1 "Paul the aged" was only sixty when he gives himself this title. (Philem. 9). See the additional note, Speaker's Commentary, vol. iii. 843.

2 See (vol. ii. p. 331.) Southey's Life of Wesley; an invaluable work, and one which presents this eminent saint in a most interesting light, edven to worldly men. Ed. New York, Harpers, 1833.

1 e0pistolaj sunta/ttein, i.e., for transmission by letter-carriers.-Otto.

2 Aristoph., Ranae, 92, 93.

3 peri\ fu/sewj

4 He was called d skoteino/j for his obscurity.

5 [Dear Christians of those times; so Justin and all the rest appeal against this odium. Their name an offence, "cast out as evil," but fragrant with unrequited love. Matt. x. 22-39.]

6 [1 Pet. ii. 17. This claim for man as man is the inspiration of Christianity. Terence breathes it from his wounded soul in slavery; and his immortal line, "Homo sum: humani nihil a me alienum puto" (Haeuntontimor., act. i. sc. 1, verse 25), looks as if it had been written in the second century of illumination.]

7 [Kaye's Justin, pp. 56, 158.]

8 John iv. 24.

9 [Over again Tatian asserts spirits to be material, though not fleshly; and I think with reference to 1 Cor. xv. 44.]

10 Rom. i. 20.

11 [Over again Tatian asserts spirits to be material, though not fleshly; and I think with reference to 1 Cor. xv. 44.]

12 [See Kaye's Justin Martyr, p. 161, note; and observe his stricture on Bull and Waterland.]

13 kata\ merismo/n. Some translate, "by division," but the above is preferable. The sense, according to Otto, is that the Logos, having received a peculiar nature, shares in the rational power of the Father as a lighted torch partakes of the light of the torch from which it is kindled. Comp. Just. Mar., Dial. c. T., chap. lxi.

14 oi0konomi/aj th\n ai@resin proslabo/n. The above seems the simplest rendering of this difficult passage, but several others have been proposed. [See note 4, cap. ix., infra, p. 69.]

15 [Matter not eternal. He seems to have understood Gen. i. 1, of the creation of matter; and verse 2, as beginning the history of our planet and the visible universe.]

16 [Supposed to be a personal reference to his conversion and baptism. As to "confused matter," it should be kindred matter, and must be set over "kindred spirit." See p. 71, cap. xiii., infra.]

17 [Comp. cap. xvii., infra, note 5, p. 72. e0n h9me/ra suntelei/aj.]

18 [A supposed discovery of modern science. See Religion and Chemistry, by Professor Cook of Harvard, pp. 79, 101. Revised Edition, Scribners, 1880.]

19 [Kaye's rendering of this passage should be compared. See his Justin, p. 182.]

20 Gen. iii. 1 [First-born. a!ggeloj prwto/gonoj.]

21 Il., i. 599; Od., viii. 326.

22 On fleeing from Apollo, she became a bay-tree.

23 It is uncertain from whom this line is quoted.

24 Comp. ch. viii. init.

25 The signs of the Zodiac (Gesner).

26 Literally, "Tell me by God," or, "in the name of God."

27 The Deltotum was a star of the shape of a triangle.-Otto.

28 [oi0ko/nomoj. So cap. xii., infra: "the constitution of the body is under one management," mia=j e0sti\n oi0konomi9aj. Also cap. xxi., p. 74, infra, note 5.]

29 [He uses the verb qeologei=n as = qeopoiei=n; but Kaye directs attention to Justin's use of the same as = to discourse on divine things, and again in calling Christ God.]

30 Hercules-a sign in the sky. Leaning on his right knee, he tries to crush with his left foot the right side of the dragon's head.

31 A writer of mimes.

32 Or, reading with Maranus, ka@n ... gen., "even though," etc.

33 [Think of a Chaldean heathen, by the power of grace, thus transformed. Sapiens solus liber, but the Christian alone is wise. This chapter compares favourably with the eloquence of Chrysostom in his letter to Cyriac, which, if spurious, is made up of passages to be found elsewhere in his works. Tom. iii. p. 683. Ed. Migne, Paris, 1859.]

34 [Comp. cap. xv., infra, and the note 6, p. 71.]

35 [See cap. xv., infra.]

36 Literally, "brought forth" or "forward." The word does not imply that matter was created by God.

37 Tatian's words are somewhat obscure. We have given substantially the opinion of Worth, as expressed in his translation. The sense is: The body is evidently a unity in its organization and its activity, and the ultimate end which is serves in creation is that with which it is occupied, yet there are differences in respect of the parts. Otto renders: " For as the constitution of the body is of one plan, and in reference to the body the cause of its origin is occupied."

38 [Demons. The Paris editors have a note here, bidding us to read with caution; as our author seems rashly to imagine the demons to be material creatures. p. 151, ed. 1615.]