| << | Contents | >> |
Clement of Alexandria
Introductory Note to Clement of Alexandria
[847] Milman, vol. i. pp. 28, 29, condensed. He fails, however, to observe the immense importance of the facts he chronicles.
[848] I have felt that Pantænus and his school require a few words in my elucidations.
[849] Epiph., Hær., xxxii. 6.
[850] Strom., lib. i. c. v.
[851] Eusebius, Hist. Eccl., vi. 6.
[852] Hieron., Lib. de Viris Illustribus, c. 38; Ph., Bibl., 111.
[853] [The reader is already acquainted (Hermas, p. 12, note 9) with permissive canons, by which bishops might commend to their brethren, books fit to be read, which they sent, authenticated, not only by hand and seal, but by a clerical messenger whose duty it was (in the language of Bingham) “to go on the bishop’s embassies, with his letters or messages to foreign churches; for in those days, by reason of the persecutions, a bishop did not so much as send a letter to a foreign church, but by the hands of one of his clergy. Whence Cyprian calls them literæclericæ.” Antiquities, book iii. cap. ii. 3.]
[854] Eusebius, Hist. Eccl., vi. 13; Phot. Bibl., 111.
[855] Hist. Eccl., vi. 6.
[856] [I am glad that our learned translator makes nothing of the statement of Photius, that one of the works of Clement (now lost) contained many things unworthy of his orthodoxy and piety; but it may be well to say here, that Photius himself suggests that heretics had corrupted some of his writings, and that his genuine works testify against these very corruptions. Dupin thinks that if Clement ever wrote such things they much have crept into his works from fragments of his earlier writings, while he was a mere Platonist, at most an inquirer into Christianity. But his great repute in the Catholic Church after his decease, is sufficient to place his character far above all suspicions of his having ever swerved from the “faith of the Church.”]
[857] The Greek is ὑπερτάτην, lit. highest. Potter appeals to the use of ὑέρτερος in Sophocles, Electr. 455, in the sense of stronger, as giving a clue to the meaning here. The scholiast in Klotz takes the words to mean that the hand is held over them.
[859] Ps. xcvi. 1, xvciii. 1.
[860] Odyssey, iv. 220.
[861] Matt. iii. 9;Luke iii. 8.
[862] Matt. iii. 7; Luke iii. 7.
[864] Probably a quotation from a hymn.
[865] Ps. cx. 3. Septuagint has, “before the morning star.”
[868] [Isa. xlii. 10. Note that in all the Psalms where this expression is used, there is a foretaste of the New Covenant and of the manifestation of the Word.]
[874] This may be translated, “of God the Christ.”
[877] What this is, is not known; but it is likely that the word is a corruption of ιερὰν δρῦν, the sacred oak.
[878] ἄχρηστα χρηστήια.
[879] The text has ἀνιέρου, the imperative of ἀνιερόω, which in classical Greek means “to hallow;” but the verb here must be derived from the adjective ἀνίερος, and be taken in the sense “deprive of their holiness,” “no longer count holy.” Eusebius reads ἀνιέρους: “unholy interpreters.”
[880] The cernos some take to be a vessel containing poppy, etc., carried in sacrificial processions. The scholiast says that it is a fan. [I have marked this as a quotation. See below: Eleusinian rites.]
[881] Proserpine or Pherephatta.
[882] The scholiast takes the ῥίμβος to mean a piece of wood attached to a cord, and swung round so as to cause a whistling noise.
[883] [See supra, p. 175, where I have affixed quotation-marks, and adopted the word “tokens” (instead of “signs”) to harmonize these two places]
[884] This sentence is read variously in various editions.
[885] [A scathing retort upon those who called Christians atheists, and accused them of shameful rites.]
[887] Euripides.
[889] Iliad, v. 31.
[890] Iliad, v. 385.
[891] Iliad, xviii. 411.
[892] Iliad, iii. 243. Lord Derby’s translation is used in extracts from the Iliad.
[893] The mss. read “small,” but the true reading is doubtless “tall.”
[894] Iliad, i. 528
[895] Odyss., viii. 324.
[896] Meursius proposed to read, “at Agra.”
[897] The beams of Sol or the Sun is an emendation of Potter’s. The mss. read “the Elean Augeas.”
[898] Odyss., xix. 163.
[899] So Liddell and Scott. Commentators are generally agreed that the epithet is an obscene one, though what its precise meaning is they can only conjecture.
[900] An obscene epithet, derived from χοῖρος, a sow, and θλίβω, to press.
[901] Hesiod, Works and Days, I. i. 250.
[902] Iliad, iv. 48.
Chapter III.—The Cruelty of the Sacrifices to the Gods.
[903] Plutarch, xx.
[904] Iliad, iii. 33.
[905] If we read χαριέστερον, this is the only sense that can be put on the words. But if we read χαριστήριον, we may translate “a memorial of gratified lust.”
[906] Odyss., xx. 351.
Chapter IV.—The Absurdity and Shamefulness of the Images by Which the Gods are Worshipped.
[907] Vulg., Sibyllini, p. 253.
[908] [The Trent Creed makes the saints and their images objects of worship. It is evident that Clement never imagined the existence of an image among Christians. See p. 188, infra.]
[909] [The Trent Creed makes the saints and their images objects of worship. It is evident that Clement never imagined the existence of an image among Christians. See p. 188, infra.]
[910] Pantarkes is said to have been the name of a boy loved by Phidias: but as the word signifies “all-assisting,” “all-powerful,” it might also be made to apply to Zeus.
[911] Iliad, xvi. 433.
[912] Iliad, i. 221; μετὰ δαίμονας αλλους.
[913] Odyss., viii. 266.
[914] [Is not this a rebuke to many of the figures and pictures which vulgarize abodes of wealth in America?]
[915] Sibyl. Justin Martyr, Cohort. ad Græcos, p. 81. See p. 280, vol. i of this series.
[916] Ex. xx. 4. [Clement even regards the art of painters and sculptors as unlawful for Christians.]
Chapter V.—The Opinions of the Philosophers Respecting God.
Chapter VI.—By Divine Inspiration Philosophers Sometimes Hit on the Truth.
[921] Timæus.
[923] [This great truth comes forcibly from an Attic scholar. Let me refer to a very fine passage in another Christian scholar, William Cowper (Task, book ii.): “All truth is from the sempiternal source,” etc.]
[924] The Sibyl.
[925] Or Asseus, native of Asso.
Chapter VII.—The Poets Also Bear Testimony to the Truth.
[926] Il., iii. 406.
[927] Il., vi. 132.
[928] Orestes, 590.
[929] Ion, 442.
Chapter VIII.—The True Doctrine is to Be Sought in the Prophets.
[930] [Note her remarkable accord with inspiration, clearly distinguishing between such and the oracles of God. But see, supra, p. 132 and p. 145.]
[931] [Having shown what truth there is to be found in heathen poets, he ascends to the Sibyl, and thus comes to the prophets; showing them how to climb upward in this way, and cleverly inducing them to make the best use of their own prophets and poets, by following them to the sources of their noblest ideas.]
[932] [How sublimely he now introduces the oracles of truth.]
[937] Jer. viii. 2, xxx. 20, iv. 6.
[951] Deut. vi. 4, 13, x. 20.
[954] Rom. i. 21, 23, 25.
[956] This is made up of several passages, as Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10, 31, iii. 15.
Chapter IX.—“That Those Grievously Sin Who Despise or Neglect God’s Gracious Calling.”
[970] 2 Tim. iii. 16, 17. [Here note the testimony of Clement to the universal diffusion and study of the Scriptures.]
[973] Ps. xxxiv. 8, where Clem. has read Χριστός for χρηστός.
[975] [Here seems to be a running allusion to the privileges of the Christian Church in its unity, and to the “Psalms and hymns and spiritual songs,” which were so charming a feature of Christian worship. Bunsen, Hippolytus, etc., vol. ii. p. 157.]
[977] Iliad, ii. 315.
[980] Isa. liv. 17, where Sept. reads, “ye shall be righteous.”
[985] Isa. i. 20, xxxiii. 11.
[986] Minerva.
[988] [Immersion was surely the form of primitive baptism, but these words, if not a reference to that sacrament, must recall Isa. lii. 15.]
[989] [This fine passage will be recalled by what Clement afterward, in the Stromata, says of prayer. Book vii. vol. ii. p. 432. Edin.]
[991] Odyss., xiii. 203.
[992] A translation in accordance with the Latin version would run thus: “While a certain previous conception of divine power is nevertheless discovered within us.” But adopting that in the text the argument is: there is unquestionably a providence implying the exertion of divine power. That power is not exercised by idols or heathen gods. The only other alternative is, that it is exercised by the one self-existent God.
[993] Ps. xxiv. 1; 1 Cor. x. 26, 28.
[994] [1 Pet. ii. 17. This appeal in behalf of the sanctity of man as man, shows the workings of the apostolic precept.]
[995] The expression “conquered by brass or iron” is borrowed from Homer (Il., viii. 534). Brass, or copper, and iron were the metals of which arms were made.
[997] Ps. lviii. 4, 5. [It was supposed that adders deafened themselves by laying one ear on the earth, and closing the other with the tail.]
[998] “They” seems to refer to sanctity and the word.
[999] Ps. lviii. 4, 5. [It was supposed that adders deafened themselves by laying one ear on the earth, and closing the other with the tail.]
[1002] [The impact of the Gospel on the slavery and helotism of the Pagans.]
[1004] [See above, p. 201, and below, the command “thou shalt love thy neighbor.”]
[1005] Ex. xx. 13-16; Deut. vi. 5.
[1008] [Good will to men made emphatic. Slavery already modified, free-schools established, and homes created. As soon as persecution ceased, we find the Christian hospital. Forster ascribes the first foundation of this kind to Ephraim Syrus. A friend refers me to his Mohammedanism Unveiled, vol. i. p. 283.]
Chapter XI.—How Great are the Benefits Conferred on Man Through the Advent of Christ.
[1009] [The Catholic instinct is here; and an all-embracing benevolence is its characteristic, not worldly empire.]
[1010] Gal. iii. 28, vi. 15.
[1011] [He seems to be thinking of 1 Tim. vi. 6, and 1 Tim. iv. 8.]
[1012] Iliad, v. 128.
[1015] [Eph. v. 14, is probably from a hymn of the Church, which is here referred to as His, as it is adopted into Scripture.]
[1018] [A quotation from another hymn, in all probability.]
[1019] Aratus.
[1020] Heb. viii. 10-12; Jer. xxxi. 33, 34.
[1021] Il., vi. 236. [The exchange of Glaucus.]
Chapter XII.—Exhortation to Abandon Their Old Errors and Listen to the Instructions of Christ.
[1024] Odyss., xii. 219.
[1025] Odyss., xii. 184.
[1027] Eurip., Bacch., 918.
[1028] [Here are references to baptism and the Eucharist, and to the Trisagion, “Therefore with angels and archangels,” which was universally diffused in the Christian Church. Bunsen, Hippol., iii. 63.]
[1030] [“Who is this that cometh from Edom,” seems to be in mind. Isa. lxiii. 1.]
[1031] Clement here draws a distinction, frequently made by early Christian writers, between the image and the likeness of God. Man never loses the image of God; but as the likeness consists in moral resemblance, he may lose it, and he recovers it only when he becomes righteous, holy, and wise.
[1033] [Let me quote from an excellent author: “We ought to give the Fathers credit for knowing what arguments were best calculated to affect the minds of those whom they were addressing. It was unnecessary for them to establish, by a long train of reasoning, the probability that a revelation may be made from heaven to man, or to prove the credibility of miracles . . . The majority, both of the learned and unlearned, were fixed in the belief that the Deity exercised an immediate control over the human race, and consequently felt no predisposition to reject that which purported to be a communication of His will. . . . Accustomed as they were, however, to regard the various systems proposed by philosophers as matters of curious speculation, designed to exercise the understanding, not to influence the conduct, the chief difficulty of the advocate of Christianity was to prevent them from treating it with the same levity, and to induce them to view it in its true light as a revelation declaring truths of the highest practical importance.”
This remark of Bishop Kaye is a hint of vast importance in our study of the early Apologists. It is taken from that author’s Account of the Writings of Clement of Alexandria (London, 1835), to which I would refer the student, as the best introduction to these works that I know of. It is full of valuable comment and exposition. I make only sparing reference to it, however, in these pages, as otherwise I should hardly know what to omit, or to include.]
Chapter I. The Office of the Instructor.
[1035] [See Exhortation to the Heathen, cap. xi. p. 203, supra.]
[1036] The pædagogus. [This word seems to be used by Clement, with frequent alusion, at least, to its original idea, of one who leads the child to his instructor; which is the true idea, I suppose, in Gal. iii. 24.]
Chapter II.—Our Instructor’s Treatment of Our Sins.
Chapter III.—The Philanthropy of the Instructor.
[1043] Bishop Kaye (Some Account of the Writings and Opinions of Clement of Alexandria, p. 48) translates, “receiving from man that which made man (that on account of which man was made).” But it seems more likely that Clement refers to the ideal man in the divine mind, whom he indentifies elsewhere with the Logos, the ἄνθρωπος ἀπαθής, of whom man was the image. The reader will notice that Clement speaks of man as existing in the divine mind before his creation, and creation is represented by God’s seeing what He had previously within Him merely as a hidden power.
Chapter IV.—Men and Women Alike Under the Instructor’s Charge.
Chapter V.—All Who Walk According to Truth are Children of God.
[1052] [The dignity ascribed to Christian childhood in this chapter is something noteworthy. The Gospel glorifying children, sanctifies marriage, and creates the home.]
[1054] Matt. xxi. 16; Ps. viii. 2.
[1056] Matt. xi. 16, 17. [In the Peshitoi-Syraic version, where are probably found the very words our Saviour thus quotes from children in Nazareth, this saying is seen to be metrical and alliterative.]
[1061] Lev. xv. 29, xii. 8; Luke ii. 24.
[1065] Zech. ix. 9; Gen. xlix. 11.
[1068] Theodoret explains this to mean that, as the animal referred to has only one horn, so those brought up in the practice of piety worship only one God. [It might mean lovers of those promises which are introduced by these words in the marvellous twenty-second Psalm.]
[1076] Matt. xi. 27; Luke x. 22.
Chapter VI.—The Name Children Does Not Imply Instruction in Elementary Principles.
[1082] In allusion apparently to John viii. 35, 36.
[1084] χάρισμα
[1087] viz., the result of His will.
[1090] φως, light; φώς, a man.
[1094] Migne’s text has ἀποκάλυψις. The emendation ἀπόληψις is preferable.
[1095] [Iliad, v. 401.]
[1096] Gal. iii. 23-25. [Here the schoolmaster should be the child-guide; for the law leads us to the Master, says Clement, and we are no longer under the disciplinary guide, but “under the Word, the master of our free choice.” The schoolmaster then is the Word, and the law merely led us to his school.]
[1101] [Clement here considers all believers as babes, in the sense he explains; but the tenderness towards children of the allusions running through this chapter are not the less striking.]
[1103] 1 Cor. xiii. 11. [A text much misused by the heretical gnostics whom Clement confutes.]
[1104] viz., simple or innocent as a child, and foolish as a child.
[1111] [Iliad, xiii. 6. S.]
[1119] Jer. ix. 23; 1 Cor. i. 31;2 Cor. x. 17.
[1121] The emendation ἀπολήρησις is adopted instead of the reading in the text.
[1123] 1 Pet. ii. 1-3. Clement here reads Χριστός, Christ, for χρηστός, gracious, in Text. Rec.
[1124] [Clement here argues from what was scientific in his day, introducing a curious, but to us not very pertinent, episode.]
[1128] Matt. xx. 22, etc.
[1131] [Matt. xxiii. 35. S.]
[1132] [i.e., Not from the ἀφρὸς, of the sea, but of the blood.]
[1134] Il., xiv. 113.
[1135] Il., i. 248.
Chapter VII.—Who the Instructor Is, and Respecting His Instruction.
[1143] παιδαγωγός.
[1145] παιδαγωγία.
[1151] Or, “against the evil one.”
[1166] Isa. xi. 1, 3, 4.
Chapter VIII.—Against Those Who Think that What is Just is Not Good.
[1172] Ecclus. xxi. 6.
[1174] Wisd. xi. 24.
[1176] For ἀληθείας, there are the readings ἀπαθείας and ἀτιμίας.
[1177] Ecclus. xxii. 6-8.
[1180] Ecclus. xxxiv. 14, 15.
[1183] Ecclus. i. 21, 22.
[1184] Plato, Rep., x. 617 E.
[1187] Ecclus. i. 18.
[1196] Matt. xx. 21, xxv. 33.
[1198] Ecclus. xvi. 12.
[1199] Ecclus. xvi. 12.
[1204] Ps. ii. 4, xi. 5, ciii. 19.
[1207] Rom, iii. 26.
[1209] Luke x. 22;John xvii. 25.
[1210] Ecclus. vii. 23, 24.
[1212] Jer. iii. 9, vii. 9, xi. 13, xxxii. 29.
[1218] Hos. iv. 14: “understood not” in the A.V.
[1221] Or, rebuke.
[1223] Lowth conjectures ἐπιστομῶν or ἐπιστομίζων, instead of ἀναστομῶν.
[1227] H. reads δηκτικόν, for which the text has ἐπιδεικτικόν.
[1229] Ecclus. xxxii. 21.
[1236] Nothing similar to this is found in the fourth Gospel; the reference may be to the words of the Baptist,Matt. iii. 7, Luke iii. 7.
[1245] Ecclus. xviii. 13, 14.
[1246] Ecclus. xvi. 12.
[1252] Matt. iii. 12; Luke iii. 17.
[1253] Ezek. xxxiv. 14, 15, 16.
[1257] Matt. xx. 28; Mark x. 45.
[1260] Here Clement gives the sense of various passages, e.g., Jer. vi., Lev. xxvi.
[1264] Ecclus. xxx. 8.
[1270] Matt. xi. 3-6; Luke vii. 19, 22, 23.
[1272] Matt. xxii. 13, xxv. 30.
[1273] Ezek. xviii., xxxiii.
[1276] In Prov. ii. 4, 5, iii. 15, Jer. ii. 24, we have the sense of these verses.
[1277] Baruch iv. 4.
[1278] Baruch iii. 9.
[1283] Baruch iii. 13.
[1287] Isa. lvii. 21, xlviii. 22.
Chapter XI.—That the Word Instructed by the Law and the Prophets.
[1290] Matt. xiii. 31; Luke xiii. 19.
[1291] Ex. xxxii. 6; 1 Cor. x. 7.
Chapter XII.—The Instructor Characterized by the Severity and Benignity of Paternal Affection.
[1298] [The secondary, civilizing, and socializing power of the Gospel, must have already produced all this change from heathen manners, under Clement’s own observation.]
Chapter XIII.—Virtue Rational, Sin Irrational.
[1300] Ecclus. xxxiii. 6.
[1301] [Note this definition in Christian ethics.]
[1305] ὄθεν, an emendation for ὄν.
[1306] Love, or love-feast, a name applied by the ancients to public entertainments. [But surely he is here rebuking, with St. Jude (v. 12), abuses of the Christian agapæ by heretics and others.]
[1314] Wisd. vi. 17, 18.
[1315] Wisd. xvi. 26.
[1316] Deut. viii. 3; Matt. iv. 4.
[1318] Ecclus. xviii. 32.
[1319] Odyss., xi. 37.
[1331] 1 Cor. viii. 6, 11, 12.
[1335] [Clement seems to think this abuse was connected with the agapæ not—one might trust—with the Lord’s supper.]
[1338] Literally, “slave-manners,” the conduct to be expected from slaves.
[1344] A bulbous root, much prized in Greece, which grew wild.
[1346] A play here on the words εὐδαίμων and δαίμων.
[1347] ἀκρόδρυα, hard-shelled fruits.
[1352] In allusion to the agapæ, or love-feasts.
[1353] 2 Kings vi. 17-19, Septuagint: 2 Sam. vi. 17-19. A.V.
[1354] ὄνος, perhaps the hake or cod.
[1357] [This remarkable chapter seems to begin with the author’s recollections of Pindar (ἄριστον μὲν ϋδωρ), but to lay down very justly the Scriptural ideas of temperance and abstinence.]
[1359] [Clement reckons only two classes as living faithfully with respect to drink, the abstinent and the totally abstinent.]
[1360] [This seems Clement’s exposition of St. John (vi. 63), and a clear statement as to the Eucharist, which he pronounces spiritual food.]
[1361] [A plain reference to the use of the mixed cup in the Lord’s supper.]
[1362] [If the temperate do well, he thinks, the abstinent do better; but nobody is temperate who does not often and habitually abstain.]
[1363] [A very important principle; for, if wine be “the milk of age,” the use of it in youth deprives age of any benefit from its sober use].
[1364] The exact derivation of acrothorakes is matter of doubt. But we have the authority of Aristotle and Erotian for believing that is was applied to those who were slightly drunk. Some regard the clause here as an interpolation.
[1365] Ecclus. xxxi. 27.
[1366] Pentheus in Euripides, Bacch., 918.
[1367] Attributed to Sophocles.
[1368] Ecclus. xxxi. 29.
[1369] [A beautiful maxim, and proving the habit of early Christians to use completory prayers. This the drunkard is in no state to do.]
[1370] Ecclus. xxxi. 26.
[1374] [A passage not to be overlooked. Greek, μυστικὸν σύμβολον.]
[1376] ἀνθοσμίας. Some suppose the word to be derived from the name of a town: “The Anthosmian.”
[1378] [Here Clement satirizes heathen manners, and quote Athene, to shame Christians who imitate them.]
[1379] Ecclus. xxxi. 25.
[1380] [The blood of the vine is Christ’s blood. According to Clement, then, it remains in the Eucharist unchanged.]
[1381] Mark xvi. 25; Matt. xxvi. 29. [This also is a noteworthy use of the text.]
[1383] Ecclus. xxvi. 8.
[1384] 1 Cor. xi. 20. [Clement has already hinted his opinion, that this referred to a shameful custom of the Corinthians to let an agape precede the Eucharist; an abuse growing out of our Lord’s eating of the Passover before he instituted the Eucharist.]
[1385] τουτοις, an emendation for τούτῳ.
[1386] Odyss., xi. 65.
[1387] Iliad, i. 591.
[1388] Ecclus. xxxi. 20.
[1389] Shem and Japheth.
[1390] see Ecclus. xxxi. 19, where, however, we have a different reading.
Chapter III.—On Costly Vessels.
[1391] Limpet-shaped cups. [On this chapter consult Kaye, p. 74.]
[1394] Baruch iii. 16-19.
[1395] Or, proud.
[1396] [See Elucidation I. ἐνστάσεσιν τοῦ Χριστιανοῦ.]
[1397] καλοῦ.
Chapter IV.—How to Conduct Ourselves at Feasts.
[1400] The reading ἅλυσις is here adopted. The passage is obscure.
[1402] [He distinguishes between the lewd music of Satanic odes (Tatian, cap. xxxiii. p. 79, supra), and another art of music of which he will soon speak.]
[1405] [Here instrumental music is allowed, though he turns everything into a type.]
[1407] [Even the heathen had such forms. The Christian grace before and after meat is here recognised as a matter of course. 1 Tim. iv. 3, 4.]
[1408] Eph. v. 19; Col. iii. 16.
[1409] [Besides the hymn on lighting the lamps, he notes completory prayer at bedtime.]
[1410] Wisd. Sirach (Ecclus.) xxxix. 15, 16.
[1414] [Observe the contrast between the modest harmonies he praises, and the operatic strains he censures. Yet modern Christians delight in these florid and meretricious compositions, and they have intruded into the solemnities of worship. In Europe, dramatic composers of a sensual school have taken possession of the Latin ceremonial.]
[1415] [On gluttony and drinking, our author borrows much from Plato. Kaye, p. 74.]
[1416] Or, society.
[1417] Matt. vii. 18;Luke vi. 43.
[1418] [Our author is a terrible satirist; but it is instructive to see Christianity thus prescribing the minor morals, and banishing pagan brutality with holy scorn.]
[1419] Ecclus. xxi. 20.
[1420] Odyss., xiv. 463–466.
Chapter VI.—On Filthy Speaking.
[1422] [May the young Christian who reads this passage learn to abhor all freedom of speech of this kind. This is a very precious chapter.]
[1425] Matt. v. 22, xii. 36.
[1428] [How then can Christians frequent theatrical shows, and listen to lewd and profane plays?]
[1431] [An example may not be out of place, as teaching how we may put such things to silence. “Since the ladies have withdrawn,” said one, “I will tell a little anecdote.” “But,” interposed a dignified person, “let me ask you to count me as representing the ladies; for I am the husband of one of them, and should be sorry to hear what would degrade me in her estimation.”]
[1433] Ecclus. xx. 5.
[1434] Ecclus. xx. 8.
Chapter VII.—Directions for Those Who Live Together.
[1435] Ecclus. xxxi. 31.
[1438] Ecclus. xiv. 1.
[1439] Ecclus. ix. 9. [i.e., reclining at the table.]
[1440] Ecclus. ix. 9.
[1441] Ecclus. xxxi. 16-18.
[1442] Ecclus. xxxii. 11.
[1444] Acts xv. 23, 28, 29.
[1446] Prov. xxiv. 28; Ex. xxiii. 1.
[1447] Ecclus. xxxii. 3, 4, 8.
[1448] [A primitive form of Christian salutation, borrowed from the great Example. John xx. 19.]
[1449] Iliad, ii. 213.
[1450] Ecclus. ix. 18.
[1451] Ecclus. ix. 15.
[1452] [“Against such there is no law.” Emollit Mores, etc.]
Chapter VIII.—On the Use of Ointments and Crowns.
[1453] Matt. xxvi. 7, etc.
[1457] [We need not refuse this efflorescence as poetry, nor accept it as exposition.]
[1463] [Considering the use of incense in Hebrew worship, and the imagery of the Apocalypse, the emphasis with which the Fathers reject material incense, is to be noted.]
[1464] Ecclus. xxxviii. 1, 2, 8.
[1465] [An idyllic passage illustrative of our author’s delight in rural scenes and pleasures.]
[1466] [Christianity delights in natural beauty, and always associates its enjoyment with praise to its Author. Ecclus. xliii. 11.]
[1468] [This was a marked characteristic of Christian manners at war with heathenism.]
[1469] [
“Immortal amaranth, a flower which once
In Paradise fast by the tree of life
Began to bloom.”
Paradise Lost, iii. 352.]
[1473] [Seenote 10, p. 253. The beauty of this mysticism need not be pointed out, but it need not be pressed as exposition.]
[1474] [This illustrates, in part, the difference between the esoteric, or mystic, and the more popular teaching of our author.]
[1475] Ecclus. xxxix. 13, 14.
[1476] Ecclus. xxxix. 26, 27.
[1477] [Family prayers, apparently.]
[1478] See p. 258, infra. Sleep, he supposes, frees the soul as really, not so absolutely, as death:—
“Th’ immortal mind that hath forsook
Her mansion in this fleshly nook.”
Penseroso, line 91.]
[1479] Iliad, x. 155. [Note the Scriptural moderation with which he censures, recognising what is allowable, and rejecting the “pride that apes humility.”]
[1480] Luke xii. 35-37. [Concerning “sleep,” see p. 259, infra.]
[1481] [Holy men, on waking in the night, have always used ejaculations, even when unable to rise. Ps. cxix. 62; Acts xvi. 25.]
[1486] [Does our author here use the term “regeneration” with reference to the restitution of all things? (Matt. xix. 20; Acts iii. 21.) He touched upon the subject above, speaking of one that is illuminated: then he begins upon the true life, and to this he may refer. But it strikes me, that naming Lot, his place in the dispensations of grace strikes him as needing some comment, and so he apologizes for passing on.]
[1487] [See note 7 supra, p. 257. Here the immaterial soul is recognised as wholly independent of bodily organs, and sleep is expounded as the image of death freeing the mind.]
[1488] [The psychology of Clement is noteworthy, but his ethical reflections are pure gold.]
Chapter X.—Quænam de Procreatione Liberorum Tractanda Sint.
[1489] For obvious reasons, we have given the greater part of this chapter in the Latin version. [Much of this chapter requires this sacrifice to a proper verecundia; but the learned translators have possibly been too cautious, erring, however, on the right side of the question.]
[1490] [For the substance of this chapter, see Kaye, p. 84.]
[1493] [He lays down the law, that marriage was instituted for the one result of replenishing the earth; and he thinks certain unclean animals of the Mosaic system to be types of the sensuality which is not less forbidden to the married than to others.]
[1495] Jer. xii. 9. [The empirical science of the day is here enlarged upon, by Clement, for he cannot forbear to make lust detestable by a natural parable of the foul hyæna.]
[1501] Ecclus. xxiii. 4, 5, 6.
[1503] [Tamen possunt senes et steriles matrimonium sanctum contrahere, et de re conjugali aliter docet Lanctantius de naturâ singulari mulierum argute disserens: q. v. in libro ejus de vero cultu, vi. cap. 23, p. 280, ed. Basiliæ 1521.]
[1504] [Naturâ duce, sub lege Logi, omnia fidelibus licent non omnia tamen expediunt. Conf Paulum, I., Ad Corinth, vi. 12.]
[1506] [He has argued powerfully on the delicacy and refinement which should be observed in Christian marriage, to which Lactantius in the next age will be found attributing the glory of chastity, as really as to a pure celibacy. He now continues the argument in a form which our translators do not scruple to English.]
[1507] Ecclus. xxiii. 18, 19.
[1510] Wisd. vii. 10 is probably referred to.
[1512] That is, the Jewish.
[1514] [1 Cor. x. 8; Num. xxv. 1-9. Clement says twenty-four thousand, with the Old Testament, but St. Paul says twenty-three thousand; on which, ad locum, see Speaker’s Commentary.]
[1515] Ecclus. xviii. 30.
[1516] Ecclus. xix. 2, 3, 5.
[1517] [Right reason is the best remedy against all excesses, argues our author, but always subject to the express law of the Gospel.]
[1518] Chap. xi. is not a separate chapter in the Greek, but appears as part of chap. x.
[1524] μετέωρος
[1526] Clement uses here Platonic language, δόξα meaning opinion established on no scientific basis, which may be true or may be false, and ἐπιστήμη knowledge sure and certain, because based on the reasons of things.
[1527] [Martial, Epigrams, passim.]
[1528] [The reproach and opprobrium of foppery.]
[1531] [This refers to the natural tint of unbleached linen, or to wool not whitened by the art of the fuller. Hermas speaks of “pure undressed linen.” Book iii. 4, p. 40, supra.]
[1532] [The colour (probably, for mss. differ) reprehended as the dress of the false shepherd in Hermas. See note 10, book iii. Simil. 6. cap. ii. p. 36, this volume.]
[1533] Ecclus. xi. 4.
[1535] Prodicus, of the island Ceus.
[1536] Or by a conjectural emendation of the text, “If in this we must relax somewhat in the case of women.”
[1537] Various kinds of robes. [The peplus, or shawl of fine wool, seems to be specified in condemning the boast below, which asserts real wool and no imitation.]
[1538] Alluding to the practice of covering the fleeces of sheep with skins, when the wool was very fine, to prevent it being soiled by exposure.
[1543] [The bearing of this chapter on ecclesiastical vestments must be evident. It is wholly inconsistent with aught but very simple attire in public worship; and rebukes even the fashionable costumes of women and much of our mediæval æstheticism, with primitive severity. On the whole subject, see the Vestiarium Christianum of the Rev. Wharton B. Marriott. London, Rivingtons, 1868.]
[1544] [Based upon the idea that Joseph’s coat of many colours, which was afterwards dipped in blood, was a symbol of our Lord’s raiment, on which lots were cast.]
[1546] [Women’s tunics tucked up to give freedom to the knee, are familiar objects in ancient art.]
[1547] Iliad, v. 83.
[1548] Flax grown in the island of Amorgos.
[1550] [It was such designs which early Christian art endeavoured to supplant, by the devices on lamps, ΧΡ, ΑΩ., etc.]
[1551] υποδεδεσθαι τῷ δεδέσθαι. “Wearing boots is near neighbour to wearing bonds.”
[1552] κονιποδες.
[1553] Mark. i. 7; Luke iii. 16. [It was reserved for Chrysostom to give a more terrible counterblast against costly chaussure, in commenting upon Matt. xvi. 13, et seq. Opera, tom. vii. p. 502, ed. Migne.]
Chapter XIII—Against Excessive Fondness for Jewels and Gold Ornaments.
[1554] [Amber is referred to, and the extravagant values attributed to it. The mysterious enclosure of bees and other insects in amber, gave it superstitious importance. Clement may have fancied these to be remnants of a pre-adamite earth.]
[1557] [Chrysostom enlarges on this Christian thought most eloquently, in several of his homilies: e.g., on the First Epistle to the Corinthians. Hom. xxi. tom. x. p. 178. Opp., ed. Migne.]
[1558] Iliad, ii. 872.
[1559] [The necklace called κάθεμα or κάθημα seems to be referred to. Ezek. xvi. 11, and Isa. iii. 19, Sept.]
[1560] Ἐλλόβιον by conjecture, as more suitable to the connection than Ἐλλέβορον or Ἐλέβορον. Hellebore of the ms., though Hellebore may be intended as a comic ending.
[1561] [The Greek satirist seems to have borrowed Isaiah’s catalogue. cap. iii. 18–23.]
[1564] Logos is identified with reason; and it is by reason, or the ingenuity of man, that gold is discovered and brought to light. [But here he seems to have in view the comparisons between gold and wisdom, in Job xxviii.]
[1565] εἴ´δωλον, an appearance, an image.
[1568] By mistake for Paul. Clement quotes here, as often, from memory (1 Tim. ii. 9, 10).
Chapter I.—On the True Beauty.
[1574] [On this book, Kaye’s comments extend from p. 91 to p. 111 of his analysis.]
[1575] [Note this psychological dissection. Compare Aristotle, Nicomachean Ethics, book vi. cap. 2, ἄισθησις, νοῦς, ὂρεξις, sense, intellect, appetition. Also, book i. cap. 11, or 13 in some editions.]
[1576] Odyss., iv. 456–458.
[1579] Isa. liii. 2, 3. [But see also Ps. xlv. 2, which was often cited by the ancients to prove the reverse. Both may be reconciled; he was a fair and comely child like his father David; but, as “the man of sorrows,” he became old in looks, and his countence was marred. For David’s beauty, see 1 Sam. xvi. 12. For our Lord’s at twelve years of age, when the virgin was seeking her child, Canticles, v. 7–16. For his appearance at three and thirty, when the Jews only ventured to credit him with less than fifty years, John viii. 57. See also Irenæus, Against Heresies, cap. xxii. note 12, p. 391, this series.]
Chapter II.—Against Embellishing the Body.
[1580] Aristophanes, Lysistrata.
[1581] [John xvii. 17. “Thy word is truth,” is here in mind; and, soon after, he speaks of the Scriptures and the Word (Logos) in the same way.]
[1582] [He rebukes heathen women out of their own poets; while he warns Christian women also to resist the contagion of their example, fortified by the Scriptures.]
[1584] [This is worth noting. Worse than love of wine, because he regards a love for finery as tending to loss of chastity.]
[1585] Wealth.
[1591] Iphigenia in Aulis, 71–77.
[1592] [The law was the pædagogue of the Jews (Gal. iii. 24); and therefore, as to Gentiles, they were a law unto themselves (Rom. ii. 14, 15), with some truth in their philosophy to guide them.]
[1593] Phaethon of Euripides.
[1594] Gen. vi. 1, 2. [It is surprising with what tenacity this interpretation clings to the ancient mind of the Church. The Nephilim and Gibborim need a special investigation. The Oriental tales of the genii are probably connected with their fabulous history.]
Chapter III.—Against Men Who Embellish Themselves.
[1595] [Heathen manners are here depicted as a warning to Christians. We cannot suppose Christians, as yet, to any extent, corrupted in their manners by fashion and frivolity; for to be a Christian excluded one from temptations of this kind.]
[1596] [Query, De re Nicotiana?]
[1597] [Smelling of Nicotine?]
[1598] Dan. vii. 9. [A truly eloquent passage.]
[1600] Ecclus. xxv. 6.
[1602] [On the other hand, this was Esau’s symbol; and the sensual “satyrs” (Isa. xiii. 2) are “hairy goats,” in the original. So also the originals of “devils” in Lev. xvii. 7, and 2 Chron. xi. 15. See the learned note of Mr. West, in his edition of Leighton, vol. v. p. 161.]
[1604] έγκαταριθμένην seems to be here used in a middle, not a passive sense, as καταριθμημένος is sometimes.
[1606] [Such were the manners with which the Gospel was forced everywhere to contend. That they were against nature is sufficiently clear from the remains of decency in some heathen. Herodotus (book i. cap. 8) tells us that the Lydians counted it disgraceful even for a man to be seen naked.]
[1610] [When the loss of the beard was a token of foppery and often of something worse, shaving would be frivolity; but here he treats of extirpation.]
[1612] Ecclus. xix. 29, 30.
[1613] Hesiod, Works and Days, i. 232.
[1614] Of which they drink.
[1615] [He took upon him our nature, flesh and blood. Heb. ii. 14-16.]
Chapter IV.—With Whom We are to Associate.
[1618] Ecclus. ix. 7.
[1619] Ecclus. xi. 29.
[1620] Ecclus. ix. 16.
[1622] φοξός, in allusion to Thersites, to which Homer applies this epithet.
[1623] [The wasting on pet dogs, pups, and other animals, expense and pains which might help an orphan child, is a sin not yet uprooted. Here Clement’s plea for widows, orphans, and aged men, prepares the way for Christian institutions in behalf of these classes. The same arguments should prevail with Christians in America.]
Chapter V.—Behaviour in the Baths.
[1627] Hesiod, Works and Days, ii. 371.
[1628] [Such were women before the Gospel came. See note to Hermas, cap. xi. note 1, p. 47, this volume, and Elucidation (p. 57) of the same.]
[1629] [The barbarians were more decent than the Greeks, being nearer to the state of nature, which is a better guide than pagan civilization. But see the interesting note of Rawlinson (Herod., vol. i. p. 125, ed. New York), who quotes Thucydides (i. 6) to prove the recent invasion of immodest exposure even among athletes. Our author has this same quotation in mind, for he almost translates it here.]
[1630] [Attic girls raced in the games quite naked. Spartan girls wore only the linen chiton, even in the company of men; and this was esteemed nudity, not unjustly. David’s “uncovering himself” (2 Sam. vi. 20) was nudity of the same sort. Married women assumed to peplus.]
Chapter VI.—The Christian Alone Rich.
Chapter VII.—Frugality a Good Provision for the Christian.
[1642] [Kaye, p. 97.]
[1643] [A beautiful apophthegm, and admirably interpretative of Ps. xxxvii. 25.]
[1644] Deut. viii. 3; Matt. iv. 4.
Chapter VIII.—Similitudes and Examples a Most Important Part of Right Instruction.
[1645] The word used by Clement here for frugality is εύτέλεια, and he supposes the word to mean originally “spending well.” A proper way of spending money is as good as unfailing riches, since it always has enough for all that is necessary.
[1646] [This plea for similitudes illustrates the principle of Hermas, and the ground of the currency of his Pastor.]
[1647] Euripides, Orestes, 588–590.
[1648] Hesiod, Works and Days, i. 291.
[1649] Ibid.
[1650] Ibid.
[1652] Following Lowth’s conjecture of κακοφρόνων insteasd of that of the text, κακόφρονας.
Chapter IX.—Why We are to Use the Bath.
[1653] [The morals of Clement as to decency in bathing need to be enforced among modern Christians, at seaside places of resort.]
[1654] ἀνθρωπογναφεῖα.
Chapter X.—The Exercises Suited to a Good Life.
[1659] Prov. xxxi. 19, 20, Septuagint.
[1662] Ibid.
[1663] φενίνδα or φεννίς.
[1664] The text has ἦλθεν. The true reading, doubtless, is ᾖληθεν. That Pittacus exercised himself thus, is stated by Isidore of Pelusium, Diogenes, Laertius, Plutarch.
[1665] Gen. xxx. 37. Not “poplar,” as in A.V. [See Abp. Leighton on “Laban’s lambs,” Comm. on St. Peter, part i. p. 360, and questionable note of an admirable editor, same page.]
[1667] [The old canons allowed to clergymen the recreation of fishing, but not the chase, or fowling. Of this, the godly Izaak Walton fails not to remind us. Complete Angler, p. 38, learned note, and preface by the late Dr. Bethune. New York, 1847.]
Chapter XI.—A Compendious View of the Christian Life.
[1669] [Surely the costly and gorgeous ecclesiastical raiment of the Middle Ages is condemned by Clement’s primitive maxims.]
[1670] Plato’s words are: “The web is not to be more than a woman’s work for a month. White colour is peculiarly becoming for the gods in other things, but especially in cloth. Dyes are not to be applied, except for warlike decorations.”—Plato: De Legibus, xii. 992.
[1671] [Another law against colours in clerical attire.]
[1672] Καρὰ Λόγον. The reading in the text is κατάλογον.
[1674] [Natural instinct is St. Paul’s argument (1 Cor. xi. 14, 15); and that it rules for modesty in man as well as women, is finely illustrated by an instructive story in Herodotus (book i. 8–12). The wife of Gyges could be guilty of a heathenish revenge, but nature taught her to abhor exposure. “A woman who puts off her raiment, puts off her modesty,” said Candaules to her foolish husband.]
[1676] [Possibly used thus early as a distinction of matrons.]
[1677] Εὑτυχούσαις, for which the text has ἐντοχούσαις.
[1678] Ecclus. xxi. 21.
[1679] [How this was followed, is proved by the early Christian devices of the catacombs, contrasted with the engraved gems from Pompeii, in the Museo Borbonico at Naples.]
[1680] Masculine.
[1681] γεγλυμμἐνους, written on the margin of Codex clxv. for γεγυμνωμένους (naked) of the text. [Royal Library, Naples.]
[1683] [Here Clement’s rules are arbitrary, and based on their existing ideas of propriety. If it be not improper to shave the head, much less to shave the face, which he allows in part.]
[1684] “Not” does not occur in the mss.
[1685] For δεδοικότες, the conjectural emendation δεδυκότες, has been adopted.
[1686] φυλάσσειν, Sylburg and Bod. Reg., agree better than μαλάσσειν with the context.
[1687] [The chrism (confirmation) was thus administered then, not with material oil, and was called anointing, with reference to 1 John ii. 27. Consult Bunsen, however, who attributes great antiquity to his canons (collected in vol. iii. Hippolytus), p. 22, Church and House Book.]
[1688] 1 Cor. xi. 3. Nov. reads “Christ,” as in St. Paul, instead of “God.”
[1691] In reference to Prov. xxxi. 22.
[1692] Prov. xxxi. 26-28, 30, quoted from memory, and with variety of reading.
[1694] Prov. v. 3-5, Septuagint.
[1695] We have read from the New College ms. σωφροσύνη for σωφροσύνης.
[1696] From some comic poet.
[1697] Some read ᾤραν ἀπολείπει. [New College ms.] In the translation the conjecture ᾤρα ἀπολείπειν is adopted.
[1698] An adaptation of Prov. v. 5, 6.
[1699] An imitation of Zeno’s saying, “It is better to slip with the feet than the tongue.”
[1700] Quoting from memory, he has substituted ἔκκοψον for ἔξελε (Matt. v. 29).
[1702] Ecclus. xxvi. 9.
[1704] [A similar practice, very gross and unbecoming, prevails among the lower class of girls brought together in our common schools.]
[1706] τὸ ἄσχημον σχῆμα (Isa. iii. 16, 17), Sept.
[1707] ἀ κύων, catella. The literal English rendering is coarser and more opprobrious than the original, which Helen applies to herself (Iliad, vi. 344, 356).
[1709] 1 Pet. iii. 8. Clement has substituted ταπεινόφρονες for φιλόφρονες (courteous).
[1710] This passage has been variously amended and translated. The reading of the text has been adhered to, but ὸρθόνου has been coupled with what follows.
[1711] Sylburg suggests παριούας (passing by) instead of παριζούσας.
[1712] κὔβος, a die marked on all the six sides. [This prohibition would include cards in modern ethics.]
[1713] διὰ ͠ῶν ἀστραγάλων. The ἀστραγάλοι were dice marked on four sides only. Clemens seems to use the terms here indifferently.
[1714] Lowth’s conjecture of ἔρως instead of ἐρᾷ has been adopted.
[1715] Lev. xi. 13, 14;Deut. xiv. 12.
[1718] ἀναμιξιας adopted instead of the reading ἀμιξίας, which is plainly wrong.
[1719] λιχνευούσης on the authority of the Pal. ms. Nov. Reg. Bod.
[1720] [Jeremy Collier’s Short View of the Immorality and Profaneness of the English Stage (London, 1698) and the discussions that followed belong to literature, and ought to be republished with historic notes.]
[1722] In allusion to the cleansing of the temple (John ii. 13-17; Matt. xxi. 12, 13; Luke xix. 45, 46).
[1723] [This early use of the word “church” for the place or house of worship, is to be noted. See Elucidation ii.]
[1724] 1 Cor. xi. 5. [This helps to the due rendering of ἐξουσίαν ἐπὶ τῆς κεφαλῆς in 1 Cor. xi. 10.]
[1725] [1 Cor. xi. 22. But I cannot say that the word ἐκκλησία is used for the place of Christian worship, even in this text, where it seems to be in antithesis with the dwelling-house.]
[1728] [The sexes sat apart in the primitive churches, and the kiss of peace was given by women only to women (Bunsen, Hippol., iii. p. 15). Does the author, here, imply that unholy kissing had crept in? Among the Germans, even in our days, nothing is more common than to see men, not at all related, salute one another in this way. It was therefore all one with shaking hands, in the apostolic ordinance. For some very fine reflections on the baiser de paix, see De Masitre, Soirèes, ii. p. 199, ed. Paris, 1850.]
[1735] Ecclus. ix. 8.
[1736] Ecclus. ix. 8.
Chapter XII.—Continuation: with Texts from Scripture.
[1741] Prov. x. 10, Sept.
[1744] [Here the pædagogue is the child-guide, leading to the Teacher.]
[1745] [Important foot-note, Kaye, p. 105.]
[1750] Matt. xxii. 37, 39, 40.
[1751] [See Irenæus, vol. i. p. 482, this series. Stromata, vi. 360.]
[1754] Where, no one knows.
[1759] Not in Scripture. [Irenæus, iv. 17, vol. i. 444, this series.]
[1763] Matt. xxii. 21; Mark xii. 17; Luke xx. 25.
[1764] In Jer. vii. 22, 23, and Zech. viii. we find the substance of what Clement gives here.
[1766] Luke xiv. 11, xviii. 14.
[1767] Prov. xvi. Sept.
[1768] Matt. v. 40; Luke vi. 27-29.
[1772] Matt. xxv. 34-36, 40, 46.
[1773] δἰ ἐμαυτοῦ. The reading here adopted is found in Bod. and Reg.
[1774] iφρόνιμοι, not found in Eph. v. 1.
[1775] Eph. iv. 25-29, v. 1, 2, 22, 25, vi. 1, 4–9.
[1776] Gal. v. 25, 26, vi. 2, 7, 9.
[1777] 1 Thess. v. 13-15, 19–22.
[1778] Col. iv. 2, 5, 9.
[1782] [Consult Bunsen’s Handbook, book iv. pp. 75–82. Thus did primitive Christianity labour to uproot the social estate of heathenism.]
[1783] That is, he who undertakes the instruction of those that are full-grown, as Clemens does in the Stromata. [Where see his esoteric doctrine.]
[1785] Iliad, xviii. 483–485; spoken of Vulcan making the shield of Archilles.
[1786] Phil. ii 15.
[1787] Αίῶνες, “celestial spirits and angels.”—Grabe, in a note on Bull’s Defence of the Nicene Creed. [I wish a more definite reference had been furnished by the learned translator. Even Kaye’s reference is not precise. Consulting Grabe’s annotations in vain, I was then obliged to go through the foot-notes, where, at last (vol. v. part i. p. 246.), I found in comparative obscurity Grabe’s language. It may be rendered: “These words I think should be thus construed—cujus gloria sunt sœcula—whose glory are the heavenly spirits or angels. Concerning which signification of τῶν αἰώνων, note what I have said among divers annotations on Irenæus, p. 32. ed. Benedict.”]
[1788] [Elucidation III.] The translator has done what he could to render this hymn literally. He has been obliged, however, to add somewhat to it in the way of expansion, for otherwise it would have been impossible to secure anything approaching the flow of English versification. The original is in many parts a mere string of epithets, which no ingenuity could render in rhymed verse without some additions.
[1789] Or, “ships:” νηῶν, instead of νηπίων, has been suggested as better sense and better metre.
[1790] Or, “rejoicing in eternity.”
[1791] By altering the punctuation, we can translate thus: “Guide, O holy King, Thy children safely along the footsteps of Christ.”
[1792] The word used here is ψάλωμεν, originally signifying, “Let us celebrate on a stringed instrument.” Whether it is so used here or not, may be matter of dispute.
[1793] [The holy virgin of Nazareth is the author of the first Christian hymn, The Magnificat. It is a sequel to the psalms of her father David, and interprets them. To Clement of Alexandria belongs the praise of leading the choir of uninspired Christian poets, whom he thus might seem to invoke to carry on the strain through all time.]
[1794] [The hymn suffixed to Thomson’s Seasons might seem to have been suggested by this ancient example of praise to the Maker. But, to feel this hymn, we must reflect upon its superiority, in a moral point of view, to all the Attic Muse had ever produced before.]
[1795] [The Scriptures are the rule of faith.]
[1796] [Kaye’s careful criticism of M. Barbeyrac’s captious complains against Clement, are specially instructive. p. 109.]
Chapter I.—Preface—The Author’s Object—The Utility of Written Compositions.
[1797] [It is impossible to illustrate the Stromata by needed notes, on the plan of this publication. It would double the size of the work, and require time and such scholorship as belongs to experts. Important matters are briefly discussed at the end of each book. Elucidation I.]
[1801] Matt. xviii. 32; Luke xix. 22; Matt. xxv. 30.
[1804] 2 Cor. vi. 4, 10, 11.
[1806] [To be noted as apparently allowed, yet exceptionally so.]
[1809] Matt. ix. 37, 38; Luke x. 2.
[1816] i.e., perfect men.
[1819] 1 Cor. xi. 31, 32. “You” is the reading of New Testament.
[1820] The first probably Tatian, the second Theodotus.
[1821] Most likely Pantænus, master of the catechetical school in Alexandria, and the teacher of Clement. [Elucidation II.]
[1822] [See Elucidation III., infra.]
[1824] Matt. v. 15;Mark. iv. 21.
[1826] [This reference to the Jewish Sabbath to be noted in connection with what Clement says elsewhere.]
[1827] [See Elucidation IV., infra.]
[1828] Luke viii. 17, xii. 2.
[1830] [An affectionate reference to Pantænus and his other masters.]
[1831] [An affectionate reference to Pantænus and his other masters.]
[1832] [See Elucidation V., infra.]
[1835] [Every reference of our author to his use of Greek learning and (eclectic) philosophy, is important in questions about his orthodoxy.]
[1836] [Every reference of our author to his use of Greek learning and (eclectic) philosophy, is important in questions about his orthodoxy.]
[1837] [Noteworthy with his caveat about comparison. He deals with Greek philosophers as surgeons do with comparative anatomy.]
[1838] Adopting the emendation γλυκύ τι instead of γλυκύτητι.
Chapter III.—Against the Sophists.
[1840] Matt. viii. 20; Luke ix. 58.
[1841] Job v. 13; 1 Cor. iii. 19, 20; Ps. xciv. 11.
[1842] Isa. xxix. 14; 1 Cor. i. 19.
Chapter IV.—Human Arts as Well as Divine Knowledge Proceed from God.
[1847] Eph. iii. 10; Heb. i. 1.
[1848] Ecclus. i. 1.
[1850] [A passage much reflected upon, in questions of Clement’s Catholic orthodoxy. SeeElucidation VI., infra.]
Chapter V.—Philosophy the Handmaid of Theology.
[1851] [In connection with note 3, p. 303, supra, see Elucidation VII.]
[1854] [In connection with note 3, p. 303, supra, see Elucidation VII.]
[1858] Matt. xxiii. 37; Luke xiii. 34.
[1859] [A favourite expression of the Fathers, expressing hope for the heathen. See Elucidations VIII., infra.]
[1860] Prov. v. 2-3, 5, 8, 9, 11, 20.
[1861] Philo Judæus, On seeking Instruction, 435. See Bohn’s translation, ii. 173.
[1862] Quoted from Philo with some alterations. See Bohn’s translation, vol. ii. p. 173.
[1863] See Philo, Meeting to seek Instruction, Bohn’s translation, vol. ii. 160.
[1864] Bohn’s trans., vol. ii. 161.
[1865] Prov. v. 20. Philo, On meeting to seek Knowledge, near beginning.
[1866] Philo, in the book above cited, interprets “Israel,” “seeing God.” From this book all the instances and etymologies occuring here are taken.
[1868] Prov. iii. 11, 12; Heb. xii. 5, 6.
Chapter VI.—The Benefit of Culture.
[1870] Prov. vi. 6, 8. [The bee is not instanced in Scripture.]
[1871] Matt. vi. 6; John iv. 23.
[1872] [Illustrative of the esoteric principle of Clement. SeeElucidation IX., infra.]
Chapter VII.—The Eclectic Philosophy Paves the Way for Divine Virtue.
[1876] [Most important as defining Clement’s system, and his use of this word, “philosophy.”]
[1877] Something seems wanting to complete the sense.
[1879] [Stillingfleet, Origines Sacræ, vol. i. p.55. Important reference.]
[1883] [See vol. i. p. 18, First Epistle of Clement, chap. xlviii. S.]
Chapter VIII.—The Sophistical Arts Useless.
[1884] ἐπιχειρημα.
[1885] 1 Tim. vi. 3-5. [He treats the sophists with Platonic scorn, but adopts St. Paul’s enlarged idea of sophistry.]
[1886] Phœnissæ, 471, 472.
[1887] [He has no idea of salvation by any other name, though he regards Gentile illumination as coming through philosophy.]
[1888] Where, nobody knows.
[1893] Plato, Crito, vi. p. 46.
Chapter IX.—Human Knowledge Necessary for the Understanding of the Scriptures.
[1894] The empirics were a class of physicians who held practice to be the one thing essential.
[1895] Prov. xxii. 20, 21. The Septuagint and Hebrew both differ from the reading here.
Chapter X.—To Act Well of Greater Consequence Than to Speak Well.
[1897] [“Eat it according to reason.” Spiritual food does not stultify reason, nor conflict with the evidence of the senses.]
[1898] [This constant appeal to the Scriptures, noteworthy.]
[1901] A victory disastrous to the victor and the vanquished.
[1902] Ps. xlviii. 10, 11, Sept.
[1903] Ecclus. xix. 22.
[1906] [Revelation is complete, and nothing new to be expected. Gal. i. 8, 9.]
[1907] Plato’s Politicus, p. 261 E.
[1908] Plato’s Theætetus, p. 184 C.
[1910] The story of Œdipus being a myth.
[1911] The possessor of true divine knowledge
“[Fit audience find though few.” Paradise Lost, book. vii. 31. Dante has the same thought. Pindar’s φωνᾶντα συνετοῖσν, Olymp., ii. 35.]
[1913] [Here I am sorry I cannot supply the proper reference. Clement shows his Attic prejudice in adding the epithet, here and elsewhere (Bœotian), which Pindar felt so keenly, and resents more than once. Olymp., vi. vol. i. p. 75. Ed. Heyne, London, 1823.]
[1914] 2 Tim. ii. 14, 16, 17.
Chapter XI.—What is the Philosophy Which the Apostle Bids Us Shun?
[1917] 2 Cor. i. 9, 10; 1 Cor. ii. 5, 15.
[1921] [Revived by some “scientists” of our days.]
[1922] The apostle says “foolish,” 2 Tim. ii. 23.
[1927] [A special Providence notably recognised as a Christian truth.]
[1928] i.e., of the Gospel.
[1929] [The Epicureans whom he censures just before.]
[1932] Gen. xxi. 10;Gal. iv. 30.
[1937] The substance of these remarks is found in Prov. ii.
Chapter XII.—The Mysteries of the Faith Not to Be Divulged to All.
[1943] [See Elucidation X., infra.]
[1944] [A word (sparse) hitherto branded as an “Americanism.”]
Chapter XIII.—All Sects of Philosophy Contain a Germ of Truth.
[1945] [Here he expresses merely as an opinion, his “gnostic” ideas as to philosophy, and the salvability of the heathen.]
[1946] Namely Jesus: John viii. 12.
[1947] We have adopted the translation of Potter, who supposes a reference to the fate of Pentheus. Perhaps the translation should be: “excluding Christ, as the apartments destined for women exclude the man;” i.e., all males.
[1949] [His grudging of the term “gnostic” to unworthy pretenders, illustrates the spirit in which we must refuse to recognise the modern (Trent) theology of the Latins, as in any sense Catholic.]
[1950] Eccles. vii. 13, according to Sept.
Chapter XIV.—Succession of Philosophers in Greece.
[1953] [Though Canon Farrar minimizes the Greek scholarship of St. Paul, as is now the fashion, I think Clement credits him with Greek learning. The apostle’s example seems to have inspired the philosophical arguments of Clement, as well as his exuberance of poetical and mythological quotation.]
[1955] “Nequid Nimis.” Μηδὲν ἄγαν.
[1956] Odyss., viii. 351.
[1957] Μελέτη πάντα καθαιρεῖ.
[1958] Or Eubulus.
[1959] [Clement’s Attic scholarship never seduces him from this fidelity to the Scriptures. The argument from superior antiquity was one which the Greeks were sure to feel when demonstrated.]
Chapter XV.—The Greek Philosophy in Great Part Derived from the Barbarians.
[1960] όμακοεῖον.
[1961] Greece is ample, O Cebes, in which everywhere there are good men; and many are the races of the barbarians, over all of whom you must search, seeking such a physician, sparing neither money nor pains.—Phædo, p. 78 A.
[1962] This sense is obtained by the omission of μόνους from the text, which may have crept in in consequence of occuring in the previous text, to make it agree with what Plato says, which is, “And both among Greeks and barbarians, there are many who have shown many and illustrious deeds, generating virtue of every kind, to whom many temples on account of such sons are raised.”—Symp., p. 209 E.
[1963] Plato, Timæus, p. 47 A.
[1964] A mistake of Clement for The Republic.
[1965] Timæus, p. 22 B.
[1966] About which the learned have tortured themselves greatly. The reference is doubtless here to some pillar inscribed with what was deemed a writing of importance. But as to Acicarus nothing is known.
[1967] Otherwise Zaratus, or Zabratus, or Zaras, who, Huet says, was Zoroaster.
[1968] [Direct testimony, establishing one important fact in the history of philosophy.]
[1969] Adopting Lowth’s emendation, Σιβύλλην φἀναι.
[1970] Or, according to the reading in Pausanias, and the statement of Plutarch, “who was the daughter of Poseidon.”
[1971] Or Samanæi.
[1972] Altered for Ἀλλόβιοι in accordance with the note of Montacutius, who cites Strabo as an authority for the existence of a sect of Indian sages called Hylobii, ὑλόβιοι—Silvicolæ.
[1973] Βούττα
[1974] Cæsar, Gallic War, book i. chap. 50.
[1975] Sozomen also calls Philo a Pythagorean.
Chapter XVI.—That the Inventors of Other Arts Were Mostly Barbarians.
[1976] [Elucidation XI. infra; also p. 428, infra.]
[1977] νάβλα and ναυλα, Lat. nablium; doubtless the Hebrew נִבֶל
(psaltery, A. V.), described by Josephus as a lyre or harp of twelve strings (in Ps. xxxiii. it is said ten), and played with the fingers. Jerome says it was triangular in shape.
[1978] ἀυτὀχθων, Eusebius. The text has αὐτοσχέδιον, off-hand.
[1979] Literally, fist-straps, the cæstus of the boxers.
[1980] σαμβύκη, a triangular lyre with four strings.
[1981] “King of the Egyptians” in the mss. of Clement. The correction is made from Eusebius, who extracts the passage.
[1983] By one or other of the parties in the case, it being a practice of advocates in ancient times to compose speeches which the litigants delivered.
[1984] [Elucidation XII., infra.]
Chapter XVII.—On the Saying of the Saviour, “All that Came Before Me Were Thieves and Robbers.”
[1988] [The devil can quote Scripture. Hermas, p. 27, this volume. See, on this important chapter, Elucidation XIII., infra.]
[1989] Clement reads πρόγνωσιν for πρόθεσιν.
Chapter XVIII.—He Illustrates the Apostle’s Saying, “I Will Destroy the Wisdom of the Wise.”
[1996] Or, “inquirers.”
[1998] 1 Cor. i. 21-24; where the reading is Θεόν not Αὐτόν.
[1999] [He thus expounds the Ecclesia.]
[2003] Eph. iv. 24-25, 27:27–29.
Chapter XIX.—That the Philosophers Have Attained to Some Portion of Truth.
[2006] Viz., “The Unknown God.” [Hereafter to be noted.]
[2007] [Not in the original with Socrates, but a common adage:—
Multi thyrsigeri, pauci Bacchi.
The original Greek hexameter is given by Erasmus, in his Adagia (p. 650), with numerous equivalents, among which take this: Non omnes episcopi qui mitram gerunt bicornem. He reminds us that Plato borrows it in the Phœdo, and he quotes the parallel sayin of Herodes Atticus, “I see a beard and a cloak, but as yet do not discover the philosopher.”]
[2008] There is no such utterance in the Demodocus. But in the Amatores, Basle Edition, p. 237, Plato says: “But it is not so, my friend: nor is it philosophizing to occupy oneself in the arts, nor lead a life of bustling, meddling activity, nor to learn many things; but it is something else. Since I, at least, would reckon this a reproach; and that those who devote themselves to the arts ought to be called mechanics.”
[2009] According to the emendations of Menagius: “ὡς ἄρα ὴ πολυμά θεια γοον οὐχὶ διδάσκει.”
[2010] [Sect. xix. xx. p. 475.]
[2011] Adopting the emendations, δεῖ ἐπιστήμης instead of δἰ ἐπιστήμης, and τἀγαθῶν for τάγαθοῦ, omitting ὡσπερ.
[2012] προαναφώνησις.
[2013] συνεκφώνησις.
[2020] [His ideas of the conditions of the Gnostics, Montanists, and other heretical sects who divided the primitive unity, is important as illustrating Irenæus. Note his words, the primitive, etc.]
[2023] [His ideas of the conditions of the Gnostics, Montanists, and other heretical sects who divided the primitive unity, is important as illustrating Irenæus. Note his words, the primitive, etc.]
Chapter XX.—In What Respect Philosophy Contributes to the Comprehension of Divine Truth.
[2025] ίερἀ γράυυατα (2 Tim. iii. 15), translated in A. V. “sacred Scriptures:” also in contradistinction to the so-called sacred letters of the Egyptians, Chaldeans, etc.
[2026] [Kaye, p. 426. A most valuable exposition of these passages on justification. See Elucidation XIV., infra.]
[2030] [This ingenious statement explains the author’s constant assertion that truth, and to some extent saving truth, was to be found in Greek philosophy.]
[2031] The deficiencies of the text in this place have been supplied from Eusebius’s Chronicles.
[2032] i.e., Solon, in his conversation with the Egyptian priests.
[2033] πόλει, “city,” is not in Plato.
[2034] ἐπομβρία.
[2035] [Theog., 938.]
[2036] Chushan-rishathaim;Judg. iii. 8.
[2037] Othniel.
[2038] Eglon.
[2039] Ehud.
[2040] Jabin.
[2041] Abinoam;Judg. iv. 6.
[2042] Sic. Θωλεᾶς may be the right reading instead of Βωλεᾶς. But Judg. x. 1 says Tola, the son of Puah, the son of Dodo.
[2043] Ibzan, A. V., Judg. xii. 8; Ἀβαισσάν, Septuagant. According to Judg. xii. 11, Elon the Zebulonite succeeded Ibzan.
[2044] Not mentioned in Scripture.
[2045] Sic.
[2046] See 1 Kings xiii. 1, 2. The text has ἐπι ῾Ροβοάμ, which, if retained, must be translated “in the reign of Roboam.” But Jeroboam was probably the original reading.
[2047] Asa.
[2048] So Lowth corrects the text, which has five.
[2049] Supposed to be “son of Oded” or “Adad,” i.e., Azarias.
[2050] i.e., of Ochozias.
[2051] Athalia.
[2052] She was slain in the seventh year of her reign.
[2053] Not of her brother, but of her son Ahaziah, all of whom she slew except Joash.
[2054] Clement is wrong in asserting that Amos the prophet was the father of Isaiah. The names are written differently in Hebrew, though the same in Greek.
[2055] By a strange mistake Hosea king of Israel is reckoned among the kings of Judah.
[2059] Huldah.
[2060] Zephaniah.
[2061] ὀ Ἰωσίου, the reading of the text, is probably corrupt.
[2062] Josias.
[2063] ὀ καὶ Ἰωάχας, instead of which the text has καὶ Ἰωάχας.
[2064] The names, however, were not the same. The name of the latter was Jehoiachin. The former in Hebrew was written יהויקים, the latter יהויכין. By copyists they were often confounded, as here by Clement.
[2065] Lowth suplies Ἰεζεκιήλ, which is wanting in the text.
[2066] He was a contemporary of Jeremiah, but was killed before the time of Zedekiah by Joachin. Jer. xxvi. 20.
[2067] Habakkuk.
[2068] Juba.
[2069] Malachi, my angel or messenger. [Again, p. 331, infra.]
[2070] On account of killing the serpent, as is related in the apocryphal book, “Bel and the Dragon, or Serpent.”
[2071] Dan. ix. 24-27. [Speaker’s Commentary, Excursus, ad locum.]
[2072] The text has David.
[2073] Hiram or Huram was his name (1 Kings vii. 13, 40). Clement seems to have mistaken the words ὑπὲρ ὦν occuring in the epistle referred to for a proper name.
[2074] Such, according to Harpocration, was the title of this work. In the text it is called Τριγράμμοι. Suidas calls it Τριασμοί.
[2075] The passage seems incomplete. The bearing of the date of the building of Thasos on the determination of the age of Archilochus, may be, that it was built by Telesiclus his son.
[2076] Called so because he sojourned at Athens. His birthplace was Acarnania.
[2077] Another reading is Τιμόθεος; Sylburgius conjectures Τιμόξενος.
[2078] The text has Φυτώ, which Sylburgius conjectures has been changed from Πυθώ.
[2079] Plato’s Theages, xi. p. 128.
[2080] [Not to be lightly passed over. This whole paragraph is of value. Noah is the eighth preacher (2 Pet. ii. 5) of righteousness.]
[2081] [The baptism of Jesus as distinguished from the baptism of repetance. John is clearly recognised, here, as of the old dispensation. John iv. 1.]
[2082] [It is extraordinary that he fails to mention the blessed virgin and her Magnificat, the earliest Christian hymn; i.e., the first after the incarnation.]
[2083] i.e., of Io, the daughter of Inachus.
[2084] For Βαβυλῶνος, Βασιλἐων has been substituted. In an old chronologist, as quoted by Clement elsewhere, the latter occurs; and the date of the expulsion of the kings harmonizes with the number of years here given, which that of the destruction of Babylon does not.
[2085] Gen. xlvi. 27, Sept.
[2086] [This assent to Plato’s whim, on the part of our author, is suggestive.]
[2087] [This assent to Plato’s whim, on the part of our author, is suggestive.]
[2089] [A fair parallel to the amazing traditional statement of Irenæus, and his objection to this very idea, vol. i. p. 391, this series. Isa. lxi. 1, 2.]
[2090] [Mosheim, Christ. of First Three Cent., i. 432; and Josephus, Antiquities, ii. 14.]
[2095] [As to our author’s chronology, see Elucidation XV., infra.]
Chapter XXII.—On the Greek Translation of the Old Testament.
[2096] [The work of Ezra, as Clement testifies concerning it, adds immensely to the common ideas of his place in the history of the canon.]
[2097] [Concerning the LXX., see cap. vii. p. 308, note 4, supra.]
Chapter XXIII.—The Age, Birth, and Life of Moses.
[2098] This is the account given by Philo, of whose book on the life of Moses this chapter is an epitome, for the most part in Philo’s words.
[2099] “He was the seventh in descent from the first, who, being a foreigner, was the founder of the whole Jewish race.”—Philo.
[2100] [See Ex. ii. 10.]
[2101] [Concerning this, see Deut. xxxiii. 5. And as to “mystics,” with caution, may be read advantageously, the article “Mysteries,” Encyclop. Britann., vol. xxiii. p. 124.]
[2103] Adopting the reading φιλοσοφίαν ἀΐ´ξας instead of φύσιν ἄξας.
[2105] [Eusebius, Præp Evang., ix. 4.]
Chapter XXIV.—How Moses Discharged the Part of a Military Leader.
[2106] Not in Scripture. The reference may be to Matt. vi. 33.
[2108] ἀ privative, and πολλοί, many.
Chapter XXV.—Plato an Imitator of Moses in Framing Laws.
[2109] “I AM,” A.V.: Ex. iii. 14.
[2110] From the ancient derivation of this word from θεος.
[2111] Gal. iii. 19, 23, 24.
Chapter XXVII.—The Law, Even in Correcting and Punishing, Aims at the Good of Men.
[2114] [So, the Good Physician. Jer. viii. 22.]
[2124] Isa. lix. 7, 8;Rom. iii. 16, 17.
[2125] Ps. xxxvi. 1; Rom. iii. 18.
Chapter XXVIII.—The Fourfold Division of the Mosaic Law.
[2130] ἐποπτεία, the third and highest grade of initation into the mysteries.
[2131] A saying not in Scripture; but by several of the ancient Fathers attributed to Christ or an apostle. [Jones, Canon, i. 438.]
[2132] “That thou may’st well know whether he be a god or a man.”—Homer.
[2135] The text has τετραχῶς, which is either a mistake for τριχῶς, or belongs to a clause which is wanting. The author asserts the triple sense of Scripture,—the mystic, the moral, and the prophetic. [And thus lays the egg which his pupil Origen was to hatch, and to nurse into a brood of mysticism.]
Chapter XXIX.—The Greeks But Children Compared with the Hebrews.
[2136] [Timæus, p. 22, B.—S.]
[2137] [See Shepherd of Hermas, i. p. 14, ante. S.]
[2139] Gen. xvii. 4. “As for me, behold, My convenant is with thee.”—A.V.
[2140] The allusion here is obscure. The suggestion has been made that it is to ver. 2 of the same chapter, which is thus taken to intimate that the covenant would be verbal, not written.
[2141] Referring to an apocryphal book so called. [This book is not cited as Scripture, but (valeat quantum) as containing a saying attributed to St. Peter. Clement quotes it not infrequently. A very full and valuable account of it may be found in Lardner, vol. ii. p. 252, et seqq. Not less valuable is the account given by Jones, On the Canon, vol. i. p. 355. See all Clement’s citations, same volume, p. 345, et seqq.]
[2142] Στρωματεύς
[2143] Book i. cap. i. p. 299, note 1.
[2144] Ed. Rivingtons, London, 1835.
[2145] Book i. cap. i. p. 301,note 9.
[2146] See Jones, On the Canon, vol. iii. p. 44
[2147] Antiquities, vol. i. p. 66, ed. Bohn.
[2148] Book i. cap. i. p. 301, note 10.
[2149] Book i. cap. i. p. 302, note 5.
[2150] p. 428, infra.
[2151] See also Fragments, p. 164, vol. ix. this series, Edin. Edition.
[2152] For matters further pertaining to Clement, consult Routh, i. 140, i. 148, i. 127, i. 169, ii. 59 (Eusebius, vi. 13), ii. 165, 167, 168, 171–172, 179, 307, 416, 491.
[2153] [“The Epistles of the New Testament have all a particular reference to the condition and usages of the Christian world at the time they were written. Therefore as they cannot be thoroughly understood, unless that condition and those usages are known and attended to, so futher, though they be known, yet if they be discontinued or changed … references to such circumstances, now ceased or altered, cannot, at this time, be urged in that manner and with that force which they were to the primitive Christians.” This quotation from one of Bishop Butler’s Ethical Sermons has many bearings on the study of our author; but the sermon itself, with its sequel, On Human Nature, may well be read in connection with the Stromata. See Butler, Ethical Discourses, p. 77. Philadelphia, 1855.]
[2154] Referring in particular to the Jews.
[2155] [Col. iv. 6.]
[2156] The text reads ἄχρηστος: Sylburg prefers the reading εὔχρηστος.
[2157] Prov. x. 10, Septuagint.
[2158] [διαδιδράσκει τὰ πράγματα. A truly Platonic thrust at sophistical rhetoricians.]
[2159] δειληλυθέναι, suggested by Sylb. As more suitable than the διαλεληθέναι of the text.
[2160] Hermas—close of third vision, [cap. 13. p. 17, supra.]
Chapter II.—The Knowledge of God Can Be Attained Only Through Faith.
[2161] Prov. iii. 5-7, 12, 23.
[2162] Wisd. vii. 17, 20, 21, 22.
[2166] ἔννοιαν, not εὔνοιαν, as in the text.
[2172] Or anticipation, πρόληψις.
[2174] Adopting Lowth’s conjecture of supplying πλήν before θεοσεβείας.
[2175] John xx. 29. [Note this definition of true knowledge, followed by an appeal to the Scriptures as infallible teaching. No need to say that no other infallibility is ever hinted, or dreamed of, by Clement.]
Chapter III.—Faith Not a Product of Nature.
[2176] The text reads ἤ: but Sylb. suggests ᾑ, which we have adopted.
[2177] καὶ τὸ ἑκούσιον is supplied as required by the sense. The text has ἀκούσιον only, for which Lowth proposes to read ἑκούσιον.
[2178] Either baptism or the imposition of hands after baptism. [For an almost pontifical decision as to this whole matter, with a very just eulogy of the German (Lutheran) confirmation-office, see Bunsen, Hippol., iii. pp. 214, 369.]
Chapter IV.—Faith the Foundation of All Knowledge.
[2181] Instead of μονονουχί, Petavius and Lowth read μόνον οὐχί, as above.
[2183] Isa. lxiv. 4; 1 Cor. ii. 9.
[2184] κατάληψιν ποιεῖ τῆν πρόληψιν.
[2185] οὐ ζῶον is here interpolated into the text, not being found in Plato.
[2186] Χριστός and χρηστός are very frequently compared in the patristic authors.
[2188] Plato’s sister’s son and successor.
[2189] σπουδαῖος.
Chapter V.—He Proves by Several Examples that the Greeks Drew from the Sacred Writers.
[2190] The words of Jacob to Esau slightly changed from the Septuagint: “For God hath shown mercy to me, and I have all things”—οτι ἠλέησέ με ὁ Θεὸς καὶ ἔστι μοι πάντα (Gen. xxxiii. 11).
[2193] So the name Israel is explained, Stromata, i. p. 334, Potter; [see p. 300, supra.]
[2195] [This passage, down to the reference to Plato, is unspeakably sublime. One loves Clement for this exclusive loyalty to the Saviour.]
[2197] The Stoics defined piety as “ the knowledge of the worship of God.”
[2199] Socrates in the Phœdrus, near the end, [p. 279.]
[2200] Introduced by Plato in The Laws, conversing with Socrates.
[2201] Taken likely from some apocryphal writing.
[2206] Isa. liii. 3. [That is after he became the Man of Sorrows; not originally.]
[2207] πιστότης.
[2208] Ecclus. xv. 10.
[2209] Laertius, in opposition to the general account, ascribes the celebrated αὐτὸς εφα to Pythagoras Zacynthus. Suidas, who with the most ascribes it to the Samian Pythagoras, says that it meant “God has said,” as he professed to have received his doctrines from God.
[2210] This famous line of Epicharmus the comic poet is quoted by Tertullian (de Anima), by Plutarch, by Jamblichus, and Porphyry.
[2211] Ecclus. vi. 33.
Chapter VI.—The Excellence and Utility of Faith.
[2213] Rom. x. 17, 14, 15.
[2214] Loadstone. [Philosophy of the second centure. See note in Migne.]
[2215] 1 Cor. i. 9, x. 13.
[2217] Not in Script.
[2218] Where?
[2219] Rom. i. 17, etc.
[2221] [Clement accepts the Epistle of Barnabus as an apostolic writing. For this quotation, see vol. i. p. 137, this series.]
[2222] The man of perfect knowledge.
Chapter VII.—The Utility of Fear. Objections Answered.
[2223] Instead of ἔκκλισις, it has been proposed to read ἔκλυσις, a term applied by the Stoics to fear; but we have ἔκκλισις immediately after.
[2224] According to the correction and translation of Lowth, who reads τῶν οὔτῶ ἐπιδεχομένων instead of τὸν οὔτως, etc., of the text.
[2227] Prov. i. 17, 18, “Surely in vain the net is spread in the sight of any bird, and they lay wait for their own blood.”
[2230] Ezek. xxxiii. 11, xviii. 23, 32.
[2231] Adopting the conjecture which, by a change from the accusative to the nominative, refers “deters,” and “enjoins,” to the commandment instead of to repentance, according to the teaching of the text.
[2232] Judith viii. 27.
[2235] [See vol. i. p. 139. S.]
Chapter VIII.—The Vagaries of Basilides and Valentinus as to Fear Being the Cause of Things.
[2237] Viz., of the angels, who according to them was Jehovah, the God of the Jews.
[2238] Instead of ὡς περίφοβος of the text, we read with Grabe ὡσπερεὶ φόβος.
[2240] The text reads κακῶν. Lowth conjectures the change, which we have adopted, καλῶν.
Chapter IX.—The Connection of the Christian Virtues.
[2243] ἑτερος ἐγώ, alter ego, deriving ἑταῖρος from ἕτερος.
[2245] φέλε κασἰγνητε, Iliad, v. 359.
[2246] ἀπόδεξις has been conjectured in place of ἀπόδειξις.
[2247] Rom. xii. 9-10, 18, 21.
[2250] Rom. x. 19; Deut. xxxii. 21.
[2251] Isa. xlv. 2; Rom. x. 20, 21.
[2253] Hermas, [Similitudes, p. 49, supra.]
[2255] This clause is hopelessly corrupt; the text is utterly unintelligible, and the emendation of Sylburgius is adopted in the translation.
Chapter X.—To What the Philosopher Applies Himself.
[2258] “Them that are far off, and them that are nigh” (Eph. ii. 13).
Chapter XI.—The Knowledge Which Comes Through Faith the Surest of All.
[2263] Ex. xvi. 36, Septuagint; “the tenth part of an ephah,” A.V.
[2267] The text here reads θεῶν, arising in all probability from the transcriber mistaking the numeral θ for the above.
[2268] Prov. xi. 14, Septuagint; “Where no counsel is, the people fall,” A.V.
[2272] [See Elucidation III. at the end of this second book.]
[2273] Prov. x. 21, Septuagint; “feed many,” A.V.
[2275] i.e., Past and Future, between which lies the Present.
[2276] Pastor of Hermas, book i. vision iii. chap. viii. vol. i. p. 15.
[2277] See Pastor of Hermas, book ii. commandt. iv. ch. ii. [vol. i. p. 22], for the sense of this passage.
Chapter XIII.—On First and Second Repentance.
[2280] [The penitential system of the early Church was no mere sponge like that of the later Latins, which turns Christ into “the minister of sin.”]
[2288] Adopting the emendation, ὁρμὴ μὲν οὕν φορά.
Chapter XIV.—How a Thing May Be Involuntary.
[2293] Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.
Chapter XV.—On the Different Kinds of Voluntary Actions, and the Sins Thence Proceeding.
[2294] Eurip., Medea, 1078.
[2295] These lines, which are not found in the Ajax of Sophocles, have been amended by various hands. Instead of συμφοροὺσα, we have ventured to read συμφορᾶς—κηλὶς συμφορᾶς being a Sophoclean phrase, and συμφοροῦσα being unsuitable.
[2298] Ps. xxxii. 1, 2; Rom. iv. 7, 8.
[2305] Ps. i. 1 (quoted from Barnabas, with some additions and omissions). [See vol. i. p. 143, this series.]
[2312] These words are not in Scripture, but the substance of them is contained in Luke xv. 7, 10.
[2313] One of the precepts of the seven wise men.
[2314] Isa. xxxii. 8, Sept.
[2315] Philo explains Enoch’s translation allegorically, as denoting reformation or repentance.
[2317] Quoted as if in Scripture, but not found there. The allusion may be, as is conjectured, to what God said to Moses respecting him and Aaron, to whom he was to be as God; or to Jacob saying to Esau, “I have seen thy face as it were the face of God.”
[2318] Luke x. 27, etc.
[2320] χρηστός instread of χριστός which is in the text.
[2321] Ps. cviii. 8, cxi. 4.
[2322] Ex. x. 28, xxxiv. 12; Deut. iv. 9.
[2323] Prob. Ecclus. iii. 29.
[2325] Ecclus. i. 27.
Chapter XVI.—How We are to Explain the Passages of Scripture Which Ascribe to God Human Affections.
[2326] [This anthropopathy is a figure by which God is interpreted to us after the intelligible forms of humanity. Language framed by human usage makes this figure necessary to revelation.]
Chapter XVII.—On the Various Kinds of Knowledge.
[2330] ἐνταῦθα τὴν γνῶσιν πολυπραγμονεῖ appears in the text, which, with great probability, is supposed to be a marginal note which got into the text, the indicative being substituted for the imperative.
[2331] Matt. x. 24, 25; Luke vi. 40.
[2332] Adopting Sylburgius’ conjecture of τῷ δέ for τὸ δέ.
[2333] Perhaps in allusion to the leper’s words to Christ, “If Thou wilt, Thou canst make me clean” (Mark i. 40).
[2335] [See p. 192, supra, and the note.]
[2337] Isa. i. 11, etc.
[2341] Prov. xvi. 21, misquoted, or the text is corrupt; “The wise in heart shall be called prudent,” A.V.
[2342] For the use of knowledge in this connection, Philo, Sextus Empiricus, and Zeno are quoted.
[2344] “These words are more like Philo Judæus, i. 740, than those of Moses, Deut. xx. 5-7.”—Potter.
[2345] Prov. x. 7, xi. 7.
[2349] [See Epistle of Barnabas, vol. p. i. 149, S.]
[2351] Lev. xix. 9, xxiii. 22; Deut. xxiv. 19.
[2352] Lev. xix. 10; Deut. xxiv. 20, 21.
[2353] Ex. xxxiii. 10, 11; Lev. xxv. 2-7.
[2354] Prov. xx. 28, xi. 26, xiv. 21.
[2355] Quoted from Philo, with slight alterations, giving the sense of Ex. xxiii. 4, Deut. xxii. 12, 3.
[2357] Lev. xix. 33, 34; Deut. x. 19, xxiii. 7.
[2358] μνησιπονηρεῖ (equivalent to μνησικακεῖ in the passage of Philo from which Clement is quoting) has been substituted by Sylb. for μισοπονηρεῖ.
[2362] Matt. v. vi. vii.; Luke vi.
[2363] Prov. xix. 11, xiv. 23, xvii. 12.
[2365] Deut. xxv. 4; 1 Tim. v. 18.
[2367] [See Hermas, Visions,note 2, p. 15, this volume.]
[2368] So Clement seems to designate the human nature of Christ,—as being a quartum quid in addition to the three persons of the Godhead. [A strange note: borrowed from ed. Migne. The incarnation of the second person is a quartum quid, of course; but not, in our author’s view, “an addition to the three persons of the Godhead.”]
Chapter XIX.—The True Gnostic is an Imitator of God, Especially in Beneficence.
[2373] ἱκέτην has been adopted from Philo, instead of οἰκέτην of the text.
[2374] [A noteworthy aphorism.]
[2383] 2 Cor. viii. 12, 13, 14.
Chapter XX.—The True Gnostic Exercises Patience and Self-Restraint.
[2385] Substituting ὤν for ἐν τῷ Κυρίῳ after σύνοικος.
[2386] [Gal vi. 14. S.]
[2387] κύνα, Eurip., Andromache, 629.
[2388] Ἐρως, Cupid.
[2389] Or, “carpets.” Xenoph., Memorabilia, II. i. 30; The Words of Virtue to Vice.
[2391] i.e., Permanent state and nature.
[2392] [See Epiphan., Opp., ii. 391, ed. Oehler.]
[2393] Or, vie with.
[2394] παρουσιᾳ substituted by Grabe for παῤῥησίᾳ.
[2395] Matt. v. 8. [On the Beatitudes, see book iv. cap. 6, infra.]
[2397] [See note, book ii. cap. 7, p. 352, supra.]
[2398] Barnabas, Epist., cap. xvi. vol. i. p. 147.
[2399] [Clement does not credit the apostasy of the deacon Nicolas (Acts vi. 5), though others of the Fathers surrender him to the Nicolaitans. See book iii. cap. iv. infra.]
[2400] κατάπαυσμα (in Theodoret), for which the text reads κατάπλασμα.
[2401] Iliad, v. 739.
[2402] After this comes ὼς ἔρωτα, which yields no meaning, and has been variously amended, but not satisfactorily. Most likely some words have dropped out of the text. [The note in ed. Migne, nevertheless, is worth consultation.]
Chapter XXI.—Opinions of Various Philosophers on the Chief Good.
[2409] The text has ἀρετῶν, virtues, for which, in accordance with Pythagoras’ well-known opinion, ἀριθμῶν has been substituted from Theodoret.
[2410] For κατάπληξιν of the text, Heinsius reads ἀκατάπληξιν, which corresponds to the other term ascribed to Democritus—ἁθαμβίην.
[2414] Probably Heb. iv. 8, 9.
[2421] [He places the essence of marriage in the chaste consummation itself, the first after lawful nuptials. Such is the force of this definition, which the note in ed. Migne misrepresents, as if it were a denial that second nuptials are marriage.]
[2423] Tob. iv. 15.
[2425] [The offering of the purification has a beautiful regard to the example of the turtle-dove; and the marriage-ring may have been suggested by the ringdove, a symbol of constancy in nature.]
[2426] Gen. ii. 18. [A beautiful tribute to the true wife.]
[2427] The corrections of Stanley on these lines have been adopted. They occur in the Choephoræ of Æschylus, 503, but may have been found in Sophocles, as the tragic poets borrowed from one another.
[2428] i.e., not entering into a second marriage after a wife’s death. But instead of μονογαμίου some read κακογαμίου—bad marriage.
[2429] [To be a mother, indeed, one must be first a wife; the woman who has a child out of wedlock is not entitled to this holy name.]
[2430] [A holy marriage, as here so beautifully defined, was something wholly unknown to Roman and Greek civilization. Here we find the Christian family established.]
[2431] Matt. v. 32; xix. 9.
[2432] Lev. xx. 10; Deut. xxii. 22.
[2436] Reden Jesu. St. John xii. 23-26.
[2437] “Words of Jesus.” Translation (vol. v. p. 354, ed. Edinburgh, 1856).
[2438] Stromata, book ii. cap. xi. p. 358, supra.
[2439] Quotation from Milman, p. 166, this volume.
The Stromata, or Miscellanies: Book III.
[2440] After much consideration, the Editors have deemed it best to give the whole of this book in Latin. [In the former Book, Clement has shown, not without a decided leaning to chaste celibacy, that marriage is a holy estate, and consistent with the perfect man in Christ. He now enters upon the refutation of the false-Gnostics and their licentious tenets. Professing a stricter rule to begin with, and despising the ordinances of the Creator, their result was the grossest immorality in practice. The melancholy consequences of an enforced celibacy are, here, all foreseen and foreshown; and this Book, though necessarily offensive to our Christian tastes, is most useful as a commentary upon the history of monasticism, and the celibacy of priests, in the Western churches. The resolution of the Edinburgh editors to give this Book to scholars only, in the Latin, is probably wise. I subjoin a succint analysis, in the elucidations.]
Caput I.—Basilidis Sententiam de Continentia Et Nuptiis Refutat.
Caput II.—Carpocratis Et Epiphanis Sententiam de Feminarum Communitate Refutat.
[2447] Vid. Irenæum, lib. i. c. 2, p. 51.
Caput IV.—Quibus Prætextibus Utantur Hæretici ad Omnis Genetis Licentiam Et Libidinem Exercendam.
[2456] Matt. viii. 22; Luke ix. 60.
[2457] Matt. vi. 24; Luke xvi. 13.
[2459] Matt. v. 24; Luke vi. 30.
[2464] Num. xxv. 8; 1 John i. 6, 7.
[2470] Matt. v. 25.; Luke xii. 58.
[2472] Gen. i. 28, ix. 1.
[2473] Gen. i. 29; ix. 2, 3.
[2483] 1 Cor. vi. 13, x. 23.
[2492] Matt. xix. 6; Mark. x. 9.
[2494] Matt. xix. 3; Mark x. 2.
[2495] Matt. xxii. 30; Mark xii. 23; Luke xx. 35.
[2498] Jas. iv. 6; 1 Pet. v. 5.
[2499] Matt. xix. 6; Mark x. 9.
[2500] Matt. xxiv. 37; Luke xvii. 28.
[2502] Matt. xxiv. 19; Mark xiii. 17; Luke xxi. 23.
[2514] [De disconissa primitiva, confer Bunsenium, apud Hippol., vol. iii. p. 41.]
[2524] Matt. xix. 16; Mark x. 17; Luke xviii. 18.
Caput VII.—Qua in Re Christianorum Continentia Eam Quam Sibi Vindicant Philosophi Antecellat.
Caput X.—Verba Christi Matt. xviii. 20, Mystice Exponit.
Caput XI.—Legis Et Christi Mandatum de Non Concupiscendo Exponit.
[2561] 1 Pet. ii. 11-12, 15, 16.
[2567] Rom. vii. 20, 23, 24.
[2570] Rom. viii. 5-7, 8, 9, 10, 12, 13, 14, 15.
[2588] 1 Tim. iv. 1-3, 4, 5.
[2592] Sophon. iii. 19.
[2600] 1 Cor. vii. 32, 33, 34.
Caput XIV.—2 Cor. xi. 3, Et Eph. iv. 24, Exponit.
Caput XV.—1 Cor. vii. 1; Luc. xiv. 26; Isa. lvi. 2, 3, Explicat.
Caput XVI.—Jer. xx. 14; Job xiv. 3; Ps. l. 5; 1 Cor. ix. 27, Exponit.
[2632] Esdr. v. 35.
[2637] 1 Cor. xv. 34. Clement reads here ἐκνιψατε, “wash,” instead of ἐκνήψατε, “awake.”
[2659] Matt. xviii. 6 seqq.
[2666] 1 Cor. vii. 10, 11, 12.
[2668] 1 Tim. iii. 2, 4; Tit. i. 6.
[2675] See vol. i. p. 332, note 4, this series.
[2676] See the touching story of St. Peter’s words to his wife as she was led to martyrdom (Stromata, book vii. p. 451, Edinburgh Edition).
[2677] Works, ii. 252. See, also, the apocryphal collection in this series, hereafter.
[2678] 2 Cor. vi. 17. Compare Ex. xxix. 45, and Lev. xxvi. 12.
[2679] In using the phrase ecclesia nostra (ἡ κατὰ τὴν Ἐκκλησιαν καθ᾽ ἡμας), which I take to refer to the church militant, we encounter a formula which we use differently in our day.
Chapter II.—The Meaning of the Name Stromata or Miscellanies.
[2680] Matt. vii. 14, xi. 12, vii. 7.
Chapter III.—The True Excellence of Man.
[2695] Gal. vi. 14;Phil. iii. 20.
Chapter IV.—The Praises of Martyrdom.
[2697] Demiurgus.
[2698] [οἱ ψευδώνυμοι, i.e., the gnostic heretics. Clement does not approve of the surrender of a good name to false pretenders.]
Chapter V.—On Contempt for Pain, Poverty, and Other External Things.
[2701] 1 Cor. vii. 28, 32, 35.
Chapter VI.—Some Points in the Beatitudes.
[2705] [Canons Apostolical (so called), li. liii. But see Elucidation I.]
[2706] [Matt. x. 39; John xii. 25. S.]
[2708] κυριακῆ εὐποιῖᾳ
[2709] [If love, exerting itself in doing good, overruled the letter of the Sabbatic law, rise to this supremacy of love, which is, of itself, “the fulfilling of the law.”]
[2711] [He regards the estate of marriage and the estate of poverty, as gifts redounding to the benefit of those who accept them as such, and adapt themselves to the same, as stewards.]
[2713] Isa. xxix. 13 (ὁ ἔτερος inserted).
[2722] Matt. vi. 31; Luke xii. 22, 23.
[2723] Matt. vi. 32, 33; Luke xii. 30, 31.
[2727] Translated as completed, and amended by Heinsius. In the text it is plainly mutilated and corrupt.
[2729] [Clement describes the attrition of the schoolmen (which they say suffices) with the contrition exacted by the Gospel. He knows nothing but the latter, as having promise of the Comforter.]
[2730] Hos. vi. 6; Matt. ix. 13, xii. 7.
[2731] [Matt. v. 7. S.]
[2732] [A cheering comment on the widow’s mites, and the apostolic principle of 2 Cor. viii. 12.]
[2733] [Matt. v. 8. S.]
[2734] [Matt. v. 9. S].
[2736] [Note that thus in the second century there were those (scholiasts) who interlined and transposed the Gospels, in mss.]
Chapter VII.—The Blessedness of the Martyr.
[2744] [This is important testimony as to the primitive understanding of the awards of a future life.]
[2746] [See book iii., cap iii., supra.]
[2747] Rom. viii. 7-8, 10, 13, 17, 18, 28, 29, 30.
[2749] In allusion to Eph. vi. 12.
[2753] 2 Tim. i. 7, 8; Rom. viii. 15.
[2756] Instead of μέγιστοι, read from Rom. xv. 13, 14, μεστοί.
[2758] 1 Cor. iv. 9, 11, 12, 13.
[2759] [ii. 5. Compare Cicero’s Rep., iii. 17.]
[2761] For σώματος read ωτηρίας.
[2762] 1 Cor. xiii. 13. [Not without allusion to the grand Triad, however. p. 101, this volume.]
[2765] 1 Cor. x. 26, 28, 29, 30, 31.
[2767] Col. iii. 12, 14, 15.
Chapter VIII.—Women as Well as Men, Slaves as Well as Freemen, Candidates for the Martyr’s Crown.
[2768] [The Edin. Translator says “courted the death;” but surely (μελετησάντων) the original merely states the condition of Christians in the second century, “dying daily,” and accepting in daily contemplation the very probable death “by which they should glorify God.”]
[2769] [Note the Catholic democracy of Christianity, which levels up and not downward.]
[2770] [This vindication of the equality of the sexes is a comment on what the Gospel found woman’s estate, and on what it created for her among Christians.]
[2771] 1 Cor. xi. 3, 8, 11.
[2772] [Gal. v. 16-17, 19:19–23. S.]
[2773] [The Edin. Trans. has “best at everything,” but I have corrected it in closer accord with the comparative degree in the Greek.]
[2776] [It is a sad token of our times that some women resent this law of the Christian family. In every society there must be presidency even among equals; and even Christ, though “equal to the Father,” in the Catholic theology, is yet subordinate. See Bull, Defens. Fid., Nicæn. Works, vol. v. p. 685.]
[2777] Col. iii. 18-25, iv. 1, iii. 11.
[2779] Col. iii. 12-15. [Again let us note this Catholic democracy of the Christian brotherhood (see p. 416, supra), for which indeed we should be thankful as Christ’s freemen.]
[2780] [Book iii. cap. iii., supra.]
[2781] [He who studies the Sapiential books of the Bible and Apocrypha and the Sermon on the Mount, is a philosopher of the sort here commended.]
Chapter IX.—Christ’s Sayings Respecting Martyrdom.
[2785] [Rom. x. 10. The indifference of our times is based on an abuse of the principle that God sees the heart, and needs no public (sacramental) profession of faith. Had this been Christ’s teaching, there would have been no martyrs and no visible Church to hand down the faith.]
[2786] [Rom. x. 10. The indifference of our times is based on an abuse of the principle that God sees the heart, and needs no public (sacramental) profession of faith. Had this been Christ’s teaching, there would have been no martyrs and no visible Church to hand down the faith.]
[2787] [Absolutely necessary (i.e., open profession of Chirst) to the conversion of others, and the perpetuation of the Christian Church.]
[2789] [See p. 18, this volume.]
[2791] [As a reflection of the condition and fidelity of Christians, still “sheep for the slaughter.” At such a period the tone and argument of this touching chapter are suggestive.]
Chapter X.—Those Who Offered Themselves for Martyrdom Reproved.
[2793] [An excellent rendering, which the Latin translator misses (see ed. Migne, ad loc.), the reference being to Jas. ii. 7.]
Chapter XI.—The Objection, Why Do You Suffer If God Cares for You, Answered.
[2794] [Self-condemned. A pathetic description of the indifference of the Roman law to the rights of the people. Pilates all were these judges of Christ’s followers or Gallios at best.]
[2796] Wisd. iii. 1. [This is pronounced canonical Scripture by the Trent theology, and yet the same theology asserts a purgatory to which none but the faithful are committed.]
Chapter XII.—Basilides’ Idea of Martyrdom Refuted.
[2798] [This exposition of Basilides is noteworthy. It is very doubtful, whether, even in poetry, the Platonic idea of pre-existence should be encouraged by Christians, as, e.g., in that sublimest of moderns lyrics, Wordsworth’s ode on Immortality and Childhood.]
[2800] The text has παιδευτικῆς τέχνης τῆς τοιάδε, for which Sylburgius suggests τοιᾶσδε, as translated above.
Chapter XIII.—Valentinian’s Vagaries About the Abolition of Death Refuted.
[2802] [Kaye, p. 322.]
[2803] [See the Valentinian jargon about the Demiurge (rival of the true Creator), in Irenæus, vol. i. p. 322, this series.]
[2804] Phil. i. 29, 30; ii. 1, 2, 17.
[2807] [Kaye, p. 405.]
[2808] [The valuable note of Routh, on a fragment of Melito, should be consulted. Reliquiæ, vol i. p. 140.]
Chapter XIV.—The Love of All, Even of Our Enemies.
Chapter XV.—On Avoiding Offence.
[2812] 1 Cor. viii. 1, 7, 9, 11.
[2814] Acts xv. 24, etc.
Chapter XVI.—Passages of Scripture Respecting the Constancy, Patience, and Love of the Martyrs.
[2818] Rom. x. 10-11, 8, 9.
[2828] Heb. xi. 36-40, xii. 1, 2.
[2829] Who lived before Christ. [Moses was a Christian.]
[2830] Heb. xi. 26, 27. [Moses suffered “the reproach of Christ.”]
[2831] Wisd. iii. 2, 3, 4.
[2832] Wisd. iii. 5, 6, 7, 8.
Chapter XVII.—Passages from Clement’s Epistle to the Corinthians on Martyrdom.
[2833] [The use of this title is noticeable here, on many accounts, as historic.]
[2834] [See vol. i. p. 5–11, et seqq. S.]
[2837] Job xvi. 4, 5, Sept.
[2838] Jas. iv. 6; 1 Pet. v. 5.
[2843] ἡγιάσθη. Clemens Romanus has ἐδόθη. [Vol. i. p. 11, this series.]
Chapter XVIII.—On Love, and the Repressing of Our Desires.
[2848] [See vol. i. p. 18. S.]
[2849] Jas. v. 20;1 Pet. iv. 8.
[2858] [Or, “the Wise.” See Rawlinson, Herodotus, ii. p. 317.]
[2859] i.e., of blessed souls.
[2861] The text here has θυσίαν, for which φύσιν has been suggested as probably the true reading.
[2862] ὄρεξις the Stoics define to be a desire agreeable to reason; ἐπιθυμία, a desire contrary to reason.
Chap. XIX.—Women as well as Men Capable of Perfection.
[2864] So rendered by the Latin translator, as if the reading were τεθλιμμένη.
[2865] Sylburguis’ conjecture of ὡπλισμένας instead of ὁπλισαμένας is here adopted.
[2866] Sylburguis’ conjecture of ὡπλισμένας instead of ὁπλισαμένας is here adopted.
[2867] [Theano. See, also, p. 417.Elucidation II.]
Chapter XXI.—Description of the Perfect Man, or Gnostic.
[2873] Deut. xviii. 15; Rom. x. 4.
[2876] 2 Cor. vii. 1, vi. 16, 17, 18.
[2880] Iliad, xiii. 730.
[2885] Isa. xl. 10; lxii. 11; Ps. lxii. 12; Rev. xxii. 12; Rom. ii. 6.
[2887] Matt. vi. 2, etc.
[2888] Euphrone is plainly “kindly, cheerful.”
[2890] As it stands in the text the passage is unintelligable, and has been variously amended successfully.
[2891] Clement seems to have read Κύριον for καιρόν in Rom. xiii. 11.
[2892] Rom. xiii. 11, 12.
[2893] Homer, Odyss., iv. 750, 760; xvii. 48, 58.
[2894] Odyss., ii. 261.
[2895] Explaining μετανοέω etymologically.
Chapter XXIII.—The Same Subject Continued.
[2903] θεῖν … Οεός.
Chapter XXIV.—The Reason and End of Divine Punishments.
[2906] λουτρόν. [See Elucidation VI.]
Chapter XXV.—True Perfection Consists in the Knowledge and Love of God.
[2908] Hom., Odyss., x. 495.
[2912] The jubilee. [Elucidation VII.]
[2915] i.e., Baptism.
[2916] Job [xviii. 5.; Prov. xiii. 9.]
[2918] [On Clement’s Hebrew, see Elucidation VIII.]
[2920] Eurip., Bacchæ, 465, etc.
Chapter XXVI.—How the Perfect Man Treats the Body and the Things of the World.
[2923] Gen. xxiii. 4;Ps. xxxix. 12.
[2926] Pindar, according to Theodoret.
[2930] Mic. i. 2, where, however, the concluding words are not found.
[2933] Where?
[2941] [Elucidation IX.]
[2942] e.g., this vol., p. 309.
[2944] Odyss., vi. 185.
[2945] Teacher and scholar.
[2948] [“The common faith” (ἡ κοινὴ πίστις) is no “secret,” then, and cannot be in its nature.]
[2950] Matt. xvii. 20; Luke xvii. 6;1 Cor. xiii. 2.
[2952] Gen. xv. 6; Rom. iv. 3.
[2955] [All such expressions noteworthy for manifold uses among divines.]
[2956] [Fatal to not a little of the scholastic theology, and the Trent dogmas.]
[2963] Rom. iv. 3, 5, 9, 22.
[2964] Philo Judæus, De Abrahame, p. 413, vol. ii. Bohn. [But seeElucidation I.]
[2965] Empedocles.
[2967] Heraclitus.
[2968] [See p. 318, supra.]
[2969] [See vol. i. p. 190, this series.]
[2973] 1 Cor. i. 9, x. 13.
[2974] Matt. xviii. 3. [Again this tender love of children.]
Chapter III.—The Objects of Faith and Hope Perceived by the Mind Alone.
[2977] By Plato.
[2978] In Plato we have νῷ instead of Θεῷ.
[2982] Hesiod, first line, Works and Days, 285. The other three are variously ascribed to different authors.
[2983] Plato, Alcibiades, book i.
[2984] Plato, Republic, vi. p. 678.
[2988] Quoted by Socrates in the Phædo, p. 52.
[2989] Ecclus. xxvii. 12.
Chapter IV.—Divine Things Wrapped Up in Figures Both in the Sacred and in Heathen Writers.
[2996] Bas relief.
[2998] [Prov. i. 6.]
[3004] [See cap. i. p. 444,note 6, supra.]
Chapter V.—On the Symbols of Pythagoras.
[3009] Iliad, ix. 311.
[3013] It is so said of the rich;Matt. xix. 23; Mark x. 23; Luke xviii. 24.
[3014] [Against images. But see Catechism of the Council of Trent, part iii. cap. 2, quæst. xxiv.]
[3019] [See Pædogogue, ii. 11, p. 265, supra.]
[3020] [Rawlinson, Herod., ii. 223.]
Chapter VI.—The Mystic Meaning of the Tabernacle and Its Furniture.
[3025] Rev. v. 6;Isa. xi. 10. [Elucidation IV.]
[3026] [“The communion of saints.”]
[3027] Ἅ—τλας, unsuffering.
[3028] The Chaldaic תּיבוּחָא. The Hebrew is תּ̤בָה, Sept. κιβωτός, Vulg. arca.
[3031] 1 Cor. xi. 3; 2 Cor. xi. 31.
[3032] And the whole place is very correctly called the Logeum (λογεῖον), since everything in heaven has been created and arranged in accordance with right reason (λόγοις) and proportion (Philo, vol. iii. p. 195, Bohn’s translation).
[3034] i.e., the oracular breastplate.
Chapter VIII.—The Use of the Symbolic Style by Poets and Philosophers.
[3036] [Kaye, p. 181.]
[3037] This line has given commentators considerable trouble. Diodorus says that the Telchimes—fabled sons of Ocean—were the first inhabitants of Rhodes.
[3038] σύνεσις. Sylburgius, with much probability, conjectures σύνδεσις, binding together.
[3039] Βέδυ, Ζάψ, Χθών, Πλῆκτρον, Σφίγξ, Κναξζβί, Χθύπτης, Φλεγμός, Δρώψ. On the interpretation of which, much learning and ingenuity have been expended.
[3040] [See valuable references and note on the Sibylline and Orphic sayings. Leighton, Works, vol. vi. pp. 131, 178.]
[3041] Orpheus.
[3042] Lev. xi; Deut. xiv.
[3044] [Epistle of Barnabas, vol. i, p. 143, 144. S.]
[3048] Matt. xi. 13; Luke xvi. 16.
[3049] Mark i. 7; Luke iii. 16; John i. 27.
Chapter IX.—Reasons for Veiling the Truth in Symbols.
Chapter X.—The Opinion of the Apostles on Veiling the Mysteries of the Faith.
[3060] Heb. v. 12, 13, 14; vi. 1.
[3061] [Ex. xxxiii. 1; Lev. xx. 24. S.]
[3068] Ps. xxxiv. 8; according to the reading Χριστός for χρηστός.
[3070] [See p. 316,note 4, supra.]
[3071] [Analogies in Bunsen, Hippol., iii. 75, and notes, p. 123.]
[3072] [Analogies in Bunsen, Hippol., iii. 75, and notes, p. 123.]
[3076] Deut. xxx. 15, 16, etc.
[3078] Or, “the desire of a very good soul,” according to the text which reads Ἡ ψυχῆς ἀρίστης. The other reading is ἀρίστη.
[3079] Baptism. [Into the Triad.]
[3083] From some apocryphal writing.
Chapter XII.—God Cannot Be Embraced in Words or by the Mind.
[3084] ἁγίᾳ is the reading of the text. This is with great probability supposed to be changed from ἀνῃ, a usual contraction for ανθρωπίνη.
[3085] [i.e., as written by St. Clement of Rome. See vol. i, p. 10. S.]
[3087] Alluding to Gen. xviii. 6; the word used is ἐγκρυφίαι, which Clement, following Philo, from its derivation, takes to signify occult mysteries.
[3090] Matt. xiii. 11; Mark iv. 11;Luke viii. 10.
[3093] According to the conjecture of Sylburgius, σύντονος is adopted for σύντομος.
[3094] Empedocles.
Chapter XIII.—The Knowledge of God a Divine Gift, According to the Philosophers.
[3098] Matt. xi. 27; Luke x. 22.
[3100] John iii. 15-16, 36, v. 24.
[3102] The text ἐπίστηται, but the sense seems to require ἐπίστευσε.
[3103] πέποιθεν, has confidence.
Chapter XIV.—Greek Plagiarism from the Hebrews.
[3108] Wisd. vii. 24.
[3111] Eusebius reads ποιητικῶς.
[3112] [Guardian angels. Matt. xviii. 10.]
[3113] γενητόν.
[3114] [Compare Tayler Lewis, Plato against the Atheists, p. 342.]
[3117] The text has πάλιν: Eusebius reads Πλάτων.
[3118] The text has ἀνθρώτῳ: Plato and Eusebius, ἀνθρώποις.
[3119] Deut. xxx. 15, 19, 20.
[3120] τὴν χρυσῆν is supplied, according to a very probably conjecture.
[3121] “Spoken or” supplied from Plato and Eusebius.
[3122] μόνον ἐν τῇ πόλει is here supplied from Plato. [Note in Migne.]
[3123] Iliad, xiv. 206.
[3124] Iliad, xviii, 483.
[3125] [On the Faith, see p. 444, note 6, supra.]
[3126] Μέτρα is the reading of the text, but is plainly an error for μέτρῳ, which is the reading of Eusebius.
[3129] Matt. xxiv. 42, etc.
[3130] [The bearing of this passage on questions of Sabbatical and Dominical observances, needs only to be indicated.]
[3131] Wisd. ii. 12.
[3132] [See Leighton, Works, vol. v. p. 62, the very rich and copious note of the editor, William West, of Nairn, Scotland. Elucidation IX.]
[3134] H. Stephanus, in his Fragments of Bacchylides, reads αἰκελείων (foul) instead of ἀει καὶ λίαν of the text.
[3135] Quoted in Exhortation to the Heathen, p. 192, ante, and is here corrected from the text there.
[3136] This is quoted in Exhortation to the Heathen, p. 192, ch. vii. The reading varies, and it has been variously amended. Θεῷ is substituted above for σἐο. Perhaps the simplest of the emendations proposed on this passage is the change of σέο into σοί, with Thee.
[3137] Heraclitus
[3139] See Exhortation, p. 194, where for “So” read “Lo.”
[3140] “Οὕτις, Noman, Nobody: a fallacious name assumed by Ulysses (with a primary allusion to μς, τις, μῆτις, Odyss., xx. 20), to deceive Polyphemus.”—Liddell and Scott. The third line is 274 of same book.
[3141] Odyss., ix. 410.
[3142] Iliad. xxii. 8.
[3144] All these lines from Epicharmus: they have been rendered as amended by Grotius.
[3145] λόγος [or Word].
[3147] This passage, with four more lines, is quoted by Justin Martyr [De Monarchia, vol. i. p. 291, this series], and ascribed by him to Philemon.
[3150] In Justin Martyr, in the place above quoted, these lines are joined to the preceding. They are also quoted by Eusebius, but differently arranged. The translation adopts the arrangement of Grotius.
[3152] These lines are quoted by Justin (De Monarchia [vol. i. p. 291, this series]), but ascribed by him part to Philemon, part to Euripides.
[3153] Ascribed by Justin to Sophocles.
[3154] Adopting the reading κεῖνος instead of καινός in the text.
[3155] Quoted in Exhortation, p. 193.
[3157] Isa. lxiv. 1, 2; xl. 12.
[3158] [On the Orphica, see Lewis’ Plato cont. Ath., p. 99.]
[3161] For οὐρανοὺς ὸρᾶς we read ἀνθρώπους (which is the reading of Eusebius); and δρῇς (Sylburgius’s conjecture), also from Eusebius, instead of ἃ θέμις ἀθέμιστα.
[3165] Iliad, viii. 69.
[3166] These lines of Æschylus are also quoted by Justyn Martyr (De Monarchia, vol. i. p. 290). Dread force, ἄπλατος ὁρμή: Eusebius reads ὁρμῇ, dative. J. Langus has suggested (ἄπλαστος) uncreated; ἄπληστος (insatiate) has also been suggested. The epithet of the text, which means primarily unapproachable, then dread or terrible, is applied by Pindar to fire.
[3167] Ps. lxviii. 8. [Comp. Coleridge’s Hymn in Chamounix.]
[3168] This Pythian oracle is given by Herodotus, and is quoted also by Eusebius and Theodoret.
[3169] γνωμικώτατα. Eusebius reads γενιικώτατον, agreeing with πατἐρα.
[3170] A game in which a potsherd with a black and white side was cast on a line; and as the black or white turned up, one of the players fled and the other pursued.
[3171] Eusebius has κρίνει, which we have adopted, for κρίνειν of the text.
[3172] Plato, Rep., book vii.
[3173] [Pearson, On the Creed, p. 47.]
[3174] According to the reading in Eusebius, πᾶν ἔθνος ἑῷον πᾶν δὲ ἑσπερίων ᾐόνων, βόρειόν τε καὶ τό, κ.τ.λ.
[3175] Instead of πρόνοιαν, Eusebius has προνομίαν (privilege).
[3176] Clement seems to mean that they knew God only in a roundabout and inaccurate way. The text has περίφασιν; but περίφρασιν, which is in Eusebius, is preferable.
[3177] [See p. 379, Elucidation I., supra.]
[3179] Jonah i. 6, 9, 14.
[3180] Mal. i. 10-11, 14. [The prophetic present-future.]
[3181] Perhaps Bacchylides.
[3182] ἀρχαίαν.
[3183] The reading of H. Stephanus, ἀγαθὰς Ὥρας, is adopted in the translation. The text has ἀγαθὰ σωτῆρας. Some supply Ὦρας, and at the same time retain σωτῆρας.
[3185] [This strong testimony of Clement is worthy of special note.]
[3186] De Nat. Deor., ed. Delphin., vol. xiv. p. 852.
[3187] Boston, 1850.
[3188] In the Provincial Letters, passim.
[3189] Hippol., vol. iii. p. 200.
[3190] Chrysostom.
[3191] Vol. iv. pp. 104-107.
[3192] Works, vol. iv. p. 205.
[3193] [On Clement’s plan, see Elucidation I. p. 342, supra.]
Chapter II.—The Subject of Plagiarisms Resumed. The Greeks Plagiarized from One Another.
[3198] Odyss., xi. 427.
[3199] Homer, Iliad, xxiii. 315: μέγ᾽ ἀμείνων is found in the Iliad as in Musæus. In the text occurs instead περιγίνεται, which is taken from line 318.
“By art rather than strength is the woodcutter greatly superior;
By art the helmsman on the dark sea
Guides the swift ship when driven by winds;
By art one charioteer excels (περιγίνεται) another.
Iliad, xxiii. 315–318.
[3200] φύλλον, for which Sylburg, suggests φῦλον.
[3201] Iliad, vi. 147–149.
[3202] Odyss., xxii. 412.
[3203] Iliad, ix. 116.
[3204] Ξυνός. So Livy, “communis Mars;” and Cicero, “cum omnis belli Mars comunis.”
[3205] Iliad, xviii. 309.
[3206] Ξυνός. So Livy, “communis Mars;” and Cicero, “cum omnis belli Mars comunis.”
[3207] The text has: Νίκης ἀνθρώποισι θεῶν ἐκ πείρατα κεῖται. In Iliad, vii. 101, 102, we read:
αὐτὰρ ϋὕερθεν
Νίκης πείρατ᾽ ἔχονται ἐν ἀθανάτοισι θεοῖσιν.
[3208] Iliad, xvi. 235.
[3209] Odyss., xiv. 228.
[3210] The text is corrupt and unintelligible. It has been restored as above.
[3211] In some lost tragedy.
[3212] Said by Ajax of the sword received from Hector, with which he killed himself.
[3213] The imitator of Thucydides, said to be weaker but clearer than his model. He is not specially clear here.
[3214] The text has, ἀσφαλέστερα παρὰ δόξαν καὶ κακοπραγίαν: for which Lowth reads, ἐπισφαλέστερα πρὸς κακοπραγίαν, as translated above.
[3215] Iliad, xxiv. 44, 45. Clement’s quotation differs somewhat from the passage as it stands in Homer.
[3216] The text has δοίη, which Stobæus has changed into δ᾽ ἰ´ση, as above. Stobæus gives this quotation as follows:—
“The bastard has equal strength with the legitimate;
Each good thing has its nature legitimate.”
[3217] As no play bearing this name is mentioned by any one else, various conjectures have been made as to the true reading; among which are Clymene Temenos or Temenides.
[3218] Odyss., xiv. 187.
[3219] [See, supra, book ii. cap. ii. p. 242.] In Theognis the quotation stands thus:—
Οἵνον τοι πίνειν πουλὸν κακόν ἢν δέ τις αὐτὸν
Πίνη ἐπισταμένως, οὐ κακὸς ἀλλ᾽ ἀγαθός.
“To drink much wine is bad; but if one drink
It with discretion, ’tis not bad, but good.”
[3220] From Jupiter’s address (referring to Pandora) to Prometheus, after stealing fire from heaven. The passage in Hesiod runs thus:—
“You rejoice at stealing fire and outwitting my mind:
But I will give you, and to future men, a great plague.
And for the fire will give to them a bane in which
All will delight their heart, embracing their own bane.”
[3221] Translated as arranged by Grotius.
[3222] Odyss., xvii. 286.
[3223] συμμανῆναι is doubtless here the true reading, for which the text has συμβῆναι.
[3224] The text has κατ᾽ ἄλλα. And although Sylburgius very properly remarks, that the conjecture κατάλληλα instead is uncertain, it is so suitable to the sense here, that we have no hesitation in adopting it.
[3225] The above is translated as amended by Grotius.
[3226] παύροισι, “few,” instead of παῤοἷσι and πράσσοντας instead of πράσσοντα, and δύαις, “calamities,” instead of δύᾳ, are adopted from Lyric Fragments.
[3227] ψυδνός = ψυδρός—which, however, occurs nowhere but here—is adopted as preferable to ψεδνός (bald), which yields no sense, or ψυχρός. Sylburgius ms. Paris; Ruhnk reads ψυδρός.
[3228] A mistake for Herodotus.
[3229] Instead of Μαραθωνίται, as in the text, we read from Thucydides Μαραθῶνί τε.
[3230] Πυτίνη (not, as in the text, Ποιτίνη), a flask covered with plaited osiers. The name of a comedy by Cratinus (Liddell and Scott’s Lexicon). [Elucidation I.]
[3231] Iliad, xii. 322, Sarpedon to Glaucus.
[3232] Grotius’s correction has been adopted, ἐγγύας δὲ ζαμία, instead of ὲγγύα δὲ ζαμίας.
[3233] In the text before In Hexameters we have τηρήσει, which has occasioned much trouble to the critics. Although not entirely satisfactory, yet the most probable is the correction θέλουσι, as above.
[3234] Iliad, xvii. 53.
[3235] i.e., Polyphemus, Odyss., ix. 372.
[3236] According to the correction of Casaubon, who, instead of ἀραρότως of the text, reads Ἀραρώς. Others ascribed the comedy to Aristophanes himself.
Chapter III.—Plagiarism by the Greeks of the Miracles Related in the Sacred Books of the Hebrews.
[3237] i.e., washed.
[3238] Eusebius reads, “invoking the common Father, God,” viz., Πανελλήνιος Ζεύς, as Pausanias relates.
[3241] Instead of νοῦσον σιδηρόν, the sense requires that we should, with Sylburgius, read νούσοισι δηρόν.
[3246] [Of this Aristobulus, see 2 Maccab. i. 10, and Euseb., Hist., book vii. cap. 32. Elucidation II.]
[3247] [See the unsatisfactory note in ed. Migne, ad locum.]
[3248] [See interesting remarks of Professor Cook, Religion and Chemistry (first edition), p. 44. This whole passage of our author, on the sounds of Sinai and the angelic trumpets, touches a curious matter, which must be referred, as here, to the unlimited power of God.]
[3250] Ὠροσκόοπος. [Elucidation III.]
[3252] [Instructive remarks on the confusions, etc., in Greek authors, may be seen in Schliemann, Mycenœ, p. 36, ed. New York, 1878.]
Chapter V.—The Greeks Had Some Knowledge of the True God.
[3253] We have the same statement made, Stromata, i. 19, p. 322, ante, Potter p. 372; also v. 14, p. 465, ante, Potter p. 730,—in all of which Lowth adopts περίφρασιν as the true reading, instead of περίφασιν. In the first of these passages, Clement instances as one of the circumlocutions or roundabout expressions by which God was known to the Greek poets and philosophers, “The Unknown God.” Joannes Clericus proposes to read παράφασιν (palpitatio), touching, feeling after. [See Strom., p. 321, and p. 464, note 1.]
[3254] i.e., “The Word of God’s power is His Son.”
[3255] Instead of ἡν … ἐξουσίας, as in the text, we read ὦν εξουσίαν .
[3256] None of the attempts to amend this passage are entirely successful. The translation adopts the best suggestions made.
[3257] [A strange passage; but its “darkness visible” seems to lend some help to the understanding of the puzzle about the second-first Sabbath of Luke vi. 1.]
[3258] i.e., of atonement.
[3259] Jer. xxxi. 31, 32; Heb. viii. 8-10.
[3260] Most likely taken from some apocryphal book bearing the name of Paul.
Chapter VI.—The Gospel Was Preached to Jews and Gentiles in Hades.
[3261] [The ideas on which our author bases his views of Christ’s descent into the invisible world, are well expounded by Kaye, p. 189.]
[3262] Matt. xxiii. 4; Luke xi. 46.
[3263] Matt. ix. 22, etc.
[3264] The passage which seems to be alluded to here is Job xxviii. 22, “Destruction and Death say, We have heard the fame thereof with our ears.”
[3265] εὐηγγελίσθαι used actively for εὐαγγελίσαι, as also immediately after εὐηγγελισμένοι for εὐαγγελισάμενοι.
[3267] Potter, p. 452. [See ii. p. 357, supra.]
[3268] Ezek. xviii. 23, 32; xxxiii. 11, etc.
[3269] Hermas, book iii. chap. xvi. p. 49. Quoted also in Stromata, ii. p. 357, ante, from which the text here is corrected; Potter, 452.
[3271] τάξιν.
[3272] [In connection with John v. 25, we may suppose that the opening of the graves, at the passion and resurrection, is an intimation of some sublime mystery, perhaps such as here intimated.]
[3273] Rom. iii. 29, x. 12, etc.
[3274] Apparently God’s voice to them. Sylburgius proposes to read φύσεως instead of φωνῆς here.
[3277] Alluding apparently to such passages as Acts iii. 17, 19, and xvii. 30.
[3280] Ps. xvi. 9-11; Acts ii. 26-28.
[3283] Wisd. vi. 7.
[3288] Ps. xi. 6, Septuagint version.
[3289] Sylburgius’ conjecture, εὐεργετικόν, seems greatly preferable to the reading of the text, ἐνεργητικόν.
[3290] [Kaye, p. 189.]
[3291] Grabe reads λόγος for λαός, “Word of the Beloved,” etc.
[3292] [See Epiphan, Opp., ii. 391, ed. Oehler, Berlin, 1859: also Mosheim, First Three Centuries, vol. i. p. 434.]
[3293] Grabe suggests, instead of δρῦς here, δρύοψ, a kind of woodpecker, mentioned by Aristophanes.
Chapter VII.—What True Philosophy Is, and Whence So Called.
[3294] Ps. cii. 9. The text reads, γῆν σποδόν. Clement seems to have read in Ps. cii. 9, γῆν and σποδόν. The reading of the Septuagint may have crept into the text from the margin. [Elucidation V.]
[3295] [See the interesting passage in Justin Martyr (and note), vol. i. p. 164, this series.]
[3301] “Tried in a furnace of earth;” Jerome, “tried in the fire, separated from earth.”
[3304] The Latin translator appears to have read what seems the true reading, ἐπίτασις, and not, as in the text, ἐπίστασις.
Chapter VIII.—Philosophy is Knowledge Given by God.
[3305] Col. ii. 8. [This is an interesting comment on the apostles’ system, and very noteworthy.]
[3318] γνωστική.
[3319] γνωστικῶν, for which Hervetus, reading γνωστικόν, has translated, “qui vere est cognitione præditus.” This is suitable and easier, but doubtful.
[3320] Wisd. vii. 17, 18.
Chapter IX.—The Gnostic Free of All Perturbations of the Soul.
[3321] Adopting the various reading καθ᾽ ὄ, and the conjecture ὁρᾶται, instead of καθ᾽ ὄν and ὁράσει in the text, as suggested by Sylburgius.
[3324] Quoted afterwards, chap. xii., and book vii. chap. ii.
[3325] The text has ἐπίμικτος, which on account of its harshness has been rejected by the authorities for ἐπίκτητος.
Chapter X.—The Gnostic Avails Himself of the Help of All Human Knowledge.
[3326] Our choice lies between the reading of the text, προσίσεται; that of Hervetus, προσοίσεται; the conjecture of Sylburgius, προσείσεται, or προσήσεται, used a little after in the phrase προσήσεται τὴν ἀλήθειαν.
[3327] There is some difficulty in the sentence as it stands. Hervetus omits in his translation the words rendered here, “let it be by all means dissolved.” We have omitted διὰ τούτους, which follows immediately after, but which is generally retained and translated “by these,” i.e., philosophers.
[3328] τῶν λόγων, Sylburgius; τὸν λόγον is the reading of the text.
[3333] Pindar.
Chapter XI.—The Mystical Meanings in the Proportions of Numbers, Geometrical Ratios, and Music.
[3334] Gen. xiv. 14. In Greek numerals.
[3335] The Lord’s sign is the cross, whose form is represented by T; Ιη (the other two letters of τιή, 318) are the first two letters of the name Ἰησοῦς (Jesus).
[3337] The sum of the numbers from 1 to 15 inclusive is 120.
[3338] “Triangular numbers are those which can be disposed in a triangle, as 3 ⊠, 6, etc, being represented by the formula (x2 + x)/2” (Liddell and Scott’s Lexicon). Each side of the triangle of courses contains an equal number of units, the sum of which amounts to the number. [Elucidation VI.]
[3339] This number is called equality, because it is composed of eight numbers, an even number; as fifty-six is called inequality, because it is composed of seven numbers, an odd number.
[3340] The clause within brackets has been suggested by Hervetus to complete the sense.
[3341] That is, 1+3+5+7+11+13+15=120; and 1+3=4+5=9+7=16+9=25+11=36+13=49+15=64, giving us the numbers 4, 9, 16, 25, 36, 49, 64, the squares of 2, 3, 4, 5, 6, 7, 8.
[3342] ἐτερομήκεις, the product of two unequal factors, i.e., 2+4+6+8+10+12+14=56; and 2+4=6=3 x 2, 6+4=10=5 x 2, and so on.
[3343] The cross.
[3345] Ex. xxv. 23. The table is said to be two cubits in length, a cubit in breadth, and a cubit and a half in height; therefore it was six cubits round.
[3347] The three styles of Greek music were the ἐναρμονικόν, διάτονον, and χρωματικόν.
[3348] i.e., of Christ.
[3349] 1 Cor. x. 26, etc.
[3350] ψάλλοντες is substituted by Lowth for ψάλλειν of the text; ἐν τῷ ψάλλειν has also been proposed.
[3352] Ps. xlv. 14. [Elucidation VII.]
[3353] διδακτικήν, proposed by Sylburgius, seems greatly preferable to the reading of the text, διδακτήν, and has been adopted above.
[3354] Wisd. vi. 10.
[3355] Wisd. vii. 16.
[3356] Wisd. xiv. 2, 3.
[3357] That is, resurrection effected by divine power.
[3358] Such seems the only sense possible of this clause,—obtained, however, by substituting for συνάλογοι λόγοὐ κ.τ.λ., σύλλογοι λόγον κ.τ.λ.
[3363] Prudence, fortitude, justice, temperance. [Known as the philosophical virtues.]
Chapter XII.—Human Nature Possesses an Adaptation for Perfection; The Gnostic Alone Attains It.
[3364] i.e., that mentioned in the last sentence of chap xi., which would more appropriately be transferred to chap. xii.
[3365] Wisd. ii. 22, 25.
[3367] Sylburgius proposes κοσμικάς, worldly, instead of κοσμίας, decorous; in which case the sentence would read: “and [true] poverty, destitution in worldly desires.”
[3369] The reading of the text has, “not of the same mother, much less of the same father,” which contradicts Gen. xx. 12, and has been therefore amended as above.
[3371] Or, “judging from the motion of the soul;” the text reading here οὐ κινήματος ψυχῆς, for which, as above, is proposed, οὐκ ἐκ κινήματος ψυχῆν.
[3372] Tob. xii. 8.
[3373] Metaphorical expression for perfect. The phrase “a quadrangular man” is found in Plato and Aristotle. [The proverbial τετρἀγονος ἄνευ ψόγου, of the Nicomach. Ethics, i. 10, and of Plato in the Protagoras, p. 154. Ed. Bipont, 1782.]
[3378] This is cited by Diogenes Laertius as the first dictum of Epicurus. It is also referred to as such by Cicero, De Natura Deorum, and by others.
Chapter XIII.—Degrees of Glory in Heaven Corresponding with the Dignities of the Church Below.
[3379] In opposition to the heretical opinion, that those who are saved have an innate original excellence, on account of which they are saved. [Elucidation VIII.]
[3380] Or, “elected”—χειροτονούμενος. Acts xiv. 23, “And when they had ordained (χειροτονήσαντες) them elders in every church.” A different verb (καθίστημι) is used in Tit. i. 5.
[3381] Presbytery or eldership.
[3382] πσωτοκαθεδρία,Mark xii. 39, Luke xx. 46.
[3383] Rev. iv. 4, xi. 16.
[3384] Eph ii. 14, 15, 16, iv. 13.
[3385] προκοπαί. [Book vii. cap. i, infra.]
Chapter XIV.—Degrees of Glory in Heaven.
[3391] έποπτεία, the third and highest grade of initiation of the Eleusinian mysteries (Liddell and Scott’s Lexicon).
[3394] Mark v. 34, etc.
[3395] The text here has ὄτι, for which has been substituted (Potter and Sylb.) οί, as above; τήν after αὐλῆς (fold) requires to be omitted also in rendering the sentence as we have done.
[3396] Wisd. iv. 17.
[3397] Wisd. v. 3-5.
[3400] The author reckons three kinds of actions, the first of which is κατόρθωμα, right or perfect action, which is characteristic of the perfect man and Gnostic alone, and raises him (εἰς τὴν ἀνωτάτω δόξαν) to the height of glory. The second is the class of τῶν μέσων, medium, or intermediate actions, which are done by less perfect believers, and procure a lower grade of glory. In the third place he reckons sinful actions (ἀμαρτητικάς), which are done by those who fall away from salvation (Potter).
[3401] [2 Pet. i. 11.]
[3402] To produce this sense, καθῆκεν of the text is by Potter changed into καθῆκειν.
[3403] On the authority of one of the ms., Sylburgius reads ὄλον instead of λόγον in the text.
[3404] Matt. viii. 26; Mark viii. 36; Luke ix. 25.
[3405] From the Acharneis of Aristophanes, quoted also by Cicero; with various readings in each. Heinsius substitutes παλαμάσθων for παλαμᾶσθαι of the text.
[3406] [Bunsen, Hippol., iii. p. 141.]
[3407] Wisd. iii. 9.
[3409] Wisd. iii. 14.
Chapter XV.—Different Degrees of Knowledge.
[3413] Matt. x. 27; Luke xii. 3.
[3424] i.e., the graft is assimilated; so the Latin translator. But in the text we have συνεξομοιουμένη, dative, agreeing with fatness, which seems to be a mistake.
[3425] Or inoculation (ἐνοφθαλμισμός).
[3426] Wisd. vi. 12-15.
[3427] Wisd. ii. 16.
[3428] Wisd. vi. 17-20.
[3429] 1 Cor. ix. 19. [Note τὰ κύρια τῶν δογμάτων.]
[3430] Dan. v. 7, 29. [Note τὰ κύρια τῶν δογμάτων.]
[3431] [The Scriptures the authority; the canon of interpretation is the harmony of law and Gospel as first opened by Christ Himself in the walk to Emmaus. Luke xxiv. 31.]
[3435] Heinsius, in a note, remarks that Plato regarded ὁσιότης and δικαιοσύνη as identical, while others ascribe the former to the immortals (as also θέμις); ὁσιότης, as the greater, comprehends δικαιοσύνη. He also amends the text. Instead of κοινόν he reads ὠς κοινόν τι, supplies κατά before θείαν δικαιοσύνην, and changes ὺπάρχουσαν into ὺπαρχούσῃ.
[3436] μετ᾽ αὐτὸν τὸ ζῇν παρεβάλοντο. The translation of Hervetus, which we have followed, supposes the reading αὐτου instead of αὐτόν. Others, retaining the latter, translated τὸ ζῇν παρεβάλοντο (sacrificed life). But the former is most to the author’s purpose.
[3437] If we retain the reading of the text, we must translate “founding,” and understand the reference to be to the descent of the new Jerusalem. But it seems better to change the reading as above.
[3439] Prov. i. 5, 6. [Elucidation IX.]
[3440] i.e., Solomon.
[3441] [This volume, p. 11, supra.]
[3443] [In the walk to Emmaus, and by the Spirit bringing all things to remembrance. John xiv. 26.]
[3444] Mark x. 48, etc.
Chapter XVI.—Gnostic Exposition of the Decalogue.
[3446] i.e., the Commandments.
[3447] For perfect wisdom, which is knowledge of things divine and human, which comprehends all that relates to the oversight of the flock of men, becomes, in reference to life, art (Instructor, book ii. chap. ii. p. 244, supra).
[3449] The text reads ἐντολαῖς, which, however, Hervetus, Heinsius, and Sylburgius, all concur in changing to the accusative, as above.
[3452] i.e., commandment. The Decalogue is in Hebrew called “the ten words.”
[3453] The text has τρίτος, but Sylburgius reads τέταρτος, the third being either omitted, or embraced in what is said of the second. The next mentioned is the fifth.
[3454] i.e., Christ. [And the first day, or the Christian Sabbath.]
[3455] [Barnabas, vol. i. chap. xv. p. 146, this series.]
[3456] μεσευθύς, μέσος and εὐθύς, between the even ones, applied by the Pythagoreans to 6, a half-way between 2 and 10, the first and the last even numbers of the dinary scale.
[3458] i.e., with the three disciples.
[3459] The numeral ϛ´ = 6. This is said to be the Digamma in its original place in the alphabet, and afterwards used in mss. and old editions as a short form of στ (Liddell and Scott’s Lexicon).
[3460] That is, Christ, who answers to the numeral six.
[3464] [By Rabbinical tradition. But see Calmet, Dict. Bib., p. 78.]
[3465] [The honour put upon this number in the Holy Scriptures is obvious to all, and it seems to be wrought into nature by the author of Scripture. But see Dan. viii. 13, the original, and (Palmoni) Eng. margin.]
[3470] The first letter of the name of Jesus, and used as the sign of ten.
[3471] In close conjunction with idolatry, fornication is mentioned, Col. iii. 5, Gal. v. 20, 1 Pet. iv. 3.
[3472] Jer. ii. 27, iii. 9.
[3473] [The ninth is not altogether omitted, but is supposed to be included in the eighth. False testimony is theft of another’s credit, or of another’s truth. Migne, Strom., vi. 361. Elucidation X.]
Chapter XVII.—Philosophy Conveys Only an Imperfect Knowledge of God.
[3474] ἀγαθοὶ εἱς are supplied here to complete.
[3476] οὐκ ἁντιληπτικοῖς is substituted here for οὖν ἀντιληπτοῖς of the text.
[3477] Iliad, i. 544.
[3479] [See p. 303, supra, this volume.]
[3482] i.e., the body is the Jewish people, and philosophy is something external to it, like the garment.
[3484] Christ.
[3485] Christ.
[3486] Christ.
[3487] Lowth proposes to read κατἀ τοὺς ἐπὶ μέρους instead of καὶ τῶν, etc.; and Montfaucon, instead of ἐνίοις ἄνοις for ἀνθρώποις. But the sense is, in any case, as given above.
[3488] [Here I venture to commend, as worthy of note, the speculations of Edward King, on Matt. xxv. 32. Morsels of Criticism, vol. i. p. 333. Ed. London, 1788.]
[3489] [Cap. xviii., infra.]
[3490] For ὡς ἐν τέχναις it is proposed to read ώς ἄν αὶ τέχναι.
[3491] Ps. xxiv. 1; 1 Cor. x. 26.
[3492] [See supra, this chapter; and, infra, book vii. cap. i.]
[3493] “Blue-eyed Athene inspired him with prowess.”—Iliad, x. 482. “And put excessive boldness in his breast.”—Iliad, xvii. 570. “To Diomeded son of Tydeus Pallas Athene gave strength and boldness.”—Iliad, v. 1, 2.
Chapter XVIII.—The Use of Philosophy to the Gnostic.
[3495] [The proportion to be observed between the study of what is secular and that of the Scriptures, according to Clement.]
[3496] The author’s meaning is, that it is only by a process of philosophical reasoning that you can decide whether philosophy is possible, valid, or useful. You must philosophize in order to decide whether you ought or ought not to philosophize.
[3498] Matt. v. 20; Jas. ii. 8.
[3499] βασιλικοί,Jas. ii. 8 (royal law).
[3502] [Canon-law referred to as already recognised. And see 2 Cor. x. 13-15 (Greek), as to a certain ecclesiastical rule or canon observed by the apostles. It may refer, primarily, to (Gal. ii. 9) limitations of apostolic work and jurisdiction. See Bunsen, iii. 217.]
[3505] Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, οἱ φιλόσοφοι τοῖς Ἓλλησι.
[3506] [The imperishable nature of the Gospel, forcibly contrasted with the evanescence of philosophy.]
[3509] Or, as rendered by the Latin translator, “continual care for his soul and occupation, bestowed on the Deity,” etc.
[3510] [Book vi. cap. 13, supra.]
[3511] Potter’s text has καταδεδουλωμένον—which Lowth changes into καταδεδουλωμένος, nominative; and this has been adopted in the translation. The thought is the same as in Exhortation to the Heathen [cap. ii. p. 177, supra.]
Chapter II.—The Son the Ruler and Saviour of All.
[3512] The sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of ἐνεργεῖ, or something similar, to govern πεποιθησιν, confidence.
[3513] Αναδεδειγμένῳ. Instead of this, ἀναδεδεγμένῳ, “ having received,” has been suggested by Sylburgius.
[3514] By omitting “him” (τόν), as Sylburgius does, the translation would run this: “for He compels no one to receive salvation from Him, because he is able to choose and fulfil from himself what pertains to the laying hold of the hope.”
[3515] Deut. xxxii. 8, 9, Septuagint, quoted already more than once.
[3517] [So called from Heraclea in Lydia.]
[3518] The magnet. [So called from the Lydian Magnesia.]
[3519] Lowth here reads ἐκτεινομένῳ, agreeing with πνεύματι, instead of ἐκτεινομένη, as in the Oxford text.
[3521] Instead of ἐπίγησιν, the corrupt reading of the text, ἐπίκτησιν (as above), ἐπίδοσιν, and ἐπ᾽ ἐξήγησιν have been proposed.
[3523] The text has ὅτε but the sense seems to require, as Sylburgius suggests, ὅθεν or ὥστε.
[3524] [The salvability of the heathen through Christ, is everywhere conspicuous in our author’s system; but there is a solemn dignity in the concluding paragraphs of this chapter, which deserves reflection. It would not be becoming for me to express my own views upon the subject here, but it is one assuming fresh importance in our day.]
[3525] Instead of ἑλόμενος, Sylburgius proposes ἁλάμενος, making a leap by faith to perfection.
[3526] The reading varies here. For οἰκήσεις of the text, Heinsius and the Latin translator adopt οἰκείαν, which, on the whole, seems preferable to οἴ´κησιν or ἡκούσης.
Chapter III.—The Gnostic Aims at the Nearest Likeness Possible to God and His Son.
[3530] Rom. vi. 6, 7;2 Cor. x. 5; Eph. iv. 22-24; Col. iii. 8, 9, etc.
[3532] κρατεῖν is hear supplied to complete the sense.
[3533] ἀντιτάσσεσθαι is suggested instead of ἀντιτάσσεται of the text.
[3534] ἄμα is here, on the authority of a ms., and with the approval of Sylburguis, to be substituted for ἅλμα.
[3535] κόσμιος, καὶ ὑπερκόσμιος. The author plays on the double meaning of κόσμος, world or order.
[3537] τὸ θέατρον used for the place, the spectacle, and the spectators.
[3538] Ἀδράστεια, a name given to Nemesis, said to be from an altar erected to her by Adrastus; but as used here, and when employed as an adjective qualifying Nemesis, it has reference to διδράσκω.
Chapter IV.—The Heathens Made Gods Like Themselves, Whence Springs All Superstition.
[3539] Iliad, ix. 533, etc.
[3540] The text has Ἡ αὐτή, which is plainly unsuitable; hence the suggestion ἡ Αητώ.
[3541] These lines are quoted by Theodoret, and have been amended and arranged by Sylburgius and Grotius. The text has Ἀγαθόν τι; Theodoret and Grotius omit τί as above.
[3542] Which were used in lustrations, ὧτα. The text has ᾥά.
[3543] Translated as arranged and amended by Grotius.
[3544] Euripides, Orestes, 395, 396.
Chapter V.—The Holy Soul a More Excellent Temple Than Any Edifice Built by Man.
[3545] A Platonic phrase: παίγνιον Θεοῦ.
[3546] So Sylburgius, who, instead of παιδιᾶς τέχνης of the text, reads παιδιὰν τέχνης.
[3547] God Himself is ὶερός, and everything dedicated to Him.
[3548] Montacutius suggests ἐκκλήτων, from its connection with Εκκλησία, instead of ἐκλεκτῶν. [Notes 3 and 5, p. 290, supra.]
Chapter VI.—Prayers and Praise from a Pure Mind, Ceaselessly Offered, Far Better Than Sacrifices.
[3549] Translated as arranged by Grotius.
[3550] These lines are translated as arranged by Grotius, who differs in some parts from the text.
[3551] ἐφ᾽ οἷς, is substituted by Lowth for ἅ in the text.
[3552] δρυῶν, a probable conjecture of Gataker for the reading of the text, δαιμόνων.
[3553] ἀνθρώπου supplied by Lowth.
[3554] [Again the spiritualizing of incense.]
[3555] [This is extraordinary language in Clement, whose views of Gentilism are so charitable. Possibly it is mere pleasantry, though he speaks of idolatry only. He recognises the divine institution of sacrifice, elsewhere.]
[3556] ψυχή, animal life.
[3557] i.e., in the institution of the scape-goat.
[3558] Or, of water. For instead of ὑλικῆς in the text, it is proposed to read ὑδατικῆς.
[3559] [Again, for the Gospel-day, he spiritualizes the incense of the Law.]
[3560] Consult Matt. iii. 11; Luke iii. 16; Heb. iv. 12. [See what is said of the philosophic ἐκπύρωσις (book v. cap. i. p. 446, supra, this volume) by our author. These passages bear on another theological matter, of which see Kaye, p. 466.]
[3561] [See useful note of Kaye, p. 309.]
Chapter VII.—What Sort of Prayer the Gnostic Employs, and How It is Heard by God.
[3563] [It is hardly needful to say that our author means “not merely in a specified place,” etc. See p. 290, supra, as to time and place.]
[3564] [See p. 200, this volume; also, infra, this chapter, p. 537.]
[3566] [Pious men have been strict in their conduct when quite alone, from a devout conviction of the presence of angelic guardians.]
[3567] [1 Sam. i. 13. See this same chapter, infra, p. 535.]
[3568] [This is variously explained. It seems to refer to some change of position in Christian assemblies, at the close of worship or in ascriptions of praise.]
[3569] [See, supra, cap. vii. note 8, p. 532.]
[3570] [The third, sixth, and ninth hours were deemed sacred to the three persons of the Trinity, respectively. Also they were honoured as the hours of the beginning, middle, and close of our Lord’s passion.]
[3571] [Of these, see ed. Migne, ad locum.]
[3572] According to Heinsius’ reading, who substitutes ἀπονενεμημέῃ for ἀπονενεμημένῳ.
[3573] [Christians adopted this habit at an early period, on various grounds, as will hereafter appear in this series.]
[3575] [Jas. iv. 3.]
[3576] [See, supra, this chapter, p. 533, note 1.]
[3577] [Supra, p. 535, also note 1 p. 534.]
[3579] τὸ δὲ ἐπιτελεῖν διὰ τὸν δύσοιστον κοινὸν βίον is the reading of the text; which Potter amends, so as to bring out what is plainly the idea of the author, the reference to pleasure as the third end of actions, and the end pursued by ordinary men, by changing διά into ἡδέα, which is simple, and leaves δύσοιστον (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read διὰ τὴν ἡδονήν, which is adopted above.
Chapter VIII.—The Gnostic So Addicted to Truth as Not to Need to Use an Oath.
[3580] Or, “persecuted;” for ἀδικουμένου (Lowth) and διωκομένου (Potter and Latin translator) have been both suggested instead of the reading of the text, διακονουμένου.
[3581] προσφέρεσθαι and προφέρεσθαι are both found here.
[3582] συνιέντας, and (Sylburgius) συνιόντας.
[3583] [Our Lord answered when adjured by the magistrate; but Christians objected to all extra-judicial oaths, their whole life being sworn to truth.]
[3584] [This must be noted, because our author seems to tolerate a departure from strict truth in the next chapter.]
Chapter IX.—Those Who Teach Others, Ought to Excel in Virtues.
[3585] [Philo is here quoted by editors, and a passage from Plato. “Sophists,” indeed! With insane persons, and in like cases, looser moralists have argued thus, but Clement justly credits it to Sophistry. Elucidation I.]
[3586] Rom. ii. 25; Eph. ii. 11. [Plainly, he introduces this example of an apparent inconsistency, because only so far he supposes the Gnostic may allow himself, without playing false, to temporize.]
[3587] 1 Cor. ix. 19, etc.
[3588] This sentence is obscure, and has been construed and amended variously.
Chapter X.—Steps to Perfection.
[3590] [Τῶν κατεπειγόντων γνῶσις. This definition must be borne in mind. It destroys all pretences that anything belonging to the faith, i.e., dogma, might belong to an esoteric system.]
[3597] [Here, also, the morality of the true Gnostic is distinguished from the system of dogmas, την τῶν δογμάτων θεωρίαν. Elucidation II.]
Chapter XI.—Description of the Gnostic’s Life.
[3598] [Others see the letter only, but the true Gnostic penetrates to the spirit, of the law.]
[3599] [Here is no toleration of untruth. See p. 538, supra.]
[3600] [The bearing of this beautiful anecdote upon clerical wedlock and the sanctity of the married life must be obvious.]
[3601] [1 Cor. vii. 29. S.]
[3602] [Brute bravery is here finely contrasted with real courage: a distinction rarely recognised by the multitude. Thus the man who trembles, yet goes into peril in view of duty, is the real hero. Yet the insensible brute, who does not appreciate the danger, often passes for his superior, with the majority of men.]
[3603] [Again note our author’s fidelity to the law of intrepid truthfulness, and compare pp. 538, 540.]
[3604] [Jas. v. 12. S.]
Chapter XII.—The True Gnostic is Beneficent, Continent, and Despises Worldly Things.
[3606] [The habit of beneficence is a form of virtue, which the Gospel alone has bred among mankind.]
[3607] ὁρᾷ: or, desires, ἑρᾷ, as Sylburgius suggests.
[3611] [This striking tribute to chaste marriage as consistent with Christian perfection exemplified by apostles, and in many things superior to the selfishness of celibacy, is of the highest importance in the support of a true Catholicity, against the false. p. 541, note 1.]
[3612] Matt. vi. 24; Luke xvi. 13.
[“Rapt into still communion that transcends
The imperfect offices of prayer and praise.”
Wordsworth: Excursion, book i. 208.]
[3614] According to the text, instead of “to behold,” as above, it would be “not to behold.” Lowth suggests the omission of “not,” (μή). Retaining it, and translating “is not even for children to behold,” the clause yields a suitable sense.
[3615] ὑπὸ τοιούτων is here substituted by Heinsius for ὑπὸ τῶν αὐτῶν.
[3617] [The stationary days, Wednesday and Friday. See constitutions called Apostolical, v. 19, and vii. 24; also Hermas, Shepherd, p. 33, this volume, and my note.]
[3618] [Rom. vi. 5. The original of Clement’s argument seems to me to imply that he is here speaking of the Paschal festival, and the true keeping of it by a moral resurrection (1 Cor. v. 7, 8). But the weekly Lord’s day enforces the same principle as the great dominical anniversary.]
[3619] ποθεῖν suggested by Lowth instead of ποιεῖν.
[3620] [The peril of wealth and “business,” thus enforced in the martyr-age, is too little insisted upon in our day; if, indeed, it is not wholly overlooked.]
[3621] ἀτεχνῶς adopted instead of ἀτέχνως of the text, and transferred to the beginning of this sentence from the close of the preceding, where it appears in the text.
[3622] See Matt. xx. 21. Mark xi. 23; 1 Cor. xiii. 2, etc.
[3623] Or His, i.e., the Lord’s.
[3624] Referring to Matt. vi. 21.
[3626] [Again the sanctity of chaste marriage. The Fathers attach responsibility to the conscience for impure dreams. See supra, this page.]
[3627] ὰγίων, as in the best authorities: or ὰγγέλων, as in recent editions. [“Where two or three are gathered,” etc. This principle is insisted upon by the Fathers, as the great idea of public worship. And see the Trisgion, Bunsen’s Hippolytus, vol. ii. p. 63.]
[3631] i.e., The sentient soul, which he calls the irrational spirit, in contrast with the rational soul.
[3633] In allusion to Gal. vi. 8, where, however, the apostle speaks of sowing to the flesh.
[3634] [See, supra, cap. vii. p. 533.]
Chapter XIII.—Description of the Gnostic Continued.
[3637] Matt. vi. 12; Luke xi. 4.
[3640] [See book ii. p. 358, also book vii. cap. 17, infra.]
[3642] These words are not found in Scripture. Solomon often warns against strange women, and there are the Lord’s words in Matt. v. 28.
Chapter XIV.—Description of the Gnostic Furnished by an Exposition of 1 Cor. vi. 1, Etc.
[3648] εὐπειθεῖς here substituted by Sylburgius for ἀπειθσῖς. May not the true reading be ἀπαθείς, as the topic is ἀπαθεια?
[3653] ἄνευ: or above, ἄνω.
[3656] [Ps. lxxiii. 1. The “Israelite indeed” is thus recognised as the wheat, although tares grow with it in the Militant Church. See cap xv., infra.]
[3657] Matt. v.; sic. τέλειοι, τελείως.
Chapter XV.—The Objection to Join the Church on Account of the Diversity of Heresies Answered.
[3658] [Matt. xiii. 28. But for our Lord’s foreshowing, the existence of so much evil in the Church would be the greatest stumbling-block of the faithful.]
[3659] The “eccleisastical canon” here recognised, marks the existence, at this period, of canon-law. See Bunsen, Hippol., book iii. p. 105.]
[3661] δοκίμους, same word as above translated “approved.”
[3662] [A most important testimony to the primitive rule of faith. Negatively it demonstrates the impossibility of any primitive conception of the modern Trent doctrine, that the holder of a particular see is the arbiter of truth and the end of controversy.]
[3663] [A just comment on the late Vatican Council, and its shipwreck of the faith. See Janus, Pope and Council, p. 182.]
Chapter XVI.—Scripture the Criterion by Which Truth and Heresy are Distinguished.
[3664] [One of the most important testimonies of primitive antiquity. Elucidation III.]
[3666] [A reference to the sickening and profane history of an apocryphal book, hereafter to be noted. But this language is most noteworthy as an absolute refutation of modern Mariolatry.]
[3667] Tertullian, who treats of the above-mentioned topic, attributes these words to Ezekiel: but they are sought for in vain in Ezekiel, or in any other part of Scripture. [The words are not found in Ezekiel, but such was his understanding of Ezek. xliv. 2.]
[3668] [2 Pet. iii. 16.]
[3669] [Nothing is Catholic dogma, according to our author, that is not proved by the Scriptures.]
[3671] [Absolutely exclusive of any other source of dogma, than “the faith once delivered to the saints.” Jude 3; Gal. i. 6-9.]
[3672] [τῆ κυριακῇ γραφῆ … αὐτῇ χρώμεθα κριτηρίῳ. Can anything be more decisive, save what follows?]
[3673] [An absolute demonstration of the rule of Catholic faith against the Trent dogmas.]
[3674] [Opposition to the Scriptures is the self-refutation of false dogma.]
[3675] [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.]
[3676] [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.]
[3677] An apocryphal Scripture probably.
[3678] [At every point in this chapter, the student may recognise the primitive rule of faith clearly established.]
[3679] [Strong as this language is, it is based on 2 Pet. i. 4.]
[3680] [The divine tradition is here identified with “things delivered by the blessed apostles.”]
[3681] 1 Cor. x. 1, 3, 4.
[3682] Luke vi. 46, combined with Matt. vii. 21.
[3683] εἔ τις instead of ἥτις.
[3686] [When we reach The Commonitory of Vincent of Lerins (a.d. 450), we shall find a strict adherence to what is taught by Clement.]
Chapter XVII.—The Tradition of the Church Prior to that of the Heresies.
[3687] Those who initiate into the mysteries.
[3688] [See the quotation from Milman, p. 166, supra.]
[3689] Ἡ μὲν γὰρ τοῦ Κυρίου κατὰ τὴν παρουσίαν διδασκαλία, ἀπὸ Αὐγούστου καὶ Τιβερίου Καίσαρος, ἀρξαμένη, μεσούντων τῶν Αὐγούστου χρόνων τελειοῦται. In the translation, the change recommended, on high authority, of Αὐγούστου into Τιβερίου in the last clause, is adopted, as on the whole the best way of solving the unquestionable difficulty here. If we retain Αὐγούστου, the clause must then be made parenthetical, and the sense would be: “For the teaching of the Lord on His advent, beginning with Augustus and Tiberius (in the middle of the times of Augustus), was completed.” The objection to this (not by any means conclusive) is, that it does not specify the end of the period.
The first 15 years of the life of our Lord were the last 15 of the reign of Augustus; and in the 15th year of the reign of his successor Tiberius our Lord was baptized. Clement elsewhere broaches the singular opinion, that our Lord’s ministry lasted only a year, and, consequently that He died in the year in which He was baptized. As Augustus reigned, according to one of the chronologies of Clement, 43, and according to the other 46 years 4 months 1 day, and Tiberius 22 or 26 years 6 months 19 days, the period of the teacing of the Gospel specified above began during the reign of Augustus, and ended during the reign of Tiberius.
[3690] Θεοδάδι ἀκηκοέναι is the reading, which eminent authorities (Bentley, Grabe, etc.) have changed into Θεοδᾶ (or Θευδᾶ) διακηκοέναι.
[3691] Much learning and ingenuity have been expended on this sentence, which, read as it stands in the text, appears to state that Marcion was an old man while Baslides and Valentinus were young men; and that Simon (Magus) was posterior to them in time. Marcion was certainly not an old man when Valentinus and Basilides were young men, as they flourished in the first half of the second century, and he was born about the beginning of it. The difficulty in regard to Simon is really best got over by supposing the Clement, speaking of these heresiarchs in ascending order, describes Marcion as further back in time; which sense μεθ᾽ ὄν of course will bear, although it does seem somewhat harsh, as “after” thus means “before.”
[3692] [This chapter illustrates what the Nicene Fathers understood by their language about the “One Holy Catholic and Apostolic Church.”]
[3693] [I restore this important word of the Greek text, enfeebled by the translator, who renders it by the word “universal”, which, though not wrong, disguises the force of the argument.]
[3695] [The swine, e.g., has the parted hoof, but does not ruminate; hence he is the hypocrite,—an outward sign with no inward quality to correspond, the foulest of the unclean.]
[3699] [Clement regards dogma as framing practical morals. The comment is found in the history of nations, nominally Christian.]
[3700] [The residue is lost, for the eighth book has little conection with the Gnostic as hitherto developed.]
[3701] A good translation of the letters was published in New York, in 1864, by Hurd & Houghton.
[3702] For a good article on St. Alphonsus de’Liguori, see the Encyc. Britannica.
Chapter I.—The Object of Philosophical and Theological Inquiry—The Discovery of Truth.
[3703] [This book is a mere fragment, an imperfect exposition of logic, and not properly part of the Stromata. Kaye, 22.]
[3704] Matt. vii. 7.; Luke xi. 9. [Elucidation I.]
Chapter III.—Demonstration Defined.
[3705] It is necessary to read λόγον here, though not in the text, on account of ἐκπορίζοντα which follows; and as εὔλογον εἷναι λόγον occurs afterwards, it seems better to retain δὔλογον than to substitute λόγον for it.
[3706] [We begin, that is, with axioms: and he ingeniously identifies faith with axiomatic truth. Hence the faith not esoteric.]
Chapter IV.—To Prevent Ambiguity, We Must Begin with Clear Definition.
[3707] Ἐπιθυμητικοῦ, which accords with what Plato says in the Timæus, p. 1078. Lowth, however, reads φυτικοῦ.
Chapter V.—Application of Demonstration to Sceptical Suspense of Judgment.
[3708] [The young student must be on his guard as to the philosophical scepticism here treated, which is not the habit of unbelief commonly so called.]
Chapter VII.—On the Causes of Doubt or Assent.
[3709] [The Alexandrians must have recognised this as an ad hominem remark. But see Eccles. xii. 12.]
Chapter IX.—On the Different Kinds of Cause.
[3710] [The book reaches no conclusion, and is evidently a fragment, merely. See Elucidation II.; also Kaye, p. 224.]
[3711] Vol. i. p. 415, and Elucidation I. p. 460, this series.
I.—From the Latin Translation of Cassiodorus.
[3712] [M. Aurelius Cassiodorus (whose name is also Senator) was an author and public man of the sixth century, and a very voluminous writer. He would shine with a greater lustre were he not so nearly lost in the brighter light of Boëthius, his illustrious contemporary. After the death of his patron, Theodoric, he continued for a time in the public service, and in high positions, but, at seventy years of age, began another career, and for twenty years devoted himself to letters and the practice of piety in a monastery which he established in the Neopolitan kingdom, near his native Squillace. Died about a.d. 560.]
I.—Comments On the First Epistle of Peter.
[3713] Comments, i.e., Adumbrationes. Cassiodorus says that he had in his translation corrected what he considered erroneous in the original. So Fell states: and he is also inclined to believe that these fragments are from Clement’s lost work, the Ὑποτυπώσεις, of which he believes The Adumbrationes of Cassiodorus to be a translation.
[3714] “Utramque” is the reading, which is plainly corrupt. We have conjectured “animam.” The rest of the sentence is so ungrammatical and impracticable as it stands, that it is only by taking considerable liberties with it that it is translateable at all.
[3715] The text here has like a drag-net or (sicut sagena vel), which we have omitted, being utterly incapable of divining any conceivable resemblance or analogy which a drag-net can afford for the re-union of the soul and body. “Sagena” is either a blunder for something else which we cannot conjecture, or the sentence is here, as elsewhere, mutilated. But it is possible that it may have been the union of the blessed to each other, and their conjunction with one another according to their affinities, which was the point handled in the original sentences, of which we have only these obscure and confusing remains. [A very good conjecture, on the strength of which the text might have been let as it stood.]
[3717] “Cœli,” plainly a mistake for “cœlo” or “cœlis.” There is apparently a hiatus here. “The angelic abode, guarded in heaven,” most probably is the explanation of “an inheritance incorruptible and undefiled, reserved in heaven.”
[3720] Ibid.
[3722] Ibid.
[3729] Sic.
[3730] Hyperbation.
[3736] Offerret.
[3738] Ibid.
[3743] Ibid.
[3750] The reading is “agnosceret.” To yield any sense it must have been “agnoscatur” or “agnosceretur.”
II.—Comments on the Epistle of Jude.
[3752] “Son” supplied.
[3756] Terris.
[3758] “Quibus significat Dominus remissius esse,” the reading here, defies translation and emendation. We suppose a hiatus here, and change “remissius” into “remissum” to get the above sense. The statement cannot apply to Sodom and Gomorrha.
[3759] Similiter iisdem.
[3761] Dominus—Dominium, referring to the clause “despise dominion.” [Jude 8.]
[3766] Spiritibus.
[3768] The reading is “agnosceret.” To yield any sense it myst have been “agnoscatur” or “agnosceretur.”
[3771] “Discernentes a carnibus,”—a sentence which has got either displaced or corrupted, or both.
[3772] Animales.
[3777] By a slight change of punctuation, and by substituting “maculata” for “macula,” we get the sense as above. Animæ videlicet tunica macula est” is the reading of the text.
[3779] We have here with some hesitation altered the punctuation. In the text, “To be presented” begins a new sentence.
[3780] Mark xiv. 62. There is blundering here as to the differences between the evangelists’ accounts, as a comparison of them shows.
[3781] Virtutis.
[3782] Virtutes.
[3783] Matt. xxvi. 64: “Thou has said: nevertheless, I say unto you, Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.”
[3784] i.e., It is as you say.
III.—Comments on the First Epistle of John.
[3788] Consolatorem.
[3792] “Intellector” in Latin translation. [See p. 607, footnote.]
[3793] The text reads “Christi,” which yields no suitable sense, and or which we have substituted “Christus.”
II.—Nicetas Bishop of Heraclea.
[3794] [His Catena on Job was edited by Patrick Young, London, 1637.]
[3795] This down to “lives” is quoted in Strom., book iv. ch. xxv. p. 439, supra.
II.—From Nicetas’ Catena on Matthew.
[3796] εύκρασία
[3797] Φωτός here has probably taken the place of φωτεινοῦ. [This passage is in the Stromata; and also a similar figure, p. 347, this series.]
III.—From the Catena on Luke, Edited by Corderius.
IV.—From the Books of the Hypotyposes.
[3799] [See Kaye, p. 442, and the eleventh chapter entire.]
[3800] προκρίματος, “without preferring one before another.”—A.V.
[3801] διά. A.V. “before.”
VI.—From the Book on the Soul.
[3802] Sermon 53. On The Soul, p. 156. [Anton. Melissa, a Greek monk of the twelfth century, has left works not infrequently referred to by modern authors. Flourished a.d. 1140.]
[3803] 143, fol. 181, p. 1, chapter On Care For The Soul.
VII.—Fragment from the Book on Slander.
[3804] On Slanderers and Insult. The evidence on which this is ascribed to Clement is very slender.
XI.—Fragments Found in Greek Only in the Oxford Edition.
[3809] We have ventured to substitute ἐνταῦθα instead of ἐντεὺθεν. He is showing that the preparation must be made before we go in.
[3820] Here Grabe notes that what follows is a new exposition of the parable, and is by another and a later hand, as is shown by the refutation of Novatus towards the end.
XII.—Fragments Not Given in the Oxford Edition.
[3832] With an exclamation of surprise at the Latin translator giving a translation which is utterly unintelligible, Capperonn amends the text, substituting οὗ τόπος οὐδεὶς τῷ, etc., for οᾪ τόπος οᾪδεὶς τόπος τό, etc., and translates accordingly. The emendation is adopted, with the exception of the τῷ, instead of which τό is retained.
[3833] See Stromata, book v. chap. vi. p. 452, which is plainly the source from which this extract is taken.
[3834] We omit ὅτι, which the text has after δείξῃ, which seems to indicate the omission of a clause, but as it stands is superfluous. The Latin translator retains it; and according to the rendering, the translation would be, “showed that He ceased.”
[3835] This extract, down to “are we,” has already been given among the extracts from the Hypotyposes, p. 578.
[3836] This extract, almost verbatim, has been already given from Eusebius, among the extracts from the Hypotyposes, p. 579.
[3837] See p. 219, and the argument following, supra.
[3838] [The solemn words of our Lord about the perils of wealth and “the deceitfulness of riches” are much insisted on by Hermas, especially in the beautiful opening of the Similitudes (book iii.); and it seems remarkable, that, even in the age of martyrs and confessors, such warnings should have seemed needful. Clement is deeply impressed with the duty of enforcing such doctrine; and perhaps the germ of this very interesting essay is to be found in that eloquent passage in his Stromata (book ii. cap. 5, pp. 351, 352), to which the reader may do well to recur, using it as a preface to the following pages. Elucidation I.]
[3840] This clause is defective in the ms. and is translated as supplemented by Fell from conjecture.
[3842] Mark x. 17-31. Clement does not give always Mark’s ipsissima verba.
[3843] Instead of μεῖναι Fell here suggests μὴ εἵναι, non-being.
[3849] The reading of the ms. is πραθῆναι, which is corrupt. We have changed it into περιθεῖναι. Various other emendations have been proposed. Perhaps it should be προσθεῖναι, “to add.”
[3851] The application of the words ἡ καινὴ κτισις to Christ has been much discussed. Segaar has a long note on it, the purport of which he thus sums up: ἡ καινὴ κτίσις is a creature to whom nothing has ever existed on earth equal or like, man but also God, through whom is true light and everlasting life. [The translator has largely availed himself of the valuable edition and notes of Charles Segaar (ed. Utrecht, 1816), concerning whom see Elucidation II.]
[3854] Luke v. 29; xix. 9.
[3858] μαθηματικῶς. Fell sugests instead of this reading of the text, πνευματικῶς or μεμελημένως.
[3860] ὁ κατὰ πνεῦμα οὑ πτωχὸς … φησί. Segaar omits οὐ, and so makes ὁ κατὰ πνεῦμἀ κ.τ.λ. the nominative to φησί. It seems better, with the Latin translator, to render as above, which supposes the change of ὁ into ός.
[3861] Matt. xi. 12. [Elucidation III.]
[3863] The text is the reading on the margin of the first edition. The reading of the ms., τοῦ λόγου, is ammended by Segaar into τὸ τοῦ λὀγου, “as the saying is.”
[3864] Mark x. 29, 30, [quoted inexactly. S.]
[3866] Segaar emends ἀνάπαυσιν to ἀπόλαυσιν “enjoyment.”
[3867] 1 Cor. ii. 9; 1 Pet. i. 12.
[3871] σαφηνισμόν, here adopted insted of the reading σοφισμόν, which yields no suitable sense.
[3873] A work mentioned elsewhere.
[3878] Combefisius reads “Spirit.”
[3882] Matt. xxv. 34, etc.
[3883] Matt. x. 40; Luke x. 16.
[3890] καθαρά, Segaar, for καθά of the ms.
[3892] This, the reading of the ms., has been altered by several editors, but is justly defended by Segaar.
[3893] γῆν ὸλην, for which Fell reads τὴν ὅλην.
[3895] τινῶν, for which the text has τιμῶν.
[3896] Matt. vii. 1, 2; Luke vi. 37, 38.
[3897] παῖς.
[3899] παιδός.
[3900] Perhaps ἀλλά has got transposed, and we should read, “but to speak to the king,” etc.
[3902] Segaar reads: For what more should I say? Behold the mysteries of love.
[3903] Ἐθηλύνθη, which occurs immediately after this, has been suggested as the right reading here. The text has ἐθηράθη.
[3909] i.e., of baptism.
[3911] Hos. vi. 6; Matt. ix. 13.
[3916] Quoted with a slight variation by Justin Martyr, Dialogue with Trypho, ch. xlvii., vol. i. p. 219, and supposed by Grabe to be a quotation from the Apocryphal Gospel to the Hebrews.
[3917] Ἀνόνητοι, for which the text has ἀνόητοι.
[3919] μῦθος.
[3920] λόγος.
[3921] Said to be Smyrna.
[3922] ῥήσεσι λὁγων, for which Cod. Reg. Gall. reads σειρῆσι λόγων.
[3924] For Gnostic, Intellector is used, p. 577. Why not use the Latin word Perfector? The idea is not simplyperfectus: Clement’s Gnostic is a gnomon, actively indexing the mind of Christ.
Search Comments
This page has been visited 0451 times.
| << | Contents | >> |
10 per page