[1] See the letter of Hadrian quoted by Vopiscus, _Saturninus_, 8
(_Script. Hist. Aug._).
[2] _Paedag._ ii, 2; 13; 14.
[3] _Paed._ ii, 20, 2, 3.
[4] _Paed._ ii, 32, 2.
[5] _Paed._ ii, 38, 1-3.
[6] _Paed._ ii, 45-60.
[7] _Paed._ 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] _Paed._ 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, _Clement 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, _Clement
d'Alexandrie_, p. 17, quoting Zahn.
[20] Euseb. _Praepar. Ev._ ii, 2, 64. _Klemes ... panton men dia peiras
elthon aner, thatton ge men planes ananeusas, hos an pros tou soteriou
logou kai dia tes euaggelikes didaskalias ton kakon lelutromenos_.
[21] _Paed._ i, 1, 1.
[22] _Strom._ i, 48, 1; ii, 3, 1.
[23] _Strom._ vii. 111. Such hills are described in Greek novels; cf.
AElian, _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 Maenads,
Strom, i, 57. Cf. Milton, _Areopagitica_.
[28] _Protr._ 120, 1; _o ton hagion hos alethos mysterion, o phooos
akeratou. dadouchoumai tous ouranous kai ton theon epopteusai, hagios
ginomai muoumenos, hierophantei de ho kyrios kai ton musten
sphragizetai photagogon_. 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, Sec. 35 f.
[33] Origen, _c. Cels._ i, 2. Celsus' words: _hikanous ehurein dogmata
tous barbarous_, and then _krinai de kai bebaiosasthai kai askesai pros
areten ta hypo barbaron ehurethenta ameinones eisin hellenes_.
Pausanias, iv, 32, 4, _ego de Chaldaious kai Indon tous magous protous
oida eipontas hos athanatos estin anthrotou phyche. kai sphisi kai
Hellenon alloi te epeisthesan kai ouch hekista Platon ho Aristonos_.
[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 _euphueis, monen kai
psilen ten pistin apaitousi_.
[37] _Strom._ i, 45, 6, _oi orthodoxastai_.
[38] _Strom._ vii, 55.
[39] _Paedag._ 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] _Paed._ i, 14, 2; 19. Cf. Blake's poem.
[43] _Paed._ 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. _psile te peri ton dogmatisthenton autois
chromenous phrasei, ue synembainontas eis ten kata meros achri
syggnoseos ekkalypsin_.
[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
_phyton ouranion_ and has an _emphytos archaia pros ouranon koinonia_.
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 proegoumenon_ and _kat epakolouthema_. 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?" (Sec. 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; _kata periptosin_; _kata syntychian_; _physiken
ennoian_; _koinon noun_.
[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, _logos ho tou theou anthropos genomenos hina de kai
su para anthropou mathes, pe pote ara anthropos gentai theos_.
[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 _Mouses attikixon_. Cf. Tertullian, _Apol._ 47.
[87] _Protr._ 76. He quotes _Orestes_, 591 f.; _Alcestis_, 760; and
concludes (anticipating Dr Verrall) that in the _Ion gymne te kephale
ekkuklei to theatro tous theous_, 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, _Paed._ i, 71, 1,
_epekein tou henos kai hyper auten ten monada_. 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, _Clement_, pp. 231-8.
[105] _Paed._ i, 71, 1; cf. Philo, _Leg. Alleg._ ii, Sec. 1, 67 M.
_tattetai oun ho theos kata to en kai ten monada, mallon de kai he
monas kata ton hena theon_. 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; _Paed._ 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
gar hora, oulos de noei, oulos de t' akouei_. 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 animae, totus
animae, totus sui_.
[114] Cf. _Strom._ ii, 30, 1, _ei gar anthropinon en to epitedeuma, hos
Hellenes epelabon, kan apesbe_. _he de auxei_ (_sc._ _he pistis_).
_Protr._ 110, 1, _ou gar an outos en oligo chrono tosouton ergon aneu
theias komides exenusen ho kurios_.
[115] _Strom._ vii, 5, J. B. Mayor's translation.
[116] _Paed._ i, 6, 6, _to de soma kallei kai eurythmia synekerasato_.
[117] Phrases mostly from Strom, vii, 6-9. _ennoian enestachtai
theou_. See criticism of Celsus, p. 244.
[118] _Paed._ 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 _pneuma_. 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 kurios hyperano tou kosmon, mallon de
epekeino tou noetou_.
[126] _Protr._ 110, 1.
[127] _Protr._ 63, 5; 84, 2; 68, 4.
[128] _Paed._ i, 6, 2, _olou kedetai tou plasmatos, kai soma kai psychen
akeitai autou no panarkes tes anthropotetos iatros_.
[129] _Protr._ 110, 2, 3. Cf. also _Paed._ i, 4, 1-2.
[130] _Strom._ vii, 6. Cf. _Paed._ i, 4, 2. _apolutos eis to panteles
anthropinon pathon_.
[131] _Strom._ v, 40, 3.
[132] _Strom._ v, 7, 7-8.
[133] _Protr._ 6, 1-2, _touto monon apolauon hemon ho sozometha_.
[134] _Protr._ 6, 5.
[135] _Protr._ 7, 3.
[136] The references are (in order) _Paed._ i, 55; i, 53, 2; i, 59, 1;
ii, 118, 5; _Protr._ 120, 2.
[137] _Strom._ iii, 49, 1-3, _oude anthropos en koinos_.
[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 humanae 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] _Paed._ 19, 4.
[145] _Paed._ iii, 85, 3.
[146] _Protr._ 115, 2.
[147] _Paed._ i, ch. 13.
[148] _Strom._ vi, 98, 1.
[149] Cf. _Strom._ i, 173; iv, 153, 2; _Paed._ i, 70, _he gar kolasis
ep' agatho kai ep' opheleia tou kolazomenon_.
[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 AEsch. _Agam._ 36.
[156] _Strom._ vii, 13. (Mayor's translation in the main). Cf.
_Protr._ 86, 2, _theosebeia exomoiousa to theo_; _Paed._ 1, 99, 1;
_Strom._ vi, 104, 2.
[157] _Strom._ v, 71, 3.
[158] _Paed._ 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 _arete_ in _Paed._ i, 10, 1.
[163] _Paed._ ii, 46, 1.
[164] _Strom._ ii, 139, 5.
[165] _Strom._ ii, 140, 1, a very remarkable utterance.
[166] _Strom._ vii, 70, end.
[167] _Paed._ ii, 83, 1,
_tois de bebamekosi skopos he paidopoiia, telos de he euteknia_. 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] _Paed._ i, 7, 2.
[174] _Paed._ i, 20, 3, 4.
[175] _Paed._ i, 22, 2, _mone pute eis tous aionas menei chairous aei_.
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