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40 work of Andreas, by directing fresh attention to the book, contributed in no small degree to its more frequent use and transcription. An interesting passage in the Preface, where the writer mentions Papias among the other Fathers whose testimony to the inspiration of the book rendered it superfluous to enlarge on that point, has been much discussed.

The work of Arethas, again, professes to be a compilation. It is no mere reproduction of the work of his predecessor, although it incorporates a large portion of the contents of that work, occasionally abridging or modifying the language of Andreas, and often specifying with more precision the sources of his quotations. But it contains much derived from other sources, or contributed by Arethas himself.

The commentary of Andreas was first printed in the form of an imperfect and inaccurate Latin version by Peltanus in 1574. The Greek text was first edited by Sylburg from a collation of three MSS. in 1596, along with a reprint of the Latin version. It has been several times reissued in connexion with the works of Chrysostom. The Greek text of Arethas is presented in its fullest and best form by Cramer (in his Catenae Gk. Patrum in N. T., Oxf. 1840); whose valuable additions, furnished chiefly by the Codex Baroccianus, exhibit the text in a shape so different from that previously printed as to make the latter often appear a mere abridgment. [W.P.D.]  Arinthaeus, a general under Valens, with whom St. Basil corresponds, and from whom he seeks protection for a friend in difficulty (Ep. 179). On his death Basil writes a letter of consolation to his widow, in which he dwells on his remarkable endowments, his striking personal beauty and strength, as well as his lofty character and renown. Like many others in that age, Arinthaeus, though a devout Christian and a protector of the Church, deferred his baptism till at the point of death (Ep. 269). He was consul in the year 372, and must have died before Basil (A.D. 379). If the story told by Theodoret (H. E. iv. 30) be true, that he was present and seconded the rebuke administered to Valens by the general Trajan in 378 for his persecution of the Catholics, his death cannot have preceded his friend's by many months. For his military achievements see Tillemont, Empereurs, v. 100. [L.]  Aristides, of Athens; mentioned by Eusebius as having presented to the emperor Hadrian an Apology for the Christians (Hist. Eccl. iv. c. 3). Jerome also (de Vir. Ill. c. 20, and Ep. 83, ad Magnum) mentions him as an Athenian philosopher and a disciple of Christ; and says that his Apology, containing the principles of the faith, was well known. But it was lost until, in 1878, the Mechitarists published part of an Armenian translation, the genuineness of which was vindicated by Harnack in Texte and Untersuch. i. 1, 2. But in 1891 J. Rendel Harris and J. Armitage Robinson (now Dean of Westminster) published in Texts and Studies, I. i., a complete Syrian translation from the Codex Sinait. Syr. 16, and shewed that the greater part of the Apology was found in Greek in the legend of Barlaam and Josaphat. These texts have been carefully discussed, especially by Seeberg

(in Zahn's Forschungen, V. p. 159, and in an edition published at Erlangen 1894), and it is not yet agreed whether the Syrian or the Greek represents the original. It seems clear that the Apology was presented, not to Hadrian, but to Antoninus Pius. The main subject of the Apology, which, in the legend, is supposed to be addressed by Barlaam to Josaphat, is that the Christians alone possess the true knowledge of God. The emperor is invited to consider the conceptions of God among the various races of mankind, Barbarians and Greeks, Jews and Christians; it is then shewn how the Christians express their belief in their lives, and an attractive sketch of Christian life is given. The Apology has points of contact with the Preaching of Peter, with the Shepherd, with the Didaché, with Justin Martyr, and particularly with the ''Ep. to Diognetus.'' Mention is made of the Incarnation of the Son of God through a Hebrew maiden and of Christ's return to judgment. The Apology is thus of an interesting and original character. Two other fragments exist in Armenian which are ascribed to Aristides, a homily on the cry of the Robber and the answer of the Crucified, and a passage from "a letter to all philosophers," but their genuineness is doubtful, and F. C. Conybeare, in the Guardian, 1894 (July 18), has shewn that in the 5th and 7th cents. literary frauds were often connected with the name of Aristides and other names of old Christian literature. [H.W.]  Aristion, one of the "elders" from whom Dictionary of Christian Biography and Literature to the End of the Sixth Century/Papias, bp. of Hierapolis professed to have derived traditional information (Eus. H. E. iii. 39), and described by him as a personal follower of our Lord. Beyond this, there is no trustworthy information about him. The Roman Martyrology (p. 102, Ven. 1630), apparently referring to the description just quoted, states on the authority of Papias that he was one of the seventy-two disciples of Christ. It commemorates his martyrdom at Salamis in Cyprus on Feb. 22, the same day as that of Papias at Pergamus. Cotelerius conjectures that he may be the Aristo who is given as the first bp. of Smyrna (Apost. Const. vii. 45; Harnack, Altchr. Lit. i. 64; Conybeare, in Expositor, 1893). [G.S.]  Aristo Pellaeus, the supposed author of a lost dialogue between Papiscus and Jason, quoted, without his name, by Origen (cont. Celsus, iv. 52) and referred to by Eusebius (Hist. Eccl. iv. c. 6, pp. 145, 146); by Moses Chorenensis, in a history of Armenia (bk. ii. c. 57); and by Maximus, in his notes on the work de Mystica Theol., ascribed to Dionysius the Areopagite (c. i. p. 17, ed. Corderii) in these words, "I have also read the expression 'seven heavens' in the dialogue of Papiscus and Jason, composed by Aristo of Pella, which Clemens of Alexandria in the 6th book of his Hypotyposes says was written by St. Luke." This testimony is the only one connecting the name of Aristo with the dialogue, and though doubt has been thrown on its trustworthiness by its strange assertion that Clement attributed the work to St. Luke, Maximus is far less likely to be in error when simply giving the name of an author than when repeating another's words. Jason, a Jewish Christian, argues so conclusively that 