and Robinson in the Texts and Studies I. 1891. German translation and
commentary by Raabe in the Texte und Untersuchungen IX. 1892. Eusebius
says that the Apology was handed in to the emperor Hadrian; but the
superscription in Syriac is addressed to the emperor Titus Hadrianus
Antoninus.]

[Footnote 350: See Hermas, Mand I.]

[Footnote 351: With reservations this also holds good of the
Alexandrians. See particularly Orig., c. Cels. I. 62.]

[Footnote 352: Semisch, Justin der Martyrer, 2 Vols, 1840 f. Aube, S
Justin, philosophe et martyre, 2nd reprint, 1875. Weizsaecker, Die
Theologie des Martyrers Justin's in the Jahrbuch fur deutsche Theologie,
1867, p. 60 ff. Von Engelhardt, Christenthum Justin's, 1878; id,
"Justin," in Herzog's Real-Encyklopaedie. Staehlin, Justin der Martyrer,
1880 Clemen, Die religionsphilosophische Bedeutung des
stoisch-christlichen Eudamonismus in Justin's Apologie, 1890. Flemming,
zur Beurtheilung des Christenthums Justin's des Martyrers, 1893.
Duncker, Logoslehre Justin's, 1848. Bosse, Der prae istente Christus des
Justinus, 1891.]

[Footnote 353: Apol. I. 2, p. 6, ed. Otto.]

[Footnote 354: Apol. I. 2, p. 6, sq.]

[Footnote 355: See the numerous philosophical quotations and allusions
in Justin's Apology pointed out by Otto. Above all, he made an extensive
use of Plato's Apology of Socrates.]

[Footnote 356: Apol. I. 4. p. 16, also I. 7, p. 24 sq: I. 26.]

[Footnote 357: Apol. I. 4, p. 14.]

[Footnote 358: Apol. I. 5, p. 18 sq., see also I. 14 fin.: [Greek: ou
sophistes huperchen alla dunamis Theou ho logos autou en.]]

[Footnote 359: L.c.: [Greek: ou gar monon en Hellesi dia Sokratous hupo
logou elegchthetauta, alla kai en barbarois hup' autou tou logou
morphothentos kai anthropou kai Iesou Christou klethenos.]]

[Footnote 360: Celsus also admits this, or rather makes his Jew
acknowledge it (Orig., c. Cels. II. 31). In Book VI. 47 he adopts the
proposition of the "ancients" that the world is the Son of God.]

[Footnote 361: See Apol. II. 10 fin.: [Greek: Sokratei oudeis epeisthe
huper toutou tou dogmatos apothneskin Christo de to kai hupo Sokratous
apo merous gnosthenti ... ou philosophoi oude philologoi monon
epeisthesan.]]

[Footnote 362: The utterances of Justin do not clearly indicate whether
the non-Christian portion of mankind has only a [Greek: sperma tou
logon] as a natural possession, or whether this [Greek: sperma] has in
some cases been enhanced by the inward workin