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Clement of Alexandria
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Introductory Note to Clement of Alexandria
[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.
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