrriv MuXirra) and this would lead us to recognize in the sanctuary 
 at Byblos an original sanctuary of Mylitta. 
 
 [p. 46, 1. 2 (JIL» 6). We should probably read r^Lat^l.i and transfer 
 .lQ»iii*i to the preceding clause.] 
 
 1. 3 (•V* 7). The local variation in the Egyptian worship appears in 
 Herodotus and is alluded to by the Christian fathers : 
 
 Herod. II. 69. roto-t p,€v Si) Ta>v Alyxmrioiv Ipoi elai oi KpoKodeikoi, Toiai df 
 oiJ, aWa are TroXefiiovs Trepienova-i. 
 
 Justin, Apol. I. 24. aWatv aWaxov koi bivbpa ae^ofxevav koi TroTafxovs Kni 
 fivs Koi alXovpovs Koi KpoKoSeiKovs Ka\ rav c^oydiv ^<6<ov to. TroXXa. 
 
 Recog. Clement, v. 20. " Nam alii eorum bovem qui Apis dicitur colendum 
 tradidere, alii hircum ; alii gattas ; nonnuUi ibin ; quidam serpentem ; piscem 
 
62 THE APOLOGY OF ARISTIDES. 
 
 quoque, et caepas et cloacas, crepitus ventris, pro numinibus habendos esse 
 dociierunt : et alia innumerabilia quae pudet etiam nominare." 
 
 [See Mayor's notes to Juv. Sat. xv., for a storehouse of references on this 
 point.] 
 
 Of the objects of worship mentioned by Aristides, some are rather diffi- 
 cult to identify. The first question that arises is with regard to the animal 
 denoted by r^oix. . In the Dublin MS. of the Fables of Syntipas, Fable 
 45, we find 
 
 The word therefore stands for a cat. The fable to which we have referred is 
 No. 40 in Landsberger's Fabeln des Sophos. The Syriac reference is due to 
 Prof. Bensly. 
 
 [r^ait. =--aiAovpos occurs in Lagarde's Geop.WQ. 19 (Gr. xiv. 4), and 
 the form KllicUL in Geop. 114. 22 (Gr. xiv. 15).] 
 
 Twice there is an allusion to sacred fish, once in a general manner, 
 
 where we should perhaps correct f^llAJk to r^Ad*, thus placing the dove 
 with the rest of the sacred birds ; and once in a special manner, where the 
 name of the fish is given as Shibbuta. What fish is this ? Is it the same as 
 the XfTTiSwro? of Herodotus (ii. 72) ? 
 
 vofil^ovai 8e Koi rav IxBvoiv rov KoKevfiivov \enihaiTov ipov elvai Koi t^v 
 €yX(\vv. 
 
 The name of the fish is found in the Arabic Lexicons as r^J^ : and in 
 Freytag it is described as being like a shad (alosa) but three times larger, and 
 is said to be exported from the Euphrates to Aleppo. Of. Levy, Neuhehrdisches 
 und Chalddisches Worterbuch, iv. pp. 496, 678. 
 
 For a similar account of this fish we may refer to a note by Kosegarten in 
 Z. D. M. G. IV. 249. Kosegarten merely quotes the Kamus and Freytag, but 
 an editorial note adds that the fish in question is the Latin rhombus, i.e. the 
 turbot. 
 
 [f^lCxXoo , * silurus,' 'the shad-fish' (cf. Mayor's note on Juv. Sat. iv. 32). 
 This comes in somewhat inappropriately: and it may have arisen from a 
 misreading of aiXovpos. 'The cat' however is represented lower down by 
 
 KlAoix.. 
 
 f<LlCU , * the fish/ is evidently out of place here in the midst of the birds, 
 and indeed it is repeated later on, 'the fish Shibbuta.' It would be easy 
 to emend f<LlCV», 'the dove'; but all the birds are of the ravenous type. 
 There is just a possibility that rOcxl t*^'^ may have been the original 
 word. It occurs in the Pesh. Vers, of Levit. xi. 17, where the corresponding 
 word in the A. V. is ' the cormorant.' 
 
 1. 14 ( \ > 18). ,^_^coo\CA^ ^2a. The Syriac translator read iraipav 
 for erepo)!/.] 
 
NOTES ON THE SYRIAC VERSION. 63 
 
 1. 27 (a 6). Here the language may be illustrated by a reference 
 to Justin, Apol. I. 9, rl yap Bel fldoa-iu vfiiv \eyciv a Trjv vXrjv oi Tcxvlrai 
 biariOeavi |«owes Km refivovrci ko) xf^vevovres Koi rvirrovres ; and Ep. ad Diogn. 
 2, ovx o fi€v avrau \i6o^6oSj o 8e ;(aXKfi»ff, o Be dpyvpoKOTTOs, o de Kepafievs 
 (Eiikaa-fv ; 
 
 [p. 47, 1. 20 (r^!A 15, 16). Our translator has evidently taken rffp rav 
 6eav cfiva-ioXoyiav in the sense of ' the counting of the natures of the gods.'] 
 
 p. 49, 1. 1 (-^A 21). The description given of the Christians in this 
 chapter recalls in many points the " Teaching of the Apostles." To begin 
 with, we have the golden rule in a negative form, which may be compared 
 with the first chapter of the Teaching, and with a similar Syriac sentence 
 given as a saying of Menander in Land, Anecdota i. 69, from Cod. Mus. 
 Britt. 14658, fol. 166 r, as follows : 
 
 which is a very different rendering from that of Aristides, and may be sus- 
 pected from its ascription to Menander to be a translation of some metrical 
 form of the golden rule. 
 
 The version in Aristides, from its setting in the text of the Apology, 
 between two precepts against idolatry, viz. idols in the form of man, and 
 meats offered to idols, reminds one of the Codex Bezae which completes the 
 rule of the Council at Jerusalem (Acts xv. 29) by adding the words 
 
 Koi oaa p,^ BeXfre eavTols yeiveaBai, irepM prj noielv. 
 But whether the sentence stood in this connexion in the primitive Didascalia, 
 we cannot say. 
 
 Other parallels will suggest themselves, as when Aristides describes 
 Christian practice in words that seem to answer to 
 
 ov poix^va-eii, ov Tropvevaeis, ov ^evdopapTvp^areiSj ovk dTToa-Tep^treiSf ovK 
 eiridvp.i^o-eis ra tov irXi](rioVf 
 
 which does not differ much from c. ii. of the Teaching. The parallelisms, 
 however, are only just sufficient to suggest an acquaintance with the Teaching 
 on the part of Aristides; and his whole presentation of Christian ethics is 
 vastly superior to anything in the Didache, and can only be paralleled for 
 beauty and spirituality in the pages of TertuUian. [See further, pp. 84 ff.] 
 
 [1. 3 {:%*^ 1). ^T^LxaSn, 'they comfort.' This is a mistranslation of 
 the Greek word napaKokovcriVf which in this place clearly means not ' to com- 
 fort,' but ' to exhort.'] 
 
 p. 50, 1. 37 (CA 17). The belief that the world stands by reason of the 
 Christians occurs also in the following passages : 
 
 Justin, Apol. I. 45. eas av-.-a-vPTiXearBt] 6 dpidpos rav irpocyvata-pevav avra 
 dya6a>v yivopevcav Ka\ evapircoVj dt ovs Koi p,r]d€ira> rrjp iiriKvponfriv ncTroirjrai. 
 
 Justin, Apol. II. 7. 66ev koi eVt/xcVei o Ocbs rr^v avyxvcrtv koi KardXvaiv tov 
 
64 THE APOLOGY OF ARISTIDES. 
 
 Trairrbs Kodjiov fxri iroLfj(rai...8ia to anepfia rav xpiaTiavav, o yivwcKci iv rfj (f)v(rei 
 oTi aiTiov icrriv. 
 
 Ep. ad Diogn. 6. xpianapoi Karexovrai fxev cos iv (f)povpa rS Kocrfio), avrol 
 Se avpexovai top Koarfiov. 
 
 The extract from the Epistle to Diognetus is nearer to the idea of 
 Aristides than the passages quoted from Justin. 
 
 [1. 37 (CA 17). ... oil .* r<'^a.^ak ^ ivAo. An instance of 
 the so-called pleonastic negative retained from the Greek. Cf. Plato Hip. 
 min. 369 D eya TOi ovK npCpiaftrjTM fir) ovxi 0"f eivai crocfxoTepov t] c/xe.] 
 
 p. 51, 1. 2 (Oa 19). The expression ».Ai^Ji^ifl5« which we have ren- 
 dered " rolling themselves," occurs again in Melito, Oration (Cureton, Spic. 
 Si/r.^. \2i,25), 
 
 .•Auk' ^UiAcnO KLs^lK' A^- h\.lr^ A.-^^Si^Au20 KlUSfl 
 
 (" Why roUest thou thyself upon the earth, and ofFerest supplication to things 
 which are without perception ?") 
 
 [1. 13 (\A 7). T^^wCV^^, 'ridicule,' 'scorn.' This wgrd seems often 
 to be confused with r^jjJCX^^, 'horror,' which occurs as a variant for it, 
 2 Pet. ii. 18 (compare the Urmi edition of 1846 and the New York edition of 
 1886): cf. 4 Mace. 14. 1.] 
 
 1. 32 (.jjL^ 4). For the expression "gateway of light" cf Barnab. 18, 
 'OSoi 8vo elaiv 8i8axr}s Koi e^ovaias, rj re rov (pmros Koi t] tov aKoTovij and 
 Justin, Dial. 7, evxov 8e croi irpo navrav (Jxdtos avoixBfjvai irvXai' ov yap 
 (rvvonra ovde (rvvvoijra iracriv icmv, ct fiij t^ Beos SS avvicvai koi 6 xpi-f^fos avTov. 
 
 1. 36 (-u*^ 8). The concluding words may be compared with Justin, Bial. 
 58, ep rjTTfp /LieXXet Kpicrfi 8ia tov Kvpiov p.ov ^Irjaoi) XpiaTov 6 TroirjTrjs Ta>p okoap 
 Bfos TTOiciarOai. 
 
 It will be seen that we have given especial attention to the illustrations 
 furnished to the text of our author by the undoubted writings of Justin and 
 by the Epistle to Diognetus. We have not, however, been able to agree with 
 the opinion of Doulcet in reference to the latter writing, nor with the 
 tradition of Jerome in reference to Justin's imitation of Aristides. It may, 
 however, be taken for granted, from the parallels adduced, that Justin and 
 Aristides are nearly contemporary. 
 
APPENDIX 
 
 THE REMAINS OF THE ORIGINAL GREEK 
 
 OP 
 
 THE APOLOGY OF ARISTIDES 
 
 BY 
 
 J. ARMITAGE ROBINSON B.D. 
 
 FELLOW AND ASSISTANT TUTOR OF CHRIST's COLLEGE CAMBRIDGE 
 
 H. A. 
 
THE ORIGINAL GREEK OF THE APOLOGY 
 OF ARISTIDES. 
 
 While Mr Harris was passing the preceding pages through 
 the press, he kindly allowed me to read the proof-sheets of his 
 translation of the Syriac. Shortly afterwards as I was turning 
 over Latin Passionals at Vienna in a fruitless search for a lost MS. 
 of the Passion of S. Perpetua, I happened to be reading portions 
 of the Latin Version of the ' Life of Barlaam and Josaphat/ and 
 presently I stumbled across words which recalled the manner and 
 the thought of Aristides. Turning back to the beginning of a 
 long speech, I found the words : * Ego, rex, providentia Dei veni 
 in mundum; et considerans celum et terram, mare et solem et 
 lunam, et cetera, admiratus sum ornatum eorum.' The Greek text 
 of 'Barlaam and Josaphat' is printed in Migne's edition of the 
 works of S. John of Damascus : and it was not long before I was 
 reading the actual words of the Apologist himself: '£7^, ^acriXev, 
 TTpovoia Oeov y\6ov eh rbv KOd^iov' koL Oecopijaa^^ rbv ovpavov /cat 
 yrjv KOL 6d\a(T<Tav^ ijXiov re kol aeX'^vrjv Kal rd XoLird, edavjiaaa 
 rrjv BiaK6cr/jbr}(riv tovtcov. It was with some impatience that I 
 waited for my return to Cambridge, in order to examine the 
 proof-sheets again, and so to discover by a comparison of the 
 Syriac Version how much of our author was really in our hands 
 in the original tongue. 
 
 To what extent then does the Greek speech in ' Barlaam and 
 Josaphat' correspond to the Syriac Version of the Apology of 
 Aristides? In other words: How far may we claim to have 
 recovered the original Apology in the language in which it was 
 written ? 
 
 The circumstances under which the Greek has been preserved 
 at all demand first a brief notice. 'The Life of Barlaam and 
 
 5—2 
 
68 THE ORIGINAL GREEK 
 
 Joasaph (or Josaphat) ' is the title of a religious romance, which, 
 by a tradition dating at the latest from the 11th century, has been 
 connected with the name of S. John of Damascus. It is true 
 that SS. Barlaam and Josaphat find a place in the Calendars of 
 both the Eastern and Western Churches : but it has long been 
 recognised that their ' Life ' is a working up of the Indian legend 
 of Sakya Mouni, or Buddha ; and a number of the apologues scat- 
 tered over the piece have also been identified as Eastern stories 
 of a very early date. 
 
 The popularity of the book has rarely been equalled in the 
 history of literature. Before the 13th century it had been trans- 
 lated into almost every known language of the world ; an Icelandic 
 Version was made about the year 1200 by the order of a Norwegian 
 king ; and there is an early English rendering in metre. 
 
 It has lately been argued, and I think with success, by 
 Zotenberg\ that the book is much earlier than the time of S. John 
 of Damascus ; and that the matter which it has in common with 
 several of his works is drawn from previous writers such as 
 Gregory Nazianzen and Nemesius. This being so, it may well go 
 back to the 6th century, or perhaps earlier still. 
 
 The outline of the story is as follows. An Eastern king, named 
 Abenner, persecutes the Christians, and especially the monks, 
 whom he expels from India. He is childless; but at length the 
 young prince Josaphat is born, and the astrologers, as in 
 the case of Buddha, predict for him an extraordinary greatness. 
 They add however that he will become a Christian. This his 
 father determines to prevent. He encloses him in a magnificent 
 palace ; allows none but young and beautiful attendants to approach 
 him; and forbids the mention of sorrow, disease and death, and 
 above all of Christianity. When the prince is grown to man's 
 estate he asks his father to give him liberty. His entreaties are 
 at length successful, as it seems that otherwise his life will be 
 saddened, and the first step will have been taken towards his 
 reception of the forbidden faith. He is allowed to drive out, but 
 the way is carefully prepared beforehand, and guarded from the 
 
 1 Notice sur le livre de Barlaam et Joasaph, Paris, 1886. A useful summary of 
 the literature on ' B. and J.' is given by Krumbacher in Iwan von Muller's Hand- 
 buck der alt. Wissensch. vol. 9, pt. 1, p. 469. 
 
OF THE APOLOGY OF ARISTIDES. 69 
 
 intrusion of sad sights and sounds. At last precaution fails, and 
 he sees one day a lame man and a blind man, and another day a 
 man wrinkled and tottering with age. He inquires whether 
 accidents may befal any man, and whether every man must come 
 at last to miserable old age or death. There is but one answer : 
 and the joy has fled from his life. 
 
 A monk of the desert, Barlaam by name, is divinely warned of 
 the prince's condition; and comes disguised as a merchant, and 
 obtains entrance to the prince to shew him a most goodly pearl. 
 In a long discourse, into which Gospel parables and Eastern 
 apologues are skilfully woven, he expounds to him the vanity of 
 the world and the Christian hope of the life to come. In the 
 end the prince is baptized, and Barlaam disappears into the 
 desert. The king, distracted with rage on the one hand and love 
 for his son on the other, casts about for means to shake his faith. 
 A wily counsellor propounds a plan. An old man, who closely 
 resembles Barlaam and who is an admirable actor, is to defend 
 the cause of Christianity in an open debate. He is to make a 
 lame speech, and be easily refuted by the rhetoricians. The 
 prince, seeing his instructor baffled, will renounce his newly 
 accepted faith. 
 
 The day comes, and Nachor, for this is the old man's name, 
 appears to personate Barlaam. Josaphat addresses him in vigor- 
 ous terms, reminding him of the difficulties in which his instruc- 
 tions have involved him, and promising him a miserable fate if 
 he fails to prove his point. Nachor is not reassured by this mode 
 of address; but after some preliminary fencing on the part of 
 the rhetoricians he begins to speak. Such, says our author, was 
 the providence of God, that like Balaam of old he had come 
 to curse, but he ended by blessing with manifold blessings. Or, 
 as he says again, lowering his metaphor; 'He beckoned to the 
 multitude to keep silence, and he opened his mouth, and like 
 Balaam's ass he spake that which he had not purposed to speak ; 
 and he said to the king: I, O king, by the providence of God 
 came into the world.... ' 
 
 The Apology of Aristides carried the day : and, to cut the long 
 story short, Nachor himself and finally the king and his people 
 were converted : and at last Josaphat, who in due course succeeds 
 
70 THE ORIGINAL GREEK 
 
 his father, resigns his kingdom and retires to spend his days with 
 Barlaam in the desert \ 
 
 What modifications then were required to fit the Apology 
 for its new surroundings ? Surprisingly few. 
 
 (1) The king is of course addressed throughout : but this 
 is so in the original piece. Only a short sentence at the end 
 praises the wise choice of the king's son. 
 
 (2) The fourfold division of mankind into Barbarians and 
 Greeks, Jews and Christians, was out of place in an Indian 
 court. We find in its stead a triple division — Worshippers of 
 false gods, Jews and Christians : and the first class is subdivided 
 into Chaldeans, Greeks and Egyptians, as being the ringleaders 
 and teachers of heathenism to the rest of the world ^. 
 
 (3) A short passage at the close, in which the Christians 
 are defended from the foul charges so often brought against them 
 in the first days, was out of date and consequently has disap- 
 peared. 
 
 (4) If we add to this that there are traces of compression 
 here and there, and that the description of the Christians at the 
 close is considerably curtailed, we have exhausted the list of 
 substantial modifications which can with certainty be detected. 
 
 The substance of the Apology then is for the most part faith- 
 fully preserved : but can we say that with the exceptions already 
 named we have the actual Greek words of Aristides himself ? 
 
 The first and most obvious test to apply is that of comparative 
 length. The Syriac is, speaking roughly, half as long again as 
 the Greek : and this difference is not fully accounted for by the 
 combination in the latter of the preliminary statements about the 
 Jews and the Christians with the fuller descriptions of them given 
 later on, and by the omission of nearly two pages at the close. 
 
 1 A small fragment (below, p. 104), which is omitted from its proper place in 
 Nachor's speech, is embodied in an early part of the book (Bois. p. 49). We thus 
 see that the writer had the Apology before him at the outset of his work, and 
 designed his plot with the definite intention of introducing it. 
 
 2 See, however, below, p. 90 ; where reasons are given which tend to shew 
 that the Greek has preserved the original triple division, as against the Syriac and 
 the Armenian. 
 
OF THE APOLOGY OF ARISTIDES. 71 
 
 The fact is that the Syriac has a large number of repetitions and 
 not a few additional details which are absent from the Greek. 
 Thus at the end of each description of the several gods and 
 goddesses of the heathen, the Syriac Version points the moral 
 and drives home the inevitable conclusion : and again such his- 
 tories as those of Kronos and of Isis and Osiris are somewhat 
 more elaborately told in this form of the Apology. 
 
 Are we then to conclude that the Syriac translator has en- 
 larged upon his original, and supplemented it here and there from 
 his own resources ? Or must we say that the author of ' Barlaam 
 and Josaphat ' found the Apology too long for his purpose, and 
 pruned away unnecessary details ? 
 
 The second hypothesis has a 'prima facie probability, and the 
 general reputation for faithfulness of Syriac translators might 
 point us in the same direction. On the other side it is to be 
 observed that, even when read in the light of the Syriac Version, 
 the Greek form is still felt to be a harmonious and consistent 
 whole : and it certainly does not convey the impression of serious 
 mutilation. The genius of the author, in so framing his plot as 
 perfectly to suit the Apology which he intended to introduce, 
 needs no further praise than is involved in the fact that hitherto 
 no one has had the remotest suspicion that he did not write the 
 speech of Nachor himself If anything could make his genius 
 appear more extraordinary still, it would be the proof that he 
 had consistently compressed the original document in almost 
 every alternate sentence without leaving any traces of rough 
 handling : but such proof is at present not forthcoming. In the 
 absence of further documents, the question must be decided 
 largely by internal evidence and the minute investigation of the 
 points of difference. But there are two external sources from 
 which light may be thrown upon the problem. 
 
 (1) In 1855 Cureton published iii his Spicilegium Syriacum 
 a treatise bearing the title : ' Hypomnemata, which Ambrose, a 
 chief man of Greece, wrote ; ' and commencing with the words : 
 'Do not suppose, men and Greeks, that without fit and just 
 cause is my separation from your customs.' These words are 
 the literal translation of the opening sentence of the Oratio ad 
 
72 THE ORIGINAL GREEK 
 
 Gentiles traditionally ascribed to Justin Martyr : M^ vTroXd^rjre, 
 CB dvBp€<; "EXX,9;z/69, dXoyov rj dveiriKpLTov elval fiov rov i/c tgov 
 v/jL€T€p(ov eOwv ^(^COpLCriJbOV. 
 
 When we compare the original Greek with the Syriac Version 
 of this document, we find that in point of length they stand to one 
 another exactly as do the Greek and Syriac forms of the Apology 
 of Aristides : that is to say, in either case the Syriac is about half 
 as long again as the Greek. Moreover, as in the case of our 
 Apology, the variation begins to shew itself immediately after 
 the first sentence, which I have quoted. For the Greek continues 
 thus : ovhev yap iv aiiTOL<i evpov baiov rj ^eo^tXe?. avrd yap to, twv 
 iroLTjTwv v/jbwv avvOefJuara Xvaa-rj<; Kal aKpaaia^ icTrl fivrj/jbela. rS 
 yap iv irathela irap vplv irpovyovTi ^oitQ)V ti'^ TravToyv dvdp(07r(ov 
 iarlv dpya\6(OTaT0<;. TrpdoTLO-ra fiev ydp <f)a(Tt, rov ^ Kyajxejivovay 
 K.T.X. But the Syriac replaces this by the following, as Cureton 
 renders it : ' For I have investigated the whole of your wisdom of 
 poetry, and rhetoric, and philosophy; and when I found not 
 anything right or worthy of the Deity, I was desirous of in- 
 vestigating the wisdom of the Christians also, and of learning 
 and seeing who they are, and when, and what is this its recent 
 and strange production, or on what good things they rely who 
 follow this wisdom, so as to speak the truth. Men and Greeks, 
 when I had made the enquiry I found not any folly, as in the 
 famous Homer, who says respecting the wars of the two rivals, 
 " for the sake of Helen many of the Greeks perished at Troy, 
 far from their beloved home." For first they say respecting 
 Agamemnon,' &c. 
 
 Here then we have a similar problem to that of the Apology of 
 Aristides ; and in this case we are not hampered by the considera- 
 tion that the Greek may possibly have been abbreviated to fit 
 it for incorporation into a religious novel. Few will be disposed 
 to challenge the verdict of Otto^ that the Syriac translator has so 
 altered and amplified his original as almost to have produced a 
 new work. 
 
 We may give one more illustration of the manner in which the 
 translator has proceeded. We have seen already that he has 
 paraded at the outset his independent acquaintance with Homer. 
 1 Justini Opera, torn. 2, p. xxix. 
 
OF THE APOLOGY OF ARISTIDES. 73 
 
 Where Ulysses is alluded to, later on, the Greek has a sentence 
 full of satire and liable to be misunderstood. 'O r^ap ^\0aKr]cno^ 
 Aa€pTiciBrj<; e/c KaKLa<; dperrjv iveiropeva-aro' ore Be dya6rj<; <f>po- 
 V7](r€0)<; afjLovpo^ tjv, 6 Kara Ta<; X€Lpr]va<^ 8td7rXov<; iSr/XeoaeVf 
 6t€ firj rjhvvqOr) ^povijaei i/jL<f>pd^aL rrjv dKorjv. Corresponding to 
 this we find in the Syriac Version : ' But respecting the guile 
 of Odysseus, son of Laertes, and his murders, who shall tell ? 
 For to a hundred and ten suitors in one day his house was a 
 grave, and was filled with dead bodies and blood. And he it is 
 that by his wickedness purchased praises, because by the ex- 
 cellence of his wisdom he was concealed : and he it is that, as ye 
 say, sailed over the sea, and heard the voice of the Sirens, because 
 he stopped his ears with wax.' 
 
 The translator then has first supplemented his author by 
 introducing fresh details about Ulysses : and then he has totally 
 missed the meaning of the Greek. He has obviously read it as if 
 it were St dyaOrj^; tppovijo-eciyf; dp,avp6^ '^v, ' through the excellence 
 of his wisdom he kept himself in the dark.' Then not seeing the 
 point of (f>povr)<reL i/uL(f>pd^a{,, he simply tells us that ' he stopped 
 his ears with wax.' This of course the hero did not do : and the 
 translator has got the Homeric story wrong : nor shall we mend 
 matters much by inserting with Cureton the word ' not ' after ' and 
 heard.' We see at any rate plainly enough what was this Syrian's 
 conception of a translator's function when his author seemed 
 obscure. 
 
 The parallel between the two Apologies is the more striking, 
 because the line of argument in these Hypomnemata vividly recalls 
 parts of Aristides, and the same illustrations of the misdemeanours 
 of the gods frequently reappear in almost the same language. The 
 satire of the so-called Ambrosius is a much keener weapon than the 
 simple narrative of Aristides : but there is not the same intensity of 
 moral earnestness. It is quite credible that the later Apologist 
 had the work of Aristides before him when he wrote, and endea- 
 voured to reproduce the same arguments in what he thought was 
 a more telling manner. Thus he says : "'Avdyvcore toS ^ll, dvhp€<^ 
 ''EXXTyz/e?, Tov Kara TrarpoXaywv vofiov koI to fioi'^^^eLa^ Trpoari/jbov 
 KoX Tfjv iraihepaaria^ alaxporr^Ta (cf infra p. 109, 1. 7). And 
 again; Tt aefivov iircSeUvvTai, yvvrj oTrXot? KeKoa-jj^rjfjuivrj, k.t.X. 
 
74 THE ORIGINAL GREEK 
 
 (cf. p. 106,1. 24). And once more: (&6tco t6v 57\oi/''H^atc7T09, 
 KoX firj (pOoveLTco, el irp6(r^vT7)<i (ov /cat /ci/XXo? top iroha fjLe/JLLarjTo, 
 "ApTjfi Be 7re(pi\7}To vio^ wv koX (opalo^ (cf. p. 105, 1. 18). 
 
 Enough then has been said to shew that a Syriac translator, 
 finding an early Greek Apology and desiring to reproduce it in his 
 own language, might have no scruple whatever in dealing very 
 freely with his author, in expunging sentences which he was not 
 able or did not care to translate, and in supplementing the original 
 here and there out of his own resources. The Syriac translator of 
 the Oratio ad Gentiles has clearly so treated his unknown author ; 
 and this fact removes any a priori objection bo the supposition 
 that the Syriac translator of Aristides has acted in a similar way. 
 
 (2) We are fortunate in having an additional source of evi- 
 dence in the Armenian fragment which contains the opening sen- 
 tences of the Apology. The Armenian translator has clearly done 
 what we have had some reason to suspect in the case of the Syriac 
 translator. He has dealt freely with his original, adding words and 
 even sentences, and introducing the stock phrases of a later theology. 
 But this, while it diminishes very considerably the amount of the 
 evidence which can be produced from his version, does not materially 
 affect its value as far as it goes. Phrases which are only found in 
 the Armenian, or only found in the Syriac, may be dismissed as 
 possibly the inventions of the respective translators : but there 
 remains a considerable quantity of matter common to the two 
 Versions, which therefore presupposes a Greek original. The 
 question we have to ask is : What is the relation of this common 
 matter to the Greek text now in our hands ? 
 
 A preliminary point however demands attention : Is the 
 Armenian translated from the Syriac, or is it an independent 
 translation made directly or indirectly from the Greek itself? 
 
 A few instances in which the Armenian corresponds with the 
 Greek against the Syriac will suffice to shew that it cannot come 
 from the Syriac as we now have it. 
 
 In the opening sentence we have TTpovoia and ' providentia ' 
 (Arm.) against 'goodness' (Syr.). Immediately afterwards ae\rjvr)v 
 and 'luna' (Arm.), which the Syriac omits. Lower down 'rectorem' 
 
OF THE APOLOGY OF ARISTIDES. 75 
 
 three times corresponds to parts of ScaKpareiv, but there is nothing 
 to answer to these in the Syriac. In the Christological passage 
 near the end of the fragment, ' una cum Spiritu Sancto ' (Arm.) 
 answers to iv Trvevfiart cuyia : and here again the Syriac has no 
 equivalent. 
 
 Moreover in the description of the Divine nature the Armenian 
 Version says: * Ei neque colores sunt neque forma/ or as Mr 
 Conybeare renders it, ' Colour and form of Him there is not.' This 
 corresponds to the Syriac phrase: 'He has no likeness, nor 
 composition of members.' The Greek fails us here : but we may 
 suppose that the Greek word which has been variously rendered 
 'colour' and 'likeness' was yjpw^a, as in the passage quoted by 
 Mr Harris from Justin (supra, p. 54) : ov %/3o3yLta <^%ov^ ov axvf^^- 
 
 We may conclude then that the Armenian Version is not 
 made from the Syriac Version in its present form^: and similar 
 arguments could be adduced, if there were any necessity, to shew 
 that the Syriac Version is independent of the Armenian. 
 
 I have mentioned already almost all the cases in which the 
 Syriac fails to reproduce in any form matter which is common to 
 the Greek and the Armenian. They scarcely make up between 
 them more than a dozen words. The additional matter found only 
 in the Syriac Version is more considerable. 
 
 First, there is the second title which introduces the name of 
 Antoninus Pius, and so conflicts with the first which has the 
 support of the Armenian ^ 
 
 Then we have the following phrases : 
 
 (a) Who is hidden in them and concealed from them : and 
 this is well known, that... 
 
 1 See however p. 90, where the fourfold division of mankind, common to Syr. 
 and Arm., is further criticised. 
 
 2 Mr Harris incHnes to accept this second title of the Syriac Version as the 
 true one : see above, pp. 7 ff. But the course of the present argument tends to 
 shew that the Syriac translator has introduced many arbitrary changes on his own 
 account : and this makes me the more unwilling to accept his testimony against 
 that of the Armenian Version, which has moreover the explicit statement of Eusebius 
 to support it. The circumstances under which the Greek has been preserved to us 
 necessitated the omission of the title altogether ; so that no direct evidence on the 
 point reaches us from that quarter. 
 
76 
 
 THE ORIGINAL GREEK 
 
 (6) And in saying that He is complete, I mean that there 
 is no deficiency in Him. 
 
 (c) And that which has an end is dissoluble. 
 
 {d) From man He asks nothing. 
 
 {e) Who begat... from whom was born... who begat. 
 
 (/) Of their religion (bis). 
 
 {g) And it is said that (in the Christological statement)... 
 and clad Himself with... and they say that... who are well known. 
 
 I have taken no account of the many places in which the two 
 Versions wander far from each other, and yet seem to have some 
 common basis. Here the Armenian is obviously the worst offender, 
 and its interpolations are far more numerous. 
 
 We now turn to the Greek itself in the passage covered by the 
 Armenian fragment, in order to see first of all to what extent what 
 we actually have faithfully represents the Greek words which 
 underlie the Syriac and Armenian Versions. 
 
 (1) The first sentence which bears the appearance of com- 
 pression is the following: dvcorepov iravrayv rwv iraOwv koI 
 iXarrcofjidTcop, 6pyr}<; re /cat \')]6r}<; koL dyvoLa<; koX rwv Xoittwp. 
 This seems to bring together several more expanded phrases 
 witnessed to by the two Versions, which however do not agree 
 with one another sufficiently closely to allow us to make a 
 certain reconstruction. 
 
 (2) In the sentence, otto)? cSw/uiev rlve^ avrwv fMcrexovai, 
 Tfj^ dXr^Oeia^ koi rtVe? tjJ? irXdvr}^;, a word, corresponding to 
 ' praefatas ' (Arm.) and ' which we have spoken concerning Him ' 
 (Syr.), has dropped out before akirjOeia^ : and instead of ttJ? 
 TrXdvTj^ there must have been a verb in the original ; ' ab eis 
 erraverint ' (Arm.), ' have erred therefrom ' (Syr.). The difference 
 is of course exceedingly slight in itself: but it is important from a 
 critical point of view, when we are testing the faithfulness with 
 which the author of ' Barlaam and Josaphat ' has preserved to us 
 the original Apology. We may probably trace in this sentence 
 the influence of an almost identical one, which comes later on, 
 after the preliminary descriptions of the four races have been 
 given. As the Greek combines these descriptions with the fuller 
 
OF THE APOLOGY OF ARTSTIDES. 77 
 
 accounts afterwards given, it brings the parallel sentences close 
 together. 
 
 (3) The division of mankind into three races, and not four, 
 has been already noticed ^ 
 
 (4) It is just at this point that the most serious divergence 
 is found : viz., the omission of the preliminary descriptions of the 
 races, as noted above. This was perhaps the result of the change 
 in the method of their division, which rendered unsuitable the 
 sentences which immediately followed. 
 
 Once more, we have to ask how much is there which can be 
 shewn, by the united testimony of the Versions, to have stood in 
 the original Greek, and which yet finds no place in the Greek 
 which has survived. 
 
 (1) In the first line both Versions have *into this world,' 
 while the Greek has et? rbv koct/iov : but the demonstrative may 
 perhaps only be an attempt to represent the Greek article. The 
 first real gap is eight lines lower down, where the Versions 
 are very divergent^ but yet point to some common original. It 
 is probable that the Greek text at this point was difficult or 
 corrupt, and so was omitted altogether by the author of ' Barlaam 
 and Josaphat.' The topic is the difficulty and uselessness of 
 elaborate investigation concerning the Divine nature: and the 
 conclusion is drawn 'that one should fear God and not grieve 
 man' (Syr.), 'utpote unum Deum nos adorare oportet: unum- 
 quemque autem nostrum proximum suum sicut semetipsum 
 diligere' (Arm.). To this the Greek has nothing to correspond. 
 
 (2) For the list of properties of the Divine nature we 
 have in the Greek merely the compressed sentence, part of which 
 was quoted above. The Versions agree in telling us more fully 
 that ' God is not begotten, not made ' ; ' without beginning, because 
 that which has a beginning has also an end'; 'without name, 
 because that which has a name belongs to the created ' ; ' without 
 likeness (Arm. ' colores,' implying %pc3yLfca in the Greek) and com- 
 position of members (Arm. ' forma '), for he who possesses this is 
 associated with things created' (Arm. ' mensurabilis est, limiti- 
 
 ^ See above, p. 70 ; and further remarks on p. 90. 
 2 The Syriac is untranslateable as it stands. 
 
78 
 
 THE OKIGINAL GREEK 
 
 busque cogitur'); 'neither male nor female' (Arm. adds 'quia 
 cupiditatibus agitatur qui huic est distinctioni obnoxius'); 'the 
 heavens do not contain Him: but the heavens and all things 
 visible and invisible are contained in Him ' ; ' He has no ad- 
 versary ' (in the reason for this there is fresh discrepancy) ; * He 
 is altogether wisdom and understanding.' After this the Greek, 
 as we have it, is again, for the next seven lines, obviously the 
 same as that which lay before the translators. 
 
 (3) Now comes the new division of mankind, and the 
 Greek has omitted the following : ' Now the Barbarians reckon — 
 and from Dionysus,' about six lines. 
 
 (4) The preliminary accounts of the Jews and the 
 Christians are found in the Greek later on, where they are amal- 
 gamated with the fuller descriptions. The account of the Jews 
 agrees fairly well with that given in the Versions, especially in the 
 Armenian. The additions in the Greek will be noticed presently. 
 It adds at the close : KaOaTrep el? ef avrwv {tmv airocrroXwv) tcl^ 
 Ka0* i^fjLa<; TrepirjXOe ')((6pa';, to Sojfia KTjpvTTCov Trj<; aXr}0eLa<;. 
 
 (5) The Christological passage which follows is so impor- 
 tant that it will be an advantage to have the three forms side by 
 side. I have given a strictly literal rendering of the Armenian. 
 
 Ot 5^ xP'''"''iciJ'oi 76- 
 veaXoyovvTai uTb tov 
 Kvplov ^Irjaov "KpicrToO. 
 ovTos 5e 6 vibs rod deov 
 TOV {)\pLaTov ofMoXoyei- 
 rai iv irvcTLiixcLTL aylcp 
 dir' ovpavov Kara^as 8ia 
 T7)v ffCJTTjpiav tCjv 6ivdp(bir(av' 
 Kal iK irapdivov ayla^ 
 yepvrjdels, dairdpcas re Kal 
 d(pd6pu}i, aapKa dviXa^e, 
 Kal dve<pdur) dvdpJiirois. 
 
 (Syr.) The Christians 
 then reckon the beginning 
 of their religion /rom Jesus 
 Christ, Who is named the 
 Son of God most High; 
 and it is said that God 
 came down from heaven, 
 and from a Hebrew virgin 
 took and clad Himself 
 with Jiesh ; and there 
 dwelt in a daughter of 
 man the Son of God. 
 
 (Arm.) But the Christ- 
 ians are race-reckoned from 
 the Lord Jesus Christ. He 
 is Son of God on high. Who 
 was manifested by the 
 Holy Spirit : from heaven 
 having come down; and 
 from a Hebrew virgin 
 having been born: having 
 taken His flesh from the 
 virgin, and having been 
 manifested by the nature 
 of this humanity [as] the 
 Son of God. 
 
 Here I have distinguished by spaced type or by italics every 
 word, which having a double testimony may be referred to the 
 original Greek. As regards omissions, the Greek omits only the 
 epithet * Hebrew ', which it replaces by the epithet ar>^ia, and the 
 
OF THE APOLOGY OF ARISTIDES. 79 
 
 second reference to 'the Son of God/ where however there is a 
 discrepancy between the two Versions. The Syriac omits Kvpiov, 
 TTPevfiari ayitp, y€vvr}6€L<;, ave(t>av7j. The Armenian has no omission 
 that can be certainly traced. The additions in each case may be 
 seen at a glance. The Armenian has practically none ; though a 
 few lines further down the epithet corresponding to OeoroKo^ is 
 applied to the Virgin. The most serious change is that in the 
 Syriac, where the word 'God' is inserted as the subject of the 
 verbs which follow. The passage is one which was more likely 
 than any other in the whole piece to tempt later writers to make 
 changes of their own. It is to be noted that here the Greek in 
 spite of its additions represents the original Apology much more 
 faithfully than the Syriac does. 
 
 (6) In the words which follow next the Versions do not 
 agree either with one another, or with the Greek, which has 
 displaced the sentence and gives it a little lower down. But both 
 the Greek and the Syriac appeal to a written Gospel, which the 
 king might read if he chose. 
 
 (7) The repetition of the fourfold division of mankind is of 
 course not found in the Greek, and with it has disappeared the 
 problematical sentence : ' To God then ministers wind, and to 
 angels fire; but to demons water, and to men earth.' At this 
 point the Armenian fragfnent ends. 
 
 What then is the result of our investigation of this opening 
 passage, in which alone we have a triple testimony to the contents 
 of the original Apology ? 
 
 (1) There is one serious modification (if, indeed, we have 
 not here the original) in the Greek, as it is preserved to us ; but 
 it was necessitated by the conditions of its reproduction in its new 
 surroundings. 
 
 (2) There is one serious displacement in the Greek; but 
 this was almost necessitated by the modification just mentioned. 
 
 (3) The description of the Divine nature is very much 
 abbreviated in the Greek ; but no word occurs in it which has not 
 the support of the Versions. 
 
 (4) In the Christological passage which we examined in de- 
 
80 THE ORIGINAL GREEK 
 
 tail the Greek was seen to preserve the original statements, though 
 with the addition of the later phrase do-Tropax; re koX d(f>66pw^. 
 (5) The Syriac Version is often loose and inaccurate : it 
 drops a phrase here and there ; and it makes insertions by way of 
 explanation or of supplement, and sometimes in such a way as to 
 convey a wholly false conception of the original. 
 
 We learn then to expect for the remainder of the Apology that 
 the Greek, as we have it, will as a rule give us the actual words 
 of Aristides, except in the very few places in which modification 
 was obviously needed. Where the Syriac presents us with matter 
 which has no counterpart whatever in the Greek, we shall hesitate 
 to pronounce that the Greek is defective, unless we are able to 
 suggest a good reason for the omission, or to authenticate the 
 Syriac from some external source \ 
 
 The Greek Teed of ' Barlaam and Josaphat* 
 
 It is remarkable that this work, which at one time enjoyed 
 such extraordinary popularity, should not have found its way into 
 print in its original language before the present century. The 
 Latin Version wrongly attributed to Georgius Trapezuntius, but 
 really, as the MSS. of it prove, of a much earlier date, was printed, 
 together with various works of S. John of Damascus, at Basel in 
 1539: but it was reserved to Boissonade to publish the Greek 
 Text for the first time in the fourth volume of his Anecdota, which 
 appeared at Paris in 1832. 
 
 Boissonade apologises for the meagreness of his apparatus 
 criticus on the ground that an edition was expected almost im- 
 mediately from Schmidt and Kopitar the librarian of the Imperial 
 Library at Vienna. This edition, however, never appeared. Out 
 of seventeen MSS. preserved in the Library at Paris, Boissonade 
 used throughout but two, 903 and 1128, which he refers to as A 
 and C. He gives occasional readings from two others, 904 and 907, 
 which he names B and D. In the portion of the book which 
 specially concerns us, viz. the speech of Nachor, C is defective for 
 about 10 of Boissonade's pages, and the testimony of D is frequently 
 
 1 Cf. infra, p. 90. 
 
OF THE APOLOGY OF ARISTIDES. 81 
 
 recorded. From time to time readings are also quoted from the 
 Latin Version. 
 
 This very inadequate text has been reprinted in Migne's 
 Patrologia Graeca, tom. 96, in the third volume of the works of S. 
 John of Damascus : but we have gained nothing by the reproduc- 
 tion except new blunders. 
 
 In the Wiener Jahrhucher fur Deutsche Literatur (Ixxii. 274, 
 Ixxiii. 176) Schubart has given some description of the Vienna 
 MSS., and a list of the principal variants contained in them. 
 
 Lastly, Zotenberg* has made a useful list of about 60 MSS., and 
 has constructed a critical text of certain passages of special interest. 
 Nothing however has been attempted as yet in the way of a 
 genealogical classification of the MSS. ; a work which will involve 
 great labour, but which is essential to the production of a satis- 
 factory edition. 
 
 In editing the Remains of the Apology of Aristides I have 
 used three MSS., which were kindly placed at my disposal in 
 Cambridge. I have recorded their variants with a greater 
 completeness than is necessary for my present purpose, in order 
 to aid a future editor of the whole treatise in assigning them 
 without farther trouble to their proper families. 
 
 (1) I have to thank Miss Algerina Peckover of Wisbech for 
 kindly sending to the University Library a MS. in her possession, 
 which apparently belongs to the beginning of the eleventh century. 
 This Codex is specially interesting for the pictures which a later 
 hand has drawn in the margin, sometimes in ink and sometimes in 
 colours. It is unfortunately defective at the beginning and at the 
 end. It commences with the words rrj irpovoia rov Srj/jLLovpjov 
 (jxoTL^o/jbei^a (Bois. p. 48), and ends with Kal iv ohw twv ivroXwv 
 aov 7]^l(0(Ta<; rov Bpofiov reXe (Bois. p. 357). Unhappily it has 
 been corrected very largely throughout, and it is frequently 
 impossible to discover the original readings : those which are 
 obviously by a later hand I have marked as Wl 
 
 (2) The authorities of Magdalen College, Oxford, with a like 
 generosity allowed me to use their codex, Gr. 4, side by side with 
 
 ^ Notice sur le livre de B. et J"., pp. 3 — 5. 
 H. A. 6 
 
82 THE ORIGINAL GREEK 
 
 the Wisbech MS. in our Library. This bears the date 1064. It 
 contains besides : a Life of S. Basil, a tract on Images, the 
 Martyrdom of SS. Galaction and Episteme, a tract on Penalties, 
 and a work of Anastasius Sinaiticus. It has remained for the 
 most part uncorrected. 
 
 (3) In the Library of Pembroke College, Cambridge, there is 
 a MS. of the I7th century, the readings of which are of sufficient 
 interest to be recorded for the present in spite of its late date. 
 
 In my apparatus criticus these MSS. are referred to by the 
 letters W, M and P respectively. I have now and then recorded 
 readings from the Vienna MSS. collated by Schubart using the 
 signs V^^, Vj^2' ^^-5 where the figures correspond with Schubart's 
 numbers. Wherever I have differed from the text of Boissonade, 
 I have recorded his readings, and sometimes I have expressly 
 mentioned his MSS., A, C and D. I have given in the margin of 
 the Greek text the reference to Boissonade's pages. Where it 
 seemed desirable I have recorded readings of the Latin Version, 
 taking them from the Basel edition of 15.S9 mentioned above. 
 
 The Bearing of the Apology on the Canon. 
 
 There are but few references to the Books of Scripture in the 
 Apology of Aristides, which thus stands in striking contrast with 
 the works of Justin. On two occasions the Emperor is referred to 
 Christian writings. In the first case a written Gospel is distinctly 
 implied, as the matter in hand is the outline of our Lord's Life ; 
 the words in the Greek are^: ou rb /cXeo? t^9 irapov(TLa<; e'/c t^9 Trap' 
 avTol<; Ka\ovfjbev'r}<; €va'yye\LK'fj<; d'yia<; ypacj^rjf; efecrrt aot yvoovat, 
 ^acrCkev, iav evrvxo^ (P- HO, 1. 21). The second reference is more 
 general, and possibly includes Books outside the Canon : Tal<; ypa- 
 <^at<^ iyKvyjra^ twv ')(^pLaTtavoov €vp^(T6L<;, /c.t.X. (p. Ill, 1. 24; cf. 
 Syr. supra p. 50 fin.). There are no direct quotations from the 
 New Testament, although the Apologist's diction is undoubtedly 
 coloured at times by the language of the Apostolic writers. 
 
 (1) The opening sentence recalls the words of 2 Mace. vii. 28 : 
 d^Lw (76, reKVOV, dvaffXe'xjravTa et? top ovpavov /cal rrjv yfjv, koI ra 
 For the Syriac see above, p. 36 fin. « This is taught from that Gospel,' &c. 
 
OF THE APOLOGY OF ARISTIDES. 83 
 
 iv avTol<i iravra ISovra, yvwvai, on ef ovk ovtwv iTTOLrjaev avra o 
 Oeof;. 
 
 (2) p. 100, 1. 11. 8l avTov Be ra iravra (TVV€aTr)K6V. Cf. 
 Col. i. 17, Kal TO, iravra iv avrtp (TVvecrrrjKev (cf. Be avrov in i. 16). 
 
 (3) p. 101, 1. 6. Kal rjp^avro cre^eaOaL rrfV Kriaiv irapd rov 
 Krla-avra avrov<i. This is clearly based on Rom. i. 25 : Kal 
 iae^aaOrjaav Kal ekarpevarav rfj Kricret irapa rov Kriaavra. The 
 addition of avrov<i is interesting. The Syriac translator renders : 
 * and they began to serve created things instead of the Creator of 
 them'; he is probably led to make the change by the recollection 
 of the Syriac Version (Pesh.) in this passage, where the word 
 ' Creator ' has the suffix of the fern, plural. 
 
 (4) p. 104, 1. 2. (TO(j>ol Xiyovre^ elvai ificopavdrja-av. Cf. Rom. 
 i. 22 : ^d(TKOvre<i elvai ao(j)ol ifiwpdvdijaav. 
 
 (5) p. 107, 1. 12. oOev \a/j,^dvovre<s ol dvOpcoirot d(f>op/JLr)V 
 airo rcov Oewv avrmv, eirparrov irdaav dvofjuiav Kal daeXyeiav Kal 
 dae^eiav. These words are a kind of echo, although in a different 
 sense, of Rom. vii. 8 : dcfyopfjurfv Be Xa^ova-a rj dfiaprla Bid t^? 
 ivroXrjf; Kareipydaaro iv ifiot irdcrav iiroOvfiiav. 
 
 (6) p. 109, 1. 12. vvvl Be ol vofioc koXol elai Kal BiKaioi. Here 
 again we seem to feel the influence of the same chapter; Rom. 
 vii. 12, 16, ai(Tre 6 fiev vofjbo'^ dyio<;, Kal r; ivroXrj dyia Kal BvKaia 
 Kal dyaOr) . . .(Tvv(j>7]fJbL rm vofio) on KaX6<; (cf 1 Tim. i. 8). 
 
 (7) p. 109, 1. 26. ovroL yap, rov *A^padfjb ovre^s diroyovoi Kal 
 ^laaaK Kal ^IaK(o^, irapatKTjarav eh Atyvirrov iKeWev Be i^r)yayev 
 avrov<i 6 6e6<; iv X€t/)fc Kparaia Kal iv ffpa'^iovL vyjrrjXw. The first 
 part of this sentence has affinities with Heb. xi. 8, 9, iriarei 
 ^A^pad/ii...irapMKr]aev et? yrjv rr)(; iirayyeX[a<;.../jLerd ^laadK Kal 
 ^laKO)^. And the whole may be compared with Acts xiii. 17, iv 
 rfj irapOLKia iv yfj Alyvirrov, Kal fjberd ^pa')^iovo^ vyjrrjXov i^rjyayev 
 avTov<; ef avrrj^;. The second part of the phrase however is not 
 attested by the Syr. and Arm. Versions, and may possibly have 
 been introduced by the author of ' Barlaam and Josaphat ' from Ps. 
 cxxxvi. 11, 12. 
 
 (8) p. 110, 1. 2. rov<; direaraXfievov<; irpo^ avrov<; irpo^ijra^; 
 Kal BiKalov^ dircKrecvav. This is a combination of words found in 
 S. Matt. xiii. 17, iroXXol irpocfyrJTai Kal BiKacot, and S. Matt, xxiii. 
 
 6—2 
 
84 THE OKIGINAL GREEK 
 
 37 (cf. S. Luke xiii. 34) 77 diroKTeivovo-a toi)? 7rpo^7]Ta<;, koX 
 XiOo^oXovcra tov<; dTrearaX/jLevov; Trpo? avTrjv. But here again we 
 cannot be sure that we have the words of Aristides himself. This 
 last remark applies also to the phrase, akX! ov Kar iTTLyvcoaiv 
 (p. 110, 1. 9), which comes from Rom. x. 2. 
 
 (9) p. 110, 1. 19. Oavdrov iyevo-aro clearly comes from Heb. 
 ii. 9 ; but the S}^. simply has ' He died,' and the Arm. has nothing 
 at all to correspond. Hence we cannot be certain that these are the 
 words of Aristides. They probably have replaced the statement 
 preserved in the Syr. ' He was pierced by the Jews.' Throughout 
 this great Christological passage it is worth noting how the actual 
 phrases of the N. T. are not introduced. 
 
 (10) p. Ill, 1. 30. ov yap dvffpcoTTcov prj/jbara XaXovcriv, dWd 
 rd rov 6eov. With this we may perhaps compare 1 Thess. ii. 13, 
 iSe^aaOe ov \6yov dvOpwirayv d\Ka, Ka6(o<; d\r}6oo<i iarlv, \6yov 
 eeov\ 
 
 The Apology and the Didachd. 
 
 A source from which our author has drawn part of his 
 description of the life and conduct of the Christians is the Two 
 Ways, though it may well be doubted whether he knew it in the 
 form preserved to us in the Didache. 
 
 The passage in question runs as follows in the Apology (c. xv.) : 
 
 Ou /jLOL'^evov(rLV, ov iropvevovaiv, ov ylrevSo/jbaprvpovcrtv; ovk 
 
 einOvfxovcn rd dXXorpta' TL/juSai irarepa koX fjujrepa' koI toi)? 
 
 1 The following parallels may also be noted: p. Ill, 1. 17, 1 Thess. ii. 10; 
 p. Ill, 1. 29, Apoc. XV. 3 ; p. 108, 1. 2 (dcrw^TWj/), and p. 110, 1. 1 (dxapiaTOi), Rom. 
 i. 21 ; p. 109, 1. 30, Rom. ix. 22 ; p. Ill, 1. 26 {oiK air ifxavrov Xiyw), Joh. vii. 17, 
 xii. 49. Moreover there seems to be some relation between our Apology and several 
 chapters of the Book of Wisdom, beginning with the personal statement of c. vii. 1 : 
 el/Mi fJLep KayCi) dvrjrbs dvOpcoTros k.t.X. Comp. esp. vii. 15 efiol 5^ 8(^rj 6 debi direlv 
 Kard. yuJ}fir)v...avTbs ydp fioi ^8o}K€ tQu 6vto}v yvQxriv d\p€v8r}, eidivai (T^aTaaiv Kda/nov 
 
 Kai evipyeiav aroLX^loiv /c.T.\....(ix. 1) 6 TrotT^cras tol Travra ep XSycp aov k.t.X (xii. 24) 
 
 tQv TrXdvqs oddv /xaKpSrepov iirXavqdTjaav , deods viroXafx^dvovTes rd Kal iu fc^otj k.t.X.... 
 (xiii. 2) d\X' tj irvp rj irvevfia rj Taxivhu dipa. rj k6kXop dcrTpwp ij ^laiop vdup tj (pojaTrjpas: 
 ovpapoO irpvTdpei.s Kda/xov 0eoi)s €p6fxi<Tap...6 KaraaKevdaas aura 8vpaT(!}Tep6s earip... 
 TaXaiiroipoL 8^ Kal ip peKpots al eXTri8€s avrQp k.t.X.... ep Toix(p idyjKev avrb da(f>aXi(rdfxepoi 
 <n8'f}p(^ . . .6ti d8vpaT€i iavTC^ ^orjdijaai k.t.X. 
 
OF THE APOLOGY OF ARISTIDES. 85 
 
 7r\T}(TL0v (piXovo-L' hUaia KpLvovacV oaa ov Oekovcnv avTol^ 
 yivea-Oai eripo) ov iroLovat' Toi/9 aBiKovvrafi avTom irapaKaXovau 
 Koi 'Trpo<T(f>L\eh avTov<; eavroh ttolovo-l' tov^ ixOpov^ evepyerelv 
 oTTOvBd^ova-L' 7r/3a€t9 elo-l koI iirceiKeU' diro irdo-rj^ avpovaia^; 
 dvofiov KoX diro 7rdarj<; dKadapala^ iyKpaTevovraf XVP^^ °^X ^'^^P~ 
 opwaiv, 6p(l>avov ov XvirovaiV 6 e^oyv to3 fjurj e^ovTi dveTrccjiOovcof; 
 iirixoprfyel' ^evov edv iBcoatv, vtto a-riyrjv eladyovcTL, koI x^^P^^^^^ 
 ctt' avTco, 009 eVt dBeXcpS dXrjdivaJ' ov yap, k.t.X, 
 
 The following parallels may be adduced from the Didache : 
 
 c. ii. ov /jLocx€vo-6t<;...ov 7ropveva€i<;...ovK eTrcOvfirjaei^ ra rov 
 TfKr)(TLOv...ov ylr6vBofJLapTVpi](T€L<;. 
 
 c. i. dya7rycreL^...Tov ttXtjo-lov aov. 
 
 c. iv. Kptvet^ Bt,Kai(t)<^. 
 
 c. i. wdvTa Be oaa edv 6e\rj<ry<i fir} yivea-Qai aot, Kai av aXK(a 
 fir] iToieL, 
 
 c. iv. elpr]vev(T€i<; Be fiaxofievov^. 
 
 c. iii. taOi Be irpav<;. 
 
 To these we may perhaps add, as parallel to the last of the 
 senteijces cited above : 
 
 c. iv. ovK diro(TTpa<j)r}(Tri rov ipBeofievov, avyKOLVcovrfaeLf; Be 
 irdvTa Tft) dBe\(j)M <tov. 
 
 It may also be noted that the whole passage is prefaced by 
 the words : exovai rd^; evTo\d<; avrov rov Kvpiov ^Jrjaov Xpiarov... 
 Koi ravTa^ (jyvXdrrovo-i. Compare Did. c. iv. : ov firj iyKaraXiTrrj^; 
 €vroXd<; Kvpiov, <j)vXd^eL<i Be k.t.X. 
 
 When we turn to the Epistle of Barnabas we find there the 
 same parallels which have been quoted from the Didache, with two 
 exceptions ; viz., ov yjrevBofiapTvp7]o-eL<;, and the negative form of 
 the Golden Rule. 
 
 On the other hand, we find in Barn, c, xix. : rj ovv oBo^ rov 
 <^ft)T09 ecTTiv avrrj' edv TL<i OeXcov oBov oBevecv eirl rov (hpco-fievov 
 TOTTov, K.T.X.: with which we may compare Apol. c. xvi.: ovTco^i ovv 
 avTTj ecTTlv r) 6Bo<s Trj<i dXrfOeia^i, ^Tt9 tol'9 oBevovTa'i avTrjv €t9 Trjv 
 aioovLov %et/9a7a)7efc ffaatXeiav. And the two phrases about the 
 widow and the orphan, which found no parallel in the Didache, may 
 be compared with Barn. c. xx. : XVP^ '^^^ 6p(l)avw ov 7rpoo-exovTe<;. 
 Compare also Barn. c. xix. : Bid Xoyov kottkov koI 7ropev6fi€vo<; eh 
 
86 THE ORIGINAL GREEK 
 
 TO irapaKaXeaai with Apol. c. xv. (quoted above) tov? dhiKovvTa'i 
 avTov^ irapaKoXova-L. 
 
 It is possible then that here we have a witness to the earlier 
 Two Ways, which has been variously embodied in the Didache and 
 the Epistle of Barnabas. 
 
 Some support may be given to this view when we observe that 
 the wording of the negative form of the Golden Rule in our 
 Apology has a greater affinity to the famous interpolations in 
 Codex Bezae than to the clause in the Didache. This appears 
 partly from the position of the first negative, and partly from the 
 use of erepo^ rather than aXXo<;. 
 
 Let us bring the various texts together : 
 Acts XV. 20. oaa fjurj OeXovatv eavToi<; yelveaOao, eripot^ fir) iroLelre. 
 Acts XV. 29. oaa /ult) Bekovo-vv eavTol<^ yelveaOat, erepw jjut) iroLelv. 
 Apol. c. XV. oaa ov OekovaLV avTol<i ylvecrdat, erepcp ov iroiovaiv. 
 Did. c. i. iravra 8e oaa eav OeXrjarj^i /jltj yLveo-Oal croi, kol av aXk(p 
 fiT) iroiei. 
 
 It is hardly possible therefore to believe that Aristides can 
 have drawn this precept directly from the Didache in the form 
 in which we know it. 
 
 The Apology and the Preaching of Peter. 
 
 At the close of the Apology Aristides challenges the Emperor 
 to examine the writings of the Christians, from which he declares 
 that the materials for his defence are drawn: p. Ill, 1. 23: koI 
 Xva yvw^, /Saa-iXev, otl ovk dir ifiavTov ravra \eyco, Tal<; <ypa<^al^ 
 iy/cvy]ra<; tcov xpLa-navoov evpijcrec^ ovBev 6^(o t?)? d\r)6eLa<i 
 fie Xeyeiv : or, as it is more fully said in the Syriac Version : 
 ' Take now their writings and read in them, and lo ! ye will find 
 that not of myself have I brought these things forward nor as their 
 advocate have I said them, but as I have read in their writings, 
 these things I firmly believe,' &c. 
 
 We have seen already that he refers to a written Gospel for 
 his statements as to the life and work of our Lord. We have also 
 seen that he has drawn part of his description of the conduct of 
 the Christians from the 'Two Ways.' Moreover the Book of 
 
OF THE APOLOGY OF ARISTIDES. 87 
 
 Wisdom seems to have influenced his method and his language in 
 several parts of his work. 
 
 The following investigation will tend to shew that he owes a 
 still greater debt to a work now lost, which exercised a considerable 
 influence upon the writings of the second century. 
 
 The Preaching of Peter (KrfpvyfMa HeTpov) is classed by 
 Eusebius (H. E. ill. 3) together with his Acts, his Gospel and his 
 Apocalypse as outside the Canon of writings accepted by the 
 universal Church (ouS' 0X0)9 eV KaOoXuKol^ la^iev TrapaSeSofjueva). 
 He goes on to say of these four books that none of the early writers 
 or of his contemporaries used quotations from them. This state- 
 ment is however incorrect : for Clement of Alexandria again and 
 again quotes from both the Preaching and the Apocalypse, as 
 authoritative works. The Preaching of Peter then was one of 
 those books which, like the Didache, the Epistle of Barnabas and 
 the Shepherd of Hermas, at one time claimed a place in the 
 Canon ; though its claim was disallowed, even more emphatically 
 perhaps than the claims of these other competitors. 
 
 We must in the first instance gather together all the fragments 
 which can be assigned with certainty to this work\ For the sake 
 of clearness 1 have arranged them in the order in which it will be 
 most easy to compare them with our Apology. 
 
 Clem. Al. Strom. VI. 39 ff. TivwaKere ovv on eh de6<; ia-TLv, 09 
 ap^rjv irdvrcov iiroiTjaev /cat TeXoi'9 i^ovalav €^(ov, koX 6 doparo^ 09 
 TCL irdvTa opa, dx(opi]To^ 09 rd irdvTa ')((opel, dveiriher]^ ov rd Trdvra 
 eirtheeraL koX hi ov ecmv'-' dKaTd\r)7rT0<i, devao^, dcpOapro^;, a7ro/?yT09, 
 09 rd Trdvra iiroirjaev Xoyo) hwdpuecos avroi)^, 
 
 Ilovtov tov Oeov ae^eaOe firj Kara tov<; '^ EiWrjva^'^ ' otl dyvola 
 
 1 Hilgenfeld {N, T. extra Can. pp. 56 ff.), to whose work I need scarcely 
 acknowledge my indebtedness, has brought together under the head of Ilerpov {kuI 
 JlavXov) KTjpvyfxa, various fragments of the Didascalia Petri, &c. The fact that 
 these had no parallels in Aristides will give a new reason for keeping them separate. 
 
 - Apol. c. i. avrbv ovv Xeyta elvai deov rbv avaTr]<ydfjt,€uou ra iravra Kol diaKparovura 
 ...dirpo<xd€rj...wdvTes de avroO xp??^ou(r«'. 
 
 ■^ c. i. 'Now I say that God is not begotten, not made : a constant nature,... 
 immortal, complete, and incomprehensible... the heavens do not contain Him; but 
 the heavens and all things visible and invisible are contained in Him ' (Syr.). 
 
 c. iv. d<pdapTos...Kai dSparos, avrbs 5e TrdvTa bpq,, 
 
 C. xiv. rbv dbpaTov kolI irdpra bpQvTa /cat irdpra di^fxiovpyrjaavra 5et debv ae/Sec^at. 
 
 •* cc. viii. fi. 
 
88 THE ORIGINAL GREEK 
 
 <f>ep6fJLevoL Kol fir) eTTLard/jLevoL tov Oeov^ (cJ? T^fiel*; Kara Tr)v yvcocriv 
 TTjv rekeiav), wv eBwKev avTol<i i^ovaia^; eh 'X^prjCTLv^ fiopcfxaaavTe^;^ 
 fuXa /cal \i6ov<;, ')(aXKov Koi (rlBrjpov, ')(^pva6v koI dpyvpov, t^9 
 vXrj^i avTCov koX '^prja-eo)^ rd BovXa Trj<; v7rdp^eco<; dvaar^aavre^; 
 aiPovrat' kol d BeBcoKev avTOL<; et<? fipaxrcv 6 ^€09, irereLvd tov 
 dipo<; Kal Trj<; 6akdaa'r)<; rd vrjKrd kol tt)? 77)9 rd kpirerd koi rd 
 Orjpia avv KTijvecn r er pair oho i<; rov dypov, <yaXd<; re kol /jlv<;, 
 al\ovpov<; re Kal Kvva^ Kal iridrjKov^^' Kal rd thio. ^pcofjuara 
 ^pcoTols^ Ovfiara Ovovatv, Kal veKpd veKpols^ 7rpoa(j>epovTe<; C09 
 deoL^ d')(apia-TovaL rw Oeut hid tovtoov dpvov/juevoc avrov elvai^. 
 
 yi7}he Kard ^lovhaiov^ ae^eade, Kal yap eKelvoi /jlovol olofievoL 
 TOV 6ebv yivcoaKCLv ovk iirio-TavTat, XaTpevovTe'^ dyyeK.0L<i Kal 
 dp')(ayyekot^, fjurjvl Kal aekrjvrj' Kal idv /jurj (reXrjvr) (fiavfj, ad^^aTov 
 OVK dyovai to \ey6fxevov irpcoTOP, ovBe d^v/jua ovt€ eopTrjv ovtc 
 fieydXrjv rjixepav^. 
 
 "£LaTe Kal vfjuel^; oaLox; Kal BiKalo)^ jxavOdvovTe^ d irapahihop>6V 
 v/jllv <f>v\da(Te(Tde^, Katvw^ tov Oeov Bid tov '^^piaTOv a-efiofxevoi. 
 evpofiev ydp iv Tal<; ypa<jial<;y Kadco^ 6 KvpLO<; Xeyei,' 'IBov BiaTiOefiai, 
 V/JLLV KaLvrjv SLa67]Kr]v, ou^ (09 SceOefjLTjv Tot9 iraTpdaLV vfiwv iv opet 
 Hcoprj^. veav v/jllv hiedeTO' ra ydp 'FiXkrjvcov Kal ^lovSatcov 
 TraXacd, vfieh Be ol Kaiv€o<; avTOv TpiTcp ykvei (refio/xevoL ^pia- 
 TLavoi^^. 
 
 ^ C. iii. ix'i] eiddres deov iirkav-qd'qaav. 
 
 ^ c. V. Acott avrd yap els -Xfificnv tCov dvdpibircov yiyove, Kal /caro/cupiei^erai i/tt' avrCov 
 (et saepius). 
 
 3 C. iii. wv Kal fxop(f)d}fJt,aTd Tiva Troi.rj<ravTes chvofiaaav eKT^iru/xa tov ovpavov, k.t.X.... 
 Kai (jvyKKdaavTes vaots irpoaKvvovai. 
 
 ^ c. xii. rtJ'^s yap avrQv iae^dadrjaau irpb^aTov...TLvks bk tov aXXovpov /cat tov Kvva 
 Kal TOV \lJKOV Kal Tbv TridrjKOv, k.t.X. 
 
 ^ C. xii. aXoya ^Qa Trapei(T7iyayov deoiis eXvai, xe/)<ra?d re /cat 'ivv5pa...bp(avTe% yap 
 Toi)% deobs avTwv ^i^pojaKOfxevovs virb eTepuv dv6pibTrcov..,{this confirms Potter's 
 emendation ^puTois for ^poTois.) ^ c. iii. ce^bp-evoL dydX/uLara vcKpd. 
 
 ^ c. xiv. dyvwfioves Kal avTol (pav^VTes Kal dxdpi<rToi...dpvovvTat tov vlbv tov deov. 
 
 ^ c. xiv. 'The Jews... suppose in their minds that they are serving God, but... 
 their service is to angels and not to God, in that they observe sabbaths and 
 new moons and the passover and the great fast and the fast, and circumcision, 
 and cleanness of meats.' (Syr.) 
 
 ^ c. XV. rd ydp Trpo(TTdyp.aTa avTov dcrcpaXQs (pvXdTTOVcnv , oaiooi Kal diKalus ^QvTes. 
 
 ^^ c. xvi. ' And this people is truly a new people,' &c. (Syr.) 
 
 C. ii. (pavepbv . . .OTL Tpla yivq eialv dvdpibiroiv iv T^de t^ Kbcficp' uv dalv ol tQv Trap' 
 v/MV Xeyo/iivuv dewv TrpoaKvvrjTal, Kal 'lovdaioi, Kal x/oto'7'ta''ot. ' There are four races 
 of men in this world : Barbarians and Greeks, Jews and Christians.' (Syr.) 
 
OF THE APOLOGY OF ARISTIDES. 89 
 
 Ibid. 48. (o KVpv6<; ^rjat irpo^ tov<; fiaOrjTa^; fxera rrjv avdara- 
 (7Lv) 'E^€\6^d/jLr)v uyLta? ScoBcKa p.aOrjra^;, Kpiva<i d^lov^ ifiov (01)9 6 
 KvpLO<; rj6e\7](Tev koX diroaroXov^ ttocttov^ r)yrjadiii€vo<; elvaL),irefX'Tr(av 
 eirl TOP Koa-fJLOv evayyeXiaaadai tov<; Kara ttjv OLKovfiivrjv dvdpco- 
 irov^^f fycva)a-K€iv otl eh Oeo^ iaTov, Bia t^9 tov %/9tcrT0i) Trwrreti)? 
 ififjf; BrjXovvTa^ ra ixeXkovra, '67rco<; ol aKOxxravTe^ koI irLG-revaavre^ 
 a-coOwa-LV, ol Be /jltj 7ri(TTev(7avTe^ aKovo-avre^i fjLapTVpijacoa-LVy ovk 
 €X0VT€<; diroXoyiav elirelv Ovk i^Kovaafiev. {tI ovv; OL'%fc kul ev 
 AlBov 7) avTTj yeyovev oiKovofita ;)^ 
 
 Ibid. 43. idu fxev ovv tl<; 6e\rj<rr) tov 'laparjX /jueravorjaa^; Bca 
 TOV ovofiaTo^i fiov TTLaTeveiv eirl tov Oeov, d^edrjaovTai avT(p at 
 d/juapTLav. pueTa BwBeKa err) e^eXOeTe eh tov Koapuov, firj Tt9 eLTrij 
 Ovk TJKOva-apLev. 
 
 Ibid. 48. oo-a ev dr^voiq ti,<; v/jlmv eirouTjaev fir) elBw^; aa(f)w<; tov 
 Oeov, edv iiriyvov^i fieTavoija-y, wdvTa avT^ d<j)e0^aeTaL to, d/juapTT]- 
 fiaTa^. 
 
 Ibid. 128. rjfieh Be dvairTv^avTe<; tcl^ ^i^Xov^ a9 €t%o/iez^ t(ov 
 irpocfyTjTCOV, d puev Bid Trapa^oXwv, d Be Be alviy/ndTcov, d Be 
 avdevTLKOj^ Kol avToXe^el tov ')(^pLaTov 'Irjaovv ovo/na^ovrcov, evpofxev 
 Kol Tr)v irapovaiav avTOv koI tov OdvaTOV Kal tov GTavpov Koi tcl^ 
 XoLTrd^ KoXdaec^ 7raaa9 o<ra9 iiroirjaav avTot ol 'louSatot*, koI ttjv 
 eyepaiv koI ttjv eh ovpavoij^ dvdXTjyjrtv irpo tov ^lepoa-oXvfia 
 KTio-drjvat, Kad(o<; eyeypaiTTo. TavTa irdvTa d eBet avTov iraOelv, kol 
 pb€T avTov a eoTTat' Tavra ovv ewLyvovTe^i eirLaTevo-a/JLev T<p 6ew 
 Bid TCt)v yeypap^fievcov eh avTov". 
 
 eyvco/juev yap otl 6 ^eo9 avTa irpoaeTa^ev oz/Tft)?^ kol ovBev aTep 
 ypa^y)^ Xeyofiev^. 
 
 1 C. XV. ovTos divdeKa icrx^ fxadrjras, ot fierct ttjv ev ovpavois dvodov avrov i^ijXdov 
 els tAs ixapxias rrjs otKovfjt^vTjs Kal edi5a^av k.t.X. 
 
 2 c. ii. ' He had twelve disciples, in order that a certain dispensation of His 
 might be fulfilled' (Syr.); c. xv. kut' oUovofilav fieydXrjv. 
 
 ^ c. xvi. 'And when it chances that one of them turns... he confesses to God, 
 saying, In ignorance I did these things : and he cleanses his heart, and his sins are 
 forgiven him, because he did them in ignorance in former time ' (Syr.). 
 
 ^ c. ii. ' He was pierced by the Jews ' (Syr.). 
 
 '^ c. xvi. ' As I have read in their writings, these things I firmly believe, and 
 those things also that are to come ' (Syr.). 
 
 ^ C. XV. Kadus K^pios 6 debs avrois irpoaera^ev . . .ovtois ovv avrrj k.t.X. (c. xvi.). 
 
 ^ c. xvi. Kal iva yv(^s, ^aaiXeu, 6'ti ovk dv' i/xavrov ravra X^ycj, rats ypatpaU 
 iyKJ^yJ/as tCiv xpi'(^TcavQv, eu/r^aets ovdev ^^w rrjs dXrjdeias fxe X^ynv. 
 
90 THE ORIGINAL GREEK 
 
 I have given above in full (with one exception ; Clem. Strom, 
 i. 182, vofiofi KoX \6<yo<; 6 Kvpios;) all the indisputable fragments of 
 the Preaching of Peter ^: and the parallels adduced from the 
 Apology of Aristides shew that there is an intimate connexion 
 between the two documents. 
 
 Before going further into the interesting problem of the 
 reconstruction of the Preaching, let us inquire what light these 
 parallels throw upon the relation of the Syriac Version to the 
 Greek text of the Apology. 
 
 (1) Several passages of the Syriac Version, quoted above in 
 the notes, which are wanting in the Greek as we now have it, are 
 authenticated by their similarity to portions of the Preaching. 
 
 Of these the most important are : {a) the worship of angels 
 attributed to the Jews ; (6) the description of the Christians as a 
 ' new people ' ; (c) the confession of the converted heathen ; {d) 
 the attribution of our Lord's sufferings to the Jews. Especially 
 valuable are (a) and (c), as giving us ground for believing that the 
 great closing section of the Syriac Version, which is so curtailed 
 in the Greek, is substantially the writing of Aristides himself. 
 
 (2) On the other hand, the division into three races, which 
 we find in the Greek, has the support of the famous TpiT(p ^evei of 
 the Preaching. The fourfold division of the Syriac and Armenian 
 Versions (Barbarians and Greeks, Jews and Christians) comes 
 therefore under grave suspicion : and the more we examine it, the 
 less primitive it appears. For to the Greek mind the Jews were 
 themselves Barbarians: see, for example, Clem. Strom, vi. 44, 
 vo/jbof; fxev koI 7rpo(j)'f]Tao /Sap^dpoi^i, (f)cXo(TO(j)La Be "EiWrjai : and 
 Orig. c. Cels. i. 2, efi}9 ^dp^apov iprjatv avcoOev elvat to Boy/jua, 
 hTJXovort, Tov 'lovBalcTfjbov. Moreover there seems to be no parallel 
 to this fourfold classification of races in early Christian literature. 
 
 The Preaching of Peter is quoted by Heracleon (Orig. Comm. 
 in Joan. xiii. 17), and we shall see that possibly it was used by 
 
 1 The context of the quotations in Clement may sometimes give us, in the light 
 thrown by the Apology, further materials for the reconstruction of the Preaching. 
 Thus Strom, vi. 127, orav tis rbv vibv rod 6eov rod ra irdpra ireiroir] kotos adpKa 
 dv€i.\r)<p6Ta Kul ev fJi''r)Tp(;t irapdivov KVOcpoprjd^PTa, Kadb yeyivv-qrai t6 aiadTjTOP aiiTov 
 aapdov, dKo\o\j6o)s 5e Kadb y^yovep tovto ireirovdoTa koI dvLardiievov 6 ixkv X^yei, oi 8e 
 aKovovaiv, k.t.X., has several points of resemblance with Apol. c. xv., ovtos Be 6 vibi 
 TOV deov TOV v^l<TT0V 6fjt,o\oy€iTai...iK irapdivov d7fas yevvyjBm...<TdpKa dviXafie, k.t.X. 
 
OF THE APOLOGY OF ARISTIDES. 91 
 
 Celsus. It seems also to have been in the hands of the unknown 
 writer of the Epistle to Diognetus. Moreover in the Sibylline 
 Oracles we have several passages which seem to be based on it. 
 Some of these are especially interesting, as shewing coincidences 
 with our Apology, though not with the existing fragments of the 
 Preaching \ 
 
 Now if three or four extant works can be shewn to have drawn 
 materials from a document, which is known to us now only by 
 a few fragments, there is obviously a possibility that the lost 
 document may be to some extent critically reconstructed by a 
 consideration of common matter found in any two of the works, 
 which may accordingly have been taken from the document in 
 question. To attempt to do this fully for the Preaching of Peter 
 would be beyond our present scope : but we may fairly consider 
 here what contributions to such a reconstruction are afforded by our 
 Apology, which has apparently made so free a use of it. 
 
 Let us begin with those passages which either the Preaching 
 or the Apology have in common with the Sibylline Oracles. I 
 shall not attempt a discrimination between the various writings 
 which are gathered under the name of the Sibyl, but shall simply 
 give references to Alexandre's edition of 1869. 
 Prooem. 7 ff. 
 
 EI? 6eo<;, 09 jmovo^ dp')(^€t, virepfieyedrj^, dyevrjTOf;, 
 TravTOKpaTCDp, d6paTo<;, opcov /jl6vo(; avTb<; airavra, 
 avTOf; S' ov ^Xeirerai Ovrjrrj^; vtto crapKo<i dTrdarj^;. 
 
 avTov TOP fiovov ovTa cre^eo-O' rjyyropa koct/jlov, 
 09 fiovo^ 669 alojva Kal e'f aiwvo^ krv'^Oi], 
 
 avToyevr]^;, dy€vr}TO<;y aTravra Kparmp hiairavro^;. 
 
 * * * 
 
 1 The Gnostic Acts of Thomas are frequently indebted to the Preaching of 
 Peter, as may be seen by the following passages : c. 1, dulXafxeu to. KXlfxara rijs 
 oiKovix^vTjs K.T.X.: C. 15, Kai elireiv /j^u ws del ov d6vafj,ai, d 5e x^P^ X^yeiv irepl 
 aiiTov, K.T.X.: c. 28, ouk ^x^* ""S Xbyov a.iroko'yiai fiiKKwv Trap' avrov KpLpecrdai, ws fj-i) 
 aKOvaas: c. 36, ovd^ dvaiQu d^erai tva ai>T(^ dOffys : C. 38, dWa Trapa^X^irec v/xQu to, 
 TrapavTiofMaTa a Karh dypoiav ^re ireiroirjKdTes : c. 55, rCov irpk^eiau wv duirpa^aade 
 Xwpis yvu(re(>}s...Tn.<XT€va-aT€...Kal d<plri<TLV i/xTv to, t pb tovtov ireirpayfi^va 
 dfiapTTifxaTa: c. 56, firj Xoyiarj ijfxQi/ to. TrapaTrrai/iara koL to, irpCoTa atpaXfjiara, d 
 dceTTpa^dfjieda ev dyvoltf. ovres (see too the argument from prophecy in the same 
 chapter). 
 
92 THE ORIGINAL GREEK 
 
 aA,Xa ^€09 fJL6vo<; eh TravvirepTaro^;, 09 ireiroLTjKev 
 ovpavoVy yeXcov re Kal d<rT€pa<;, rjBe a-eXijvrjv, 
 Kap7ro(j)6pop yaldv re /cal vSaro^; olhfxara ttovtov. 
 
 rjfjblv re kttjvt] virera^ev irdvra ^porolacv, 
 irdvTcov 0" rjyrjrrjpa KareaTTjaev OeorevKTOVj 
 dvBpl 8' virera^ev, k.t.X. 
 
 * * * 
 ai<T')(yv67]T6 yaXd^ Kal Kvoahaka OeioiroLovvTe^. 
 ov fxavirj Kal Xvcraa (f^pevwv [atcrOrjatv dipatpel], 
 el Xo7ra5a9 KXeTTTovcn, Oeol, avXavcn Se x^rpa^ ; 
 
 * * * 
 7rpo(TKvveovT€<i 6<f>eL^, Kvva<;, alXovpov^, dvorjTot, 
 Kal Trereyvd aeffeaOe, Kal epirerd Oi-jpia 'yair}<^, 
 Kal XiOiva ^oava, Kal dydX/juara 'X^eLpoTroLrjra, 
 
 Kdv 7rap6SoL(7L XiOayv avy')(^cofiaTa' Tavra ae/Seo-de, 
 dXXa re TroXXd fjudraia, d St] k alay^pov dyopeveiv. 
 
 Bk. iii. 9 fr. 
 
 TLirre /judrrjv irXd^eaOe, Kal ovk evOelav drapirov 
 ^aCvere, dOavdrov ktigtov fjbefjbvrjfievo^ alei ; 
 6^9 ^609 ecTTi, /jLovap^of;, ddea^aro'i, aiOepu vaucov, 
 avT0^V7]<;, d6paTo<i, opdov /jlovo^ avro^ diravra. 
 ov %6t/9 7' OVK eiroLTjo-e Xido^oo^, ovh^ diro '^(^pvo'ou 
 Te')(y7]<; dvBpwirov <f)aivei tvtto^, ovh^ eX€<l)avT0<i. 
 
 * * * 
 
 Tt9 ydp dvrjTo^; ewv KarcBetv Bvvarai Oeov 6(T(tol'^ ; 
 
 rj TL^ %a)/37;cret Kav rovvo/jba /jlovvov dKovaai 
 
 ovpaviov fxeydXoLo Oeov, Koap^ov Kpareovr 0^ ; 
 
 09 Xoyw eKTiae irdvra, Kal ovpavbv rjBe OdXaaaav, 
 
 7]eXo6v t' dKdpbavra, o-eXrjvrjv re TrXrjOovcrav, 
 
 darpa re, k.t.X. 
 
 * * * 
 
 ov ae^er, ovBe (^o^elaOe Oeov, p,aTaia)<; Be irXavdaOe 
 7rpO(rKVveovTe<; 6<f>ec^ re, Kal alXovpotcri Ovovre^i, 
 elBwXoi<i T dXkoL^, XtOlvoi^ 0' IBpvpLaat (f)coToov, 
 Kal vaol<i dOiotac KaOe^op^evot irpo Ovpdcov, 
 TTjpelre rov eovra Oeov, 09 irdvra <f>vXdaaeL. 
 
OF THE APOLOGY OF ARISTIDES. 93 
 
 Bk. viii. 375 ff. 
 
 ap^rjv teal Ti\o<; olSa, 09 ovpavov eKTiaa Kal yrjVf 
 /jlovvo<; yap ^eo9 elfiiy Kal ovk eari ^eo? aWo9. 
 el/cova Oeairl^ovaiv ifirjv, Xrj^Oelcrav a<f> vXrjf}, 
 vetpt re fiop^coaavTe^i eir elScoXocaiv dvavBoL<i 
 Bo^d^ovcri \iTa2<; koi Oprja-fceiato-LV dvdyvoi^. 
 
 Tov KTl(Trr)v TTpoXiTTovTef; da-eXyelaLf; eXdrpevtrav. 
 
 * * * 
 
 OV XPV^^ OVCLWV, OV (TTTOvhwV Vfl€T€pd(i)V. 
 
 * * * 
 
 ravra ydp, eh jJbvrjfjbrjv ^aa-LXrjaiv rjhe rvpdvvayv, 
 SalfjLOO'i, iroLtjo'ovo'i veKpoL<;, tw? ovpavioLai. 
 
 When with these passages before us we read over again the 
 early sections of the Preaching and the parallels to them which I 
 have quoted from Aristides, we shall feel that we have here some- 
 thing more than ordinary commonplaces about the unity of God and 
 the folly of idolatry. Again, when we compare together the first 
 and second groups of passages from the Sibylline Books, we shall 
 be led to ask for a common basis which shall explain their resem- 
 blances. Neither seems to be a direct imitation of the other: 
 each presents us with words and phrases not found in the other, 
 but accounted for at once on the supposition that either the 
 Preaching of Peter or our own Apology lies in the background. 
 Thus in the first we have iravro/cpdrcop, dyivrjro^, yaXd<;, irererjvd 
 KoX epTTerd, a Brj k alxry^pov dyopeveiv. In the second, rovvo/jia, 
 Xoyo) eKTLore, vaoi<i...T7)p6tT€. 
 
 Moreover the mention of Creation by the Word guides us 
 to the Preaching, in preference to the Apology, in which this finds 
 no place : and the phrases which are found in the Apology, but not 
 in the Preaching, need not cause us difficulty when we remember 
 how very fragmentary is our knowledge of the latter document. 
 
 In fact we may at once begin a tentative reconstruction, and 
 say that the Preaching probably contained 
 
 (1) iravTOKpdrcop and dyevrjTOf; as epithets of the Deity ; 
 
 (2) the verb htaKpaTeiv of His continuous action upon created 
 things ; 
 
 (3) the statement that the Deity has no outward image, and 
 no name ; 
 
94 THE ORIGINAL GREEK 
 
 (4) that God created ' heaven, earth and sea, sun, moon and 
 stars ' ; 
 
 (5) that these were made for the sake of Man ; 
 
 (6) among objects of false worship, oc^et?, and other things 
 disgraceful even to name in such a connexion ; 
 
 (7) a reference to the folly of guarding the Deity. 
 From the lines in the eighth Book we may add : 
 
 (8) the desertion of the Creator for the creature ; 
 
 (9) that God has no need of sacrifice and oblation. 
 Another passage of the Sibylline writings bears a striking 
 
 resemblance to our Apology. This is the commencement of the 
 fourth Book\ of which Alexandre says: 'Liber hie Christianorum 
 Sibyllinorum antiquissimus est habendus, scriptus nempe primo 
 saeculo.' It opens with lines which recall much of what has been 
 already cited, dealing with the attributes of the Creator. It then 
 gives a brief description of the men who shall one day inhabit the 
 earth (11. 25 ff.). We may select the following passages : 
 
 'o(T(Toi ^r) (TTep^ovat deov fie'yav, evXoyeopTe^i 
 irplv <f>ay€€iv ineeiv re, TreiroiOoTefi evae^erjacv. 
 
 * * * 
 
 ovh^ ap 67r aWoTpiy koItt) ttoOov ala)(^p6v €^0PT€<i, 
 ovT €7rl ap(T6V0<; v^pvv aire'xOea re oTvyeprjv re. 
 wv rpoirov evo-e^irjv re koI rjOea avepe<i dKkoL 
 ovirore fiL/ju'^a-ovTat, dvaiBeirjv iroOeovTe^' 
 aX)C avTov<; x^^^V '^^ yeXcari re /Jbvx^t,^opre<;y 
 vrjiTLOL a<f>poavvr)crLV, enr i'^^evaovrat eKelvoi^i, 
 0(7(7 avroi pe^ovaiv, eTri^oya fcal kuko. epya. 
 
 With reference to the first of these passages, we may remember 
 that in the description of the Christians in c. xv. we saw that 
 Aristides uses the ' Two Ways ' : but at the end of his account he 
 adds words which remind us forcibly of the Preaching of Peter: 
 6(7i(o<; Kal 8tKaLco<i ^<i^pre<;, Kad(o<; Kvpco^ 6 de6<i avrol<^ rrpoae- 
 ra^ev: and then he goes on: ev')(^apiarovvre<i avrS Kara iraaav 
 wpav ev rravrl ^pcofiari koI rrorm koL rol<^ XoLiroh dyadol<;. 
 
 1 It is not unimportant to observe that this Book has also remarkable affinities 
 with the Apocalypse of Peter. 
 
OF THE APOLOGY OF ARTSTTDES. 95 
 
 With regard to the second passage, there is a still more 
 striking parallel in c. xvii., preserved to us only in the Syriac 
 Version. 'The Greeks then, O king, because they practise foul 
 things in sleeping with males, and with mother and sister and 
 daughter, turn the ridicule of their foulness upon the Christians ; 
 but the Christians are honest and pious,' etc. 
 
 These coincidences are worth noting even if we are not 
 prepared, mth our present knowledge, to suppose that they send 
 us back for their explanation to the Preaching of Peter\ 
 
 Next let us turn to the Epistle to Diognetus. As soon as the 
 Armenian fragment of Aristides was discovered, it was observed 
 that it had points in common with this anonymous Epistle. The 
 coincidences have multiplied greatly with our larger knowledge of 
 the Apology. Several of them have been quoted by Mr Harris in 
 his notes, but it is necessary for our present purpose to bring them 
 together again under one view. I shall do this in the briefest 
 possible form, giving in the footnotes references to such parallels 
 in the Apology as have not already been quoted above. 
 
 Ep. ad Diog. c. 1. ovre rov^ vofju^ofievov^; viro rwv 'RWtjvayv 
 6€ov<i Xoyi^ovrat, ovre rrjv ^lovSaucov ^eionhaifioviav ^vXaaaovai 
 ...Kol TL hr}iroTe Kaivov tovto yevo<; rj eTTLTrjSev/JLa elariXOev et? 
 
 TOV Piov VVV KOL OV TTpOTepOV. 
 
 irapa rov deov, rov Kal ro Xeyetv kol to uKoveiv t^/jllv 
 ')(^op'qyovvTO<i, alrovfiat hoOrjvai ifiol fjuev elirelv oi;Tft)9^ k.t.X. 
 
 c. 2. 0)9 av Kal Xoyov KaLvov...dKpoaTrj<; iaojuevof;. 
 
 ovx o fiev Ti,<i XlOo<; €<tt\v o/jloi,o<; tm Trarovfiivo), 6 S* icrri 
 XCiX/cd(; OV Kpel(T(T(ov raiv eh rrjv ')(^prj(TLv rj jjlIv Ke')(aXK€Vfieva)V 
 (TK6V00V, 6 Be ^vXov rjSr) kol aearjiro^y 6 Be apyvpo<; '^prj^cov 
 avOpooirov rov <j)vXfi^avTo<; iva fjurj KXaTrfj, 6 Be (TiBrjpo<; k.t.X. 
 
 ei<i TTjv fjbop(j)rjv tovtcov eKTVirioOrjvai^ k.t.X. 
 
 1 With the thought contained in the passage last quoted, compare Just. Apol. ii. 
 12 : Aid^adrjTe, ald^adrjTe, d tpavepQs irpaTTere els dvaiTiovs dva<pipovTes, Kal rd irpoaovra 
 Kal eauTOis koL tois u/xer^pois Trepi^dWofTes roiJTOis uv ov8^v ou5' iwl iroabv (lerovaia 
 earl. But here the notion of ridicule, which we find in Aristides and in the Sibyl, 
 is wanting. 
 
 '^ Ap. C. ii. ToiTCOP oijTios elprjfi^vwv irepl deov, KadUds ifi^ exil^PW^ ""fP' clvtov \iyeiv. 
 
 ^ Ap. c. iii. tov Kal ixoptfuajxaTa nva iroii^ffaPTes <hv6fia<Tav iKriirwfia k.t.X. 
 
96 THE ORIGINAL GREEK 
 
 TOiKi Be dpryvpeov; koI '^pvaovf; iyKXelcravTef; Tat^ vv^l, koX 
 rat^ y/iepatf; ^v\aKa<; 7rapaKa6L(TTavTe<;, Tva firj KXairwa-Lv^. 
 
 C. 3. ef^9 he irepi rov fjurj Kara ra avra 'louSa/ot? 
 6€oa€l3etv...^lovBaLOL TOLVvu.../ca\co<; Oebv eva rwv Travrwv 
 ae/Setv, koI SecnroTrjv d^iovcn ^povelv el Be rot<; 7rpoeip7)ixevoi<^ 
 ofiocoTpoTTCix;^ TTjv Oprja/ceiav irpocrd^ovaiv avrw ravrrjv, Bia- 
 fiaprdvova-LV. 
 
 o yap TTOLTjaaf; top ovpavov Kal rrjv yrjv Kal irdpra rd ev 
 avTol<i, fcal irdcTiv i^filv ')(^o prjyoov Sv irpoaBeo fxeOa, ovBevb<!i 
 dv avTo<; irpoaBeoLTO tovtwv cov tol^ OLO/ievoL<; BtBovac irape')(et 
 avTo^;. 01 Be ye 6ucrla<; k.t.X. 
 
 c. 4. dWd fjurjv TO ye irepi Tii'^ l^pwaeL<^ avrwv yjrocpoBeef;, koI 
 rrjv ire pi rd (rd^^ara BeLaLBaifMOvlav, koX rrjv rrj<; ir e p lt o fjirj '^ 
 dXa^ovecav, Kal rrjv T179 vrjo-reia^ ical vovfjur^vla^i elpcopeiav, 
 
 K.T.X. 
 
 TO re ydp twv viro rov Oeov KTiaOevTcov et? '^prjaLv 
 dv6p(07r(op, K.T.X. 
 
 TO Be irapeBpevovTm avTov<; <i<TTpot<; Kal creXrjvr} Trjv irapa- 
 Tijprjaip Tcov /jL7jv(tiv Kal twv ruxepwv irotelaOai, k.tX. 
 
 c. 6. ')(^pLaTiavol KaTe')(ovTai fiev oj? ev cfypovpa rw kogjjlw, 
 avTol Be avvexovai tov Koafjuov^. 
 
 c. 7. 01) ydp eiriyeiov, to? ^(ftrjv, ei^prj/jba tovt avTo2<i irapeBoOr], 
 ovBe Ovr)Trjv iirlvoiav <f>v\do-(7eLv ovTcof; d^iovcnv iirL/jLeXwf;, ovBe 
 dvOpeoTTLVcov oiKovojiiav /jLV(TT7]pL(ov TreTTiaTevvTat. dW^ avTO'^ 
 d\7)6w(; 6 iravTOKpdToyp Kal 7ravT0KTi(rT7]<; Kal d6paTd<; 
 6eo<i, a-UT0<;...T6v \6yov tov ayiov...eviBpvae Kal eyKare- 
 aT7]pt^e Talf; KapBlaL<i avTwv*. 
 
 c. 8. ol fjuev Ti,ve<i Trvp e(f)a(Tav elvai tov Oebv {ov jmeWovo-i 
 Xcopriaeiv avTol, tovto KaXovai Oeov), 01 Be i^Bmp, ol B' dXXo tl 
 
 TOOV (TTOL')(^ei,(OV TWV € KT L(T fliv COV VTTO OeOV. 
 
 1 Ap. c. iii. avyKXeiaavres vaoU...T7]pov(nv daipaXws 'iva firj KXa-rruxriv. 
 
 2 Ap. c. xiv. Kal del irapdfiotoi rdv idvCov. 
 
 •^ Ap. c. xvi. * And I have no doubt that the world stands by reason of the 
 intercession of the Christians' (Syr.). 
 
 * Ap. c. XV. ofrrol elaiv ol vwkp irdvTa tcl Wvri t^s 7^5 evpdvres tt]v ak-qdeiav 
 yivdiCTKOvai ykp tov debu KTlffTrjv Kal drjfjLiovpybv tCjv aTravTb}v...^x^^^'- "^^^ ivTo\as...€V 
 Tah KapSiais Kcxapay/J^vas. 
 
OF THE APOLOGY OF ARISTIDES. 97 
 
 c. 10. 6 f^ap 6eo<i TOv<; dv6p(o7rov(; i^yaTrrjae, Bl 01)9 eiroLTja-e 
 TOP Koo-fiov, ol<; virera^e Tvavra ra iv rfj yfj^. 
 
 09, a irapa rov deov Xa/Boov f%€t, ravra Tot9 iiriheopLevot^i 
 Xopvy^v, ^609 jlverac rwv Xafi^avovTcoi^, ovto<; fiVfn)Tr)<; etm 
 deov\ 
 
 We cannot account for these parallels by merely supposing 
 that Aristides had the Epistle to Diognetus before him : for 
 there are many points in common between Aristides and the 
 Preaching of Peter, such as the worship of angels ascribed to the 
 Jews, which do not appear in the Epistle. Nor will the converse 
 hypothesis hold good. For, to take one instance out of several, 
 the phrase in the Epistle jjurj Kara ra avra ^lovSaloiq Oeoa-e^elv is 
 directly parallel to fir^he Kara'^lovhalov^ ae^ecrOe in the Preaching; 
 but it has no counterpart in form in the Apology. 
 
 Here again then we are guided to the hypothesis that the 
 Preaching lies behind both of these works. Can we gain anything 
 further in the way of its reconstruction ? 
 
 Taking up some of our former points (see p. 93) we are con- 
 firmed in thinking that the Preaching contained 
 
 (1) TravTOKpdrcop as an epithet of the Deity. 
 
 (2) the statement that God created * heaven and earth and 
 all that is therein.' 
 
 (3) that these were made for the sake of Man ; and we may 
 add 'placed in subjection under him.' (Cf. Or. Sibyl. Prooem., 
 quoted above.) 
 
 (4) a reference to the folly of guarding the Deity. 
 
 (5) that God has no need of sacrifices. 
 We may perhaps go on to add 
 
 (6) a statement that God must give the power to speak 
 rightly of Him. 
 
 (7) a reference to circumcision and meats in treating of the 
 Jews. 
 
 (8) the position of the Christians as sustaining the world. 
 
 (9) the fixing of God's commandments in their hearts. 
 
 1 Ap. c. i. * He is God of all, who made all for the sake of man' (Syr.). 
 
 2 Ap. c. xiv. ' They unitate God by reason of the love which they have for man : 
 for they have compassion on the poor,' &c. (Syr.). 
 
 H. A. 7 
 
98 THE ORIGINAL GREEK 
 
 (10) a reasoned condemnation of the worship of fire, water 
 and other elements. 
 
 (11) the imitation of God consists in beneficence. 
 
 Mr Harris has collected (pp. 20 ff.) several instances of contact 
 between the Apology of Aristides and the True Word of Gelsus ; 
 and he has suggested that Celsus may have had the Apology in 
 his hands when he wrote his attack upon Christianity. We are 
 now in a position to see that most of the coincidences which have 
 been pointed out would be accounted for by the supposition that 
 it was the Preaching of Peter itself, and not our Apology, which, 
 like 'Jason and Papiscus ' and other apocryphal writings, supplied 
 the materials of his attack. 
 
 It will be more satisfactory to present the evidence in full as 
 we have done in the previous cases, even at the risk of some 
 repetition. I shall follow the order of Origen's reply. 
 
 Orig. c. Gels. I. 4. kolvov elvat koX tt/oo? rot'? oKKov^; ^lXoo-o- 
 <f>ov<;, G)9 ov a-ejjbvov n kol Kaivov /jbddrjfjua. Cf II. 5 fJurjBev Be 
 Kaivov iv rovToif; 8iBdaK€crOai (palvcov '^pLariavov^;, oierat dvarpe- 
 ireiv y^pLCTTiavLo-jjiov. Also IV. 14 Xe^ya) he ovhev Kaivov, dXkd 
 irdXai BeSoyfieva (i.e. he does not claim novelty for his view, as 
 they do for theirs). 
 
 I. 23. TcS yy7)o-a/j,eva) <T(l)mv eirofievoi M.(ov(Ty...€va evojjbicrav 
 elvat deov. 
 
 I. 26. Xeycov avTov<; cre^etv dyye\ov<; /cal yorjrela irpocr- 
 KelaOai, ^9 o Mwi/o"^? avrol<i yeyovev e^TjyrjTrjf;. irov yup 
 rcov ypafifjudTcov Mft)i/cr6&)9 evpe tov vo/iio6eT7jv TrapaBtBovra 
 aepeiv dyye\ov^...e7rayy6WeTai Be BiBd^etv ef^?, ttw? /cat 'lov- 
 Balot viro dfiaOia^i eacpdXyaav i^aTrarco/ievot^ (cf. V. 6). 
 
 ...irepl TOV (7Q}Trjpo(; rjfjLwv, co? yevofxevov rjye^ovof; rjj KaOo 
 ')(^ptaTtavoi eajiev yeveaet y/jtcoV teat (j)r)(rtv avrov irpo irdw 
 oXtytov irwv rrj^; BtBaaKaXta^ ravrrj^i KaOrjyr^aaaOat, vofjutadevra 
 viro ')(^pt(TTtavwv vlov elvat tov deov^. 
 
 I. 28. TTpdoTov Be ax; TrXaaafievov avTov ttjv ck irapdevov 
 yeveatv. 
 
 1 Ap. c. xiv. 
 
 ^ Ap. C. XV. ol 8e xpto'Tict^'oi yeveaXoyovvrai dirb tov Kvpiov 'Irjaov XpiaTov. ovros 
 d^ 6 vlbs TOV deov TOV vxf/iaTov 6fioXoyeiTai...Kal e/c irapdhov aylas yevvrjdeh. 
 
OF THE APOLOGY OF ARISTIDES. 99 
 
 I. 49 f. dW' elirev 6 e'/xo? 'irpo(^r}T7)<; iv 'l€po(To\vfjLOi,<; irore, 
 on r)^ei Oeov vlo<;, ra>v oaiayv Kpirr)^, koX twv clBlkcov Ko\aaT7]<;... 
 Ti fjLoXXov av rj aWoi fivploL, ol yuera ttjv TTpo(j>r)Teiav yevofievoCj 
 elal irepl wv ravra TrpoecfyrjreveTo ; 
 
 III. 19. /jLTjBev crefjLVOTepov r pay cop Kal kvvcov, twv irap 
 klyvKTioi^, eladyovTa^i iv Tal'i irepl tov ^Irjcrov SLTjyya-eatv. 
 
 III. 22. iv tS Ka6' i^ficov Xoyw ALoo-Kovpov<; KaVUpaKXia 
 Kal ^Ao-kXtjttlov teal Ai6vv(tov 6vo/jLd^€i...Kai 4>V^^^ o^'^ ^^^" 
 ')(€(TdaL fjikv riiJbd<^ rovrovi vo/Jbl^eLv deov*;, on avOpcoiroL rjaav... 
 TOV he ^Irjaovv diroOavovTa, k.t.X. 
 
 IV. 23. fcal rifilv iravra vrrro^e^XijTai,, yrj Kal vBoyp Kal 
 dr)p Kal darpa, Kal rji^wv eveKa irdvra, Kal i^fitv BovXeveiv 
 reraKTaL (Cf. IV. 99, ovkovv dvOpcoircp ireiroiTjTaL Ta iravra.) 
 
 Besides these parallels there are several instances in which 
 Celsus seems to turn a weapon used by the Christians back upon 
 themselves : e.g., I. 54, oveiBl^ei, rS acoTrjpi iirl rS irddei, «? /x^ 
 Por]6r)6evn viro tov TraTpo^, rj fir) SwrjOevn eavTM ^orjdrjaai^. 
 II. 9, KaiTOL Oeov, (j)r]G-lv, ovTa (jyevyeLV ivrjv, ovt€ SeOevTa dirdyeaOaiy 
 K.T.X. So again in III. 42, his reply to the charge of corruptibility 
 brought against idols is that flesh is still more corruptible : 
 irapa^dXXmv Td<i dv6p(07riva^ tov ^Irjaov (idpKa^ ')(^pV(TW Kal 
 dpyvpo) Kal Xi6(p, otl avTai iKeivcov ^OapTOTepai. And in III. 76 
 we seem to hear the echo of Christian words in : ofioiov Troielv 
 TOV iv r)pjlv BiSdcTKaXov, co? et rt? fjuedixov eh jJbeOvovTa^i irapLwv 
 KaKTjyope? tov<; vr](f>ovTa(i co? p,e6vovTa^'^. 
 
 It is not easy on the evidence here collected to say whether it 
 was the Preaching of Peter or the Apology of Aristides which lay 
 before Celsus, but we can hardly doubt that it must have been 
 one or the other. The statement that the world was made for the 
 sake of man does not find a place in the recognised fragments of 
 the Preaching; but we have given good reasons for believing 
 that it was contained in it. On the other hand, the Apology gives 
 no starting point for the attack of Celsus on Jewish prophecies 
 about the Messiah, whereas the Preaching laid great stress on this 
 point (see above, p. 89). 
 
 1 Ap. C. X. el odv Ai6vv(X0i (r<payels ovk 7]8vv^07] iavT<^ /Soiy^iyo-at . . . ttcos hu etrj Beds; 
 (et passim). Cf. 5^(r/tios and Spaw^Trjs in the same chapter. 
 
 2 Ap. C. xvi. 65€1l;opt€s yap iv crKdrei irpoap'qaaovTai, eaurots ws fxed^ovres. 
 
 7—2 
 
APOLOGIA ARISTIDIS 
 
 VT APVD HISTORIAM BARLAAM ET JOSAPHAT CONSERVATVR. 
 
 T^ I. ^Eyw, PaaCkev, irpovoia Oeov rfKOov eh tov koo-jmov' real 239 
 66(op7]aa(; tov ovpavov koX ttjv yrjv Kal rrjv Qakaacrav, r)\i6v re 
 KoX aeXrjvrjv kol ra Xooira, iOavfiaa^a rrjv hiaKOGfirjaiv tovtwv. 
 ISdov Be TOV Koo-fiov Kal ra ev avTtp TrdvTa, on Kara dvdyKrjv 
 KiveiraL, avvrjKa tov KivovvTa kol BtaKpaTovvTa elvai 6e6v' irav 5 
 tydp TO Ktvovv la'X^upoTepov tov Ktvovfievov, Kal to BiaKpaTovv 
 iaxvpoTepov tov hiaKpaTovfjuevov eaTiv. avTov ovv \eyco elvai 
 
 •23 Oeov TOV avaTTjadfievov Ta irdvTa Kal BtaKpaTovvTa, dvap'^ov 
 Kal dtSiov, dOdvaTOV Kal dirpoaBerj, dvooTepov TrdvTcov twv iraOoov 
 Kal eXaTTCo/JidTcov, 6pyrj<; re Kal Xr)dr)<i Kal dyvoLa<; Kal twv io 
 XoLTTO^v. Bl avTov Be Ta irdvTa crvveaTrjKev. ov XPV^^^ 6vaia<^ 
 Kal airovBrj^;, ovBi tcvo<; irdvTwv twv (fyaivopjivcov* 7rdvTe<; Be 
 avTov ')(^prj^ov(TL. 
 ^^ II. TovT(ov ouTO)? elprifievcdv irepl Oeov, KaOwf; ifie i')(^coprj(Te 
 irepl avTov Xeyetv, eXOoy/iev Kal eirl to dvOpcoinvov yevo^, 07ra)9'i5 
 iBcofiev TLve^ avTWv fieTexovo-i Trj^ ak7)6eia^ Kal rtVe? t^9 240 
 TrXdvr)^. (f>avepov ydp Icttlv rffuv, «w ^aaiXev, otl Tpia yevr) 
 elalv dv6pa)7rcov ev TwBe tw Koafiw' a>v elalv ol twv Trap* vpHv 
 Xeyofjbivcov Oewv irpoa-KvvrjTal, Kal 'lovBaloL, Kal ^^pttrriaz^or 
 avTol Be irdXtv ol roO? iroXXov^ ae/Sofievoi deov<; eh Tpla 20 
 BiaipovvTav yevrj, l^aXBaiov<; re Kal '^RXXrjva^ Kal AlyvTrTlov;' 
 
 2 Kal T^j' yijv Kal ttjv] MP; Kal y?iv Kal Bois; yrjp Kal W; sed cf. p. 101, 
 1. 8 7]\i6p re] P Bois ; i7'Xio»' MW 5 KtveXrai] Ktvovprai M 6 Iffxv- 
 
 pwrepoj/ M (et 1. 7) 7,8 debvetvaiM 11 dvaiuv M 12 (rTOvd^s]Bois; 
 libamine lat; airovdas PW; ffirovduv M om. tivos MP Bois; sed aliquo 
 
 lat 15 iirl] treplW 18 ajfOpdnruv'] PBoissyr; om. MW lat viuv'\ 
 
 vfiQv P Bois 21 diaipovTai P 
 
APOLOGIA ARISTIDIS. 101 
 
 ovTot yap yeyopaa-iv op'^r}yol /cal StSdaKaXoi to?9 \oi7rot<i eOvea-t 
 Trj<; Toov 7ro\vo)vv/ii(ov derov \aTpeia<; koL irpoaKwrjO-eo)^. 
 
 III. "Ihwfxev ovv TLV€<i TovTcov /jL€Te')(^ov(ri T^9 dXTjOeia^ koI 7t 
 
 ^ Ol jjbev yap ^aXBaiot, fir) €IB6t€<; Oeov^ iifKavrjdr^crav OTTLacj 
 Twv crTOi'^€L(av, Kal rjp^avro ai^eadat rrjv ktIctiv irapa rov 
 KTiaavra avTOv<;' cov Kal fjuopcfxtofiaTa nva iroirjaavje^ oovo/xao-av 
 eKTVTrco/JLa rov ovpavov /cal tt)^ 7779 Kal Trj<^ Oa\da(rrj<;, rfklov 
 T€ Kal ae\rjVT)^y Kal tcov Xolttoov aroi^eicov rj (fyaxTTTjpcov, Kal 
 
 10 <^yyKX6i(ravr€<; vaol^ irpoaKWovat deov<^ Ka\ovvTe<^, 01)9 Kal 
 TTjpovaLv d(T<\>ak(c<^ Lva /jlt) KXairwaiv viro XyaToov, Kal ov 
 avvrJKav otl Trdv to rrfpovv fJLel^ov rov rrjpov/JLevov earl, Kal 6 na 
 TroLwv /ii€i^(ov icrrl rov Trotov/juevov. el yap dBvvarovaov at Oeol 
 avToov irepl rrj^ lBia<; (Tcorrjpla^;, 7rc39 aXXoa acjrrjpLav %a/3t- 
 
 jc (TovTat; 7r\dvr)v ovv fjLeydXrjv iirXavrjOTjaav ol ^aXBatot, 
 (Te^ofMevoi dydX/JLara vcKpd Kal dvcocfyeXrj. Kal Oav/jbd^etv jjuol 
 €'Trep')(eraL, w ^acriXev, 7rft59 ol XeyofxevoL ^i\6ao<f)oi avroov 
 ovS' oXft)9 avvTjKav otl Kal avTcu tcu GTOi'^ela (pdaprd iaTLv. el 
 Be rd (TTOL'^eia (^daprd earc Kal viroraa-crofjueva Kara dvdyKrjv, 
 241 '7rft)9 eWl 6eoi; el Be rd a-roL'X^ela ovk ela\ Oeol, 7rc39 rd dydXfiara, 
 d yeyovev 6t9 rifjirjv avTMV, Oeol V7rdp')(^ovaiv ; 
 
 IV. "EXOcofiev OVV, w ^aa-ikev, eir avrd Ta aroi'xeta, oirco^ 
 diroBe[^(0[Jiev irepl avrouv on ovk elo-l Oeol, dWd (fiOaprd Kal 
 dXXoLov/jLeva, eK rov /jltj 6vto<s 'Trapa')(^OevTa Trpoo-rdyfjuaTL rov 
 
 25 6vT(o<i Oeov, 09 ear IV dcpOaprof; re Kal dvaXKoioaro^ Kal doparo^' o 
 
 avrb^i Be irdvTa opa, Kal KaOco'^ ffovXerat dXXocol Kal jjuera- 
 
 /SdXXet,. tI ovv Xeyco irepl toov (TTOL^elayv ; 
 
 01 vofiL^ovre^i rov ovpavov elvai Oeov TrXavwvraL opwfiev 
 
 yap avTov rpeirofievov Kal Kara dvdyKrjv kcvov/jlcvov, Kal eK 
 20 TroXXwv crvveo-Toora' Bco Kal Koa-fio^; KaXelrai. Koafios Be Kara- 
 
 (TKevrf e(TTi tlvo^ Te'^viroV to KaraaKevaaOev Be dp'^rjv Kal 
 
 2 voXvov^fjLcav P 4 rbes] +tQv M 5 firj'] ol firi Bois 
 
 6 om. TU)v M 7 KTlaavrd] + /cat iroiriffavTa P 8 eKT^trojfia] 
 
 MPVomn; ./i^w^'awi lat; eKTUTTWyttaTa WBois /cai (sec.)] 17 MP 11 TTjpov- 
 
 ffip] avvTTjpovPTei M 14 om. Idias P 14, 15 x°-P^^^vTai W* 18 
 
 om. Koi M 18, 19 om. (ftdaprd ia-riv. el 8^ ra aToixeia W 18—20 
 
 om, (pdapra €(ttlv. el — deol ; el 8^ to, ffToixeia P 24 dWoioij/Jieva] drroX^- 
 
 fieva W 6vTos] ovtus W* 25 6vtus] 6vtos PW^ 26 opQv P 
 
 30 om. Kal PW lat 
 
102 APOLOGIA ARLSTIDIS. 
 
 T6X09 ^X^*" KLvelrat he 6 ovpavb^ Kara dvdjKTjv crvv TOL<i avrov 
 ^coarrjpcn' rd yap dcTTpa rd^ei Kal Biao-TrffiaTL <f>ep6iJb€va aTro 
 arj/xeCov eh a-rj/jLelov, ol puev hvvovaiv, ol he dvareXkovai, Kal Kara 
 Kaipoi}^ iropeiav Troiovvrat rov diroreXelv Oeprj Kal p^ei/LtoSz^a?, 
 KaOd eTTLTeraKTaL avToc^ irapd rov Oeov, Kal ov irapa^aivovcn 5 
 T0V9 Ihiov^ '6pov^y Kara dTrapairrjTov <f)vae(o<; dvdyKrjv, crvv toS 
 ovpavKp KO(TtJb(p. oOev <f>avep6v ecTTt /jurj etvac rov ovpavov Oeov, 
 dXX epyop Oeov. 
 
 Ol he vo/jUL^ovre^ rr^v yrjv elvai Oedv eifkavrjOifjaav. opoofiev 
 yap avT7)v vtto toov dvOpcoircov v^pL^ofievrjv Kal KaraKupLevo/juevijv, 10 
 (TKaTTTOfievTjv Kal (f)vpofjbevr}V Kal d^pfjo'Tov ytvofjLevrjv. edv yap 
 oTTTTjOrj, yiveTai veKpd' e'/c yap rov oarpdKov ^verao ovhev. ert 
 he Kal edv eirl irXeov /SpaxiJ, (t>OeLperai, Kal avTrj Kal ol Kapirol 242 
 avTYj^. Karairarelrai he vtto re dvOpcoTrcov Kal toov Xolttoov 
 ^(ocov, aHfjuaac <f)ovevofJbev(i)v fiiaiveTat, htopvcro-erat, ye/nL^erac 15 
 veKpwv, drjKr) yiverai aco/Jbdrcov. rovrwv ovrco^i ovrcov, ovk evhe- 
 XeraL rrjv yrjv etvac Oedv, dX}C epyov Oeov el<^ XPV^^^ dvOpcoircov. 
 
 V. 01 he vofjLi^ovre^ to vhcop elvai Oeov eirXavyOrjaav. Kal 
 avro yap el<s XPV^'^^ "^^^ dvOpcoircov yeyove, Kal KaraKVpLeverac 
 VTT avTcbv, pcaiverac Kal ^Oelperao, Kal dWoLovrac k'^opbevov 20 
 Kai dWaaaop^evov xP^P'^^h f<^^'' ^'^o rod Kpvov<; irr^yvvpuevov, 
 \ Kal aXp,aaL p^oXwop^evov, Kal eh Trdvrcov rcov aKaOdprcov irXvauv 
 dyopuevov. hio dhvvarov ro vhcop elvat, Oebvy dXX' epyov Oeov. 
 
 01 he vopLi^ovre^ ro irvp elvai Oeov irXavMvrai. ro yap 
 irvp eyevero et? XPV^^^ dvOpcoTrcov, Kal KaraKvpieverat vtt 25 
 avroov, irepi^epop.evov eK roirov eh rorrov eh eyjrrjo-tv Kal oirrrjaLV , 
 TravrohaiTwv Kpewv, ere he Kal veKpcov acop^drcov ^Oeiperai he 
 Kal Kara iroXXov^ rpoirov^, viro ratv dvOpcoirwv (r/Sevi^vp^evov. 
 hib OVK ivhex^Tac rb rrvp elvai Oebv, dXX! epyov Oeov. 
 
 01 he vop>i^ovre<; rrjv roov dvepcov irvorjv elvat Oedv irXavwvrat. 30 
 
 1 ovpavbi\ + Kol W airov] eavrov PW 3 5vovat.v Bois dva- 
 
 Ti\ov<n MW 5 Kada] kolO' 5 W 11 om. aKaTTTOfiivrju Bois (sed C 
 
 habet) (pvpofi^vrjv] Bois ; ^vpovfi^vrju PW ; (ppovpov/x^vrfu CM 11, 12 
 
 om. yivofiivT]v — dirrrjOy P 12 e/c yap] Kadbri iK W om. rod P 
 
 15 om. yeixl^erai Bois (sed C habet) 16 veKpwdriKr} P 19 om. twv 
 
 PW 20 e\}/oiixevov MPW 22 om. koL a'ifiacn fioKvvbfxevov Bois Vgj 
 
 22, 23 om. koX els iravTwv — ayoixevov M 24, 25 to yap irvp eyevero els 
 
 XPV<^i-v] Ko-^ o-^TO yap els xpvci-^ iyivero Bois Vji 25 XPW'''] XP^'^'-" ^ 
 
 28 om. Kal W a^evij/xevov W 
 
APOLOGIA ARISTIDIS. 103 
 
 Savepbv jdp io-rtv on, SovXevet irepa), koX X^P^^ '^^^ dv6p(07r(ov 
 Karea-Kevao-Tai viro rod Oeov Trpo^ pieraycoyrjv ifkoiwv /cat 
 (TV'yKO/JLiSd<; tcov atrtKcov, koi eh \oc7ra<i avroov %/36/a9* av^eo re 
 Koi \i]y€L Kar iiTLTayrjv Oeov. 8cb ov vevofiiaraL rrjv rwv •*> 
 
 5 dvefioov TTvorjv elvac Oeav, aXX' epyov Oeov. 
 
 VI. Ot Be vofjui^ovre^; rov rjXiov elvac Oeov liXavwvrai. opw- 
 
 p,€V yap avTov Ktvovfievov Kara dvdyKrjv fcal Tpeirop^evov, Kai 
 
 243 fiera^auvovTa diro a-rj/jbeiov eh ar^pielov, Bvvovra koX dpareWovTa, 
 
 Tov OepfjLaiveLV rd <f)VTd koi ^Xaard eh ^PV^''^ '^^^ dvOpcoTrcov, 
 
 lo ert Be fcal fj,epio-/jb6v e^ovra fxerd roov \oLirwv da-repayv, koI 
 eXdrrova bvra tov ovpavov ttoXv, koi etcXeLTTOvTa rov ^wto<^, 
 KoX fjLT^hejjbLav avTOKpdreiav e^ovTa. Bco ov vevofMLo-rac rov rfkiov 
 elvac Oeov, aXX' epyov Oeov. 
 
 Ot Be vo/jLL^ovre^i rrjv ae\rjvr]v elvai Oedv TrXavwvTai. opwfxev 
 
 15 yap avTTjv Kivovjievrjv Kara dvdyKrjv Kai rpeirofjuevrjv, /cat fiera- 
 ^alvovaav diro aTjpbelov eh o-rj/nelov, Bvvovcrdv re /cat dvareX- 
 Xovaav eh %/9^o"t^' TiMv dvOpcoircoi^, Kal eXdrrova ovcrav rov 
 rjXiov, av^ofievrjv re koi /JLetovfievrjv, Kal eVXe/^/ret? e^ovaav. 
 Bio ov vevofiiarai, rr)v aeXrjvrjv elvac Oedv, aXV epyov Oeov. 
 
 20 VII. Ot Be voju,c^ovre<; rov dvOpoarrov elvac Oeov rrXavoovrac. 
 opw/juev yap avrov kcvov pcevov Kard dvdyKrjv, Kal rpe^ofxevov 4^ 
 Kal yrjpdcTKOvra, Kal firj OeXovro*; avrov. Kal irore fjcev xf^ipec, 
 rrore Be Xvirelrac, Be6fjcevo<; ^pcofiaro^; Kal irorov Kal eaOrjro^;^ 
 elvac Be avrov opycXov Kal ^rjXayrrjv Kal errcOv/jbrjrrjv, Kal 
 
 25 fjcerafieXofievov, Kal eXarrcofiara iroXXd e^ovra. (f)Oeiperac Be 
 Kard TToXXoix; rpoirov;, vrro arocx^ccov Kal ^(ocov, Kal rov 
 iircKec/jcevov avrw Oavdrov. ovk evBe^^rac ovv elvac rov dvOpcoirov 
 Oeov, dXX^ epyov Oeov. 
 
 TlXdvrjv ovv fieydXrjv eirXavrjOrjaav ol l^aXBacoc, oirccroi) rwv 
 
 30 iircOv/jcrj/jcdrcov avrwv. ae^ovrac yap rd (f)Oaprd crrocx^ca Kal 
 244 rd veKpd dr/dXp^ara, Kal ovk alaOdvovrac ravra Oeoirocov pLevoc. 
 
 1 hipifi] &€($ C 3 (TvyKofirfdds M ; uentilationem lat aiTioiu Bois 
 
 ^71, 102 av^ovfi^vrju P 10 ixepi.ap.ov'] W ; diuisionem lat ; fiepia/no'us MP 
 
 Bois 16,17 auariXovaap M 17 xp^*^'"] W ; xpe^ai/ MP Bois 18 
 
 av^ovfihrju MPW Bois 22 Kal irore fxkv xa^P^O deficit C usque ad Kai etVi 
 
 irapavoixoL p. 110, 1. 10 23 /Spw/xaros] ^poofxaTWv Bois ; aprov W ; ciho lat 
 
 24 eiridv/J.rjT'^v Kal ^tjXut'^v M 25 fxerafieXop W ; [x,eTa^a\\6fievov P TroXXa 
 iXaTTiv/jLara Bois 27 inroKei/xivov W ; imminente lat 30 imdvfxiQv P 
 
104 APOLOGIA ARISTIDIS. 
 
 VIII. "Ei\6(o/jL€v ovv iiTL Toi)? "EiXkTjva^i, Lva iScofiev et tl 
 ^popovcri irepL Oeov. ol ovv^'EiWrjve^ ao^ol \eyovT€<; elvai ifjuo)- 
 pdvdrjcrav ^(^elpov rwv X.a\8aicov, Trapeiadyovref; ^eoi)? iroWov^ 
 yeyevrjcrdat, roi)? /xeu appeva<;, rd^ 8e 6rj\e[a<^, iravTolfov iraOwv 
 
 Kol TravToSaTTcov B'q/jLCovpyov<i dvofMrj/jLaTcov. [01)9 i/cecvoo avrol [49] 
 ** e^edevTO fioc^^^ov^; elvat koI ^ovel^, opylXov^ koI ^i]XcoTd<^ koI 
 OvfiavTLKov^, TrarpoKTOvovf; koL dheX^oKTOvov^, KKerrja^^ /cal 
 dpnraya^, '^coXov<; kol KvWov<i, fcal (pap/juaKovf;, koI fjuaLvo/Juevov^;' 
 Kol TOVTCov TLvd^ fJLcv TereXevTTjfcoTa^;, rivd^; he KeKepavvwfievov^ 
 KoX BeSovXevKoraf; dvOpcoiroa, koI <^vydha<; y6vofJL6vov<;, koI ko- 10 
 TTTOfievov^ KoX dpr)vov/JLevov<;, kol eh ^wa /jLera/jLOp(f)ov/jLevov<^ eirl 
 7rovr}pa2<; kol aio")(^paL<i Trpd^eaiv.^ oOev yeXola koX fiwpd 
 Koi dae^rj irapeiarjyayov ol "KXX7]ve<;, ^acnXev, pTj/mara, Tov<i 
 Kl* fir) 6vTa<; TTpoaayopevovre^ 6eov<^, Kara ra? eTndvfila^ avrwv 
 Tttf; 7rovr}pd<;, iva, toutou? avpijyopou^ exovre^; ttj^ KaKia^i, fjuot- 15 
 X^vcoatv, dpTrd^coai,, (povevcoat, Kal rd irdyheiva nroicoo-iv. el yap 
 ol 6eo\ avToov rotavra eiroiTjcrav, irm Kal avrol ov roiavra 
 TTpd^ovatv ; e/c rovrcov ovv rwv eTrirrjSevfJudrcov t^9 7rXdvr]<; 
 avve^T] rol^ dvOpwiroL'; iroXefiov^ ^'%€tz^ avxvov^, Kal a(f>ayd<i Kal 
 al)(jjLaXco(rLa^ 7riKpd<;. 20 
 
 IX. 'AWa Kal KaO^ eKaarov rwv dedov avroov el OeXijaofiev 
 eXOelv r<x> Xoyw, iroXXrjv oyjrei rrjv droirlav' ottw? Trapeco-dyerai, 
 avroL<i TTpo irdvrcov de6<; Kp6vo<;, Kal rovrw dvovcn rd tSca reKva' 
 09 eV;j^e iralha^ rroXXov^ eK rrj'; 'Pea9, Kal fiavel^ rjaOie rd tSia 
 reKva. (f>aal Be rov Ala Koyjrac avrov rd dvayKala Kal ^aXelv 25 
 
 JX* efc9 rr]v OdXaaaav, oOev ^ Ktppohlrr] fivdeverat yevvdadau. hr)<Ta<; , 
 ovv rov lBiov irarepa 6 Ttev^ effaXev eh rov Tdprapov. opa<; 245 
 rrfv irXdvrjv Kal daekyeiav rjv 'jrapeco-dyovao Kard rov deov 
 
 1 oZp\ koX PW; itaque lat 3 iroWovs Beads Bois 4 rds] roi/s 
 
 Bois ; alios lat 5 avrol eKuvoi M 6 (poouels, opyriXovs M 7 Kal 
 
 ad€\<poKT6vovs] om. P syr ; Kal a5e\<f)OKTiavovs M 8 x'«'^o'^s — ixaivoiJi^vovs] Kal 
 
 e^wXets KaKWP P KvWoi/s] kolXovs M 9 KaLKepavuu/xivovs M ; Kepavvojfiivovs P 
 10, 11 Kal KOTTT. Kal dp7]v.] post KeKepavvufxivovs Bois 12 Trpd^ea-iv] 
 
 /jd^ecTLv Bois 15, 16 fxotx^Oaua-ip, dpird^itxri, (poveOcrcocrt M 16 irdv- 
 
 Setva] Travra 8eivd P ; 5etm irdvTa M ; omnia mala lat 18 trpd^uffiv PW + el 
 
 ydp oi deal avrQv dtppoves, ttws ovxl nal avrol ofioioi avrols iaovrat W 19 toi)s 
 
 dvdpcoirovs Bois 21 om. Kal PW lat 22 ottws] 6 Trpwros coniecit 
 
 Bois ; inducitur enim lat 23 debs] + 6 Xeyofiepos Bois dvacoai P 
 
 24 tixdie M 25 rbv Aia K6\J/at] tovtov diaKdyj/ai W^ 26 dfppoblTqp W 
 
 Bois /iTjdieTai M ; fxvd^eaOai Bois 27 ^^aXXej/ W^ 
 
APOLOGIA ARISTIDIS. 105 
 
 avTCJu ; ivBex^Tai ovv Oeov elvai Beo-fiiov koX airoKOTTov ; (w ttj<; 
 dvola<;' t/? toov vovv eyovTinv Tavra (^riaeiev ; 
 
 Aevrepof; Trapeiadyerat 6 Zeu?, ov (fyact ^aatkevaai twv 
 
 deSiV avTMV, kov /JLerafjuop^ovaOai eh ^(oa, 6tt(o<; /jLOCX^evo-jj Ovrjraf; 
 
 5 yvvalfcaf;. irapetad'yovai yap tovtov fMeTa/jLop(j>ovfi€vov €t9 ravpov 
 
 TT/OO? ^iVpCOinjV, KOL 6t9 XP^^^^ TTpO^ AavdrjV, Kol 669 KVKVOV 
 
 7r/oo9 A'^Bav, koI eh (rdrvpov 7rpo<i ^Avtlotttjv, ical eh Kepavvov 
 irpo^ ^efjue\r)v elra yeviadac eK rovrcov re/cva TroXkd, ^lovvaov 
 KoX ZrjOov KoX ^Ajx^iova koX 'HpaKXrjv kol ^AiroWcova kol 
 
 lo^ Apre^iLV KoX Ylepaea, K^daropd re koX 'EXevTjv kol HoXv^evKTjv, 
 
 246 Kal M.LPa)a koX 'Va^d^avOvv koI 'EapTri^Sova, kol rd<i evvea Ovya- -^^ 
 
 Tepa<; d<; irpoo-rjyopevo-av M.ov<Ta<;. eW^ ovr(o<; TrapeiadyovaL 
 
 rd Kara rov TapvfirjBijv. avve^Tj ovv, ^aaiXev, roh dvdp(07roi<; 
 
 fMifielaOat ravra irdvra, Kal yivecrdaL fiotxov^ ^al dppevo/xaveh, 
 
 15 Kal dWcou Betvcjv epywv epydra^, Kara filfjurjacv rov deov avTMv. 
 7r(M9 ovv evhe^eTat Oeov elvai ixoiypv rj dvSpo^drrjv, rj irarpo- 
 
 KTOVOV ; 
 
 X. I.vv TovTcp he Kal "^(fyaiarov rtva Trapeiadyova-i, Oeov 
 elvac, Kal tovtov x^Xov, Kal KpaTovvTa (T(j>vpav Kal irvpoXa^ov, 
 
 20 Kal Xj^XKevovTa x^P^^ Tpo^rj<;. dpa e7revSerj<; eaTLv ; oirep ovk 
 ivBex^Tac deov elvac ^wXoi' ovBe irpoaBeofievov dv6pco7rcov. 
 
 EZra Tov 'Etp/jUTJv irapeiadyovo-i Oeov elvac eTrcOv/jLrjTrjv Kal 
 KXeTTTTjv Kal ifkeoveKTTjv Kal fidyov *f /cat KvWovf Kal Xoyojv .1* 
 epfirjvevTrjv. oirep ovk evBex^Tac Oeov elvac tolovtov. 
 
 25 Tov Be ^AaKXrjTTCov irapecadyovac Oeov elvac, laTpov ovTa Kal 
 KaTaaKevd^ovTa (f)dpfiaKa Kal crvvOeacv e/jbirXdo-Tpcov, x^P^^ 
 Tpo^rj<;' e7revBer}<; yap ^v vaTepov Be KepavvovaOac avTov viro 
 TOV Acb^ Bed TvvBdpeeov AaKeBacfJLOvo<; vlov, Kal aTroOavecv. el 
 
 2 Tw] rdv W* 3, 4 twu dewu] top deov P 8 crjiiikqv P 
 
 9 dn<f)lcova P rjpaKX-q M diroXuiva MW 10 Koartapa P 
 
 iroXvbiVK^ M 11 fiTQVbja PW om. Kal (prim.) P a-apinSova M 
 
 evia W* 12 irapeidyova-i P 13 yavvfilSTjv P awiprj] ai^r} M 
 
 14 om. Tavra iroA'Ta Kai yiueadai P 15 om. ^pywv M tov deov] twv 
 
 deijjv AW syr ; dei sui lat 18 toijt(j}] to{>tois W^ irapeicdyovcl Tiva M 
 
 20 €7ri5e77$ W Bois 21 ou5^] Kal P Bois 23 KvXbu W ; uersipellem 
 
 lat 23, 24 om. Kal fxdyov — epixfivevT-qv M 24 elvaC\ +t6»' P; 
 
 + X'«'^^'' [icvKhv'^^) ov8i irpoaSeofxepov dvdpiairojv oirep ovk evMx^TaL debv elvai W 
 25 a(TKr]Trt,ov M 27 eTrtSeiyj W 28 rvvbapewv] Bois ; Twddpeca M ; 
 
 Tvvddpeios W^P ; Toivddpeujs AW* ; Darii lat 
 
106 APOLOGIA ARISTIDIS. 
 
 Se ^AaKXrjTTin':; ^eo? wv koX KepavvcoOelf; ov/c 7]hvvrj67) kavrat 
 ^orjdrja-aL, ttw? dX\oi<; ^OT^Orjaet ; 
 
 "Aprj^i 8e irapeia-dyeTai Oeo^ elvai, TroXe/jbLarrj^; kol ^TjXcorr)^, 2i7 
 KOL €7r Ldv/jLrjTrj<; OpejjbfjbdTwv Kal erepcov rivcov varepov Se avrov 
 fJLOL')(evovTa rrjv ^A(j)poBtTr]v SeOrjvai avrov viro rod vrjiruov 5 
 
 en* 'E/9ft)T09 /Cal VTTO 'H<l)aL(TTOV. TTW? OVV deb<; TjV 6 €7rLdv/JL7]Tr)(i 
 
 Kal TToXe/jLicrrrjf; Kal Bia/juto^i Kal ixoi')(o<i ; 
 
 Tov Se ALOvvaov TrapecadyovaL debv elvat, vvKTepiva<^ dyovra 
 eoprd^ Kal hihdaKaXov fxeOrj^;^ Kal diroaTTOiVTa Ta<; tmv TrXrjaiov 
 yvvalKa<i, Kal fiaLvofievov Kal cj^evyovra' varepov Se avrov 10 
 a'(f>ayrjvai viro toov Tirdvcov. el ovv ^Lovvao^ a^ajel^; ovk 
 rjhvvriOr] eaVTO) ^orjOrjaai, dXXd Kal fiatvofMevof; '^v Kal /juidvao^ 
 Kal BpaireTT]^, 7rfo)9 dv eiT) Oeo^; ; 
 
 Tov Se ^WpaKXrjv irapeio-dyovai fjbeOvadrjvao Kal /iiavrjvai, 
 Kal rd iBca rcKva a(f)d^aL, elra Trvpl dvaXcodrjvat Kal ovt(o<; 15 
 dirodavelv. ttw? S' dv elrj ^eo?, fjuedva-o^ Kal TeKvoKT6vo<^, Kal 
 KaTaKabop-evo^; ; rj ttco? aXXoa l3o7]6r)(Tei, eavrS /3or]6rjaaL jjurj 
 8vv7j6el^ ; 
 
 XI. Tbv 5e ^ AiroXXayva Trapeiadyovac 6eov elvai ^r)X(OTr}v, 
 en Se Kal to^ov Kal ^aperpav KparovvTa, irore Be Kal KtOdpav 20 
 Kal 'feTravdlBa'^, Kal fMavTevofxevov tol<; dvOpayiroL^ ')(dpLv 
 CU pLLcrOov. dpa eirevherji; eaTiV ; oirep ovk evBe^erat debv elvat 
 ivBer] Kal ^rjXajrrjv Kal KidapwBov. 
 
 "Aprep^tv Be Trapeiadyovauv dBeX(f)r]v avrov elvai, KVV7)ybv 
 ovaav, Kal to^ov e^eiv perd (f>apeTpa<;' Kal ravTrjv pep,^eaOat 2$ 
 Kara rS)v opeeov p^ovrjv p^erd tcov kvvmv, otto)? drjpeva-y eXacpov 248 
 ^ KaiTpov. TTW? OVV earao ^eo? rj Totavrr] yvvrj Kal Kvvrjyb^ Kal 
 pep./3op,€vr] p^erd tmv kvvcjv ; 
 
 'A(f)poBiTr]v Be Xeyovat Kal avTrjv dedv elvai p,oi')(^aXiBa. 
 TTore ydp ea^e p.ot'^dv rbv "Aprjv, irore Be ' Ay')(^i(T7]v , irore Be 30 
 *'ABcovcv, ovTLV0<i Kal rbv Odvarov KXaiei, ^rjrovo-a rbv epao-rrjv 
 
 1 -qdvi^dei M auTW W 4 eTrLdv^irris M dpe/n/xviTcov] XPVf^°-- 
 
 Tojv V2Q2 ; "XPVP-^T^^ dpefiixarwv W ; ouium lat 6 rjv'l iariv P Bois 12 
 
 om. aXXa M 14 ijpaKKri M 17 porjdriaei] + 6 W 19 diroXuva W^ 
 
 20 om. Kal (prim.) MW KpareTp M om. Kal (tert.) W KLddpa M 
 
 21 ewavdida] W Bois ; eiravdida M ; eiravXida P ; tibiam lat ; irrjKTida coniecit 
 Bois 23 ivde'^ Kal ^tjXuttjv] ^rjXojTijv, hder/ P 25 ^x^'**] ^X<"' ^ 
 26 om. TWf (sec.) W drfpe^aei P Bois 27 om. ovv P 30 dyxi<^iv 
 PW* 31 ddivprju MP ovtivos] avr-q W^ 
 
APOLOGIA ARISTIDIS. 107 
 
 avTri<^' fjv XeyovcTLV koI et? "ASov Kara^aiveiv, otto)? e^ayopacry 
 Tov "AScoviv airo t^9 Tiepae^ovrj^. etSe?, w ^aatXev, fxei^ova 
 TavTrj(; a<^poavvr)V' Oeav Trapeiadyecv ttjv /jLoc')(^6Vovcrav kol 
 dprjvovaav koli KKaiovaav ; 
 5 "AhcovLV he Trapeio-dyovcTL deov elvai Kvvrjybv, koX tovtov 
 ^Lalax; airoOavelv ifSj^yevTa viro tov vb^;, koX fir) hvvrjOevra 
 ^orjdrjo-aL rjj raKaiirwpia avrov. ttco? ovv tcou dvOpwirayv \m 
 (f>povTlSa TTOtrjcreTaL 6 /jlocx^o^ koI Kvvrjyof; koX ^coOdvaro*; ; 
 Tavra iravra Kai iroXKa roiavra koX ttoWm ifketov ald'^po- 
 
 lo T€pa Koi TTOvrjpa irapeiarjyayov ol ''EXXr;i/69, ffaaoXev, ire pi tmv 
 6eSiv avTcbv, a ovre Xeyetv de/jbt^;, ovr eVl iJbvr]ix7]^ o\o)<^ (j^epeov 
 oOev Xa/ju^dvovre^ ol dvOpooiroL dcpopfirjv diro to)v Oecjv avrcov, 
 eirparrov iraaav dvofjulav /cat daeXyecav koI dcre^etav, Kara- 
 lnaLvovre'^ yrjv re koL depa rat^ SeLval<; avrcov irpd^eaiv. 
 249 XII. AlyvTrrLOL Be, d^eXrepcorepoi /cat dcppovearepoi rovrmv 
 ovre^, ')(elpov irdvrcov rcov eOvMV eirXavrjOT^crav. ov yap rjpKea- 
 drjaav rol<i rwv ^aXSatcov Kal ^RXX^vcov o-e^do-fiaaLV, dXX^ 
 ert Kal dXoya fc5a 'Kapeiar]yayov deov<i elvat ')(^ep(Taid re Kal 
 evvhpa, Kal rd (fyurd Kal ffXaard, Kal eiJL(,dvdr]aav ev Trday 
 
 2o fxavia Kal daeXyeia ')(elpov irdvrwv rdov eOvoov eirl ri}^ yrj<i. 
 
 ' Ap-)(jai(o<i yap eo-e/Sovro rrjv ^laiv, e'^ovaav dSeX^ov Kal 
 avSpa rov "Oatpcv, rov (rcpayevra viro tov dSeX^ov avrov 
 TOV Tv(f>(ovo<i. Kal Bid rovro (pevyec rj 'lo-t? fierd "D^pov rov 
 vlov avrrj^i eh Bv^Xov rrj^ XvpLa<^, ^rfrovaa tov "0(ripLv, Kal 
 
 25 TTtKpco^ 6p7]vovaa, €(o<i r)v^7]aev 6^D^po<; Kal direKTeLve rovTvcfjoova. 
 ovre ovv rj ""Icrt? la-'xyae ^orjOrjaat rcS ISlo) dBeXcf)d) Kal dvSpl' 
 ovre o Oaipi^ a(l>a^6fievo<; viro rov Tvcfxovo^; '^Svvr/drj dvnXa- 
 ^eaOat eavrov' ovre TvcfiMV 6 dheX<f)OKr6vo^, diroXXvptjevo^ viro \-* 
 rov D^pov Kal rrj^ "laiho<^, eviropijae pvaacrOai eavrov rov 
 
 1 9?;/] bv W* 2 ifSes W 3 fioixevofJiAv-nv W^ 5 ddibu^p M 
 
 6 utos W dvvrjdijvai. MP 7 jSoTj^^aat post avrov P avrov] 
 
 eavrov Bois 8 Troirjcrjrai PW ^laioddvaros M 9 ir\dova P; 
 
 plura lat 10 vapeiadyovaiv M ; irap-fiyayov P 12 rCjv] rov P 
 
 14 Kal] + rov P 15 d^eXrepihrepoi] M Bois ; dpeXribrepoi DW* ; d^eXrS- 
 
 repoi APW2 18 01X070] dWa M irap-^ayov W 20 iirl rrjs yrjs] 
 
 iwi yrjs M ; rwu iirl rrjs 7^s P ; iirXavqdtjtTav W 21 dpxatws] dpxo^^v Bois ; 
 
 in principio l&t a5eX0V W 23 om. toG (prior.) Bois fj,erd] +rov 
 
 rij(t>(avos Kal W 24 /Si'^Xoj/ MPW* om. /cat P Bois 25 Oprjvovaa] 
 
 davovaa W 27 om. 6 M 28 diroW'uij.evos] Bois ; dwoXUfxeuos MPW 
 
108 APOLOGIA ARISTIDIS. 
 
 OavcLTov. Kai iirl tolovtol<^ aTV')(r)fxa(Tt yvQ)pia6evT6<i avrol 
 Oeol vTTo T(bv aa-vvircov AlyvTrrlcov evofiiaO'qaav' otrtz/e?, ///T/S' 250 
 iv Tovroi^ apKeaOevre^ rj roi<; \oi7roL<; o-e^dafiaai rcov iOvcov, 
 Kol ra dXoya fcoa irapeLarjyayov Oeoi)^ elvai. 
 
 Tti/e9 ycip avT(£>v iae^do-di^aav irpo^arov, rive^ 8e rpdjov, 5 
 erepoL he ^oaypv koX tov 'y^olpov, aXkoi he rov KopaKa koI tov 
 lepaKa Kai rov yvira kcli tov derbv, koI oXKol tov Kpo/coBecXov, 
 Tivh he TOV atXovpov /cat tov /cvva, koI tov \vkov Kai tov 
 TTidrjKov, Kai TOV hpcLKOVTa Kai TTjv dcnriha, Kai dWoL to 
 Kpo/Jbvov Kai TO (TKopohov Kai aKavOa^, Kai to, \017ra KTiafiaTa. jq 
 Kai ovK aladdvovTai ol TaXaiTrcopoL irepl TrdvTcov tovtcov oti 
 ovhev la')(vov(7Lv. opcovTe*; yap roi;? Oeoix; avTwv fii^pwa-KO- 
 fievov^ VTTO CTepcov dvOpcoircov Kai Kaiopuevov^ Kai (T<f)aTTop,evov^ 
 Kai (TTjTro/jLevovf;, ov avvrjKav irepl avTcov otl ovk elal OeoL 
 ^ XIII. T\.\dv7]v ovv p^eydXrjv eifkavrjBrjaav ol Te KlyvTTTLOL jr 
 Kai ol X^aXhaloL Kai ol ^' ^XXr]ve<i TotovTOVi TrapeicrdyovTe^ 6eov<i, 
 Kai dydXfjbaTa avToov TroiovvTe^i, Kai OeoiroLOvpLevoi Ta K(0(j)a 
 Kai dvaicrOriTa ethcoXa. Kai dav/jud^co ttcS? 6pwvTe<^ tov<; 6eov<; 
 avTcov VTTO T(Sv hr)fjLLovpy(ov TrpL^ofievov^ Kai ireXeKovpLevov;, Kai 
 KoXofiovfievov^i, 7raXatov/jLevov<; re vtto tov ')(^p6vov koI dvaXvo- ^q 
 fievovs Kai ')((avevoiJLevov<;, ovk e<f>p6vr}(Tav irepl avToov otl ovk 
 elal Oeol. '6Te yap irepl t^9 t'Sta? acoTrjpia^ ovhev Icr'xyova-iy ttcS? 
 Twv dvdpooTrcov irpovotav iroLrjaovTai, ; aXX' ol iroiTjTal avTcov 
 ^0k. fcal ^tX6o-ocj)OL, T€ov Te yiaXhaiwv Kai 'EiXXTjvcov Kai AlyvTTTLOJV, 
 6eXri(TavTe<; toI^ TrocTj/jbaaiv avTwv Kai avyypacjyat^ aefJivvvai 2c 
 Tov<i irap' avTol^ Oeov^, fMei^ovco^ ttjv alo-')(yvr}v avTwv e^eKdXvyJrav 
 Kai yv/jLvrjv iraa-i TrpovOrjKav. el yap to o-wixa tov dvOpcoTrov 
 TToXv/juepe'; ov ovk diro^dXXeTai tl toov Ihiwv p^eXoov, dXXd irpo^ 
 irdvTa Ta /jLeXrj dhtdpprjKTOv evcoaiv e%oz/ eavTtp eaTl (TVix<^wvov, 251 
 TTW? ev ^vaeu deov fid')(7] Kai hLa(p(0VLa ecrTai ToaavTrj ; el yap ^q 
 
 2, 3 fjiTjd' ev] fi7]8^ W 4 om. ^eoi>s eluai MW* ; deos esse lat 7 
 
 KopK68r]\oif W 8 om. tou (prim.) PW fKovpov W* om. rbv (sec.) 
 
 MPW 9 iridrjKa W Kai top SpaKovra] dpaKOvra 5^ P ; om. rbv M 
 
 10 KpSfjLfivov M (TKdpdov M aKowdas'] Bois ; aKavda PW ; S.Kavdov M ; 
 
 spinas \Q,i 11 ycxddvoPTo P 14 arjirofihovs] +Kal P 16 om. ol 
 
 (sec.) W 19 TreXeKUfihovs Bois 19,20 om. kuI KoXo^ovfxhovs Bois 20 
 
 KoKo^wfiipovs MP 20, 21 avaXKoLovixipov^ Kai xovevopAvovs P 26 Trap' 
 
 avrCsp P 29 ^x"" W* 30 Toaa&rri (arai PW 
 
APOLOGIA ARISTIDIS. 109 
 
 fjLLa <f>v(TL<; Twv deoov vTrrjpx^v, ovk axfieCKev 6eh^ Oeov BccoKeiv, 
 ovT€ acfxi^eiv, ovt€ KaKoiroLelv' el he ol Oeol vtto 6eoov eht(6')(^67)crav 
 Kol ia(l>ayr}<rav, teal rjpTrdyrjo-av koX e/cepavvayOrjaav, ovk btl fila 
 <f>v<Tt,<; earlv, dWa yvdo/iat Bir)p7j/jbevaL, iraa-ai /cukottolol' waTC 
 
 5 ovheU ef avrwv earl 6e6^. (Jiavepdv ovv io-rlv, w ^acriXev, 
 ir\dvr}v elvai iratrav rrjv irepl rwv Oewv (\>V(Tio\oyiav. 
 
 IIcS? he ov (TvvijKav ol (To<f)o\ kol Xoyiot rwv *KkXr)v(t)V on 
 v6fjLov<i OefievoL KpivovTai vtto tmv Ihlcov v6/jl(ov ; el yap ol 
 vofiot hiKatoL elaiv, dhticoi TrdvTco^; ol Oeol avToop el(Tl, irapavofia 
 
 lo iroLr)o-avTe^, dWrfkoKTOvlati koI (fiapfiaKeiaf; koI fMOC^elaf} /cat 
 ^XoTTa? KOL dpaevoKOiTLaf;. el he Ka\oo<; eirpa^av ravra, ol 
 vofjLOi dpa dhtKOL elai, Kara tcov 6ea>v avvTeOevre^. vvvl he ol 
 vofjLOL KokoL el(Ti Kol hiKaioi, Ttt Kokd iiraivovvTe'i koI rd kuko, 
 d7rayopevovTe<;' rd he epya t(Sv decov avroov Trapdvo/jua' irapd- 
 
 15 VOFJLOL dpa ol Oeol avTwv, Kal evo'^oi 7rdvre<i Oavdrov Kal atre/Set? 
 ol TOiovTov^ Oeoiffi irapeLO-dyovre^. el fiev yap fjbvOifcal al irepl 
 avTwv laropiai, ovhev elaiv el /nrj fiovov Xoyot' el he <f>vo-LKal, 
 OVK €TL Oeol elatv ol ravra TroLrjaavTe^ Kal TraOovre^i' el he 
 dXKr}yopiKal, /jlvOol elcn Kal ovk dWo Tt. 
 252 XIV. ' ATToheheLKTat rolvvv, cS ^acriXev, ravra irdvra rd 
 TToXvOea (Te^da-fiara 7T\dvr)<; epya Kal diroiXela^ v'rrdp')(eLv. 
 ov XPV y^P Oeoix; ovofid^eiv oparov^s Kal firj 6p(ovra<;' dWd 
 rov doparov Kal iravra op&vra Kal irdvra hrjixiovpyqaavra 
 hel Oeov ae^ecrOai, 
 
 25 "FiXOcofjuev ovv, 00 l3a(7L\ev, Kal ewl rov<; 'louSatou?, 07rft)9 
 ihcofiev ri <f)povov(rL Kal avrol irepl Oeov. ovroi yap, rov 'K^padp. .^ 
 ovre<i diToyovoL Kal ^leraaK Kal 'laKcoff, 7rapMK7)(rav et? Klyvirrov 
 eKeWev he e^r^yayev avroij^ 6 Oed<; ev %et/3t Kparaca Kal ev 
 ^pa'x^Lovi v-^rfKw hid Mewo-eo)? rov vofjuoOerov avroov, Kal repaai 
 
 30 TToWot? Kal ar)/iieioi<; eyvwptcrev avrot<; rrjv eavrov hvvajJLtv. 
 
 1 vweipxev Jjk M diuKtjv M 2 ci] 01 M (0 rubr.) ot] supra 
 
 lin. e pri. manu M 4 KaKowoLoX PW^ 5 (pavepiiv W om. iarlv 
 
 MW 7 oTi] + Kal oi coniecit Bois 9 TraWws] iram-ei W om. 
 
 elal W* 10 (pap/xadas P Bois 11 dpaevoKOLreiai M 14 el rdi. ^pya 
 
 dk M 15 apa] + Kal P 17, 18 om. et fxij—deoi elffiv M 18 ravra] 
 
 Toiavra M 20 airoSideiKrai cum praeced. W 21 vtrdpxet, W^ 22 7^^] 
 
 o5v Bois 23 irdvra opQvra Kal irdvra] irdvra opQvra Kal irdvras P ; irdvras 
 
 Bois 24 ai^eadai debv Bois 26, 27 oVres rod d^pad/x P 27 
 
 om. Kal (prior.) P tVadic] +Te P Bois 
 
110 APOLOGIA ARISTIDIS. 
 
 aWa, dyu(6fiove<; koX avrol (fyavevre'i koI a-^dpiaroL, TroWa/ct? 
 ekarpeva-av TOi<; twv iOvcov ae^dafiaai, koX tov<; d7r6(TTa\/jLevov<; 
 Trpo? avTov<; 7rpo<f)r)ra<; koI hiKaiovi direKTeivav. elra co? evho- 
 KTjaev vio^ rov 6eov iXdetv iirl rr}? 7^9, ifMirapoivrjcravTe^ et? 
 avTov rrrpoeScoKav TliXdro) tc3 r/ye/jLOvt rwv ^Vwjjbaiwv kol aravpw 5 
 /careBUaaav, /jlt) alBe(T6evT6<^ ra? €V6py€a[a<; avrov, koI rd 
 avapiOfjLrjra Oavfjbara direp ev avrol<^ elpydcraTO' /cal dircoXovro 
 rfj IBla Trapavo/jbla. ae^ovrai yap koI vvv tov Oeov fiovov 
 iravTOKpaTopa, dXX' ou /car iirlyvwcrLV' rov yap '^picTTOv 
 dpvovvrat rov vlov rov deov, /cal elal Trapo/juoLOL rwv eOvoov, kcLv 10 
 iyyl^ecv ttw? rfj dXrjOela BoKOoaiv, ^? iavToijf; ifidKpvvav. ravra 
 irepl Twv 'lovBalcov. 
 J^^ XY. 01 Be '^pLariavol yeveaXoyovvrat diro rov KVplov ^Irjaov 
 ^piarov. ovTO^ Be 6 vl6<; rov Oeov rov v^frlarov S/noXoyeLTac ev 
 TrvevfJiaTi dyi(p air ovpavov Kara^df; Bid ttjv acoTrjpLav rwv 253 
 dvOpooTTcov' Kol e/c irapdevov dyia^ yevv'r)Qe\<^, dairopcof; re /cal 
 a(l)66pco<;y ardp/ca dveXa^e, /cal dve^dvr] dvOpcoTTOLf;, 07rft)9 e/c T179 
 n TToXvOeov 7rXdvr]<; avToifi dvaKaXecrrjTav. /cal reXecra^; rrjv 
 6avfjLa(TTr)v avTOv olKOVOfilav, Bid aravpov davdrov iyevcraro 
 eKovaia ^ovXrj /car ol/covo/nlav fJueydXyv fierd Be rpet? i^/jLepa<i 20 
 dvejSlco /cal eh ovpavov<; dvrjXdev. ov to KXeo<^ Trj<; 7rapov(7ia<; 
 i/c rrjf; Trap* avTol<; /caXovfievTj<; evayyeXiKYj^; dyla^ ypa(f>r]^ e^earL 
 croi yvodvai, fiaacXeVy edv evTV'^rj'^. ovro^ BooBeKa eV^^e /juaOrjrdfi, 
 OL fierd Tr)v ev ovpavol'^ avoBov avTOv i^rjX6ov eh ra? e'Trap')(^ia<^ 
 Tr)<; ol/cov/jievij'i, Kal eBlBa^av ttjv e/celvov /jueyaXeoavvTjv KaOdirep 25 
 et? e'f avToov ra? /caO* Tj/jud^i irepirjXOe ^(^oopa^, to Boyfia /crjpvTTcov 
 Trj(; dXr}dela<i. oOev 01 elaeTi BcaKovovvTe^y Tfj Bt/caioavvy tov 
 KTjpvyfiaTOf; avTcov /caXovvTao ')(^pL(TTiavoL 
 -\a- Kat ovTol elcTLV ol virep irdvTa ra eOvrj Trj<; yf}<; evp6vTe<; ttjv 
 d\r}6eiav' yivwa-Kovat ydp tov Oeov ktlo-ttjv /cal Brj/nLovpyov 3° 
 Twv dirdvTcov ev vlto fxovoyevel Kal Trvev/jLaTi ayiw, Kal dXXov 
 
 1 dxo-pKTToi] dxpV'^'^oi Bois 3, 4 rjvdJjKrjaeu P 5 om. t<^ M 
 
 ijyrjiJ.dui P 7 Kal] dib P Bois 8 6ebv top ixbvov Bois 9 iravTo- 
 
 Kpdriopa PW* 10 Trapofioioi] Tapofirjoi M ; irapavofioi W* tols ^dveai Bois 
 
 Khv] Kal W2 11 8oKO}<7Lv W* 14 om. 6 P 17 dSLaipdopm W^ 18 
 
 ai/Tods TrXdvTjs P 19 avrov'] + fieydXrjp W davdrov W 20 jneyd- 
 
 Xij/W 22 om. aY^as M 23 om. Y^wj/ai W r^xv^^* ^^X'^ 
 
 ddScKa P 25 fxeyaXoaivrjv PW* 29 om. ol P 30 debv] + elvai 
 
 W2 31 fxovoyevT] PW^ 
 
APOLOGIA ARISTIDIS. Ill 
 
 Oeov TrXrjv tovtov ov ae/Sovrai. e^ovat ra? evTo\a<^ avrov tou 
 Kvplou 'Irjcrov Xpcarov iv ral^ /capBiat,<; K€')(apayfjb€va^, koI 
 TavTa<; ^vXclttovo-l, 7rpoo-SoK(ovT€<; dvaaraorLV veKpdov koI ^corjv 
 Tov /jLeWovTO<i alwvo<^. ov /jLocx^evovatv, ov iropvevova-iv, ov 
 5 y^evhofjuapTvpovGLV, ov/c eiriOvfjuovai to, dWorpta, TLfJbwai irarepa 
 KOI fiTfrepa, kol Tot/9 ttXtjo-lov <f)iXov(TL, BiKata Kpivovaiv, oaa ov 
 OeXovanv avTot^; yivea-Oai erepw ov iroiovai, rov^ dBiKovvTa^; 
 avTovf; irapaKokovai kol irpoa^iXel^; avTov<i eavTOL<; nroiovat, .1^ 
 TOL'9 i')(dpov<i evepyerelv airovBd^ovo-i, TT/oaet? elal kol iirieiKelf;, 
 254 aTTO 7rd(r7)(i avvovata^ dvofiov kol diro irdar^f; dicadapaia^ 
 iyKparevovrai, ')(rjpav ov')(^ virepopwaiv, 6p(f)avbv ov Xvirovcnv' 
 6 €')(^cov To3 firj €')(0VTL dv€7n(f>06vQ)<; e'7rL)(^oprjy6t' ^evov edv 
 lScoo-ip, vtto (rreyrjv elo-dyovai, Kal ')(aLpovG-iv iir avrcp &)<? 
 eVfc dSeXcp^ dXr^OiVM' ov yap Kara adpKa dBeXcjyoix; eavrov^ 
 
 15 KoXovaiv, dWd Kara ■>^v')(r)v. eroiixoi elaiv virep ^piarov 
 ra? yjrv^d^ avrcov rrpoea-Bat' Ta yap Trpoardy/jbaTa avrov 
 d(T(f)a\rjo<; (pvXaTTOvaiv, oalwf; Kal BiKalco^; ^copre^;, Ka0(o<^ 
 KVpio<; 6 ^€09 avT0L<; Trpoaera^ev, ev'yapiG-TovvTe^; avrm Kara c*i^ 
 irdxrav copav iv iravrl ^pco/jban Kal iroTu> Kal toI<^ \oL7rol<i 
 
 io dya0oL<i. 
 
 XVI. "Ovrtof; ovv avrr) 6(TtIv rj 0S09 T179 dXTjOelaf;, ^t^9 tov<; 
 ohevovra^ avrrjv eh rrjv aldyvLOv ')(^€ipaycoyet ffaeriXelap, rrjv 
 iirrjyye'X/jLePTjv irapd X^piarov iv rfj fieXXovo-r) ^corj. Kal iva CSA 
 yvw<;, ^aaiXev, otl ovk dir i/juavrov ravra Xiyo), ratf; ypa(f>aL<; 
 
 25 iyKV'\jra<; rcbv '^^ptaTiavcjv evp7]a€c<i ovSev e^co t?}9 dXi]66La<i fie 
 Xeyeiv. 
 
 KaXft)9 ovv (TvvrJK€V 6 vl6<; aov, Kal BtKaico<; iStSd'^Or) rod 
 Xarpeveiv ^mvtl Bern Kal (rmBrjvai 6t9 tov fJueXXovra iirep'^^earOaL 
 alcova. fieydXa yap Kal davfiaard rd viro rcov 'X^ptarcavMv 
 
 30 Xeyofieva Kal irpaTTOfieva' ov yap dvBpcoTrcov pfj/nara XaXovatv, 
 dXXd rd tov deov. rd he Xoiird edvrj TrXavdovTav, Kal irXavodcnv 
 
 1 Toirov] avTou W 2 iyKexapajfi^vas P 5 rwv dWoTplwv M 
 
 6, 7 ai)Toh ov diXovai W 7 ttolovci.} + /cai P 8 auToj)s (prior.)] 
 
 ourots W om. eaurots W 9 om. dal W 12 atpOopus P Bois 
 
 13 avTcp] airois W^ 14 iavroi/s ddeXtpo'us W 15 \{/vx-^v] Tvevfia Vgi 
 
 Bois; animam l&t 16 avrwv] iavrQv W 18 om.odeosW 19 ttot^] 
 
 irofiaTi M 22 x^'PctT^Tet] +ovpai'wu W^ 27 ehbdxdriv W om. 
 
 TOV Bois 28 aiadrivai] avvdelvai W^ 31 om. rd (prior.) P 
 
112 APOLOGIA ARISTIDIS. 
 
 eavTovf;' oBevovTC'; yap iv (TKorei rrrpoa-pijaraovTai iavTot^i cJ? 
 
 /jL€6vOVT6<i. 
 
 XVII. "Eft)9 wSe o 7rpo9 (re fiov X6yo<;, fiaa-CKeVy 6 viro Trj<; 
 |A dX7)6eia^ iv to3 vol /jlov vira<yopevdeL<^. hio iravcrdaOwaav ol 
 avo7)TOi crov ao<pol /JLaTacoXoyovvref; Kara rov Kvpiov (TVfjL<f)6p6i 5 
 yap VfMv Oebv fCTLorTTjv (reread ai koI to. d(j)OapTa avrov 255 
 €vcoTl^€(r6ai, prjfiaTa, Xva, Kpiaiv €Kif)vy6vT€<i /cal rLfi(opLa<i, fo)?)? 
 aveoXeOpov Secede IrjTe K\r)pov6fjLOL. 
 
 1 irpoapT^acroPTes P 6 ijjuuu W dcpdapra] acppacrra W 7 ti/hu}- 
 
 plas] MPW^ ; tormenta lat ; rifxuplav W* Bois 8 dvoX^dpov M 
 
INDEX OF GREEK WORDS. 
 
 d^e\T€pu}Tepos 107, 15 
 
 'Appadfi 109, 26 
 
 dydXfiara 101, 20; 108, 17; 07. veKpd 
 
 101, 16; 103, 31 
 dypwfJLcav 110, 1 
 'A7x^<r77s 106, 30 
 d5€\</>oKT6pos 104, 7; 107, 28 
 "^d7]s 107, 1 
 dSidpprjKTos 108, 29 
 ddwareiu trepl 101, 13 
 'AScovts 100, 31; 107, 2, 5 
 cteris worsliipped 108, 7 
 AZ7^7rrios 100, 21; 107, 15; 108, 2, 15, 
 
 24 
 Ar7U7rTos 109, 27 
 a?Xoupos worshipped 108, 8 
 alxjiaXojalai TriKpai 104, 20 
 &Kavda worshipped 108, 10 
 dWdaaeadaL 102, 21 
 dW-nyopiKos 109, 19 
 dXKriXoKTovia 109, 10 
 dWoiouu 101, 24, 26; 102, 20 
 'An<plo}v 105, 9 
 dva^iovv 110, 21 
 dva7/faia 104, 25 
 dvdyKw, KUTd 100, 4; 101, 19, 29; 102, 
 
 1, 6; 103, 7, 15, 21 
 dvaiffd-nros 108, 18 
 dpoXafi^dvetv, adpKa 110, 17 
 dvaWoluTos 101, 25 
 avapxos 100, 8 
 dvaaraais veKpQsv 111, 3 
 dvdpo^aTTjs 105, 16 
 dveiTKpdbvo}^ 111, 12 
 ai'oSos, ■^ ej" ovpavoii 110, 24 
 dvdixrjfxa 104, 5 
 
 H, A. 
 
 avTiKafx^dpeadai iavrov 107, 27 
 
 'AvTidirr) 105, 7 
 
 dvuikidpov fw^s 112, 8 
 
 dpu(f>€\-ris 101, 16 
 
 d6/)aTos 101, 25; 109, 23 
 
 dTrapalrrjTOS 102, 6 
 
 dTro^dWeadai, mid. 108, 28 
 
 d7r67o»'os 109, 27 
 
 d7r6/co7ros 105, 1 
 
 'A7r6\\wv 105, 9; 106, 19 
 
 diroT€\e?v dipr] kol xet^wj'as 102 
 
 dTrpoaSerjs 100, 9 
 
 "ApT/j 106, 3, 30 
 
 dppfpofiavris 105, 14 
 
 dpaevoKoiTia 109, 11 
 
 "AprefiLS 105, 10; 106, 24 
 
 dpxaiuis 107, 21 
 
 dpxvyos 101, 1 
 
 'A(rKX7j7rt6s 105, 25; 106, 1 
 
 do-TTis worshipped 108, 9 
 
 dairdpus re Kai dipdopcai 110, 
 
 drijxvf^^^ 108, 1 
 
 avTOKpdreia 103, 12 
 
 d0o/3/i97 107, 12 
 
 'AiPpoSirv 104, 26; 106, 5, 29 
 
 d(ppo<Tvvrj 107, 3 
 
 dxdpi(XTOi 110, 1 
 
 dxpvo'TOS 102, 11 
 
 jSia/ws 107, 6 
 
 Pl^pd}<TK€<TdaL 108, 12 
 
 pioSdvaTos 107, 8 
 
 /SXaord v. ^urd 
 
 /SoTy^eti/ 107, 7, 26; eaury 106, 2, 17; 
 
 dWots 106, 2, 17 
 BiJjSXos 107, 24 
 
 8 
 
 16 
 
114 
 
 INDEX OF GREEK WORDS. 
 
 Tavvfi-fidris 105, 13 
 
 yefiil^eaeaL 102, 15 
 
 yeveaXoyeiadai 110, 13 
 
 ypatpT]^ ei/ayyeXiKTjs ayias 110, 22 ; at 
 
 yp. tQv xP' ^^^■i ^^ 
 yiLfyp worshipped 108, 7 
 
 Aavarj 105, 6 
 
 diafjiios, of a god 105, 1 ; 106, 7 
 
 drjfjiiovpyeiu 109, 23 
 
 dvfJ-iovpyos 104, 5; 108, 19; of God 
 
 110, 30 
 diaKOvetv T^ bLKaioaivri 110, 27 
 diaKoafiTjais 100, 3 
 biaKpareiv 100, 5, 6, 7, 8 
 didarri/jba 102, 2 
 dia(f>o}pia 108, 30 
 At6j'i^(ros 105, 8; 106, 8, 11 
 diopdaaecrdai 102, 15 
 Soyfia, rb rrji dXrjdeias 110, 20 
 SovXeiJeti', of wind 103, 1; of gods 104, 
 
 10 
 dpoLKcov worshipped 108, 9 
 dpairhrfs, of a god 106, 13 
 
 iyyl^eiv ttj dXrjdeici. 110, 11 
 
 iyKijirreLu raTs ypacpais 111, 25 
 
 etdoAov 108, 18 
 
 iKovaig. povXrj 110, 20 
 
 eKTTuirwixa. 101, 8 
 
 iXdTTWfxa 100, 10; 103, 25 
 
 "EXipT) 105, 10 
 
 "EXXT^i/es 100, 21; 104, 1, 2, 13; 107, 
 
 10, 17; 108, 16, 24; 109, 7 
 ifXTapoiveiv 110, 4 
 ^IxirXactTpov 105, 26 
 eVSei^s 106, 23 
 ^z'Ti^YXaveti', ypacprj 110, 23 
 ^i/uSpos 107, 19 
 ^puais 108, 29 
 iuuri^eadai 112, 7 
 iTrapxiai rijs oiKOVfxhrjs 110, 24 
 teTrau^i'Sa 106, 21 
 iirevde-^s 105, 20, 27; 106, 22 
 iiriyvuffip, Kard 110, 9 
 iTieiK-^i 111, 9 
 
 imdyfivT'^^ 103, 24; 105, 22; 106, 4, 6 
 iwiKeifiipov avTip Oapdri^ 103, 27 
 
 imT'/idev/jt.a 104, 18 
 iirixopvy^^^ lllj 12 
 ^/ryov ^€oO 102, 8, 17, 23, 29; 103, 5, 
 
 13, 19, 28 
 €p/j.T]pevTT)s XoyuiP 105, 24 
 'EpfjLTJs 105, 22 
 "Epcos 106, 6 
 
 eua77eXt/CT7S ay las ypa<f>7js 110, 22 
 evdoKeip 110, 3 
 evepyecrla 110, 6 
 eviropeip 107, 29 
 Eu/owttt; 105, 6 
 eiixo-pio'TeiP 111, 18 
 
 Zei5j 104, 25, 27; 105, 3, 28 
 Z^^os 105, 9 
 
 rT^XwTiJj 103, 24 ; 104, 6 ; 106, 3, 19, 
 23 
 
 'H/3a/fX77S 105, 9; 106, 14 
 "H^ato-Tos 105, 18; 106, 6 
 
 deoTTOULffdaL 103, 31; 108, 17 
 e-ffK-n 102, 16 
 dpifx/xara 106, 4 
 dvfiaPTLKds 104, 7 
 eii^o-^a 100, 11 
 
 'Ia«-c6^ 109, 27 
 
 Upa^ worshipped 108, 7 
 
 'It/o-oOs 110, 12; 111, 2 
 
 'loi^SaZot 100, 19; 109, 25; 110, 12 
 
 'Itrad/c 109, 27 
 
 ^Uis 107, 21, 23, 26, 29 
 
 liTTopia 109, 17 
 
 KaKoiroieiv 109, 2 
 
 KaKOTTOlOS 109, 4 
 
 KdffTw/) 105, 10 
 
 yfaraJuafetJ' 110, 6 
 
 KaraKaieadai. 106, 17 
 
 KaTaKvpieiueadai 102, 10, 19, 25 
 
 Karafiiaipeip 107, 13 
 
 KaTawaTeiadai 102, 14 
 
 Kepavpovadai 104, 9; 105, 27; 106, 1; 
 
 109, 3 
 K'^pvyp.a 110, 28 
 Kidapif)56s 106, 23 
 
INDEX OF GREEK WORDS. 
 
 115 
 
 K\eos TTJs irapovaias 110, 21 
 
 KoXopovadai 108, 20 
 
 Kdpa^ worshipped 108, 6 
 
 k6(Tij.os (emph.) 101, 30 ; k. ovpduios 102, 7 
 
 KpoKddeiXos worshipped 108, 7 
 
 Kpofivov worshipped 108, 10 
 
 Kp6uos 104, 23 
 
 KwvySs 106, 24, 27; 107, 5, 8 
 
 Kvcov worshipped 108, 8 
 
 AaK€5aifi(av 105, 28 
 
 \^da 105, 7 
 
 Xi/a:os worsliipped 108, 8 
 
 /idyos 105, 23 
 
 HUKpOveiv eavrdu 110, 11 
 
 fiaraioXoydv 112, 5 
 
 fieyaXcjjOvr} 110, 25 
 
 Aie^jJcii/ 106, 14; 112, 2 
 
 /j^dvaos, of a god 106, 12, 16 
 
 fxeioOa-dai 103, 18 
 
 fxepia-fiSs 103, 10 
 
 fjierayuyq 103, 2 
 
 IJ.eTafji,i\e<Tdai 103, 25 
 
 /xeTafxop(pov(TdaL 104, 11 ; 105, 4, 5 
 
 fjL€T^X^iv TTJs dXrjdeias 100, 16; 101, 3 
 
 fxifiTjais 105, 15 
 
 MWs 105, 11 
 
 fwX6p€<ydaL 102, 22 
 
 fiovoyevi^s, vids 110, 31 
 
 /j,6p<p(ofjia 101, 7 
 
 u6<rxos worshipped 108, 6 
 
 MoOfl-at 105, 12 
 
 fivdeijeadai 104, 26 
 
 Mu^t/c6s 109, 16 
 
 yttO^os 109, 19 
 
 Mwff^s 109, 29 
 
 vofwdiT7]s 109, 29 
 vvKT€pivaX ioprai 106, 8 
 
 65€i5et»' 111, 22; 65. iv OKbrei 112, 1 
 
 65ds TTis aXrjeeias 111, 21 
 
 oiKovofda 110, 19, 20 
 
 oiKovixivri 110, 25 
 
 ofioXoyeiadai 110, 14 
 
 o/ry/\os 103, 24; 104, 6 
 
 dpfjtavbs 111, 11 
 
 "Otrtpts 107, 22, 24, 27 
 (xrlois Kol diKaiuji 111, 17 
 6<XTpa.Kov 102, 12 
 
 TaXai,ov(Tdai 108, 20 
 
 Trdi'Sei^os 104, 16 
 
 iravTodairds 102, 27; 104, 5 
 
 ■jravTOKpaTojp 110, 9 
 
 wapdyea-Oai, iK tov /mtj ovtos 101, 24 
 
 irapaKaXelv, roi/s ddiKouuras 111, 8 
 
 TrapeicrdYetv 104, 3, 13, 22, 28; 105, 3, 
 5, 12, 18, 22, 25; 106, 3, 8, 14, 19, 
 24; 107, 3, 5, 10, 18; 108, 4, 16; 109, 16 
 
 irapdevos dyia 110, 16 
 
 trapoLKeLv 109, 27 
 
 ■jrapdfioios 110, 10 
 
 irapovaia 110, 21 
 
 TrarpoKTdvos 104, 7; 105, 16 
 
 weXeKovadai 108, 19 
 
 Uepaeijs 105, 10 
 
 nep<T€(f)6pr) 107, 2 
 
 iridrjKos worshipped 108, 9 
 
 HiXaros 110, 5 
 
 TrXaj/oJ/ 111, 31; trXavaffdai 101, 28; 
 
 102, 9, 18, 24, 30; 103, 6, 14, 20; 107, 
 16; 111, 31; irXavdadat dirlaw 101, 5; 
 
 103, 29; irXdv7}v TrXavaadai 101, 15; 
 103, 29; 108, 15 
 
 irXeov^KTTjs 105, 23 
 7rXi;<rts 102, 22 
 TTuevfxa dyiov 110, 15, 
 TTvoif}, dvifxiav 102, 30: 
 TTOiVa 108, 25 
 7roi7;ri7S 108, 23 
 ■jroXefiKTT'qs 106, 3, 7 
 noXvd€lJK7]S 105, 10 
 TToXideos 109, 21; 110, 
 iroXvixepr}s 108, 28 
 iroXvupvfjt.oi 101, 2 
 irpl^eadai 108, 19 
 irpo^arov worshipped 108, 5 
 TTpoiaOai., "^vx^v 111, 16 
 7rp6;/oia 100, 1; 108, 23 
 TTpoa-deofievos dvdpwiroov 105, 21 
 
 T po<TK^Vri<T IS 101, 2 
 
 Trpoa-KvvTjTTjs 100, 19 
 Trpoap-qaaeffdai eavroh 112, 1 
 wpoffTayfm 101, 24; 111, 16 
 
 8—2 
 
 31 
 103, 
 
 18 
 
116 
 
 INDEX OF GREEK WORDS. 
 
 irpoaffyCKeis iroietv 111, 8 
 irpo(f)7}T'r)i 110, 3 
 TTvpoKa^ov 105, 19 
 
 'PaSciAcai/^i;s 105, 11 
 'P^a 104, 24 
 p^fi^ecdai. 106, 25, 28 
 pOeadai eavrov 107, 29 
 'Pw/witoi 110, 5 
 
 XapTTTjdwv 105, 11 
 
 (rdpKa aviXa^e 110, 17 
 
 adrvpos 105, 7 
 
 (Te^d^effdai 108, 5 
 
 (T^^acr/^a 107, 17; 108, 3; 109, 21 ; 110, 2 
 
 Se/iAi; 105, 8 
 
 ffTjfxelov, of the zodiac 102, 3 bis; 103, 
 
 8 bis, 16 bis; ripaat Kal <t. 109, 30 
 a-qirecdai 108, 14 
 CLTiKa 103, 3 
 
 (TKopodov worshipped 108, 10 
 (TTTovdri 100, 12 
 aravpos 110, 5, 19 
 (TTiyrj 111, 13 
 (TToixe'iou 101, 6, 9, 18, 19, 20, 22, 27; 
 
 103, 26, 30 
 (Tvyypaipri 108, 25 
 avyKXeleiv 101, 10 
 <rvyK0fJii8r} 103, 3 
 avv^yopos 104, 15 
 (Tvpdeais efX7r\d(XTp(»}v 105, 26 
 ffvvovaia dvofios 111, 10 
 Svpia 107, 24 
 ff<f)dTT€<Tdai, 108, 13 
 <r(f)upa 105, 19 
 
 raXaiTTwpfa 107, 7 
 ToKaiTTCopos 108, 11 
 Tdprapos 104, 27 
 
 TeKVOKTOUOS 106, 16 
 
 Ti/petJ/ 101, 11, 12 bis 
 
 Tirdues 106, 11 
 
 rpdyos worshipped 108, 5 
 
 Tpo(prjs, xapf 105, 20, 27 
 
 Tvvddpeus 105, 28 
 
 Tu0wj' 107, 23, 25, 27, 28 
 
 v^pi^eadai, ttjv yrjv 102, 10 
 utos Toii ^eoO 110, 4, 10, 14; ixovoyevy}% v. 
 110, 31 
 
 (paivofieva 100, 12 
 
 iPapirpa 106, 20, 25 
 
 <f>eapT6s 101, 18, 19, 23; 103, 30 
 
 (f>deipe<Tdai 102, 13, 20, 27; 103, 25 
 
 0t\oVo0os 101, 17; 108, 24 
 
 <t>vpi(rdai 102, 11 
 
 (pVCLKO^ 109, 17 
 
 (f)vaio\oyia 109, 6 
 
 0i;Ta /cai /SXao-rd 103, 9; 107, 19 
 
 (pwaTTJpes 101, 9; 102, 2 
 
 XaXSatoi 100, 21; 101, 5, 15; 103, 29; 
 
 104,3; 107,17; 108, 16,24 
 XapdaaeadaL ev rats Kapdiais 111, 2 
 XapL^ofiaL 101, 14 
 X"/3ci7W7ct'' 111) 22 
 Xepcratos 107, 18 
 X^^pa 111, 11 
 Xotpos worshipped 108, 6 
 XPWtv, ei's 102, 17, 19, 25; 103, 9, 17 
 XptaTtavoi 100, 19; 110, 13, 28; 111, 
 
 25. 29 
 
 XpiffTos 110, 9, 14: 
 XpQfia 102, 21 
 XCiive^iecrdai 108, 21 
 X'^p^'i-v 100, 14 
 
 ypivbopiaprvpdv 111, 5 
 fipos 107, 23, 25, 29 
 
 111, 2, 15, 23 
 
INDEX OF SUBJECT MATTER. 
 
 Ambrose ; Hypomnemata, 71 ff. 
 
 Anima, De ; Syriac MS. of, 5 
 
 Antoninus Pius; his journeys to the 
 East, 16 f. 
 
 Aphrodite, cult of, 60 f. 
 
 Apology of Aristides ; discovery of Syriac 
 Version, 3; description of MS., 3 ff. 
 discussion of title, 7 ff. , 52, 75 ; con 
 tains traces of a Creed, 13, 23 ff. 
 possible existence of original Greek 
 18 f. ; transl. of Armenian fragment 
 27 ff. ; transl. of Syriac Version, 35 ff. 
 notes on, 52 ff.; remains of original 
 Greek, 67 ff. ; how far modified, 70 f. 
 criticism of Syriac Version, 71 ff.; its 
 comparative faithfulness, 80, 90; the 
 Apology and the Canon, 82 ff. ; its use 
 of the Two Ways, 84 ff. ; and of the 
 Preaching of Peter, 86 ff.; possibly 
 used by Celsus, 19 ff., 98; text of 
 the Greek, 100 ff. 
 
 Aristides; our previous knowledge of, 1, 
 18; Eusebian account of, 6 ff.; to 
 whom he presented his Apology, 7 ff. 
 52, 75. 
 
 Armenian fragment of the Apology 
 previous criticisms of, 2 ; whether 
 translated from the Greek, 26, 74 ff. 
 Latin transl. of, 27 ff.; English transl. 
 of, 30 ff. ; compared with Syriac and 
 Greek, 75 ff. ; other fragments, 33 f. 
 
 Barlaam and Josaphat; embodies our 
 Apology, 67 ; outline of the story, 68 ff.; 
 condition of Greek text, 80 ff. ; MSS. 
 used for the text of the Apology, 81 f. 
 
 Bezae, Codex ; parallel quoted from, 86 
 
 Canon; bearing of the Apology on, 82 ff. 
 Celsus ; possibly used the Apology, 19 ; 
 
 points in common with it, 20 ff. ; 
 
 possibly used the Preaching of Peter, 
 
 98 f. 
 Cephas, Bar; quotation from the Hex- 
 
 aemeron of, 53 
 Christians ; a third race, 70, 77, 88, 90 
 Cbristology of Aristides ; the term Theo- 
 
 tokos, 2, 3, 79; discussion of main 
 
 passage, 78 f. 
 Chrysostom ; Syriac MS. of Hom. in 
 
 Mafcth., 6 
 Creed; known to Aristides in some form, 
 
 13 ff., 23 ff. 
 Crucifixion; attributed to the Jews, 14, 
 
 55 f., 84 
 
 Didache; parallels with the Apology, 
 63 ; the Two Ways used by Aristides, 
 84 ff. ; relation of Didach6 and Bar- 
 nabas to the Two Ways, 85 f. 
 
 Diognetus, Epistle to ; Doulcet's theory 
 criticised, 54, 64; used the Preaching 
 of Peter, 95 ff . 
 
 Division of Mankind into three races, 70, 
 77, 90 
 
 Eusebius; on the date of Aristides, 6, 
 9; on Quadratus, 10 f. 
 
 Fasting; Hermas and Aristides com- 
 
 pared, 15 
 Fathers; Syriac Lives of, 4 
 
118 
 
 INDEX OF SUBJECT MATTER. 
 
 Gentiles, Oratio ad ; see Hypomnemata 
 Golden Kule ; negative form of, 62, 86 
 Gospels; referred to by Aristides, 82 
 
 Hermits ; Syriac Lives of Egyptian, 4 
 Hypomnemata of Ambrose ; Syriac com- 
 pared with Greek, 71 ff. 
 
 John; Acts of, 14 f. 
 John the Solitary; Syriac MS. of, 5 
 Justin Martyr; parallels with our Apo- 
 logy, 53 ff. 
 
 Lucius (Lucianus) ; Syriac MS. of, 5 
 
 Magdalen College, Oxford; MS. of B. 
 and J., 81 f. 
 
 Margoliouth, Prof.; criticism of emen- 
 dation by, 58 
 
 Ep. to Diognetus, 95 ff. ; and possibly 
 
 by Celsus, 98 f. 
 Philosophers, Sayings of; Syriac MS. of, 
 
 5 
 Plutarch; Syriac MSS. of, 4 f. 
 Pythagoras, Syriac MS. of, 5 
 
 Quadratus; his Apology, 2; Eusebian 
 account of, 6 ff. ; whether bishop of 
 Athens, 11 ff. 
 
 Sibylline Books; used the Preaching of 
 Peter, 91 ff. 
 
 Syriac "Version of the Apology; its dis- 
 covery, 3; description of MS., 3 ff . ; 
 English translation, 35 ff. ; notes on, 
 52 ff. ; compared with Armenian frag- 
 ment and with Greek, 71 ff. ; its 
 comparative faithfulness, 80, 94 
 
 Nilus ; Syriac MS. of, 4 
 
 Paradisi Liber; Syriac MS. of, 4 
 Pembroke College, Cambridge; MS. of 
 
 B. and J. , 82 
 Peter, Preaching of; used by Aristides, 
 
 86 ff . ; the fragments collected, 87 ff . ; 
 
 attempt at its reconstruction, 91, 93 f., 
 
 97 f. ; used in Acts of Thomas, 91; 
 
 and in Sibylline Books, 91 ff. ; and in 
 
 Teaching of the Apostles ; see Didache 
 
 Theano ; Syriac MS. of, 5 
 
 Thomas, Acts of ; used the Preaching of 
 
 Peter, 91 
 Two Ways ; see Didache 
 
 Virgin Mary ; the term Theotokos, 2, 3, 
 79 ; the Panthera story, 25 
 
 Wisbech ; MS. of B. and J. , 81 
 
THE SYRIAO TEXT OF THE 
 
 APOLOGY OF AKISTIDES. 
 
«»cDoiur^ r^l^T^ ^^ocol^cuo .ft^it^op'i^.i ^^^ocnSQCi^s 
 
 ir^L&oQoL^ iQOA.l^Qoif^.i •.r<U»OT3 :jx2cn :paix. 
 
 10 
 
 H. A. 
 
 (28) 
 
Are' reiXre' , ^^JLxJSfir^ vsarelsa .icXjjuAs oA.i ^co 
 
 K'^ijja rtlrpaK' poj^.ia : r^'ik^.i ^102^.1 f<!A2fl.U2a3 K'^iajLsa 
 
 ^^c >>^Qo K'lix.o .^004^0 ^r<l& .^.1 r^li^Qoi^ .cnl 
 :i^ K'.ico JLA^j^o .^^ oca.»9ai K'ix-^o .^^ om iiV ^. 
 
 .« ^Xx'r-^f\ cm \ rdA.T-Sao .i^i^oo ^cn r<'^\_a^.T»r^l=3 
 
 ^K'i-ai-x.o .KLi-xA^Qo'i-^.l K'^i-.i-x. ._ocn^^.1-»f<A 
 Ao^:^ .^_ax3^^x-l . reli^iT^.i coA^rcf A-^ hur^:i r^lxLir^ 
 
 I. Cod. ^x4X^h\xJsn, 
 (27) 
 
• li^QoiK' 
 
 Qa»:iX,Qoirc <\a 
 
 ^^_acaAj50 ,r^h\s3^ K'^MOrLZ.&vs ^ ocni\a\.i v<la.io<xx« 
 
 ^^coxsJfC^ ^ .rtUiuK' r<lsn\'^n col ^ooJ^.l . .^.ocois^ 
 
 •Acaahur^ K'^.Im ^r^T»i.JLiO .ca..r3 A^^ca-io r^.n.s$u^.l 10 
 
 h\^\r^h\r^ r^.icn AJ^J^a . ^^_5*if\i..i ^coA J^r^Q ..^Ix-r^iS 
 .?U^\:^.l r<^sq\s.\ ^jl^^^o can ^«^^*l ^AareA /r^iiz. cucuj^X 
 r<llx^QoH&.l ^^oo^xajc^^ A5^^« cA.i .•K'^o^^ uX hyAci 
 . ^t^\'v iCi f ^t^\ r^lsn»i!^.i ^.1 r^-^ix. ..K'^i-2«L^ r^l^nln 
 
 ^^iTirao ..^^iir^ 'Ui^kj.i ^^_oopAvx!^iA\.l K'iuj r<l=j^ rdA.l 20 
 .f<'iiA .^cauo^ai.i ^*=V reA.i A \^ .Kl&azjjo.i vv»f^ 
 r^JSQ.l^ .^xl^o .14A .Tm ^^SiMarjsqo ^.TU r<l^oir^ vyr^'o 
 v^r^ -.-U^ Kl^ix-.l A;^ .M-i?3re' rtliK' rciALsb r^-^ioA 
 
 7. Cod. ..^.ii.i. 
 
 (20) ' 9—2 
 
^,^_oofx».ir^^.l K'otAk'.I CO h\an «^ ^xS^jxf Azk. ..vt. A^ao 
 
 qjinuX K'l^r^ ^sw.l vy«< ci3."iSLxi ^oL^ao .r^caAK'.l 
 
 •^1099 .cni\oiiYn ^n^L^o 4-.i^ .ao^ ^^J^*^ .r^oAr^A 
 
 kA.i f<*ati \s\ coiT v.i ^J^ vyrt" .^Klaioi K'coAkA 
 
 lo en sT.oja ..^_ooriX2« .tu Ausa.i ^vm J30^ »-~I^5^ •K'orA^ 
 
 .^A4JLli\&cao ^K^i^TJM ^x^ r^Lico A:^ *. >ACOOcn\ >%-t cr^ 
 
 .r^jbia poQoJsaX AtttLi.'i .t»^i^.i pa vyv^ 
 
 , \f^v. K'coAf^ ^a2^.T».1 KlaLJT<' v>-*T^ ....^oca-.Tao.io 
 15 .cAnxi^aA «._ocfAo A^^\ coA ^nel&i /K'^lApLx. cojum 
 
 ►*:il «_oco4JA^ K'co .^.^^acriA.iK'^.l K'otAk'.i co^oiLO^ 
 
 j^a .cnA .'^ ^«^ ^"i^^^TS .*!& ..K'lizA ^coajA^.x.r^.l 
 
 ^tl'k'gs reA ^i^oo.i ^.1 r^^oiiJ^ .r^lix..! r^^isj^.-ur^ 
 .JLJr^ ..^ocosi JK-\ji kAi ^x^*^o .K're'-Aspo.i rdLi.incT-a 
 
 23. Cod. .c»A. 
 (25) 
 
^^ocaias>.i\va\o .»^orA ^.*ia^- «^^crA r^:saMia .^n ^ia*: q 
 
 K^OT^rdX .^a& r^.l .._ocrA ^ib r^Liir^' ..ooco.l K^soa 
 
 orA iuK'.i ^a .K'ix^fis cfA u.1.1 ^ ^ . t* <v *^ ^ 
 Kl^ KlUQa&r<!Ao .rel:sqQajj t<i\.i aco* cvA AuX.i ocnX 
 
 vy*r^ 00.3 ^1 .wO .cn\ iiis *f> ^ ^acoaV^^^ ^VmI 
 
 4.._corA ^^11 i^s.i r^Liir^ "^^^^ ^ .r^vix. rtlwr^la.l 15 
 ^ .Tu.l ^.1 ^Ao3r<' .K'orArdsa.iO oiOia.l K'jiK' Kl\r^ 
 .l-jj A-^ coA K'VmO ., rd^Jj^ ^ la^ .^^caxlAOaSfl 
 
 ^«s*:n iL •^.r^ .cn^iojajs.i -^^ en \tu vyr^ •.^^ ocnisn 
 
 .^^.^onjAxXJ^.l cn^oi. A!\^ ^Ak* oK' .Tin»» ^^^Ocoisia .tm.i 
 
 r^^ai»ci3V3 »^ca4jL*xJ2fl.l ^cncu.vao^a .^^^ocniAcL^Kisa.i 
 
 (24) 
 
OL* 
 
 .•i^Qoir^ 
 
 •:• ^cnX 
 
 lo ^ T*^ .rVi^^^vu K'^vz^.iAo r^iisX orA .«-^.*in ^cn 
 .•r^orArdla cn=3 ^xl2aACYaJS?30 ."U^ ^aSw.'U .relsaso^.l Kl^ix. 
 .'coi^ Aao co-a Aa.i ocn /rel^iK'.ia Klxt?ix.:i K'.icizuL 
 coi^ alnc.i ocn .r^liTMr^ r^'ooXt^' K'iruj coA ^vA.i ocn 
 ^cn .i^^aJK* csax-i »_ocn^x^i^ A^.i ^cn relA.Tbo^ 
 
 ^.icnooj^ rdilci .^UQ rdXo ^'ix^ rdX ..r^.icn.i cn^\\*P3.i 
 ruo .r^iL^a^ A^ ^iSaJA KlXo .r<'^\^i r^^o.icncto 
 .^yn. A *g3 rdsorelio t<1=jt<i1 ...^_oca-L.i p^.i ^-a-^1 
 rt'JuH ^ooj.i KlSQO .^x3*T<^» ..^_OorA ^xaL»Hn.l ^AaK'Ao 
 
 JC-lf^A .rell"i-Air^ ^^^ocoX .^^.lajla.i ^^a^ »<A.l >a.TJ»30 
 r^ K^'i-^^^.l rdiJo.i.l r^^CVAKlSO ^O .^i^cb kA 
 
 I. Cod. .ni'Auivw, 
 
 (23} 
 
.• K'^a-x.iu ^iswcbo K'.l.vijA ^ i\ . ^n - ^ q .1A /r^QoCCOJ 
 Kl&ix. >2k. .'T^-iA.! pQ^ ^x2ksa.ia /^zii^o ^i<\\» jci ^'-u^o 
 
 ca. 
 
 r^^v-l > ho K'^HxJ^t ^cn,l *:qo .K'^uJii^ ^^crrAJ:nci 
 K'^vEa^qo r<ll-»j ..t^Auaoo Altera T<'^T»2fl\ .^coaiuK'io 
 
 ^coo oi^Qo ^cn.i At*!"^ :^^o^^ K'cfAn? cA .^i2?af<'.i 
 
 ..r<l^.iaoa»i r^-raix- A^ Ar^ .r^-jAso oK* Ax^^Q K'^rtli 15 
 
 .K'oriAp^' A-:^ .,_ocriA ^V-^r^ K^i T.CU* T<t.l-»t^ r^'w^O 
 JA.l T<!-»ai_a K'oriAr^ 000 .Tm.1 .^^T-Sflr^ Ax&cn r^Lft.iocrx* 
 r^r^ :^\mt^ y^Xsn .T-^^coi.i ^.i\ rtA.ia .A^ .Txjjr^o 
 ^aSjiTd.i ^vi»^vsfl i<'.ica=Da ..^cnoiaAjLisi K'ctAk' Klicn •^r^ 
 ^K'ift^.l .Acoa . r^J^n-^fo^ ^.^^oorA^ *2a i«iu tX'itjlA 20 
 ..r^coAr^lrD ^m.i^ma .^coo.iii^ oAo .^.T-^^ r<'orAr<A 
 As^ ^1 rgi M-ijsq .1^ ^^^ctA ^aK'.i reLsc-iK' ^vj:?!.^! .-us 
 ^nii^o rf^uLsa ^i[:ar»a /r^lxiaJL ^iL^a .rdi-^QaJtQ 
 Ar^ ^^jrajLO .K'coXr^ A^ ^lajisfl.l ^cn .^orA ^Adb.ii 
 
 ,r^Lxy3^a ^.^qcruottar^ ^ cAnii.i ^co .Klz-ixizA 25 
 
 (22) 
 
looA .vajwl.l f<lA ^K' AcS^iaJ.i rdAj^K" .^o.iiJ K^ciAkiX 
 .CUjjuiso^K' r^Liiiuia ^^wiuswo idS^sibxr^ .^Oco-Uswa 
 
 .^r^VM kAo r^i^&u^.l :f^caAr<l3 i.2Q.i^l.t ja.il Al&^co 
 
 kAo Aoit •^o .AfA t^'vmO r<!LL»V4>icQ kA rc^li%n 
 20 kAo f<l2A£k .*|j« ..KLisaciK'.i co^.iinsn .z^re* t^n..,T^.i 
 
 V KlisaoK'.i K'.ian^A jLJt^ .una,!.! 
 
 22. Cod. A^Sfsa)f<, 
 (21) 
 
QOa 
 
 ^^co^r^ 
 
 ^\U» XA .rdz^ KlA.i relso-i^o r^iuLsa r^'i-^iuSi 5 
 .*^jL£k^\z.=no ^iQo^ivJM ^^^Ooaftnoii^ ^J^.l ^^coAoralru 
 AfAo ..^iU^Ausno ^.TDO^iu^a /^is^nAisqo ^vi^i^a 
 
 rdiA^r^" .^jAfi.i&i.:Q .1^0 ^QcaS^STS .*i£kO .^osn r^llat.l 
 .^K'coAr^ ^^_Ocn*iuT^ r^.l ^^cn>\ s. ol&^Qor^ r<lA .a& 10 
 
 cnio^rdX ^.vaj^&v^.l ^m vyK'.l ^oa .•^^^oaK' i<'caAr<'.i 
 r^cvAr^ ^^^O^.m ^is-) ^is\^ .*i^O .A^ .Tmjt^" K'otAk'.I 15 
 KlXo .Kl:99.i ^::sa\.i ^co^vm t^ jtJt^ ^sa^'sajsa.i oca 
 
 .*cn r^L^^.vo .coA r^^sn^usw kA po.TJ^ ^aAcd ^j^o 
 
 10. Cod. l^HxtDT^. 
 
 22. Cod. ^^^aiAAoQaVtao ^.1 »._Oca*crAre'. 
 
 (20) 
 
5 . I \a3 vv-»T<'.io ^.oAco ^.^oofiA ^&qo t<iX ., rdLsaJSO-^.l 
 
 .^^OorilJifl ii ^ r^lx-iK' .r<'caAr<'.l Kt^aj. ^ol^Q^'oo .'^cors 
 
 0(7ajL».llCVxi\ ..^_oca-lJ5?30 .K^ioXooA Kla'i»r<'o .K'TftVkA 
 lo t<'i-X-i\o K'T.icVAla .K'^.vXo .KlicX-iAa .rc^n^yaAo 
 
 .^r^VSa-lA r^.i'u»r<'o .r^-racx^Ao kA^\o Kliwcv^iA 
 15 ^orA^a /KlaO.i ^x-x-^^ji-io Kilo .^cn vyr^.l re!ATJcAo 
 
 ^lUaK'.i ^A-^^Qo-'rq kAo .rdSLsi ^ocno ^Qojs^a^vjsao 
 20 •:• . . K'r^-Ajo rtUi'va 
 
 ^^_aca-»."i-i*T<l3 ^uxA.i ^.xAcn iK'caAr^ ..^^ooo.^K' f<A 
 
 rdj^r^ *-:2fl .»x!^ .^_cca*.ic\Qc>.l Klinicxa Asw .^Axijcs^s 
 
► H\QOire' 
 
 QOA.iX.QOirc OM 
 
 ^.^co^V.M.l ^_oorA ^ui^Qo ^-*-^ ^-^ '.^'^^ ' T 1 Ifl ^ 
 
 A^n^pe" ^A ^.1 :i^ .cfaajjr^ Qt>i»Qor<' r^li^rj pal coA 
 r<l^»ftX» r^isi ^^ ^acno .r<fL»iaQaLa.l Q9C\.\iin\ cnia 
 
 cn^o.'saAo «oq\^'-> Qo'i»QaAr<'.i oq.ijlzA ^acn rtL&^Lao '.03^=3 
 .coivno cnOjjK' qoVQokA 1.1^^.1 Avja^jlK' kAo *.oa»^r^ 
 
 .r<'a.l ^^^ kA ^.1 
 ^cno^r^ t^coAk'! .^vs«r^ CDi*Qor<'.i ^.1 >*ajQ\ sg 
 
 •:T<'t2flt<'A\S« r^A r<'4>Oc»Ar^ A^.l .Kl^^.v r<'.lcoo .en »?ii 
 «Acnoiur^.l *. ^cnOMur^' QoCl-l-°ki.V A s. ^^v^r^ .=30^0 25 
 
 (18) 
 
t^Ll^^r^ .1.1^1.1 axax.r<' re'A en t <mA «^j;^a .cvut-^jlA 
 T^LMAXSn rdX ..r^.icoa .oo^i^.i ox^aLsa relxrJr^ K'oai.^ 
 
 10 .rc'^cxjsa kJ^ .acna^.v^-^c^ . caJr^^uiA i.v^^.i Ax^jl^lt^ 
 AA&cn t^-j *v Tirq .i.i^i\ KllTjAreA.l r^LMAXJSfi r^Ll.!^!^ 
 t^\ -I %% ^q Ajk. K'^o.vmQ .*rd.!kr3i>o .tai^ K'^caAr^.l 
 
 •:• cfA K'acoii 
 •r^dtcoXf^ GOaiiAK'.i ^ijsar^'o .r^ioxs ^iu^J^ 430^ 
 
 15 ivAxai.x.re' rc^Aa .Qasa\^aL& ^JSO ^i^^jitr^ K'.ico *»cno 
 cozj&Ao .ca*h\^T^ T^hscrAr^ Ax^co »^j^ .en t 9ii i.^^^.i 
 r^lMreA.i rel*^J5a reli-^-.rt' .i.t^^.i ^ » ^ x.r^' kA 
 
 A ^ KlAJkCU oV^r^ .kL&A^so or^ ^eoL^ Ax^cn ^eo 
 20 »-*en.l..!:q.i .^^_ocn i \ ^ ov^r^a cuao . 1^ j ^caj^caA^^ 
 Aa ^^'i^Qfli.i / r^^ \ s, T<LxJlr^ .xLa ^^^cicoA-^ Oracea 
 •:-dA^ rd^irC' SfvLajjiir^ K'.ieoao .»^_a&l\^* A^o ^i^x.oi 
 
 5. Cod. ,r^r^\ca, 
 6. Cod. oA. 
 
 (17) 
 
QOa 
 
 l^a>W 
 
 •:• r^orAf<la 
 .ol&K'.i K"^ f^h\ca\r^ cvii.'tn \ir^ ^A^JSQ coiixaa 
 
 vv^i&i^^ caa.10.ui3 r^^o&ua T^h\i\ \:i K'i.A^zJim.i ^cn 
 
 f^i*^^ ^.1 ^vso .^^caacoif^ ;a^ .f^i*.12W pal ^vao 
 .QOaif^ t<l5a,»>l coA K'ocn ^.1 ^V30 .KlacJf^ .tiTt 
 .acn .^ ^vao .K'tOMii ^coo^r^.l Qcao.iT^ ^.1 »2V3 
 
 qocu.ikA ^oaau-atA^.i %A^r^ \a% r\ &>3\4jJ.i ^ij^K'o 15 
 
 ^oocui.i^^.l Av4X&x.r^ T<Ao .coa^K' f<'i\crAK' r^^^.ioil&r^ 
 .1.1.^^ KLli^r^.l KIa^sq r^LlfkaK' .00^x0:20.23 on *»iuiA 
 ^i\s\ KLaorAre' KLIa&.i j^j^^tul^.I t^ ,u*vt *ga r<A K'.icno 
 
 .r^coAf^ ^cna^uar^.i f^iOJ^ix A.^ ^VSQr<' 00^0 
 KllCD OCfJ.l ^V20»^0 .t^i i ^^ K'.V^ >A ^coo^K'a 
 
 13. Cod. Qofio.ir^'. 
 
 (16) 
 
CO* Qa» 
 
 :i\Qoir^ 
 
 V K'ix^ Ore* r^ixaA 
 ^coa^r<' y\ K'calr^.l .00000.1^.1 Aa- ^i-.rar^ .ao^O 
 ^^j[>o .K'^OaOi 3i\:yiCi PC^^O-VAa r^.insl^ r^d»i-ijS33 
 5 ai:n.z.o .r^-l_x..i ^ijsar^ r^^ijjAo .crxA^.i re'A.i re'JLj 
 \^r^ co^0.fc lg -=3 cono .K'i=J.V2a\ jaH^^o a3^vilx.^.x_t)aV 
 .^^K* .QoOlA^x^ ^ A^n^K' K'^ijjAo ,r^h\csaM r^dco 
 \\jnhir^ :i^o . r^ocf? ^ooo^K' K'cnlr^ ooooOl^.l Ax^cn 
 f<LA*iMrelA.l ox^XJSTO rdJL^^t<' . CQT .Oiii i .1^1.1 ,u\x.r^ rd\ 
 
 '° •:• K'oco i.-iij 
 
 •Acoo^rt'.! «*0t3OjL^ ^TJ^rc'o . ^Ai.i^.rgi ,scih\ oaAxaicn 
 .r^Tin\ A\^ijo rel^^uaifso reliov^ K'^vuob rdico .r^crAr^ 
 .^acnoJizA A^oo r<Lix. r^^ijjA.i .^ij^K' Klias.i .^cnai^o 
 K'otAk' Qoxiaico A.i^CT3 ..^r^ .^'SflO K'lO.la cazi^ K'.ii-O 
 
 15 .uAT.r^ r^A »^ K'^, T V ■! ^jAcn ^cn \-!\ ,=>o •..^cno^r^ 
 
 ^Klx. coisw rdli.io^ t-eiJTwK' rella^r^ .ca-Z^A ^oxiJ.i 
 
 Or^* .r^LiJLx. K'ocrU K'coAk'.i r^ljju^xJtQ r^A.l .aOO .OOoq 
 
 •'.•K'lCli ^ A.-a-M^^q or^ .^cnOAiA A^n or^ .r^oi 
 
 oA ^ijDO .r^ijjK' re'crAr^' ^iv^^q c^laco i^va ^o 
 
 20 .r^l°i\,»j^rsqo r^llA^ .Acno^K'.l ^cnoV^ ^'iraK'o ..^^oAap^' 
 .r<'l^ViA »^.l ^\s> .f^LxairO^-ocv K'^.z-.o y^ »i \ ^uaO 
 .aoa.j.1 vyK* .'r^Lz^r^ ^xiiA rtl'^^ ^^o .r^Lz.0.aJo 
 f<!4cD Jiuoo r<'%^j<' A^ '..lA K'lr^ .r<'i-^j^ .._oca-lJS« 
 
 4. Cod. K'AxO-*.!!. 
 
 (15) 
 
^a* 
 
 i^QoW n* 
 
 .cnL:i Kl\.i pQ.TSfl -^n:'! OK* /rc^^tTJ^ or^ K li s ^* op^ 
 
 ^coCih\j^r^ r^orAf^ Qox^Looor^ Ax^cn ..^^r^ -.^usw rtlx^cna 
 
 .Qa»ir^ coA ^voo r^Tur^ r^criAr^ >i..\ ^ *sb .ao^o 
 r^l=>V^ .^jVia r<li'i \c\ relajfuaio ^cno^rf.i ^tjsaK'o 
 KllCD .calA\ .ixa Kllxifl r^AcO .crA^.i r<A.l r^^Oa^O 
 
 .r<!^«.ioi!^K'.i caL^^a Qoa!^Qa^r^ ^^na .qocvit<' K'io^i f^i\\. 
 
 I- T*^^^\ seems to be a mistake for p^«^% y The Greek has 
 
 II. Cod. QooK'i.'Ukoi^.l. 
 
 (14) 
 
^ I <\ 1 \pAujqo ^'i-A.^^ .»^_cca^oaAr^La ^uuJ^.iiuSQ 
 
 ..Acoocoar^ ^a-\,ni.i or^ .K^a-a^.i po^i r<^!i *gg.iSaA 
 •;• K^i\-iw*ga r^o^.i.i coi^ oe..fc.=3 .x.^^ rtlX ^,i »^r^o 
 
 :r^h\cuixn .>»\<\o .K^ooiiiaoa r^'&uiLk cn.«uv^ls vy:aXo 
 Kl,ijL*i. TJSq r^A.i K'.ico ir^Llcn K'coAt^ arUQo : r^^co 
 
 •Qa..xJSaici3 coA ^iao .^f^LlTMr^ r^colr^ ^A^SO jaa^o 
 
 !• K14C09.1TDO, a corrupt form. The Greek has koX TaSa/xav^w. 
 3- a)a.5?3.icxi\.i for Qoo.iJSflca-\i. 
 
 (13) 
 
^Om 
 
 iS^ooir^ 
 
 relucu cA^r^.l r<lMV3Ci t^ita^^^ Aa^cis r^lai .r^L&CXiAr? 
 
 .vo\ rd^T-jjK' r^'caAf^ ^jA-^J^ ooOJoio ^h\j=> ^Jt^O 
 K'ocpo t^^OAx*! Ann ocn.i ..r^co.i ^cnol^ ^VSflr^o 
 
 ^\^i\x.v<.i ^TJSQr^' ^Vs .Vi .r^Lxia ^colSQ orA )(nja.iO to 
 
 .f^rdJ.i.i cfj^xSOMi AJ^.^w reisico.i.i r^hxcc^xi ^l^^x-K" 
 A!\^ K'izL.^Aa .T^.ireA.i co^oiMi A}^^ QoaijDCuAa 
 
 ^o .f^liajJ&saf^o Qpo^t xidr^n ^TJ^r^* i^^ Kli&aA^ire' 
 .^ci!^ ^o .QoolaicrA r<^i*ain\t<^ ^^q .oocvoociLftru r^icnoo 
 
 coj^ax. 00000273.1 ^cn /K'^.i-s .^JL^ .'Aor^' ooocvi *m\^ 20 
 
 3. Cod. f^lx^i. 14. Cod. .K'icooj.i oQ&o&M-i. 
 
 17- For r^LiSOiAK' we should read r^Li^iiAK' or f^-ix!»n.\r< 
 
 19. For f<liAr<'o we should read rtli\r^o. 
 
 20. Qoooasoi^ seems to be a corruption of ttjotti-Saisn (Mny- 
 
 lxoawr]<;). 
 
 H. A. (12) 10 
 
:.^^ca*ca,\f^ ^To^rcsfl.i ^Acn ix^ ^^r^ ..V.'UO r^iooa jbas.i 
 
 Kli^o .f^n.'i^b\ r<l=>"i_o ., r<lx-ar<' .iVi\ ojl.v^ K'cn 
 .pQ.TJM As^ ^.1 K'^OaV^^o .re'iaV^ rt^iiT.q rtlaioi 
 
 10 ^^i.«-^JtJSq T<A >^caA ^i^ucoJSQ .l^o ..10.ijA.r3 K'.icn 
 •:• »^^cn\ ^.i^^cn ^^cnA^CLib^^ A^^.i »,_ccn^vx!^lAua 
 .^^OcriAcrAK'.i ^^^cnl*.! K'^vli^jl^ A^ AaSlSQ K'^r^ 
 
 Q)CllixA .K'orAK' reUscU ^xV^JSQ po.'YJ^ A*^ po.To p3 .A^ 
 
 15 orA ^mia.TSq .r<!JCD.i ^cnO-tjA^o ^^^A^ ,nT<\3fis?9.i oco 
 
 •acoo,!^ ^,__ocvA ^:usc\2Q ^vm .1^ ^^^^oii^o .^^_ocaxi3 
 
 col^ci .r^r^i rtLsLla orA .aQfO.i ^'i:^r<' .rdlcn A:^ 
 
 f<A«9.i ^JSno .r^^x. r^^ijjA.i relico .oooi K'ioteo.i 
 
 20 . .*coaia Askr^l:^ K'oco **\L .,orA VSOre'^K'.'i r^L2«^.i 
 
 r^.jcrA orA.i .JL.^r^ reAo oooi coisa .aLl..^^r^.l r^cn 
 
 9. Cod. ^m ^orA^k. 
 (11) 
 
QOa 
 
 .'i^Qoire' 
 
 lO 
 
 .0003 K'QOa^mO fVji \^u.l ^i;J2flf<' »^_OcriI5?30 .^x&^^ijO 
 ^^^ooiisao .oii. KlizJ^ ^^^ooriusflo .r^Lx.T44 ^..^ooriisno 
 .OOco ^aS^i^Aca K'loilLa .^^ocal^O .Q T nl K'id\AXxa 5 
 KlfiHa ."USJ .^^oco-USao .o&vxJ^ ^vj^n.^^ ^^^ocri-usoo 
 .oria.^dfuLre' r^JjciK' a^\ Ar^ .^^oorHJiao .Oj-uC^i^r^ 
 rdxiK' uaS .i.a=9 «^_ocal^o .Oxlx. r^noi^jri «__ocq1^0 
 •Ala ^ ^rViv-^o .i*\">i\-S^ K'cn ^.^^coisno .a2Ll\^T^ 
 ^^carwo .,o^uU AoxxA ^vsarf .^_^>ca-l-2ao .r^LxJr^ 
 K'^OAij.i K'i^cxsml ^.^oonnsao .cxx-^i^r^ a t ^lAuso 
 
 ^^^OcolS^O .aM*\^r^ r^'H^.l pci^l r^!A2?3.i2a3 ^_0cal200 
 ,fc.^co^iJL30 ^^_oa3^c\4jr<'o »^__Qcaixca^flf<' >i^.l ^i-Sar^ 
 
 ocn At^.i ^a.VSQ r^QQ-i-^ ^ca.ij^ o.iA.a^K'o /ov\^ 
 r^lOJEixZ. A^.l ^\jyir^ ^ca-l-^q jL^O .ocn K'^O-a^ 
 
 r^Uso.* ci\:^r^ ireLaA:^ or^' . r^^ol^o ..rd^kjjO^o A^^cn 
 %^r^.l.l ^oaX.i ^oris .'^^^ocnzi^ A^.O ^^ocoacolr^ A!^ 20 
 
 I. For ..^V A we should probably read ^i\io. 
 
 17. For fi^iaAxX- we should probably read k'tSicix-, 
 
 18. Cod. .cd^. 
 
 (10) 10—2 
 
QL» 
 
 :i\^Qoir<' 
 
 rdaicx- .^f<li» p^ K'^ixisa ^cn ^ r^.Tu .i^Va »s?ao 
 
 crA KLx..!.^ r^i^O.<uA r<l^«a:^ .*iak ^va.l K^orA .rVcvAr^.i 
 ^coa^r^^.l KlAoQ .f^l&A crA JLn.^^ t^L^mO^^o .ng^^n^ 
 
 10 •^J^ctll5fl An»ioa K'rdJL^^ r^llVao .r^ijjr^ r^'i^aa.i 
 
 a:yix. .r^i^-ix. K'ctAk' Asw canv. reA.*i v»caa.i .rdftiaia.i 
 
 15 .T^4uA-2?a KisaA^Aa r<Li«liviJ^ K'ooAcA^coreA ^i»»\ °i 
 K'coAf^' relUi?!.! ^^1 T t \j kA . i^^oco^OjiaA^ A \*g30 
 
 Aa&co rtLucift .r^vix. r^orAf<' A^. ^^j^oA ^^rt^ KIzulcvm 
 
 6. Cod. ^cnasOkOai. 
 
 (9) 
 
^.l^^ooire" 
 
 •♦^ 
 
 «^O.io^ .f<!iL».V f<llr<l2n ."US.! .•^iMAT*:q r^Luuia Ar^Ck 
 .i^iA\i K'^ijaXm «_^aA KlifiOl.i vyT^ . >lcaUQT'n »lo 
 ASl^o . .tm rdi ^r^ orA AvA Kli^^ox. coz^ A.^0 .orA 
 f^f^ -fc^jnoiu K'coAr^ r^UsOi.i r<^.»,^.TJ5q r^ r^.ico 5 
 
 ^cno^r^.i r^lxJMLx. A.^ o^Qof^.l ^A*r^ ^r^ r^Ll&co 
 
 ^^ .MX 1.1 v^r^ .01^0 ojJ.l yaax \ \n x^ .'KI^Ji.tA 10 
 ir^r^-=3 T^J^oJci .*T<'^vA&ui..io r^^ua^.i K'^vas^cLsqA 
 r^orA crAa .r^Ls^ir^ JL^l crA^ r^rt'.i^ coa .i^^^oa.l 
 
 k^^xox^sqI .c niiMB .acnoiuv^ .Tu oca n^a .cn^.iisara 
 «^^ocniujLZ4j.i r<!Ji^aA d^O^ .^W^^rusn K'ixncllx-^^ 15 
 ocn.i v^y > -»^ f<Ar^ coIas^ oAo .KlzJlr^' « ^ ^1 
 r^ocfsl r<lz.2ax..i f<^.ij>%T*:q r^ .rc'ilcn AlJ^^na .crA ia.i^.l 
 
 •:• K'orAr^.i re'.vi^ r^t^ .K'ctAk' 
 ^:i ^A»r^ .r^LsAO&o K'loooo AK* .rc'i^cc^.vs coao 
 *.CCcn r^ciAr^ .^^ocolia.i .rtlisbTJa rdjtuia Asw oia^r^.i 20 
 ^r^ Are' ^r^ Qftj^S^.l vyr^ .a>\ -f^fo ^«» •-^^f" 
 ^.^O .^QoicA^Qor^ t<li^ir<' ^»J ..relxire' ia.i .Kl^lsa Ore' 
 
 13. Cod. /orA iui< r^hyash, 
 
 (8) 
 
lo iK'^Axii.i K'qoio^o rc'iilAncfJSfl.i K'.ia^ox-sj K'.'ra^ifvtJSja 
 
 K'otAk'.I KlwOi.i T<L=ixJS« i^. oi=3Q0T^.l ^r^ ^O^O 
 15 ^\=> .T^ .^:ui!k.^\xj^ r^iAirdl r<U>oi »^_aico.i .^ 
 
 K'lKl^.ia KliL^'K'.i K'^jAZjj .^^oisai.i A!^^ Ir^cfAr^ ^^fi 
 
 20. Cod. ^XMkA&JL.l. 
 
 21. Cod. ^im 'JT..— Read ^jaoai'i^.il 
 
 (7) 
 
-t 
 
 .rc'coAr^ cfi»iur^.i f^Li^it^ A.^ ^laooJSQ.i A.A^a3 ^cd 
 .«^ " •-J^ •sDO^a .pQ.iifl r^o t<l^ ^*^ t<ia-»4j ^ 
 
 •:• rt'oAr^.i cn^is Kllr^ K'oAk' 15 
 r^L&^a .\^ ovsQoK'.i ^Aco ^!^ ^oh\ K'ixasn.irs 0230 
 
 .<\\^VAty «^ .orA ^.<UL^dfvzJ^ (^relx^^ KLuviaO .CX^'ia^r^ 
 .^^^coiA^ ^.V3Ci::^a .■V'jjj^fisqo .K'ixar^^ .ATinnqg T>^ 
 
 15. Cod. cisiuHa. 
 
 (C) 
 
CO Qa» 
 
 .1^^001 r^ 
 
 .i^Av^.i ooo p9 aci3 o-i v^.i rdAar^ Ja.i .nd^VDHsj 
 ».__r^ .r^iaifisw.i ya'XJm oco ^ oco .ai K'ia.i •so Aao 
 ^^caz^l.l KlLDiCi^ .AtJASq ^.^^ooaAoaAK^.l AjAco even 
 Aa&co K^^Cx^J^^ .Kluaia^ reLzixinX «_OQai*is^ Kli2L»r^ 
 5 r<'iuJL:^ f<l2aA^ ^.v^^.l .-r^iLais CL.^ r^iuai 
 
 cnuu^ .\i\n i I ^ K'^UUSO . K!JL»id\JCJ^a ^^^ocoi^K' 
 
 *:• «^_ocviA.i^jSQ^vxJS?a A.j^ 
 ^^_acnA*.i ^^_ocnA s, rtlSkAjda OfV Ax^jsq vvo^co-i 
 
 9. Cod. o.T=i:k.ivr<'.i. 
 (5) 
 
Qcu:^ 
 
 l\^Q9lre' 
 
 ..iJLftixK' r^LkH^i^.l K'^xaiz. ^ ..^OXft r^cn A.&&a3 ooo 
 
 ^a:::qo .io.ii\t^ r<l*' oar» ^ r^llca ceo .r^!A^^\x.i\ yan^fi 
 •Aw.^T^a pan ^aI^cu K*^^ ii\a ^.l ^vsaK'o .isja^r^o 
 
 ..oaoQ ^i<\\ *ga 003.1 cn^oai A:^o . r<^*ai \ s .1 r^'^i^'.T* 
 
 f<l^aif< A-j-^oo ^^_aoQ*4u*r<' . tr^nVi ^ ^^_ocrx»iur<'.i 
 KL»V3V3 .i\>^nr<' ivj^.l^.l vyT^ «.rc^T iiin.i r^ooJL.^ 
 
 .r <^ii^^ Qo*i^a f<lft.iocfL» .r^lucuo 
 .r^ica i^Ls^rellsalo kImOi r^LzJrozJSQ A^a^co K'orArdX 15 
 •:••:• .f<l^ir<' r^lxiK' .>Vi\a .rtlAissb ^.1 f<ai*i\ 
 
 ^A^r^.l A&^Qb.i r^LX!L»r^ '.reL^n^n:^.! rtl&ir. i\aA K'ixn^ 
 
 •:• K'^Oa!^ 20 
 a:J^ .f^oAf^lA ^coo&i.iK" r^.l A!\^ A^k^cn r<L*isHa 
 
 K'coa .r^li&Aoaa cuca^c r^^osb.i o.ij=l^ K'.icq.i ooAiSA^a 
 .f^^iai r^i^ovcnva »^__aorA ^i\i .1^ i,.^^oenA ^.'i.^cd 
 
 (4) 
 
QOa 
 
 nS^Qoir^ 
 
 5 Klzixia.i K'ciai^i .r<^^\*7> or^ .^^oaX ^co reJl^rf .ico 
 
 ..^^ocaycaArt'.i rd.^ix.o rC'K'i ^d Qocuio 
 10 ^cncv^K^.l vsflr^iusa.i ceo loocoXr^ ^ ^.1 reUlcu 
 
 •:• qoqocxia.1 ^o osq.to ^o .kI*!^:^ ordi.i ^tn ^.1 
 
 15003.1 .^Qns» .iVa^r^' colSQ.i : jcxjjaz*rel\ .*|\ot^.i r^cn 
 ^J533 os^o^^r^ ^^j^CTJ.i .rdj.JLr3 iQo^i^ .vXar^ r^co 
 
 ocaJ»2Lz.r^ ^.1 K'iiijjuX .^^^o 00 000-50-3 'pr^Qo ocn 
 
 •:• r^.iooo* 
 20 .:^<xz* ^^'9 «,_ocd^Jl3j.i ^icuL |^inT» A^<^cn r^ 1 t^ooT^ 
 
 KlzJlr^ ^1 I'J V5a2k.a .K'ioa.a JcrAo Ani* r^'^i.n^ 
 
 13. p30 ccn^a] Cod. pacu >iV3. 
 (3) 
 
o 
 
 rf\ .K'.tA* reA ^CDoiur^ K'orAr^.l ^.i r^r^ i^r^ 
 T<A .y\ca* kA.ig ^iojc kA.i rctAii^K' tr^ii\ .t<^.iii\. 
 ^.1 K^.A'gn « ?:q .f<!jL2il.l&vJ^ reAo r<^ i\'gi t tto .K'^OiSn 5 
 .aUcd ruo .K'^OT*^ COS ^vA.i .^co K'.icn ^ijsnv^.n 
 
 KLkloz. orA AuK'.i A&.i *.^co f<'.'ccn ^iCJC. ru.i ^oaoiur^'.i 
 r^^m \ ax, ca\ ^fv-.K'.! 0000 .coA t^aco K^aaAog. Ar^ 
 y^jsn T«^ Aa .crA ^uX rtlJ^az. .^asoiur^ k1i*iAvtjs3 i 
 K^^oaa.i .K'^ia.i ^coG^^T^ r^h\X^ .r^JSXii^ c»A ^rf.i 
 
 ^cno^rt' r^ia^.i rcA .rcAxii^i ^cno^r^ r^'^vi^ .rdAa 
 y<ri*glT. r^r^ .oA ^x&aQOJ^ rtA reLi2>lx. .K'^izuoi rtA^re' 
 r^LlaaxA.i .^x&.»^QaJ^ 02=3 pc'vm^i^ ru.io K'vu^xSQl A^a 15 
 K'^cajj .caiS33 ._^Aa4j.i jc-ir^ AuK* ix^ kA .ctA ivA 
 ^CXiu.l .»» ATjrg 3.i >.V5a "U-^ A^ .Kilij reA r<'v-\o"1C^ 
 ij^ cal& .coiA^o AvA r^^aixz^^ana .tis,ci^ vcvArsaiA 
 A-^ "priLn ca.sci r^A^cooo ^cncv^r^' r^ivSQa.^ co-La-id 
 r^.Tu rcA Ar^ .KLuaaio K'Auiis.l An^lz. t<A .^nSLo.i 20 
 A-Sk Artlz. kA •n.i2« JLJr^ ^.^ .^vm^'j^.i ^A^K* ^jsa 
 
 •'.-Anilz. cui^ ^.1 ^v<K\ 
 .^r^crAK' A:^ ^JLJSO ...^CaI i^rVA^K'.i AaAcd AJ^.sq 
 
 22. ^x-^] Cod. JlAa. 
 
 (2) 
 
^a* 
 
 .1^^001 r^ 
 
 .Kl2Q»uso .Kl:^irelaci r^LxJsn.xja h\xxi^h\r^ .*is^c .rdicia 
 co^v&a^^va ^ijM.i^r^' . r^LiJao&\.i Kl&isXo r^JCSO^ ^VuA 
 
 ^ 
 
 K'.l.l .J^.i r<^.i?fc.>vsa r^cn.i coJu.i .^cnoLk. .n.£L^^r<'.i 
 
 o 
 
 • KlxJr^ is A\^ A^ .lai^.l .Aa.i K'caAr^ .aCDoiuf^.i 
 
 2. A .1 seems to have been deleted before A^., 
 
 \0v/ 
 

CAMBRIDGE : 
 
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 ,t*t€#^^*'^-|lUN8 1957 
 
 
 
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