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 (Novs. 57, 67), as also that of having private chapels, or celebrating the sacred mysteries in houses (Novs. 58, 131). The often neglected canonical direction to hold provincial synods twice, or at least once, a year is renewed (Nov. 138). The substance of the enactments contained in these Novels and in the Codex, upon such matters as the election of bishops, celibacy of clergy, permanency of monastic vows, etc., will be found under the appropriate heads in D. C. A. The regulations regarding a monastic life have a special interest as very shortly anterior to the creation of the rule of St. of Nursia, who was a contemporary of Justinian.

[J.B.]

Justinus (2) Martyr, St., son of Priscus, grandson of Bacchius; born at Flavia Neapolis, hard by the ruins of ancient Sychem (now Nablous), in Palestine (Apol. i. 1). He calls himself a Samaritan (Dial. c. 120, § 349 ), so that his family had probably settled there definitely; but he is obviously not a Samaritan by blood or religion; nothing in his writing would point to such an origin. He has not heard, even, of Moses or of the prophets until well on in life; he classes himself among those Gentiles to whom the Gospel was opened so largely when the main mass (Apol. i. 53, § 88 ) of the house of Jacob, in which he includes by name the Samaritans as well as the Jews, rejected it. He speaks of being brought up in heathen customs, being uncircumcised (Dial. c. 29, § 246 ), and receiving a thoroughly Greek education (Dial. c. 2, § 219). The name of his grandfather is Greek; of his father and himself Latin. What we know of him is gathered almost entirely from his own writings, and chiefly from his famous description of the studies through which he passed to his conversion, given in his Dialogue with the New Tryphon. The opening of the Dialogue discovers Justin walking in the colonnades of a city, which Eusebius identifies with Ephesus (H. E. iv. 18), shortly after the wars of the Romans against Bar-Cocheba in 132–136 (Dial. c. 1, § 217). To the Jew, who greets him as a philosopher, he recounts his philosophic experiences, though we gain but little clue as to where or at what time these experiences occurred. He speaks of his first longing to share in that wisdom "which is verily the highest possession, the most valued by God, to Whom it alone leads and unites us"; when with this hope he went successively to a Stoic teacher, a Peripatetic, and a famous Pythagorean, but in each case to no purpose. Much grieved at this, he thought of trying the Platonics, whose fame stood high. He went chiefly to one lately settled in his town, who was thought highly of by his school; advanced some way with him, giving him the greater part of every day; was delighted with the perception of the Incorporeal; the contemplation of the Ideas "gave wings to my mind, quickly I thought to become wise, and expected that, if it were not for my dull sight, I should be in a moment looking upon God; for this sight is the fulfilment of the Platonic philosophy." "While in this frame of mind I one day had a wish for quiet meditation, away from the beaten track of men, and so went to a bit of ground not far from the sea; and there, just as I was nearing the place where I looked to be alone with my thoughts, an old man, of a pleasant countenance, and with a gentle and dignified mien, came following me a little behind." The old man asked Justin, "'For what are you come here?' 'I delight,' I answered, 'in these strolls, in which I can hold converse with myself, without interruption; a place like this is most favourable for such talking as I love.' 'Ah! you are a lover of talk, and not of action or of reality,' he said. 'You are one, I suppose, who cares more for reasons than for facts, for words than for deeds.' 'And how, indeed,' I answered, 'can a man act more efficiently than in exhibiting the reason that governs all, or than in laying hold of it, and there, borne aloft on it, looking down on others who stray helplessly below, and do nothing sane, or dear to God? Without philosophy and right reason there is no possible wisdom. Every man, therefore, ought to esteem philosophy as his noblest work, and to let all else come second or third to it; for by philosophy things are made right and acceptable, without it they become common and vulgar.' 'Philosophy, then, is the true cause of happiness, is it?' he asked in reply. 'Yes, indeed, it is,' I said, 'it and it alone.'"

A discussion follows on the possibility of philosophy giving the true knowledge of God, which is Happiness; at its close Justin confesses that his philosophy supplies no clear account of the soul, of its capacity to perceive the Divine, nor of the character of its life; the old man speaks with a decision that he professes to owe neither to Plato nor to Pythagoras, who are the bulwarks of philosophy. What teacher is there who can give certainty where such as these fail? asks Justin. The old man replies that there have been men, far older than all these philosophers, men blessed and upright and beloved of God, who spoke by the spirit of God, and are called Prophets. These alone have seen the truth, and spoken it to men; not as reasoners, for they go higher than all argument, but as witnesses of the truth, who are worthy to be believed, since the events foretold have come to pass and so compel us to rely on their words, as do also the wonders they have worked to the honour and glory of God the Father and of His Christ. "Pray thou, then, that the gates of the Light may be opened too for thee; for these things can only be seen and known by those to whom God and His Christ have given understanding." Justin saw the old man no more; but in his soul the flame was fired and a passion of love aroused for these prophets, the friends of Christ; and as he reflected upon it he found that here indeed lay the one and only sure and worthy philosophy.

This is all we know of his conversion. The scene is, perhaps, idealized; it has a savour of Plato; but the imagination of Justin was hardly equal to producing, unaided, such vivid detail of scenery and character. The description would imply that he was somewhat advanced in study, but not past the enthusiasms of earlier life. The event, apparently, occurred in Flavia Neapolis, i.e. "our town," in which the Platonist teacher had settled;