On account of its connection with the Epistle of Barnabas, and with reference to Clement and Athanasius (see above), Harnack has decided for Egypt, and, on account of its agreement with the Sahidic translation of the New Testament in omitting the doxology from Matt. v. 13, he fixes more exactly upon Upper Egypt. The objection that the designation of the grain of which the bread for the Lord’s Supper is made in the eucharistic prayer given in chap. ix. 4 as ἐπάνω τῶν ὀρέων, does not correspond with that grown there, is sought to be set aside with the scarcely satisfactory remark that “the origin of the eucharistic prayer does not decide the origin of the whole treatise.” That the book, however, does not bear in itself any specifically Alexandrian impress, such as, _e.g._, is undeniably met with in the Epistle of Barnabas, has been admitted by Harnack.[64] § 30.8. =The Writings of the Earliest Christian Apologists=[65] are lost. At the head of this band stood =Quadratus= of Athens, who addressed a treatise in defence of the faith to Hadrian, in which among other things he shows that he himself was acquainted with some whom Jesus had cured or raised from the dead. No trace of this work can be found after the 7th century. His contemporary, =Aristides= the philosopher, in Athens after his conversion addressed to the same emperor an Apology that has been praised by Jerome. A fragment of an Armenian translation of this treatise, which according to its superscription belongs to the 5th century, was found in a codex of the 10th century by the Mechitarists at S. Lazzaro, and was edited by them along with a Latin translation. This fragment treats of the nature of God as the eternal creator and ruler of all things, of the four classes of men,--barbarians who are sprung from Belos, Chronos, etc., Greeks from Zeus, Danaus, Hellenos, etc., Jews from Abraham, Isaac, and Jacob, and Christians from Christ,--and of Jesus Christ as the Son of God born of a Jewish virgin, who sent His twelve Apostles into all the world to teach the nations wisdom. This probably formed the beginning of the Apology. The antique character of its point of view and the complete absence of any reference to the Logos doctrine or to any heretical teaching, lends great probability to the authenticity of this fragment, although the designation of the mother of Jesus as the “bearer of God” must be a later interpolation (comp. § 52, 3). The genuineness of the second piece, however, taken from another Armenian Codex,--an anti-docetic homily, _De Latronis clamore et Crucifixi responsione_ (Luke xxiii. 42), which from the words of Christ and those crucified with Him proves His divinity--is both on external and on internal grounds extremely doubtful. According to the Armenian editor this Codex has the title: By the Athenian philosopher Aristeas. This is explained as a corruption of the