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JUS to which no accurate dates are assignable, are all that is known of the life of Justin. He survives, however, in his writings. Of these, many which were attributed to him by antiquity have perished, amongst which a book against Marcion is especially to be regretted; and perhaps of all the works now circulating under his name, the two "Apologies" and the "Dialogue with Trypho the Jew" are alone genuine. These, however, are of very great value, not only as our only authentic source of information about Justin himself, but as considerable authorities on a dark period of church history. In the disputation with Trypho, Justin gives an account of his conversion, which, as he tells us elsewhere that his mind had previously, while still "rejoicing in the teachings of Plato," been favourably impressed with the constancy of the christians, may possibly be a literally true narrative. He was walking alone, longing for an intuition of the Deity, when he was met by a venerable old man, who exhibited the truths of christianity in so clear a light that our philosopher became a convert; and, without ever entirely discharging his mind of Platonism, yet used it henceforth but as the vesture of his new faith. The first "Apology" was presented to the Emperor Antoninus Pius, and to his adopted sons Verissimus and Lucius; and as it does not address Verissimus as "Cæsar," a title which he received in 139, it was probably written before that year. In this work Justin clears the christians of various calumnies, asserts the Jewish origin of gentile wisdom, and quotes copiously the Old Testament prophecies of Jesus Christ. He refers incidentally to a statue standing on the Tiberine island as a witness to the presence at Rome of Simon Magus. If, as is most likely, the inscription upon this statue showed it to be really in honour of the old deity Semo Sancus, Justin must have laid himself open in a most unfortunate manner to the witticisms of the learned in Italian archæology. The "Apology" contains important descriptions of the order then followed in baptism and the celebration of the eucharist. One passage, which seems to give undue reverence to angels, has puzzled the commentators; and we may remark generally that much ingenuity has been expended in making Justin's expressions conform to the rigour of post-Nicene orthodoxy. About the year 164 Justin presented to the Emperor Aurelius his second "Apology," where he narrates the story of the persecutions conducted by Urbicus the præfect of the city, and declares the innocence of the christians, by whom many in Rome possessed with devils had been exorcised. His statements on the relations of christianity and heathendom are worthy of notice. He declares that the Logos is the source of all knowledge of the truth; that the Logos is given more or less to all men (§ 13); just as in the first "Apology" (§ 61) he had said that Socrates and Heraclitus, and all who ever lived according to reason (Logos), were christians. Justin soon after fell a victim to the persecution against which he had protested. He had foreboded that his death would be brought about by the emperor's Cynic friend Crescens; and his disciple Tatian informs us that this was the case. The Acta of Justin's martyrdom are unfortunately not supposed to be genuine; otherwise it would be interesting to learn thence that the martyr used to lodge at the Timotine baths, whither all who wished to hear him came, and that he had been to no other place of assembly. Upon this statement a somewhat elaborate superstructure has been raised, as may be seen at large in the ecclesiological novel Fabiola. It is asserted that these baths formed part of the house of the pious Pudens family in the vicus Cornelius, and that their site is now occupied by the church of St. Pudentiana.—T. E. H.  JUSTIN I., born in 450, was originally a Dacian peasant; but fired by an adventurous spirit, he travelled to Constantinople, and enlisted in the guards of the Emperor Leo I. Under Leo and his two successors Justin did important service to the state in the Isaurian and Persian wars, and was successively appointed tribune, consul, senator, and general. When the Emperor Anastasius died in 518, Justin, who then held the command of the guards, was proclaimed emperor by the soldiers. At the time of his elevation to the throne he was sixty-eight years of age, and so ignorant that he did not even know the alphabet; but conscious of his political inexperience, he intrusted the government mainly to the quæstor Proclus, and his own nephew Justinian. By the advice of the latter Justin effected a reconciliation between the Greek and the Roman churches, and the goodwill of the orthodox party was assiduously cultivated. The emperor was personally gentle and honest, as well as brave; but the murder of Vitalian the consul, who was treacherously stabbed at a royal banquet, though mainly the work of Justinian, has cast a dark shade also over the character of his imperial uncle. After a reign of nine years, Justin, having become infirm through an incurable wound in his thigh, as well as from the infirmities of old age, abdicated in favour of his nephew, in 527, and died four months after.—J. T.  JUSTIN II. was the son of Vigilantia, sister of Justinian I., whom he succeeded on the throne in 565, through the influence of the senators and the guards. He generously discharged the debts of his uncle, and set himself to correct the abuses which had crept into the government during the closing years of Justinian's reign. Soon after the accession of Justin, Alboin, king of the Longobards, assisted by the Avars and other barbarous tribes, undertook an invasion of Italy on the invitation, it is said, of Narses, exarch of Ravenna, who on account of his avarice and oppressive exactions had been superseded in his government by a new exarch, Longinus. In 568 the hordes of Alboin crossed the Julian Alps, and poured down like a torrent on the fertile plains of north Italy, which in a short time were permanently severed from the Byzantine empire. The African provinces too were laid waste, and Asia was overrun by the Persians. The efforts of Justin utterly failed to avert these and other calamities which overtook the monarchy during his reign. A painful disease—which deprived him of the use of his feet, confined him to his palace, and is alleged to have even impaired the faculties of his mind—rendered him incapable of either repelling the attacks of foreign enemies, or of repressing the disorders which had sprung up at home through the malversations of his governors and magistrates. Feeling at least his own incapacity and weakness, he determined to abdicate the throne; and as his only son had died in infancy, he made choice of Tiberius, captain of the guards, a brave and worthy officer, as his successor. The remaining four years of Justin's life were passed in tranquil obscurity. He died in the year 578.—J. T.  JUSTINIAN I., Emperor, was born in Thrace in 483, of an old Slavic family. Having been associated with his uncle in the imperial government he succeeded him in a few months, August 1, 527. The despotism of Justinian in ecclesiastical affairs was the source of many embarrassments and broils to the Oriental church. Wishing to compel the heathens to undergo christian baptism, he was guilty of much cruelty. Those who would not embrace the new religion were fearfully persecuted, many were put to death, and the property of many more was confiscated. He suppressed the new Platonic school of philosophy at Athens; in consequence of which the most distinguished philosophers fled to Chosroes, king of Persia; where, however, Parsism was as distasteful to them as Christianity. But when, after a bloody contest, the Persian christians obtained from the emperor the free exercise of their religion, he was obliged to concede the same privilege to the new Platonists in the Roman empire. He also abolished the consulship at Rome in 541. His efforts to compel the free Mainottes in Peloponnesus to renounce heathenism were equally unsuccessful. In all things relating to christianity his proceedings were of the same arbitrary, imperious nature. He was a zealous defender of the decrees passed by the council of Chalcedon. One of his leading projects was to bring back the Monophysites to the catholic church. In prosecuting it he deposed bishops, excluded all the unorthodox from their offices, and fixed an interval of three months, within which all heretics were to return to the church under severe temporal penalties. This led to the rebellion in Samaria, and the sending of an army to quell it. In consequence of Theodorus persuading the emperor that a condemnatory sentence on the three heads of the Antiochian school would reconcile the Monophysites to the church, he condemned their errors in three chapters in 544. Yet the Western church was opposed to the whole of this measure; so that Vigilius refused to sanction the emperor's second edict against the three chapters in 551. At the fifth œcumenical council of Constantinople, all the imperial propositions were approved; and communion with Vigilius, who was not present, was withdrawn. Justinian's last attempt to bring back the Monophysites to the church was on the occasion of his elevating the incorruptibility of Christ's body to a point of orthodoxy. He compelled all reluctant bishops to be removed; and the patriarch of Antioch was only saved from actual banishment by the unexpected death of the emperor in 565. The great influence exercised over him by Theodora, a beautiful, 