Chapter IX Footnotes:

[1] See the letter of Hadrian quoted by Vopiscus, _Saturninus_, 8 (_Script. Hist. Aug._).

[2] _Pædag._ ii, 2; 13; 14.

[3] _Pæd._ ii, 20, 2, 3.

[4] _Pæd._ ii, 32, 2.

[5] _Pæd._ ii, 38, 1-3.

[6] _Pæd._ ii, 45-60.

[7] _Pæd._ ii, 61-73; Tertullian, _de corona militis_, 5, flowers on the head are against nature, etc.; _ib._ 10, on the paganism of the practice; _ib._ 13 (end), a list of the heathen gods honoured if a Christian hang a crown on his door.

[8] _Pæd._ ii, 129, 3; iii, 56, 3; Tertullian ironically, _de cultu fem._ ii, 10, _scrupulosa deus et auribus vulnera intulit_.

[9] iii, 4, 2. Cf. Erman, _Handbook of Egyptian Religion_, p. 22: "In the temple of Sobk there was a tank containing a crocodile, a cat dwelt in the temple of Bast." The simile also in Lucian, _Imag._ 11, and used by Celsus _ap._ Orig. _c. Cels._ iii, 17.

[10] iii, 64, 2.

[11] iii, 79, 5.

[12] iii, 50.

[13] iii, 59, 2.

[14] ii, 60, 61.

[15] iii, 92. Cf., in general, Tertullian, _de Cultu Feminarum_.

[16] Euseb. _E.H._ v, 10.

[17] Euseb. _E.H._ vi, 11, 6; vi, 14, 8.

[18] Euseb. _E.H._ vi, 6; see de Faye, _Clément d'Alexandrie_, pp. 17 to 27, for the few facts of his life--a book I have used and shall quote with satisfaction.

[19] Epiphanius, _Haer._ I, ii, 26, p. 213; de Faye, _Clément d'Alexandrie_, p. 17, quoting Zahn.

[20] Euseb. _Præpar. Ev._ ii, 2, 64. _Klémes ... pántôn mèn dià peìras elthòn anèr, thâttón ge mèn plánes ananeúsas, hôs àn pròs toû sôteríou lógou kaì dià tês euaggelikês didaskalías tôn kakôn lelutrômenos_.

[21] _Pæd._ i, 1, 1.

[22] _Strom._ i, 48, 1; ii, 3, 1.

[23] _Strom._ vii. 111. Such hills are described in Greek novels; cf. Ælian, _Varia Historia_, xiii, 1, Atalanta's bower.

[24] One may perhaps compare the admiration of the contemporary Pausanias for earlier rather than later art; cf. Frazer, _Pausanias and other Sketches_, p. 92.

[25] _Strom._ i, 22, 5.

[26] _Strom._ i, 37, 6; and vi, 55, 3.

[27] _Strom._ i, 29, 10 (the phrase is Philo's); Truth in fact has been divided by the philosophic schools, as Pentheus was by the Mænads, Strom, i, 57. Cf. Milton, _Areopagitica_.

[28] _Protr._ 120, 1; _ô tôn hagíon hos alethôs mysterion, ô phoòos akerátou. dadouchoûmai toùs ouranoùs kaì tòn theòn epopteûsai, hágios gínomai muoúmenos, hierophanteî dè ho kyrios kaì tòn músten sphragízetai photagogôn_. Strange as the technical terms seem to-day, yet when Clement wrote, they suggested religious emotion, and would have seemed less strange than the terms modern times have kept from the Greek--bishop, deacon, liturgy, diocese, etc.

[29] _Strom._ iv, 162, 3.

[30] _Strom._ i, 71, 4. The Brahmans also in iii, 60.

[31] _Strom._ v, 20, 3; 31, 5; etc.

[32] _Strom._ vi, ch. iv, § 35 f.

[33] Origen, _c. Cels._ i, 2. Celsus' words: _hikanoùs ehureîn dógmata toùs barbárous_, and then _krînai dè kaì bebaiôsasthai kaì askêsai pròs aretèn tà hypò barbaron ehurethénta ameínonés eisin héllenes_. Pausanias, iv, 32, 4, _egò dè Chaldaíous kaì Indôn toùs mágous prôtous oîda eipóntas hos athánatos estin anthrótou phyche. kaí sphisi kaì Hellénon álloi te epeísthesan kaì ouch hékista Plâton ho Arístonos_.

[34] Euseb. _E.H._ vi, 13.

[35] _Strom._ i, 11. The quotation is roughly from Homer, _Od._ ii, 276.

[36] _Strom._ i, 43, i. Some who count themselves _euphueîs, mónen kaì psilèn tèn pístin apaitoûsi_.

[37] _Strom._ i, 45, 6, _oi orthodoxastaí_.

[38] _Strom._ vii, 55.

[39] _Pædag._ i, 26; 27. Perhaps for "he saith," we should read "it saith," viz. Scripture.

[40] _Strom._ v, 9.

[41] _Strom._ 43, 3-44, 2.

[42] _Pæd._ i, 14, 2; 19. Cf. Blake's poem.

[43] _Pæd._ i, 22, 3.

[44] Marcus Aurelius, xi, 3. He may have had in mind some who courted martyrdom.

[45] Euseb. _E.H._ v, 28, quotes a document dealing with men who study Euclid, Aristotle and Theophrastus, and all but worship Galen, and have "corrected" the Scriptures. For the view of Tertullian on this, see p. 337.

[46] _Strom._ i, 18, 2.

[47] _Strom._ vi, 80, 5.

[48] _Strom._ vi, 162, 5.

[49] _Strom._ i, 19, 2. _psilê tê perì tôn dogmatisthenton autoîs chromenous phrâsei, ue synembaínontas eis tèn kata meros áchri syggnóseos ekkálypsin_.

[50] _Strom._ vi, 59, 1. The exact rendering of the last clause is doubtful; the sense fairly clear.

[51] _Strom._ i, 97, 1-4.

[52] Spherical astronomy. A curious passage on this at the beginning of Lucan's _Pharsalia_, vii.

[53] _Strom._ vi, 93, 94. The line comes from a play of Sophocles, fr. 695. It may be noted that Clement has a good many such fragments, and the presence of some very doubtful ones among them, which are also quoted in the same way by other Christian writers (_e.g._ in _Strom_, v, 111-113), raises the possibility of his borrowing other men's quotations to something near certainty. Probably they all used books of extracts. See Justin, _Coh. ad. Gent._ 18; Athenagoras, _Presb._ 5, 24.

[54] _Strom._ vi, 152, 3-154, 1. Cf. _Strom._ iv, 167, 4, "the soul is not sent from heaven hither for the worse, for God energizes all things for the better."--If the English in some of these passages is involved and obscure, it perhaps gives the better impression of the Greek.

[55] Cf. _Iliad_, 3, 277.

[56] We may note his fondness for the old idea of Plato that man is an _phytòn ouránion_ and has an _emphytos archaia pròs ouranon koinoniá_. Cf. _Protr._ 25, 3; 100, 3.

[57] _Strom._ vi, 156, 3-157, 5.

[58] _Strom._ vi, 159. Cf. vi, 57, 58, where he asks Who was the original teacher, and answers that it is the First-born, the Wisdom.

[59] _Strom._ i, 28, _kata proegoúmenon_ and _kat epakoloúthema_. See de Faye, p. 168, 169. Note ref. to Paul, _Galat._ 3, 24.

[60] _Strom._ vi, 67, 1.

[61] _Strom._ vi, 42, 1.

[62] _Strom._ i, 99, 3.

[63] _Strom._ vi, 44, 1.

[64] _Strom._ vi, 44, 4.

[65] _Strom._ vi, 45-7; Cf. _Strom._ ii, 44, citing Hermas, _Sim._ ix, 16, 5-7. A curious discussion follows (in _Strom._ vi, 45-52) on the object of the Saviour's descent into Hades, and the necessity for the Gospel to be preached in the grave to those who in life had no chance of hearing it. "Could he have done anything else?" (§ 51).

[66] _Strom._ vi, 110, 111; Deuteronomy 4, 19, does not bear him out--neither in Greek nor in English.

[67] _Strom._ i, 105 and 108. Cf. Tert. _adv. Marc._ ii, 17, _sed ante Lycurgos et Salonas omnes Moyses et deus; de anima_, 28, _mutio antiquior Moyses etiam Saturno nongentis circiter annis_; cf. _Apol._ 19.

[68] For the Scripture parallels see _Strom._ v, 90-107. For Euripides and other inter-Hellenic plagiarisms, _Strom._ vi, 24.

[69] _Strom._ vii, 6.

[70] _Strom._ v, 10, 2. See an amusing page in Lecky, _European Morals_, i, 344.

[71] _Strom._ i, 94, 1; _katà períptosin_; _katà syntychian_; _physikèn ennoian_; _koinòn noûn_.

[72] _Strom._ v, 10; i, 18; 86; 94.

[73] _Strom._ i, 81, 1; _John_ 10, 8.

[74] _Strom._ vi, 66; 159.

[75] _Strom._ vi, 67, 2.

[76] _Odyssey_, iv, 221, Cowper's translation.

[77] _Protr._ 1-3.

[78] _Ibid._ 5; 6.

[79] _Protr._ 8, 4, _lógos ho toû theoû ánthropos genómenos hína dè kaì sù parà anthropou máthes, pê pote ára anthropos gentai theós_.

[80] _Protr._ 25, 3; ref. to Euripides, _fr._ 935, and _Troades_, 884. The latter (not quite correctly quoted by Clement) is one of the poet's finest and profoundest utterances.

[81] _Protr._ 56, 6.

[82] _Ibid._ 63, 5.

[83] _Protr._ 66, 3.

[84] _Ibid._ 66, 5.

[85] _Ibid._ 68, 1.

[86] _Protr._ 70, 1; in _Strom._ i, 150, 4, he quotes a description of Plato as _Mousês attikíxon_. Cf. Tertullian, _Apol._ 47.

[87] _Protr._ 76. He quotes _Orestes_, 591 f.; _Alcestis_, 760; and concludes (anticipating Dr Verrall) that in the _Ion gymnê te kephalê ekkukleî tô theátro tous theoús_, quoting _Ion_, 442-447.

[88] _Protr._ 82, 1.

[89] _Ibid._ 84, 2.

[90] _Ibid._ 85, 4.

[91] _Ibid._ 86, 1.

[92] _Protr._ 86, 2. The reference is to _Odyssey_, i, 57. One feels that, with more justice to Odysseus, more might have been made of his craving for a sight of the smoke of his island home.

[93] _Protr._ 88, 2, 3.

[94] Elsewhere, he says God is beyond the Monad, _Pæd._ i, 71, 1, _epékein toû henòs kaì hypèr autèn tèn monáda_. See p. 290.

[95] _Protr._ 94, 1, 2. On God making the Christian his child, cf. Tert. _adv. Marc._ iv, 17.

[96] _Protr._ 100, 3, 4.

[97] _Ibid._ 107, 1.

[98] _Ibid._ 108, 5.

[99] _Protr._ 116, 1, _hypsos_ (height) is the word used in literature for "sublimity," and that may be the thought here. Cf. Tert. _de Bapt._ 2, _simplicitas divinorum operum ... et magnificentia_. See p. 328.

[100] _Protr._ 117, 4.

[101] _Strom._ ii, 9, 6.

[102] _Ibid._ vii, 49.

[103] _Psalm_ 63, 1.

[104] See Caird, _Evolution of Theology in the Greek Philosophers_, ii, pp. 183 ff; de Faye, _Clément_, pp. 231-8.

[105] _Pæd._ i, 71, 1; cf. Philo, _Leg. Alleg._ ii, § 1, 67 M. _táttetai oûn ho theòs katà tò en kaì tèn monáda, mâllon dè kaì he monàs katà tòn héna theón_. Cf. de Faye, p. 218.

[106] Expressions taken from Aristotle, _Anal. Post._ i, 2, p. 71 b, 20.

[107] _Strom._ v, 81, 5-82, 3.

[108] _Strom._ ii, 74, 1-75, 2; cf. Plutarch, _de def. or._ 414 F, 416 F (quoted on p. 97), on involving God inhuman affairs; and also _adv. Sto._ 33, and _de Sto. repugn._ 33, 34, on the Stoic doctrine making God responsible for human sin. Cf. further statements in the same vein in _Strom._ ii, 6, 1; v 71, 5; vii, 2.

[109] _Strom._ v. 65, 2.

[110] _Strom._ ii, 72, 1-4.

[111] _Strom._ iv, 151, 1.

[112] See _Strom._ ii, 103, 1; iv, 138, 1; vi, 71-73; _Pæd._ i, 4, 1.

[113] _Strom._ vii, 37, Mayor's translation. The "expressions" are said to go back to Xenophanes (cited by Sext. Empir. ix, 144) _oulos gàr horâ, oûlos dè noeî, oûlos dé t' akoúei_. Cf. Pliny, _N. H._ ii, 7, 14, _quisquis est deus, si modo est alius, et quacumque in parte, totus est sensuus, totus visuus, totus audituus, totus animæ, totus animæ, totus sui_.

[114] Cf. _Strom._ ii, 30, 1, _ei gàr anthrópinon ên tò epitédeuma, hos Hellenes epélabon, kàn apésbe_. _he dè aúxei_ (_sc._ _he pístis_). _Protr._ 110, 1, _ou gàr àn oútos en olígo chróno tosoûton érgon áneu theias komidês exénusen ho kúrios_.

[115] _Strom._ vii, 5, J. B. Mayor's translation.

[116] _Pæd._ i, 6, 6, _tò dè sôma kallei kaì eurythmia synekerásato_.

[117] Phrases mostly from Strom, vii, 6-9. _ennoian enestáchtai theoû_. See criticism of Celsus, p. 244.

[118] _Pæd._ iii, 99, 2-100, 1. The quotation is from Homer's description of Hephaistos making the shield for Achilles, _Il._ 18, 483.

[119] All parts of the universe.

[120] _Strom._ vii, 9. Mayor's translation, modified to keep the double use of _pneûma_. For the magnet see Plato, _Ion._ 533 D, E.

[121] _Strom._ vii, 12.

[122] _Strom._ v, 16, 3 (no article with Logos).

[123] _Strom._ vii, 7

[124] _Strom._ vii, 9.

[125] _Strom._ v, 38, 6, _ho kúrios hyperáno tou kósmon, mâllon dè epekeino toû noetoû_.

[126] _Protr._ 110, 1.

[127] _Protr._ 63, 5; 84, 2; 68, 4.

[128] _Pæd._ i, 6, 2, _ólou kédetai toû plásmatos, kaì sôma kaì psychèn akeîtai autoû no panarkès tès anthropótetos iatrós_.

[129] _Protr._ 110, 2, 3. Cf. also _Pæd._ i, 4, 1-2.

[130] _Strom._ vii, 6. Cf. _Pæd._ i, 4, 2. _apólutos eis tò pantelès anthropinon pathôn_.

[131] _Strom._ v, 40, 3.

[132] _Strom._ v, 7, 7-8.

[133] _Protr._ 6, 1-2, _touto mónon apolaúon hemôn hò sozómetha_.

[134] _Protr._ 6, 5.

[135] _Protr._ 7, 3.

[136] The references are (in order) _Pæd._ i, 55; i, 53, 2; i, 59, 1; ii, 118, 5; _Protr._ 120, 2.

[137] _Strom._ iii, 49, 1-3, _oudè anthropos ên koinós_.

[138] _Strom._ vii, 93.

[139] See _Protevangelium Jacobi_, 19, 20 (in Tischendorf's _Evangelia Apocrypha_, p. 36), a work quoted in the 4th century by Gregory of Nyssa, and possibly the source of this statement of Clement's. Tischendorf thinks it may also have been known to Justin. See also _pseudo-Matthei evangelium_, 13 (Tischendorf, p. 75), known to St Jerome.

[140] _Strom._ vi, 71, 2. A strange opinion of Valentinus about Jesus eating may be compared, which Clement quotes without dissent in _Strom._ iii, 59, 3. See p. 249, n. 4.

[141] Printed in Dindorf's edition, vol. iii, p. 485.

[142] _Strom._ vi, 151, 3. Cf. Celsus, p. 249, and Tert. _de carne Christi_, 9, _Adeo nec humanæ honestatis corpus fuit_; Tertullian however is far from any such fancies as to Christ's body not being quite human, see p. 340.

[143] _Strom._ iv, 86, 2, 3; contrast Tertullian's attitude in _de Fuga in Persecutione_, etc.

[144] _Pæd._ 19, 4.

[145] _Pæd._ iii, 85, 3.

[146] _Protr._ 115, 2.

[147] _Pæd._ i, ch. 13.

[148] _Strom._ vi, 98, 1.

[149] Cf. _Strom._ i, 173; iv, 153, 2; _Pæd._ i, 70, _he gàr kolasis ep' agathô kaì ep' opheleia toû kolazoménon_.

[150] Cf. J. B. Mayor, Pref. to _Stromateis_, vii, p. xl.

[151] _Strom._ ii, ch. 4. Cf. ii, 48.

[152] _Strom._ ii, 8, 4.

[153] _Strom._ vi, 81, 1.

[154] _Strom._ iv, 136, 5.

[155] From Æsch. _Agam._ 36.

[156] _Strom._ vii, 13. (Mayor's translation in the main). Cf. _Protr._ 86, 2, _theosébeia exomoioûsa tô theô_; _Pæd._ 1, 99, 1; _Strom._ vi, 104, 2.

[157] _Strom._ v, 71, 3.

[158] _Pæd._ iii, 1, 1, and 5.

[159] _Strom._ iv, 152, 1.

[160] _Strom._ vii, 101.

[161] _Strom._ ii, 104, 2, 3, with reff. to Paul _Gal._ 6, 14; and Odyssey, 2, 406. Other passages in which the notion occurs are _Strom._ iv, 149, 8; vii, 56, 82. Augustine has the thought--all the Fathers, indeed, according to Harnack. See Mayor's note on _Strom._ vii, 3. It also comes in the _Theologia Germanica_.

[162] _Strom._ iv. 62, 4; 58, 3; the _aretè_ in _Pæd._ i, 10, 1.

[163] _Pæd._ ii, 46, 1.

[164] _Strom._ ii, 139, 5.

[165] _Strom._ ii, 140, 1, a very remarkable utterance.

[166] _Strom._ vii, 70, end.

[167] _Pæd._ ii, 83, 1,

_toîs dè bebamekósi skópos he paidopoiîa, telos dè he euteknía_. Cf. Tertullian, _adv. Marc._ iv, 17, on the impropriety of God calling us children if we suppose that he _nobis filios facere non permisit auferendo connubium_. The opposite view, for purposes of argument perhaps, in _de exh. castitatis_, 12, where he ridicules the idea of producing children for the sake of the state.

[168] _Strom._ iii, 68, 1.

[169] _Protr._ 4, 3.

[170] _Protr._ 118, 4.

[171] _Strom._ iv, 135, 4.

[172] _Strom._ iv, 138, 2, 3.

[173] _Pæd._ i, 7, 2.

[174] _Pæd._ i, 20, 3, 4.

[175] _Pæd._ i, 22, 2, _móne púte eis toùs aiônas menei chaírous aeí_.

{305}