THE GREEKS BUT CHILDREN COMPARED WITH THE HEBREWS.
Whence most beautifully the Egyptian priest in Plato said, “O Solon,
Solon, you Greeks are always children, not having in your souls a
single ancient opinion received through tradition from antiquity.
And not one of the Greeks is an old man;” meaning by old, I suppose,
those who know what belongs to the more remote antiquity, that is,
our literature; and by young, those who treat of what is more recent
and made the subject of study by the Greeks,--things of yesterday and
of recent date as if they were old and ancient. Wherefore he added,
“and no study hoary with time;” for we, in a kind of barbarous way,
deal in homely and rugged metaphor. Those, therefore, whose minds are
rightly constituted approach the interpretation utterly destitute of
artifice. And of the Greeks, he says that their opinions “differ but
little from myths.” For neither puerile fables nor stories current
among children are fit for listening to. And he called the myths
themselves “children,” as if the progeny of those, wise in their own
conceits among the Greeks, who had but little insight; meaning by
the “hoary studies” the truth which was possessed by the barbarians,
dating from the highest antiquity. To which expression he opposed the
phrase “child fable,” censuring the mythical character of the attempts
of the moderns, as, like children, having nothing of age in them,
and affirming both in common--their fables and their speeches--to be
puerile.
Divinely, therefore, the power which spoke to Hermas by revelation
said, “The visions and revelations are for those who are of double
mind, who doubt in their hearts if these things are or are not.”
Similarly, also, demonstrations from the resources of erudition,
strengthen, confirm, and establish demonstrative reasonings, in so
far as men’s minds are in a wavering state like young people’s. “The
good commandment,” then, according to the Scripture, “is a lamp,
and the law is a light to the path; for instruction corrects the
ways of life.”[1083] “Law is monarch of all, both of mortals and of
immortals,” says Pindar. I understand, however, by these words, Him who
enacted law. And I regard, as spoken of the God of all, the following
utterance of Hesiod, though spoken by the poet at random and not with
comprehension:
“For the Saturnian framed for men this law:
Fishes, and beasts, and winged birds may eat
Each other, since no rule of right is theirs;
But Right (by far the best) to men he gave.”
Whether, then, it be the law which is connate and natural, or that
given afterwards, which is meant, it is certainly of God; and both
the law of nature and that of instruction are one. Thus also Plato,
in _The Statesman_, says that the lawgiver is one; and in _The Laws_,
that he who shall understand music is one; teaching by these words
that the Word is one, and God is one. And Moses manifestly calls the
Lord a covenant: “Behold I am my Covenant with thee,”[1084] having
previously told him not to seek the covenant in writing.[1085] For it
is a covenant which God, the Author of all, makes. For God is called
Θεός, from θέσις (placing), and order or arrangement. And in the
_Preaching_[1086] of Peter you will find the Lord called Law and Word.
But at this point, let our first Miscellany[1087] of gnostic notes,
according to the true philosophy, come to a close.
FOOTNOTES:
[1] Epiph. _Hær._ xxxii. 6.
[2] _Strom._ lib. i. c. v.
[3] Eusebius, _Hist. Eccl._ vi. 6.
[4] Hieron. _Lib. de Viris illustribus_, c. 38; Ph. _Bibl._
111.
[5] Eusebius, _Hist. Eccl._ vi. 13, Phot. _Bibl._ 111.
[6] _Hist. Eccl._ vi. 6.
[7] The Greek is ὑπερτάτην, lit. highest. Potter appeals to the use of
ὑπἐρτερος 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.
[8] Isa. ii. 3.
[9] Ps. xcvi. 1, xcviii. 1.
[10] _Odyssey_, v. 220.
[11] Matt. iii. 9; Luke iii. 8.
[12] Matt. iii. 7; Luke iii. 7.
[13] Tit. iii. 3–5.
[14] Probably a quotation from a hymn.
[15] Ps. cx. 3. Septuagint has, “before the morning star.”
[16] John i. 1.
[17] Tit. ii. 11–13.
[18] Eph. ii. 2.
[19] Phil. ii. 6, 7.
[20] John i. 23.
[21] Isa. xl. 3.
[22] Isa. liv. 1.
[23] This may be translated, “of God the Christ.”
[24] John x. 9.
[25] Matt. xi. 27.
[26] What this is, is not known; but it is likely that the word is a
corruption of ἱερὰν ὄρῦν, the sacred oath.
[27] ἂχρηστα χρηστήρια
[28] The text has ἀνιἐρου, 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 ἀνιἐρους: “unholy
interpreters.”
[29] The cernos some take to be a vessel containing poppy, etc.,
carried in sacrificial processions. The scholiast says that it is a fan.
[30] Proserpine or Pherephatta.
[31] The scholiast takes the ῥὀμβος to mean a piece of wood attached to
a cord, and swung round so as to cause a whistling noise.
[32] This sentence is read variously in various editions.
[33] Eph. ii. 12.
[34] Euripides.
[35] Eph. ii. 3–5.
[36] _Iliad_, v. 31.
[37] _Iliad_, v. 385.
[38] _Iliad_, xviii. 410.
[39] _Iliad_, iii. 243. Lord Derby’s translation is used in extracts
from the _Iliad_.
[40] The MSS. read “_small_,” but the true reading is doubtless
“_tall_.”
[41] _Iliad_, i. 527.
[42] _Iliad_, viii. 324.
[43] Meursius proposed to read, “at Agra.”
[44] _The beams of Sol or the Sun_ is an emendation of Potter’s. The
MSS. read “_the Elean Augeas_.”
[45] _Odyss._ xix. 163.
[46] So Liddel and Scott. Commentators are generally agreed that the
epithet is an obscene one, though what its precise meaning is they can
only conjecture.
[47] An obscene epithet, derived from χοῖρος, a sow, used metonymically
for _muliebria_, and θλίβω, to press or rub.
[48] Hesiod, _Works and Days_, I. i. 250.
[49] _Iliad_, iv. 49.
[50] Plutarch, xx.
[51] _Iliad_, iii. v. 33.
[52] If we read χαριἐστερον, 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.”
[53] _Odyss._ xx. v. 351.
[54] Vulg. _Sybillini_, p. 253.
[55] 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.
[56] _Iliad_, xvi. 433.
[57] _Iliad_, i. v. 22; μετὰ ὸαίμονας ἄλλους.
[58] _Odyss._ viii. v. 266.
[59] Sibyl. Justin Martyr, _Cohort. ad Græcos_, p. 81; English Transl.
(A.N. Lib.), p. 304.
[60] Ex. xx. 4.
[61] Ps. xcvi. 5.
[62] Ps. xxxiii. 6.
[63] Ps. viii. 4.
[64] Gal. iv. 9.
[65] _Timæus._
[66] Deut. xxv. 13, 15.
[67] The _Sibyl_.
[68] Or Asseus, native of Asso.
[69] _Il._ iii. 405.
[70] _Il._ vi. 132.
[71] _Orestes_, 590.
[72] _Ion_, 422.
[73] Jer. xxiii. 24.
[74] Isa. xl. 12.
[75] Isa. lxiv. 1, 2.
[76] Isa. lxvi. 1.
[77] Jer. viii. 2, xxx. 20, iv. 6.
[78] Deut. xxxii. 39.
[79] Amos iv. 13.
[80] Isa. xlv. 19, 20.
[81] Isa. xlv. 21–23.
[82] Isa. xl. 18, 19.
[83] Isa. x. 10, 11.
[84] Isa. x. 14.
[85] Prov. viii. 22.
[86] Prov. xi. 6.
[87] Prov. vi. 9.
[88] Prov. vi. 11.
[89] Prov. vi. 23.
[90] Jer. x. 12.
[91] Deut. xi. 4, 13, x. 20.
[92] Ps. ii, 12, 13.
[93] Ps. iv. 3.
[94] Rom. i. 21, 23, 25.
[95] Gen. i. 1.
[96] This is made up of several passages, as Isa. xiii. 10, Ezek.
xxxii. 7, Joel ii. 10, 31, iii. 15.
[97] Matt. v. 18.
[98] Prov. iii. 11.
[99] Heb. xii. 21.
[100] Matt. xxv. 41, 46.
[101] Eph. iv. 17–19.
[102] Eph. v. 14.
[103] Ps. cx. 3.
[104] Ps. xcv. 8, 9.
[105] Ps. xcv. 9–11.
[106] Ps. xcv. 7.
[107] 1 Tim. i. 14.
[108] 1 Tim. iv. 10.
[109] 2 Tim. iii. 15.
[110] 1 Tim. iii. 16, 17.
[111] Matt. iv. 17.
[112] Phil. iv. 5.
[113] Ps. xxxiv. 8, where Clem. has read Χριστὁς for χρηστὁς.
[114] Ps. xxxiv. 12.
[115] Zech. iii. 2.
[116] _Iliad_, ii. 315.
[117] Isa. i. 3.
[118] Isa. liv. 17.
[119] Isa. liv. 17, where Sept. reads, “ye shall be righteous.”
[120] Isa. lv. 1.
[121] 1 Cor. ii. 9.
[122] Deut. xxx. 15.
[123] Isa. i. 20.
[124] Isa. i. 20, xxxiii. 11.
[125] Minerva.
[126] Gen. i. 26.
[127] John iii. 19.
[128] _Odyss._ xiii. 203.
[129] 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.
[130] Ps. xxiv. 1; 1 Cor. x. 26, 28.
[131] 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.
[132] Matt. vi. 20, 21.
[133] Ps. lviii. 4, 5.
[134] “They” seems to refer to sanctity and the word.
[135] Ps. lxxii. 9.
[136] Ps. lxii. 8.
[137] Ps. lxx. 4.
[138] Ex. xx. 13–16; Deut. vi. 3.
[139] Luke vi. 29.
[140] Matt. v. 28.
[141] Gal. iii. 28, vi. 15.
[142] _Iliad_, v. 128.
[143] Ps. xix. 11.
[144] Ps. xxii. 23.
[145] Rom. viii. 17.
[146] Heb. ii. 11.
[147] Aratus.
[148] Heb. viii. 10–12; Jer. xxxi. 33, 34.
[149] _Il._ vi. 236.
[150] Eph. vi. 14–17.
[151] Isa. lviii. 9.
[152] _Odys._ xii. 226.
[153] _Odys._ xii. 184.
[154] 1 Cor. ii. 9.
[155] Eurip. _Bacch._ 916.
[156] Matt. xi. 28, 29, 30.
[157] Clement here draws a distinction, frequently made by early
Christian writers, between the image and 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.
[158] Ps. lxxxii. 6.
[159] Ps. lxxiii. 1.
[160] The pædagogus.
[161] Num. vi. 9.
[162] Num. vi. 2.
[163] Ps. lxxxvi. 2, 3.
[164] Mark ii. 11.
[165] John xi. 23.
[166] 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 identifies elsewhere with the Logos, the ἅνθρωπος ὰπαθής, 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.
[167] John xvi. 27.
[168] John xvii. 23.
[169] Matt. xv. 14.
[170] John i. 14.
[171] Luke xx. 34.
[172] John xxi. 4, 5.
[173] Matt. xix. 14.
[174] Matt. xviii. 3.
[175] Matt. xxi. 9.
[176] Matt. xxi. 16; Ps. viii. 3.
[177] John xiii. 33.
[178] Matt. xi. 16, 17.
[179] Ps. cxiii. 18.
[180] Isa. viii.
[181] Matt. xxv. 33.
[182] Matt. x. 16.
[183] Lev. xv. 29, xii. 8; Luke ii. 24.
[184] Matt. xxiii. 37.
[185] Isa. lxv. 15, 16.
[186] Jer. v. 8.
[187] Zech. ix. 9; Gen. xlix. 11.
[188] Isa. xl. 11.
[189] Matt. xviii. 1.
[190] 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.
[191] Matt. vi 34.
[192] Ps. v. 6.
[193] 2 Cor. xi. 2.
[194] Eph. iv. 13–15.
[195] 1 Thess. ii. 6, 7.
[196] Isa. lxvi. 2.
[197] Rom. xvi. 19.
[198] Matt. xi. 27; Luke x. 28.
[199] Isa. lxvi. 12, 13.
[200] Gen. xxvi. 8.
[201] Isa. ix. 6.
[202] Luke vii. 28.
[203] John i. 29, 36.
[204] In allusion apparently to John viii. 35, 36.
[205] Ps. lxxxii. 6.
[206] χάρισμα.
[207] John i. 4.
[208] John v. 24.
[209] viz. the result of His will.
[210] 1 Thess. iv. 9.
[211] Eph. v. 8.
[212] φῶς, light; φώς, a man.
[213] John vi. 40.
[214] John iii. 36.
[215] Matt. ix. 29.
[216] Migne’s text has ὰποκάλυψις. The emendation ὰπόληψις is
preferable.
[217] Gal. iii. 23–25.
[218] Gal. iii. 26–28.
[219] 1 Cor. xii. 13.
[220] Luke x. 21.
[221] Luke x. 21.
[222] 1 Cor. xiv. 20.
[223] 1 Cor. xiii. 11.
[224] viz. simple or innocent as a child, and _foolish_ as a child.
[225] 1 Cor. xiii. 11.
[226] Gal. iv. 1–5.
[227] Gal. iv. 7.
[228] 1 Cor. iii. 2.
[229] Ex. iii. 8.
[230] Rev. i. 8.
[231] 1 Cor. iii. 1.
[232] 1 Cor. iii. 3.
[233] John vi. 56.
[234] 1 Cor. xiii. 12.
[235] Rom. viii. 9.
[236] 1 Cor. ii. 9.
[237] 2 Cor. xii. 2–4.
[238] Jer. ix. 23; 1 Cor. i. 31; 2 Cor. x. 17.
[239] John vi. 54.
[240] The emendation ὰπολήρησις is adopted instead of the reading in
the text.
[241] John vi. 53, 54.
[242] 1 Pet. ii. 1–3. Clement here reads Χριστός, _Christ_, for
χρηστός, _gracious_, in Text. Rec.
[243] 1 Cor. vi. 13.
[244] 1 Cor. iii. 2.
[245] John iv. 32–34.
[246] Matt. xx. 22, etc.
[247] John vi. 32, 33, 51.
[248] Gen. xlix. 11.
[249] 1 Cor. iii. 2.
[250] _Il._ xiv. 113.
[251] _Il._ i. 248.
[252] Ps. xix. 10.
[253] Deut. xxxii. 13, 14.
[254] Isa. vii. 15.
[255] Phil. iii. 12–14.
[256] Phil. iii. 15.
[257] John x. 11.
[258] John x. 16.
[259] παιδαγωγός.
[260] παιδευτής; Hos. v. 2.
[261] παιδαγωγία.
[262] Deut. xxxii. 10–12.
[263] Ex. xx. 1.
[264] Gen. xvii. 1, 2.
[265] Gen. xxviii. 15.
[266] Gen. xxxii. 24.
[267] Or, “against the evil one.”
[268] Gen. xxxii. 30.
[269] Gen. xlvi. 3.
[270] Ex. xxxii. 33, 34.
[271] Ex. xxxii. 33, 34.
[272] Ezek. xviii. 23, 32.
[273] Gen. xlix. 6.
[274] Deut. vi. 2.
[275] Matt. xxii. 37.
[276] Jer. i. 7.
[277] Jer. i. 5.
[278] John i. 17.
[279] John i. 3.
[280] Deut. xviii. 15.
[281] Deut. xviii. 19.
[282] Isa. xi. 1, 3, 4.
[283] Ps. cxviii. 18.
[284] Ps. ii. 9.
[285] 1 Cor. iv. 21.
[286] Ps. cx. 2.
[287] Ps. xxiii. 4.
[288] Ecclus. xxi. 7.
[289] Ps. ciii. 14.
[290] Wisd. xi. 25.
[291] John i. 1.
[292] For ἀληθείας, there are the readings ἀπαθείας and ἀτιμίας.
[293] Ecclus. xxii. 6–8.
[294] John xv. 1, 2.
[295] Ex. xx. 20.
[296] Ecclus. xxxiv. 14, 15.
[297] Isa. liii. 6.
[298] Deut. xxxii. 23–25.
[299] Ecclus. i. 27, 28.
[300] Plato, _Rep._ x. 617 E.
[301] Rom. iii. 5, 6.
[302] Deut. xxxii. 41, 42.
[303] Ecclus. i. 22.
[304] Amos iv. 11.
[305] Deut. xxxii. 20.
[306] Rom. xi. 22.
[307] Matt. v. 44.
[308] John xvii. 21–23.
[309] Ex. iii. 14.
[310] John xvii. 24–26.
[311] Ex. xx. 5, 6.
[312] Matt. xx. 21, xxv. 33.
[313] Matt. xix. 17.
[314] Ecclus. xvi. 13.
[315] Ecclus. xvi. 12, 3.
[316] Luke vi. 35, 36.
[317] Matt. xix. 17.
[318] Matt. v. 45.
[319] Ps. viii. 4.
[320] Ps. ii. 4, xi. 5, ciii. 19.
[321] Matt. vi. 9.
[322] Rom. iii. 21, 22.
[323] Rom. iii. 26.
[324] Rom. vii. 12.
[325] Luke x. 22; John xvii. 25.
[326] Ecclus. vii. 25, 26.
[327] Matt. xxiii. 37.
[328] Jer. iii. 9, vii. 9, xi. 13, xxxii. 29.
[329] Ezek. ii. 6, 7.
[330] Ex. iii. 18, 19.
[331] Isa. xxix. 13.
[332] Jer. v. 8, 9.
[333] Prov. i. 7.
[334] Hos. iv. 11; “understood not” in the Septuagint.
[335] Isa. i. 2, 3.
[336] Jer. i. 16, ii. 13, 19.
[337] Or, rebuke.
[338] Isa. xxx. 1.
[339] Lowth conjectures ἐπιστομῶν or ἐπιστομίζων, instead of ἀναστομῶν.
[340] Isa. i. 4.
[341] Jer. ii. 12, 13.
[342] Lam. i. 8.
[343] H. reads δηκτικόν, for which the text has ἐπιδεικτικόν.
[344] Prov. iii. 12.
[345] Ecclus. xxxii. 21.
[346] Ps. cxli. 5.
[347] Jer. vi. 10.
[348] Jer. ix. 26.
[349] Isa. xxx. 9.
[350] Matt. xxiii. 37–39.
[351] Isa. i. 4.
[352] 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.
[353] Ps. xviii. 43–45.
[354] Jer. iii. 8.
[355] Jer. v. 11, 12.
[356] Lam. i. 1, 2.
[357] Jer. iii. 3, 4.
[358] Nahum iii. 4.
[359] Deut. xxxii. 5, 6.
[360] Isa. i. 23.
[361] Ecclus. xviii. 13, 14.
[362] Ecclus. xvi. 12.
[363] Prov. xxiii. 14.
[364] Prov. xxiii. 13.
[365] Rom. xiii. 3, 4.
[366] Gal. iv. 16.
[367] John iv. 13, 14.
[368] Matt. iii. 12; Luke iii. 17.
[369] Ezek. xxxiv. 14, 15, 16.
[370] Ezek. xxxiv. 14–16.
[371] Isa. lviii. 9.
[372] Isa. xliii. 2.
[373] Matt. xx. 28; Mark x. 45.
[374] John iv. 6.
[375] Matt. xx. 28.
[376] Here Clement gives the sense of various passages, _e.g._
Jer. vi., Lev. xxvi.
[377] Prov. i. 24, 25.
[378] Ps. lxxviii. 8, 10.
[379] Ps. lxxviii. 32–35.
[380] Ecclus. xxx. 8.
[381] Ps. lxxviii. 38.
[382] Ps. lxxxix. 14.
[383] Luke x. 22.
[384] Prov. viii. 4, 6.
[385] Ps. i. 1, 2.
[386] Matt. xi. 5, 6; Luke vii. 19, 22, 23.
[387] Ps. xlviii. 8.
[388] Matt. xxii. 13, xxv. 30.
[389] Ezek. xviii. xxiii.
[390] Matt. xi. 28.
[391] Prov. iii. 13.
[392] In Prov. ii. 4. 5, iii. 15, Jer. ii. 24, we have the sense of
these verses.
[393] Baruch iv. 4.
[394] Baruch iii. 9.
[395] Deut. xxxi. 20.
[396] Isa. lvi. 7.
[397] Ps. i. 1–3.
[398] Ps. i. 4.
[399] Baruch iii. 13.
[400] Jer. vi. 9.
[401] Jer. vi. 16.
[402] Deut. xxx. 6.
[403] Isa. lvii. 21, xlviii. 22.
[404] Prov. i. 10–12.
[405] Ezek. xviii. 4–9.
[406] Matt. xiii. 31; Luke xiii. 19.
[407] Ex. xxxii. 6; 1 Cor. x. 7.
[408] Gal. iii. 24.
[409] Matt. xvii. 5.
[410] John i. 3.
[411] John x. 11.
[412] Gen. i. 26.
[413] Matt. vi. 34.
[414] Ps. xlix. 12, 20.
[415] Ecclus. xxxiii. 6.
[416] Prov. xxiii. 3.
[417] 1 Cor. vi. 13.
[418] 1 Cor. vi. 13.
[419] ὄθεν, an emendation for ὁν.
[420] Love, or love-feast, a name applied by the ancients to public
entertainments.
[421] Luke xiv. 8, 10.
[422] Luke xiv. 12, 13.
[423] Luke xiv. 16.
[424] 1 Cor. xiii. 7, 8.
[425] Luke xiv. 15.
[426] 1 Cor. xiii. 3.
[427] Rom. xiv. 16, 17.
[428] Wisd. vi. 19.
[429] Wisd. xvi. 17.
[430] Deut. viii. 3; Matt. iv. 4.
[431] Isa. xxii. 13.
[432] Ecclus. xviii. 32.
[433] 1 Cor. x. 20.
[434] 1 Cor. viii. 7, 8.
[435] Matt. xv. 11.
[436] 1 Cor. viii. 8.
[437] Luke xv. 11.
[438] 1 Cor. x. 27.
[439] 1 Cor. x. 25.
[440] Rom. xiv. 3.
[441] Rom. xiv. 6.
[442] 1 Cor. viii. 13.
[443] 1 Cor. ix. 14.
[444] 1 Cor. viii. 6, 11, 12.
[445] 1 Cor. v. 11.
[446] Rom. xiv. 21.
[447] Rom. xiv. 20.
[448] 1 Cor. xi. 21, 22.
[449] 1 Cor. xi. 33, 34.
[450] Literally, “slave-manners,” the conduct to be expected from
slaves.
[451] 1 Cor. x. 31.
[452] Matt. xxii. 21.
[453] 1 Cor. x. 23.
[454] Matt. vi. 25, etc.
[455] Prov. xiii. 5.
[456] A bulbous root, much prized in Greece, which grew wild.
[457] Luke xxiv. 41–44.
[458] A play here on the words εὐδαίμων and δαίμων.
[459] ἀκρόδρυα, hard-shelled fruits.
[460] Acts x. 10–15.
[461] Matt. xv. 11.
[462] Gen. ix. 2, 3.
[463] Prov. xv. 17.
[464] In allusion to the agapæ, or love-feasts.
[465] 1 Kings vi. 17–19, Septuagint.
[466] ὄνος, perhaps the hake or cod.
[467] Phil. iii. 19.
[468] 1 Tim. i. 25.
[469] Ex. xvii.; Num. xx.
[470] The exact derivation of _acrothorakes_ is matter of doubt. But we
have the authority of Aristotle and Erotian for believing that it was
applied to those who were slightly drunk. Some regard the clause here
as an interpolation.
[471] Ecclus. xxxi. 36.
[472] Pentheus in Euripides, _Bacch._
[473] Attributed to Sophocles.
[474] Ecclus. xxx. 38.
[475] Ecclus. xxxi. 31.
[476] Prov. xxiii. 20.
[477] Prov. xxiii. 21.
[478] Prov. xxiii. 29, 30.
[479] Prov. xx. 1.
[480] ἀνθοσμίας. Some suppose the word to be derived from the name of a
town: “The Anthosmian.”
[481] Amos vi. 4, 6.
[482] Ecclus. xxxi. 30.
[483] Mark xiv. 25; Matt. xxvi. 29.
[484] Matt. xi. 19.
[485] Ecclus. xxvi. 11.
[486] 1 Cor. xi. 20.
[487] τούτοις, an emendation for τούτω.
[488] _Odyss_. xi. 65.
[489] _Iliad_, i. 589.
[490] Ecclus. xxxi. 23.
[491] Shem and Japheth.
[492] See Ecclus. xxxi. 22, where, however, we have a different reading.
[493] Limpet-shaped cups.
[494] 1 Cor. vii. 29, 30.
[495] Matt. xix. 21.
[496] Baruch iii. 16–19.
[497] Or, proud.
[498] καλοῦ
[499] Hag. i. 6.
[500] 1 Tim. vi. 10.
[501] The reading ἄλυσις is here adopted. The passage is obscure.
[502] Rom. xiii. 12, 13.
[503] Ps. cl. 3–5.
[504] Col. iii. 16.
[505] Ps. xxxiii. 1–3.
[506] Eph. v. 19; Col. iii. 16.
[507] Wisd. Sirach xxxix. 20, 23.
[508] Ps. cxlix. 3.
[509] Ps. cxlix. 1, 2.
[510] Ps. cxlix. 4.
[511] Matt. vii. 18; Luke vi. 43.
[512] Ecclus. xxi. 23.
[513] _Odyss._ xiv. 461.
[514] Matt. xv. 18.
[515] Eph. iv. 29.
[516] Eph. v. 3, 4.
[517] Matt. v. 22.
[518] Matt. xiii. 36.
[519] Rom. xii. 9.
[520] Gen. ix. 23.
[521] Ex. xx. 14, 17.
[522] Prov. x. 19.
[523] Ecclus. xx. 5.
[524] Ecclus. xx. 8.
[525] Ecclus. xxxi. 41.
[526] Prov. xiv. 3.
[527] Eph. v. 4.
[528] Ecclus. xiv. 1.
[529] Ecclus. ix. 12.
[530] Ecclus. ix. 13.
[531] Ecclus. xxxi. 19–21.
[532] Ecclus. xxxii. 15.
[533] Acts vi. 2.
[534] Acts xv. 23, 28, 29.
[535] Prov. x. 14.
[536] Prov. xxiv. 28; Ex. xxiii. 1.
[537] Ecclus. xxxii. 10, 11, 13.
[538] _Iliad_, ii. 213.
[539] Ecclus. ix. 25.
[540] Ecclus. ix. 25.
[541] Matt. xxvi. 7, etc.
[542] Luke vii. 47.
[543] Ps. xix. 5; Rom. x. 18.
[544] Ps. cxxxii.
[545] Matt. xxvi. 23.
[546] Isa. xxix. 13.
[547] John xiii. 5.
[548] 2 Cor. ii. 14–16.
[549] Ps. xlv. 9.
[550] Ecclus. xxxviii. 1, 2, 7.
[551] Prov. xvii. 6.
[552] Matt. xxvii. 29.
[553] Isa. i. 3.
[554] 1 Cor. xv. 55.
[555] Ecclus. xxxix. 17, 18, 19.
[556] Ecclus. xxxix. 31, 32.
[557] _Iliad_, xvi. 155.
[558] Luke xii. 35–37.
[559] John i. 5.
[560] John i. 3, 4.
[561] Prov. viii. 34.
[562] 1 Thess. v. 5–8.
[563] For obvious reasons, we have given the greater part of this
chapter in the Latin version.
[564] Gen. i. 27.
[565] Deut. xiv. 7.
[566] Rom. i. 26, 27.
[567] Jer. xii. 9.
[568] Ex. xx. 14.
[569] Jer. v. 8.
[570] Lev. xviii. 22.
[571] Lev. xviii. 20.
[572] Prov. xix. 29.
[573] Ecclus. xxiii. 4, 5, 6.
[574] Gen. ii. 23.
[575] Eph. v. 3.
[576] Ecclus. xxiii. 18, 19.
[577] Isa. xxix. 15.
[578] John i. 5.
[579] Wisd. vii. 10 is probably referred to.
[580] Matt. xxii. 30.
[581] That is, the Jewish.
[582] 1 Cor. vi. 15.
[583] Ecclus. xviii. 30.
[584] Ecclus. xix. 2, 3, 5.
[585] Chap. xi. is not a separate chapter in the Greek, but appears as
part of chap. x.
[586] Luke xii. 22, 23.
[587] Luke xii. 24.
[588] Luke xii. 24.
[589] Luke xii. 27.
[590] Luke xii. 28.
[591] μετέωρος.
[592] Matt. vi. 32.
[593] 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.
[594] Dan. vii. 9.
[595] Rev. vi. 9, 11.
[596] Ecclus. xi. 4.
[597] Luke vii. 25.
[598] Prodicus, of the island of Ceus.
[599] Or by a conjectural emendation of the text, “If in this we must
relax somewhat in the case of women.”
[600] Various kinds of robes.
[601] 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.
[602] Mark i. 6.
[603] 2 Chron. i. 8.
[604] Isa. xx. 2.
[605] Jer. xiii. 1.
[606] Ps. civ. 2.
[607] _Iliad_, v. 83.
[608] Flax grown in the island of Amorgos.
[609] ὑποδεδέσθαι τῷ δεδέσθαι. “Wearing boots is near neighbour to
wearing bonds.”
[610] κονίποδες.
[611] Mark i. 7; Luke iii. 16.
[612] Matt. vi. 33.
[613] 1 Cor. x. 23.
[614] _Iliad_, ii. 872.
[615] Ἑλλόβιον by conjecture, as more suitable to the connection than
Ἑλλέβορον or Ἑλέβορον, Hellebore of the MS., though Hellebore
may be intended as a comic ending.
[616] Luke vii. 19, 20.
[617] Zeph. i. 18.
[618] Logos is identified with reason; and it is by reason, or the
ingenuity of man, that gold is discovered and brought to light.
[619] εἴδωλον, an appearance, an image.
[620] Hos. ii. 8.
[621] Hos. ii. 13.
[622] By mistake for Paul. Clement quotes here, as often, from memory
(1 Tim. ii. 9, 10).
[623] Prov. xix. 17.
[624] Prov. x. 4.
[625] Prov. iii. 13–15.
[626] 1 Cor. ii. 9.
[627] _Odyss._ iv. 457.
[628] Phil. ii. 7.
[629] 1 Cor. xiii. 4.
[630] Isa. liii. 2, 3.
[631] Aristophanes, _Lysistrata_.
[632] Prov. ix. 18.
[633] Wealth.
[634] 1 Thess. ii. 17.
[635] Jer. iv. 30.
[636] 2 Cor. iv. 18.
[637] 1 Sam. xvi. 7.
[638] 2 Cor. v. 7.
[639] _Iphigenia in Aulis_, 71.
[640] _Phaethon_ of Euripides.
[641] Gen. vi. 1, 2.
[642] Dan. vii. 9.
[643] Matt. v. 36.
[644] Ecclus. xxv. 6.
[645] Eph. iv. 20–24.
[646] Matt. x. 30.
[647] ἐγκαταριθμημένην seems to be here used in a middle, not a passive
sense, as καταριθμημένος is sometimes.
[648] 2 Cor. xiii. 5.
[649] Deut. xxiii. 17.
[650] Rom. viii. 28, 29.
[651] Lev. xix. 29.
[652] Ps. cxxxiii. 2.
[653] Ecclus. xix. 26, 27.
[654] Hesiod, _Works and Days_, i. 232.
[655] Of which they drink.
[656] 1 Sam. viii. 13.
[657] Ex. xxiii. 2.
[658] Ecclus. xi. 31.
[659] Ecclus. xi. 31.
[660] Ecclus. ix. 22.
[661] Eph. v. 3.
[662] Φοξός, in allusion to Thersites, to which Homer applies this
epithet.
[663] Prov. xix. 17.
[664] Matt. xxv. 40.
[665] Prov. x. 4.
[666] Hes. _Works and Days_, ii. 371.
[667] Matt. v. 28.
[668] John i. 3.
[669] Prov. viii. 10, 11.
[670] Prov. viii. 19.
[671] Prov. xi. 24.
[672] Ps. cxii. 9.
[673] Matt. vii. 7, 8.
[674] Prov. iii. 5.
[675] 1 Kings xix. 4, 6.
[676] Luke x. 4.
[677] Prov. xiii. 8.
[678] Deut. viii. 3; Matt. iv. 4.
[679] The word used by Clement here for frugality is εὐτέλεια, 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.
[680] Euripid. _Orestes_, 587.
[681] Hesiod, _Works and Days_, i. 291.
[682] _Ibid._
[683] _Ibid._
[684] Jude 5, 6.
[685] Following Lowth’s conjecture of κακοφρόνων instead of that of the
text, κακόφρονας.
[686] ἀνθρωπογναφεῖα.
[687] Matt. xxiii. 27.
[688] Matt. xxiii. 25, 26.
[689] Isa. iv. 4.
[690] Prov. xxxi. 19, 20, Septuagint.
[691] Gen. xviii. 6.
[692] Gen. xxix. 9.
[693] _Ibid._
[694] φενίνδα or φεννίς.
[695] The text has ἦλθεν. The true reading, doubtless, is ἤληθεν. That
Pittacus exercised himself thus, is stated by Isidore of Pelusium,
Diogenes, Laertius, Plutarch.
[696] Gen. xxx. 37. Not poplar, as in A. V.
[697] Gen. xviii. 8.
[698] 1 Pet. ii. 12.
[699] 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.
[700] Κατὰ Λόγον. The reading in the text is κατάλογον.
[701] Rom. xiii. 14.
[702] Prov. xi. 22.
[703] Εὐτυχούσαις, for which the text has ἑντοχούσαις.
[704] Ecclus. xxi. 24.
[705] Masculine.
[706] γεγλυμμένους, written on the margin of Reg. for γεγυμνωμένους
(naked) of the text.
[707] Ps. cxxxiii. 2.
[708] “Not” does not occur in the MSS.
[709] For δεδοικότες, the conjectural emendation δεδυκότες has been
adopted.
[710] Φυλάσσειν, Sylburg and Bod. Reg., agrees better than μαλάσσειν
with the context.
[711] 1 Cor. xi. 3. Nov. reads “Christ,” as in St. Paul, instead of
“God.”
[712] 1 Tim. ii. 9.
[713] 1 Pet. iii. 1–4.
[714] In reference to Prov. xxxi. 22.
[715] Prov. xxxi. 26, 27, 28, 30, quoted from memory, and with variety
of reading.
[716] Prov. xii. 4.
[717] Prov. v. 3–5, Septuagint.
[718] We have read from Nov. σοφροσύνη for σοφροσύνης.
[719] From some comic poet.
[720] Nov. reads ὤραν ἀπολείπει. In the translation the conjecture ὤρα
ἀπολείπειν is adopted.
[721] An adaptation of Prov. v. 5, 6.
[722] An imitation of Zeno’s saying, “It is better to slip with the
feet than the tongue.”
[723] Quoting from memory, he has substituted ἔκκοψον for ἔξελε (Matt.
v. 29).
[724] Prov. x. 10.
[725] Ecclus. xxvi. 12.
[726] Col. iii. 5, 6.
[727] Prov. ix. 13–18.
[728] τὸ ἄσχημον σχῆμα (Isa. iii. 16, 17), Sept.
[729] ά κύων, catella. The literal English rendering is coarser and
more opprobrious than the original, which Helen applies to herself
(_Iliad_, vi. 344, v. 356).
[730] 1 Pet. ii. 18.
[731] 1 Pet. iii. 8. Clement has substituted ταπεινόφρονες for
φιλόφρονες (courteous).
[732] This passage has been variously amended and translated. The
reading of the text has been adhered to, but ὀρθόνου has been coupled
with what follows.
[733] Sylburg suggests παριούσας (passing by) instead of παριζούσας.
[734] κύβος, a die marked on all the six sides.
[735] διὰ τῶν ἀστραγάλων. The ἀστραγάλοι were dice marked on four sides
only. Clement seems to use these terms here indifferently.
[736] Lowth’s conjecture of ἔρως instead of ἐρᾶ has been adopted.
[737] Lev. xi. 13, 14; Deut. xiv. 12.
[738] Ps. i. 1, Septuagint.
[739] Acts iii. 14.
[740] ἀναμιξίας adopted instead of the reading ἀμιξίας, which is
plainly wrong.
[741] λιχνευούσης on the authority of the Pal. MS. Nov. Reg.
Bod.
[742] Ex. xx. 7.
[743] In allusion to the cleansing of the temple (John ii. 13–17; Matt.
xxi. 12, 13; Luke xix. 45, 46).
[744] 1 Cor. xi. 5.
[745] Matt. viii. 22.
[746] 1 Cor. vi. 9, 10.
[747] Rom. xvi. 16.
[748] 1 John iv. 7.
[749] Matt. v. 13.
[750] Prov. xxvii. 14.
[751] Prov. iv. 25.
[752] 2 Cor. viii. 20, 21.
[753] Ecclus. ix. 8.
[754] Ecclus. ix. 8.
[755] 1 Pet. i. 17–19.
[756] 1 Pet. iv. 3.
[757] Ps. xxxiii. 16, 17; 1 Pet. iii. 13.
[758] Prov. x. 10, Sept.
[759] Ezek. xviii. 23.
[760] 1 Cor. ii. 9.
[761] Ps. i. 6.
[762] Isa. xlv. 3.
[763] Rom. xi. 33.
[764] Luke vi. 31.
[765] Matt. xxii. 37, 39, 40.
[766] Ex. xx.; Deut. v.
[767] Isa. i. 16, 17, 18.
[768] Where, no one knows.
[769] Isa. lviii. 7, 8, 9.
[770] Isa. i. 7, 11, 13.
[771] Isa. i. 11–13.
[772] Ps. li. 19.
[773] Not in Scripture.
[774] Luke xvii. 3, 4.
[775] Prov. xiii. 11.
[776] 1 Pet. iv. 8.
[777] Matt. xxii. 21; Mark xii. 17; Luke xx. 28.
[778] In Jer. vii. 22, 23, and Zech. viii. we find the substance of
what Clement gives here.
[779] Isa. v. 20, 21.
[780] Luke xiv. 11, xviii. 14.
[781] Prov. xvi. Sept.
[782] Matt. v. 40; Luke vi. 27–29.
[783] Matt. xxi. 22.
[784] Prov. xiii. 24.
[785] Luke xi. 43.
[786] Matt. xxv. 34–36, 40, 46.
[787] ὸι ἐμαυτοῦ. The reading here adopted is found in Bod. and Reg.
[788] φρόνιμοι, not found in Eph. v. 1.
[789] Eph. iv. 25–29, v. 1, 2, 22, 25, vi. 1, 4–9.
[790] Gal. v. 25, 26, vi. 2, 7, 9.
[791] 1 Thess. v. 13–15, 19–22.
[792] Col. iv. 2, 5, 6.
[793] 1 Tim. iv. 6–8.
[794] 1 Tim. vi. 2.
[795] That is, he who undertakes the instruction of those that are
full-grown, as Clement does in the _Stromata_.
[796] 1 John ii. 2–6.
[797] _Iliad_, xviii. 483–485; spoken of Vulcan making the shield
of Achilles.
[798] Phil. ii. 15.
[799] Αιῶνες, “celestial spirits and angels.”--GRABE, in a note on
Bull’s _Defence of the Nicene Creed_.
[800] 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.
[801] Or, “ships:” νηῶν, instead of νηπίων, has been suggested as
better sense and better metre.
[802] Or, “rejoicing in eternity.”
[803] By altering the punctuation, we can translate thus: “Guide, O
holy King, Thy children safely along the footsteps of Christ.”
[804] 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.
[805] Prov. ii. 1, 2.
[806] Prov. iii. 1.
[807] Matt. xiii. 13.
[808] Matt. xviii. 32; Luke xix. 22; Matt. xxv. 30.
[809] 2 Tim. ii. 1, 2.
[810] Gal. vi. 8, 9.
[811] 2 Cor. vi. 4, 10, 11.
[812] 1 Tim. v. 21.
[813] 1 Cor. xi. 27, 28.
[814] 1 Thess. ii. 5, 6, 7.
[815] Matt. ix. 37, 38; Luke x. 2.
[816] John vi. 27.
[817] Matt. vi. 9.
[818] 1 Cor. iii. 8, 9.
[819] Isa. vii. 9.
[820] Gal. vi. 10.
[821] Ps. li. 9–14.
[822] _i.e._ perfect men.
[823] Isa. lv. 1.
[824] Prov. v. 15.
[825] 1 Cor. xi. 31, 32. “You” is the reading of New Testament.
[826] The first probably Tatian, the second Theodotus.
[827] Most likely Pantænus, master of the catechetical school in
Alexandria, and the teacher of Clement.
[828] Prov. xxix. 3.
[829] Matt. v. 15; Mark iv. 21.
[830] John v. 17, 19.
[831] Luke viii. 16, xi. 33.
[832] Eph. iv. 11, 12.
[833] 1 Cor. ix. 20, 21.
[834] Col. i. 28.
[835] Adopting the emendation γλυκύ τι instead of γλυκύτητι.
[836] 1 Cor. i. 22.
[837] Matt. viii. 20; Luke ix. 58.
[838] Job v. 13; 1 Cor. iii. 19, 20; Ps. xciv. 11.
[839] Isa. xxix. 14; 1 Cor. i. 19.
[840] Dan. ii. 27, 28.
[841] Ex. xxxi. 2–5.
[842] Ex. xxxi. 6.
[843] Ex. xxviii. 3.
[844] Eph. iii. 10; Heb. i. 1.
[845] Ecclus. i. 1.
[846] Prov. ii. 3–5.
[847] Prov. iii. 23.
[848] Gal. iii. 24.
[849] Prov. iv. 8, 9.
[850] Prov. iv. 10, 11, 21.
[851] Prov. iv. 18.
[852] Matt. xxiii. 37; Luke xiii. 34.
[853] Prov. v. 2, 3, 5, 8, 9, 11, 20.
[854] Philo Judæus, _On seeking Instruction_, 435. See Bohn’s
translation, ii. 173.
[855] Quoted from Philo with some alterations. See Bohn’s translation,
vol. ii. p. 173.
[856] See Philo, _Meeting to seek Instruction_, Bohn’s translation,
vol. ii. 160.
[857] Bohn’s trans. vol. ii. 161.
[858] Prov. v. 20. Philo, _On meeting to seek Knowledge_, near
beginning.
[859] Philo, in the book above cited, interprets “Israel,” “seeing
God.” From this book all the instances and etymologies occurring here
are taken.
[860] Gen. xvi. 6.
[861] Prov. iii. 11, 12; Heb. xii. 5, 6.
[862] John xiv. 6.
[863] Prov. vi. 6, 8.
[864] Matt. vi. 6; John iv. 23.
[865] Heb. v. 14.
[866] Prov. x. 12, 17.
[867] Prov. x. 19.
[868] Something seems wanting to complete the sense.
[869] Rom. iv.
[870] John vii. 17.
[871] Ps. cxviii. 19.
[872] Ps. cxviii. 20.
[873] ἐπιχείρημα.
[874] 1 Tim. vi. 3–5.
[875] _Phœnissæ_, 474, 475.
[876] Where, nobody knows.
[877] Eph. iv. 14.
[878] Tit. i. 10.
[879] Matt. v. 13.
[880] Gal. v. 26.
[881] Plato, _Crito_, 34.
[882] The empirics were a class of physicians who held practice to be
the one thing essential.
[883] Prov. xxii. 20, 21. The Septuagint and Hebrew both differ from
the reading here.
[884] John i. 3.
[885] A victory disastrous to the victor and the vanquished.
[886] Ps. xlix. 9, 10, Sept.
[887] Ecclus. xix. 22.
[888] Prov. xiv. 6.
[889] Prov. x. 31.
[890] Plato’s _Politicus_, p. 261.
[891] Plato’s _Theætetus_, p. 184 _c._
[892] The story of Œdipus being a myth.
[893] The possessor of true divine knowledge.
[894] 2 Tim. ii. 14, 16, 17.
[895] 1 Cor. iii. 19, 20.
[896] Jer. ix. 23, 24.
[897] 2 Cor. i. 9,10; 1 Cor. ii. 5, 15.
[898] Col. ii. 4, 8.
[899] Col. ii. 8.
[900] Acts xvii. 18.
[901] The apostle says “foolish,” 2 Tim. ii. 23.
[902] Matt. vii. 7.
[903] Col. ii. 4.
[904] Col. ii. 6, 7.
[905] Col. ii. 8.
[906] _i.e._ of the gospel.
[907] Phil. i. 9, 10.
[908] Gal. iv. 3, 1, 2.
[909] Gen. xxi. 10; Gal. iv. 30.
[910] Heb. v. 14.
[911] Heb. v. 13.
[912] 1 Thess. v. 21.
[913] Prov. xv. 14.
[914] The substance of these remarks is found in Prov. ii.
[915] 1 Cor. iv. 19, 20.
[916] 1 Cor. viii. 1, 2, 3.
[917] Matt. vii. 6.
[918] 1 Cor. ii, 14.
[919] Matt. x. 27.
[920] Namely Jesus: John viii. 12.
[921] 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” [all males].
[922] Eccles. i. 16, 17, 18.
[923] Eccles. vii. 13, according to Sept.
[924] Prov. viii. 9, 10, 11.
[925] Tit. i. 12, 13.
[926] 1 Cor. xv. 32, 33.
[927] “Nequid nimis.” Μηδὲν ἄγαν.
[928] _Odyss._ ix. 351.
[929] Μελέτη πάντα κάθαιρεῖ.
[930] Or Eubulus.
[931] ὁμακοεῖον.
[932] 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.
[933] This sense is obtained by the omission of μόνους from the text,
which may have crept in in consequence of occurring 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.
[934] Plato, _Timæus_, p. 47 A.
[935] A mistake of Clement for _The Republic_.
[936] _Timæus_, p. 22 B.
[937] 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.
[938] Otherwise Zaratus, or Zabratus, or Zaras, who, Huet says, was
Zoroaster.
[939] Adopting Lowth’s emendation, Σιβύλλην φάναι.
[940] Or, according to the reading in Pausanias, and the statement of
Plutarch, “who was the daughter of Poseidon.”
[941] Or Samanæi.
[942] 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, ὐλόβιοι--Silvicolæ.
[943] Βούττα.
[944] Cæsar, _Gallic War_, book i. chap. 50.
[945] Sozomen also calls Philo a Pythagorean.
[946] νάβλα and ναύλα; Lat. _nablium_; doubtless the Hebrew נֵבֶל
(psaltery, A.V.), described by Josephus as a lyre or harp of twelve
strings (in Ps. xxxiv. it is said ten), and played with the fingers.
Jerome says it was triangular in shape.
[947] ἀυτόχθων, Eusebius. The text has αὐτοσχεὸιον, off-hand.
[948] Literally, fist-straps, the cæstus of the boxers.
[949] σαμβύκη, a triangular lyre with four strings.
[950] “King of the Egyptians” in the MSS. of Clement. The
correction is made from Eusebius, who extracts the passage.
[951] 1 Cor. xiv. 9, 10, 11, 13.
[952] 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.
[953] John x. 8.
[954] Prov. ix. 3.
[955] John viii. 44.
[956] Clement reads πρόγνωσιν for πρόθεσιν.
[957] Eph. iii. 10, 11.
[958] Ex. xxviii. 3.
[959] 1 Cor. ii. 13.
[960] John i. 16.
[961] John vii. 16, 18.
[962] 2 Tim. iii. 2.
[963] Or, “inquirers.”
[964] 1 Cor. i. 19, 20.
[965] 1 Cor. i. 21–24; where the reading is Θεόν, not Αὐτόν.
[966] Tit. ii. 14.
[967] Acts ii. 41.
[968] Isa. i. 19.
[969] Eph. iv. 24, 25, 27–29.
[970] Acts xvii. 22–28.
[971] Acts xxvi. 17, 18.
[972] Viz., “The Unknown God.”
[973] 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.”
[974] According to the emendation of Menagius: “ὡς ἄρα ἡ πολυμάθεια
νόον οὐχι διδάσκει.”
[975] Adopting the emendations, δεῖ ἐπιστήμης instead of δι’ ἐπιστήμης,
and τἀγαθῶν for τἀγαθοῦ, omitting ὡσπερ.
[976] προαναφώνησις.
[977] συνεκφώνησις.
[978] 1 Cor. xiii. 12.
[979] Prov. xi. 21.
[980] Prov. xi. 24.
[981] Prov. xxvii. 25, 26.
[982] Prov. xxvii. 23.
[983] Rom. ii. 14, 16.
[984] Prov. xxvii. 10.
[985] Prov. ix. 12.
[986] Prov. ix. 17.
[987] ἰερα γράμματα (2 Tim. iii. 15), translated in A. V. “sacred
scriptures;” also in contradistinction to the so-called sacred letters
of the Egyptians, Chaldeans, etc.
[988] 1 Cor. i. 24.
[989] Prov. xxi. 11.
[990] John vii. 18.
[991] The deficiencies of the text in this place have been supplied
from Eusebius’ _Chronicles_.
[992] _i.e._ Solon, in his conversation with the Egyptian priests.
[993] πόλει, “city,” is not in Plato.
[994] ἐπομβρια.
[995] Chushan-rishathaim; Judg. iii. 8.
[996] Othniel.
[997] Eglon.
[998] Ehud.
[999] Jabin.
[1000] Abinoam; Judg. iv. 6.
[1001] _Sic._ Θωλεᾶς may be the right reading instead of Βωλεᾶς.
But Judg. x. 1 says Tola, the son of Puah, the son of Dodo.
[1002] Ibzan, A.V., Judg. xii. 8; Ὰβαισσάν, _Septuagint_.
According to Judg. xii. 11, Elon the Zebulonite succeeded Ibzan.
[1003] Not mentioned in Scripture.
[1004] _Sic._
[1005] See 1 Kings xiii. 1, 2. The text has ἐπὶ Ῥοβοὰμ, which, if
retained, must be translated, “in the reign of Roboam.” But Jeroboam
was probably the original reading.
[1006] Asa.
[1007] So Lowth corrects the text, which has five.
[1008] Supposed to be “son of Oded” or “Adad,” _i.e._ Azarias.
[1009] _i.e._ of Ochozias.
[1010] Athalia.
[1011] She was slain in the seventh year of her reign.
[1012] Not of her brother, but of her son Ahaziah, all of whom she slew
except Joash.
[1013] 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.
[1014] By a strange mistake Hosea king of Israel is reckoned among the
kings of Judah.
[1015] Lev. xxvi. 30.
[1016] 2 Kings xxiii. 22.
[1017] 2 Kings xxii. 8.
[1018] Huldah.
[1019] Zephaniah.
[1020] ὁ Ἰωσίου, the reading of the text, is probably corrupt.
[1021] Josias.
[1022] ὁ καὶ Ἰωάχας, instead of which the text has καὶ Ἰωάχας.
[1023] The names, however, were not the same. The name of the latter
was Jehoiachin. The former in Hebrew is written יהויקים, the latter
יהויכין. By copyists they were often confounded, as here by Clement.
[1024] Lowth supplies Ἰεζεκιὴλ, which is wanting in the text.
[1025] He was a contemporary of Jeremiah, but was killed before the
time of Zedekiah by Joachin. Jer. xxvi. 20.
[1026] Habakkuk.
[1027] Juba.
[1028] Malachi, my angel or messenger.
[1029] On account of killing the serpent, as is related in the
apocryphal book, “Bel and the Dragon, or Serpent.”
[1030] Dan. ix. 24–27.
[1031] The text has David.
[1032] Hiram or Huram was his name (1 Kings vii. 13, 40). Clement seems
to have mistaken the words ὑπὲρ ὦν occurring in the epistle referred to
for a proper name.
[1033] Such, according to Harpocration, was the title of this work. In
the text it is called Τριγράμμοι. Suidas calls it Τριασμαί.
[1034] 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.
[1035] Called so because he sojourned at Athens. His birthplace was
Acarnania.
[1036] Another reading is Τιμοθεος; Sylburgius conjectures Τιμόξενος.
[1037] The text has Φυτὼ, which Sylburgius conjectures has been changed
from Πυθώ.
[1038] Plato’s _Theages_, p. 93.
[1039] _i.e._ of Io, the daughter of Inachus.
[1040] For Βαβυλῶνος, βασιλέων 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.
[1041] Gen. xlvi. 27.
[1042] Luke iii. 1, 2, 23.
[1043] Isa, lxi. 1, 2.
[1044] Dan. viii. 13, 14.
[1045] Dan. xii. 12.
[1046] Dan. xii. 11, 12.
[1047] Matt. i. 17.
[1048] 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.
[1049] “He was the seventh in descent from the first, who, being a
foreigner, was the founder of the whole Jewish race.”--PHILO.
[1050] Acts vii. 22.
[1051] Adopting the reading φιλοσοφίαν ἀΐξας instead of φύσιν ἄξας.
[1052] Acts v. 1.
[1053] Or Chenephres.
[1054] Not in Scripture. The reference may be to Matt. vi. 33.
[1055] Phil. ii. 10, 11.
[1056] ὰ privative, and πολλοί, many.
[1057] “I am,” A.V.; Ex. iii. 13.
[1058] From the ancient derivation of this word from θεός.
[1059] Gal. iii. 19, 23, 24.
[1060] John x. 11.
[1061] 1 Cor. i. 24.
[1062] 1 Cor. xi. 32.
[1063] Ps. cxviii. 18.
[1064] Deut. viii. 2, 3, 5, 11.
[1065] Prov. xxii. 3, 4.
[1066] Prov. xxviii. 5.
[1067] 1 Pet. iv. 8.
[1068] Rom. ii. 17–20.
[1069] Prov. iii. 13, 16.
[1070] Prov. iii. 3.
[1071] Isa. lix. 7, 8; Rom. iii. 16, 17.
[1072] Ps. xiii. 3; Rom. iii. 18.
[1073] Rom. i. 22.
[1074] 1 Tim. i. 8.
[1075] 1 Tim. i. 7.
[1076] 1 Tim. i. 5.
[1077] ἐποπτεία, the third and highest grade of initiation into the
mysteries.
[1078] A saying not in Scripture; but by several of the ancient fathers
attributed to Christ or an apostle.
[1079] “That thou may’st well know whether he be a god or a
man.”--HOMER.
[1080] Matt. xi. 27.
[1081] Eph. iii. 3, 4.
[1082] 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.
[1083] Prov. vi. 23.
[1084] Gen. xvii. 4. “As for me, behold, my covenant is with
thee.”--A.V.
[1085] 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.
[1086] Referring to an apocryphal book so called.
[1087] Στρωματεύς.
Transcriber’s Notes:
1. Obvious printers’, punctuation and spelling errors have been
corrected silently.
2. Where hyphenation is in doubt, it has been retained as in the
original.
3. Some hyphenated and non-hyphenated versions of the same words have
been retained as in the original.
4. Italics are shown as _xxx_.