name Aristides, but recently another Catholic scholar, Dr. Vetter, on close examination found that the name was really that of Aristides.--To a period not much later must be assigned the apologetic dialogue between the Jewish Christian Jason and the Alexandrian Jew Papiscus, in which the proof from prophecy was specially emphasized, and the _in principio_ of Gen. i. 1 was interpreted as meaning _in filio_. The pagan controversialist Celsus is the first to mention this treatise. He considers it, on account of its allegorical fancies, not so much fitted to cause laughter as pity and contempt, and so regards it as unworthy of any serious reply. Origen, too, esteemed it of little consequence. Subsequently, however, in the 5th century, it obtained high repute and was deemed worthy of a Latin translation by the African bishop Celsus. The controversialist Celsus, and also Origen, Jerome, and the Latin translator, do not name the writer. His name is first given by Maximus Confessor as =Ariston of Pella=. Harnack has rendered it extremely probable that in the “_Altercatio Simonis Judæi et Theophili Christiani_” discovered in the 18th century, reported on by Gennadius (§ 47, 16), and ascribed by him to a certain Evagrius, we have a substantially correct Latin reproduction of the old Greek dialogue, in which everything that is told us about the earlier document is met with, and which, though written in the 5th century, in its ways of looking at things and its methods of proof moves within the circle of the Apologists of the 2nd century. In it, just as in those early treatises the method of proof is wholly in accordance with the Old Testament; by it every answer of the Christian to the Jew is supported; at last the Jew is converted and asks for baptism, while he regards the Christians as _lator salutis_ and _ægrotorum bone medice_ with a play probably upon the word Ἰάσων=ἰατρός and from this it is conceivable how Clement of Alexandria supposed Luke, the physician, to be the author of the treatise. Harnack’s conclusion is significant inasmuch as it lends a new confirmation to the fact that the non-heretical Jewish Christianity of the middle of the second century had already completely adopted the dogmatic views of Gentile Christianity. =Claudius Apollinaris=, bishop of Hierapolis, and the rhetorician =Miltiades of Athens= addressed very famous apologies to the emperor Marcus Aurelius. =Melito of Sardis= was also a highly esteemed apologist, and a voluminous writer in many other departments of theological literature.[66] The elaborate introduction to the mystical interpretation of scripture by investigating the mystical meaning of biblical names and words published in Pitra’s “Spicileg. Solesm.” II. III., as “_Clavis Melitonis_,” belongs to the later period of the middle ages. Melito’s six books of Eclogues deal with the Old Testament as a