1 To be found, with copious annotations, in Routh's Reliquiae, vol. i. pp. 389-434, Oxford, 1846. See also Westcott, On the Canon of the New Testament, Cambridge, 1855.
2 Hippolytus and His Age, vol. i. p. 315.
3 Why "Athenian"? It was read everywhere. But possibly this is a specification based on Acts xvii. 21. They may have welcomed it as a novel and a novelty.
4 More of this in Athenagoras; but see Kaye's Justin Martyr, p. 179, note 3, ed. 1853.
5 Roman fabulists know all about Pius, of course, and give us this history: "He was a native of Aquileia, and was elected bishop on the 15th of January, a.d. 158...He governed the Church nine years, five months, and twenty-seven days." So affirms that favourite of Popes, Artaud de Montor (Histoire de Pie VIII., p. xi. Paris, 1830).
6 The latest learned authority among Roman Catholics, a Benedictine, gives us the dates a.d.. 142-156, respectively, as those of his election and decease. See Series Episcoporum, etc. P. B. Gams, Ratisbonae, 1873.
7 Relying upon the invaluable aid of Dr. Routh, I had not thought of looking into Westcott, till I had worked out my own conclusions. I am greatly strengthened by his elaborate and very able argument. See his work on the Canon, pp. 213-235.
8 1 Cor. xiv. The value of Hermas in helping us to comprehend this mysterious chapter appears to me very great. Celsus reproached Christians as Sibyllists. See Origen, Against Celsus, book v. cap. lxi.
9 Westcott, p. 219. Ed. 1855, London
10 Hieron., tom. 1. p. 988, Benedictine ed.
11 Bull (and Grabe), Harmonia Apostolica; Works, vol. iii.
12 Pearson, Vindiciae Ignat., i. cap. 4. Bull, Defens. Fid. Nicaen., 1. cap. 2. sec. 3; Works, vol. v. part i. p. 15.
13 Comment. in Rom. xvi. 14, lib. x. 31. [But see Westcott's fuller account of all this, pp. 219, 220]
15 De Viris Illustribus, c. x.
19 De Pudicitia, c. xx., also c. x.; De Oratione, c. xvi.
20 [This statement should eb compared with Westcott's temperate and very full account of the Muratorian Fragment, pp. 235-245.]
1 The commencement varies. In the Vatican: "He who had brought me up, sold a certain young woman at Rome. Many years after this I saw her and recognized her." So Lips.; Pal. has the name of the woman, Rada. The name Rhode occurs in Acts xii. 13.
2 "On my road to the villages." This seems to mean: as I was taking a walk into the country, or spending my time in travelling amid rural scenes. So the Aethiopic version. "Proceeding with these thoughts in my mind."-Vat. After I had come to the city of Ostia."-Pal. "Proceeding to some village."-Lips. [The Christian religion begetting this enthusiasm for nature, and love for nature's God, is to be noted. Where in all heathendom do we find spirit or expression like this?]
3 Creatures. Creature or creation.-Lips., Vat., Aeth.
4 Pathless place. Place on the right hand.-Vat. [Rev. xvii. 3, xxi. 10. Dante, Inferno, i. 1-5.]
6 Are you to be the subject of my accusation? Are you to accuse me?-Vat., Lips., Aeth.
8 How? In what place?-Vat., Sin.
9 Wickedness. The desire of fornication.-Lips. [Prov. xxi. 10, xxiv. 9; Matt. v. 28.]
10 Literally, his glory is made straight in the heavens. As long as his thoughts are righteous and his way of life correct he will have the Lord in heaven merciful to him.-Vat. When he thinks righteously, he corrects himself, and his grace will be in heaven, and he will have the Lord merciful in every business.-Pal. His dignity will be straight in the skies. Aeth. [Prov. x. 24, xi. 23.]
11 [Col. iii. 2; Ps. xlix. 6.]
12 For many... life. For the minds of such become empty. Now this is what the doubters do who have no hope in the Lord, and despise and neglect their life.-Vat. Their souls not having the hope of life, do not resist these luxuries: for they despair of themselves and their life.-Pal. [Eph. ii. 12.]
14 Literally, perfect. How... sins. How shall I entreat the Lord in regard to my very numerous sins?-Vat. How can I propitiate the Lord God in these my sins?-Pal. How then shall I be saved, and beg pardon of the Lord for these my many sins?-Aeth. [Mic. vi. 6, 7, 8.]
15 A chair made of white wool, like snow.-Vat. A chair for reclining, and on it a covering of wool, white as hail.-Aeth.
16 And... sorrow. I leaping in spirit with joy at her salutation.-Lips. [The Monatanist austerity glanced at.]
17 For... spirit. For this hateful thought ought not to be in a servant of God, nor ought a well-tried spirit to desire an evil deed.-Vat. [The praise here bestowed on Hermas favours the idea that a second Hermas was the author.]
18 But that. But God is not angry with you on your own account, but on account of your house, which has.-Vat.
19 Corrupted. To live riotously.-Vat. [1 Sam. iii. 11, 14. Traditions of the Pauline Hermas may be here preserved.]
20 Lord. God.-Vat. [The Montanist dogma representing God as the reverse of (Neh. ix. 17) "gentle and easy to be entreated" is rebuked.]
21 Will strengthen. Has preserved you in glory.-Vat. Strengthened and established.-Lips. Has saved your house.-Pal.
22 Easy-minded. Only wander not, but be calm.-Vat. Omitted in Pal.
23 Accomplishes.... wishes. And exhibits it to any one to whom he wishes.-Vat.
24 So shall you also, teaching the truth daily, cut off great sin.-Vat.
25 I know... saints. For the Lord knows that they will repent with all their heart, and He will write you in the Book of Life.-Vat. See Phil. iv. 3; Rev. xx. 15. [He contrasts the mild spirit of the Gospel with the severity of the Law in the case of Eli.]
26 And give ear to the glories of God, omitted in Vat.
27 And then... her. And unfolding a book, she read gloriously, magnificently, and admirably.-Vat. [Dan. x. 9.]
28 Gentle. For they were few and useful to us.-Vat.
29 By His own wisdom and providence. By His migfhty power.-Vat., Pal. [Scripture is here distilled like the dew. Prov. iii. 19. Ps. xxiv. 2 and marginal references.]
31 Removes. He will remove.-Vat.
33 [Isa. lxv. 22. See Faber's Historical Inquiry, as to the primitive idea of the elect, book ii. 2. New York, 1940.]
34 Be strong, or be made strong.-Vat. [1 Cor. xvi. 13.]
1 Country; lit. to the villages. From Cumae-Vat. While I was journeying in the district of the Cumans.-Pal.
4 God... against. Omitted in Vat.
6 Make known. Rebuke with these words.-Vat. [Your sister in Christ, i.e., when converted.]
7 Let her restrain her tongue.-Vat. [Jas. iii. 5-10]
8 For... you. For she will be instructed, after you have rebuked her with those words which the Lord has commanded to be revealed to you.-Val.
9 [Against Montanism. Matt. xii. 31. xviii. 22.]
10 [To show that the Catholica doctrine does not make Christ the minister of sin. Gal. ii. 17.]
11 [To show that the Catholica doctrine does not make Christ the minister of sin. Gal. ii. 17.]
12 Passage. [Luke xvi. 22.] Your journey.-Pal.
13 And whosoever shall not deny his own life.-Vat. [Seeking one's life was losing it: hating one's own life was finding it. (Matt. x. 39; Luke xiv. 26.) The great tribuation here referred to, is probably that mystery of St. Paul (2 Thess. ii. 3), which they supposed nigh at hand. Our author probably saw signs of it in Montanus and his followers.]
14 Those... coming. The meaning of this sentence is obscure. The Vat. is evidently corrupt, but seems to mean: "The Lord has sworn by His Son, that whoever will deny Him and His Son, promising themselves life thereby, they [God and His Son] will deny them in the days that are to come." The days that are to come would mean the day of judgment and the future state. See Matt. x. 33. [This they supposed would soon follow the great apostasy and tribulation. The words "earlier times" are against the Pauline date.]
15 Became gracious. Will be gracious.-Pal.
16 The Vat. adds: but forgetfulness of them, eternal life. [Lev. xix. 18. See Jeremy Taylor, Of Forgiveness, Discourse xi. vol. i. p. 217. London, Bohn, 1844.]
18 You... careless. You neglected them as if they did not belong to you.-Vat. [See cap. iii. supra, "easy-minded."
19 But you will be saved for not having departed from the living God. And your simplicity and singular self-control will save you, if you remain stedfast.-Vat.
20 Now you will say: Lo! Great tribulation cometh on.-Vat. Lo! Exceedingly great tribulation cometh on.-Lips. [Maximus seems to have been a lapser, this warned in a spirit of orthodoxy in contrast with Montanism, but with irony.]
21 [The sense is: This is the temptation of those who pervert the promises made to the penitent. They may say, "we are threatened with terrible persecution; let us save our lives by momentarily denying Christ: we can turn again, and the Lord is nigh to all who thus turn, as Eldad and Medad told the Israelites."] Eldad (or Eldat or Heldat or Heldam) and Modat (Mudat or Modal) are mentioned in Num. xi. 26, 27. The apocryphal book inscribed with their name is now lost. Cotelerius compares, for the passage, Ps. xxxiv. 9.
22 The Church. The Church of God.-Vat. [See Grabe's note, Bull's Defens. Fid. Nicaen., 1. cap. 2. sec. 6; Works, vol. v. part. 1. p. 67.]
23 Grapte is supposed to have been a deaconess.
24 [Here, as in places that follow, is to be noted a development of canon law, that could hardly have existed in the days of the Pauline Hermas. He is supposed to be a lector, who might read for the edification of the elect, if permitted by the presbyters. Grapte, the deaconess, is supposed to have charge of widows and orphans; while Clement, only, has canonical right to authenticate books to foreign churches, as the Eastern bishops were accustomed to authenticate canonical Scriptures to him and others. The second Hermas falls into such anachronisms innocently, but they betray the fiction of his work. Compare the Apost. Constitutions with (apocryphal) authentications by Clement.]
1 Fifth. Sixth.-Vat. [Here is a probable reference to canonical hours, borrowed from apostolic usage (Acts iii. 1), but not reflected in written constitutions in Clement's day.]
2 [Compare Cyprian's Life and Martydom, by Pontius the deacon (sec. 16). This is doubtless a picture of the bishop's cathedra in the days of Pius, but, for the times of the Pauline Hermas, a probably anachronism.]
5 My elders. Perhaps the translation should be: the presbyters. [No doubt; for here also is a refernce to canon law. See Apost. Constitutions (so called), book ii. sec. vii. 57.]
9 [1 Kings vi. 7; 1 Pet. ii. 4-8. The apostle interprets his own name,-shows Christ to be the Rock, himself a stone laid upon the foundation, by which also all believers are made lively stones, like the original Cephas.]
10 Others had been made too short, not in Vat.
11 That... glory. And that they may be made more joyful, and, hearing this, may greatly glorify the Lord.-Vat.
12 [2 Cor. xii. 1-11. The apostle is ashamed to glory in revelations, and this seems to be the reference.]
14 I said to you before, that you were cunning, diligently inquiring in regard to the Scriptures.-Vat. You are cunning in regard to the Scriptures.-Lips. In some of the mss.. of the common Latin version, "structures" is read instead of "Scriptures."
15 The Lord. God.-Vat. [1 Pet. iii. 20; Eph. v. 26. Both these texts seem in the author's mind, but perhaps, also Num. xxiv. 6, 7.]
16 The building. When therefore the building of the tower is finished, all.-Vat.
17 Not because you are better. Are you better?-Vat. [See note 8, preceding chapter.]
19 [Phil. ii. 2, iii. 16; 1 Thess v. 13.]
20 Are those. They are those who have alreay fallen asleep, and who suffered.-Vat.
21 Cast away. Placed near the tower.-Vat.
23 [Heb. x. 25. Barnabas (cap. iv.) reproves the same fault, almost as if directing his words against anchorites, vol. i. p. 139, this series.]
25 Use... God. Then will they be of use for the building of the Lord.-Vat. [1 Cor. iii. 9-15But, instead of circumscribed, let us read circumcised (with the Latin): with reference to the circumcision of wealth (of trees under the law, Lev. xix. 23), Luke xi. 41. The Greek of Hermas is o#tan perikoph=| au0tw=n o9 plou=toj.]
26 For... stones. For you yourself were also one of these stones.-Vat.
28 The words "draw back" are represented in Greek by the word elsewhere translated "repent;" metanoei=n is thus used for a change of mind, either from evil to good, or good to evil.
29 [Perhaps the earliest reference to the penitential discipline which was developed after the Nicene Council, and to the separation of the Flentes and others from the faithful, in public worship. But compare Irenaeus (vol. i. p. 335, this series), who refers to this discipline; also Apost. Constitutions, book ii. cap. 39. I prefer in this chapter Wake's rendering; and see Bingham, book xviii. cap. 1.]
30 [Greek, r0h=ma not lo/goj. To translate this as if it referred to the Word (St. John i. i) is a great mistake. (Heb. xi. 3). Compare Wake's rendering. It seems a refernece to the audientes, seperated from the faithful, but admitted to hear the Word. See Bingham, and Apost. Constit., as above.]
31 [Salvation is ascribed to faith; and works of faith follow after, being faith in action.]
32 [Girded rather, the loins compressed.]
33 [Their mother is Faith (ut supra), and works of faith are here represented as deriving their value from faith only.]
34 Regulated. They have equal powers, but their powers are connected with each other.-Vat.
35 [Appearently for fasting, and to wait for the appearance of the interpreter, in cap. x.]
36 The Lord. God.-Vat. [See Hos. x. 12.]
37 Or, that ye may be justified and sanctified.
38 I have translated the Vat. Reading here. The Greek seems to mean, "Do not partake of God's creatures alone by way of mere relish." The Pal. Has, "Do not partake of God's creatures alone joylessly, in a way calculated to defeat enjoyment of them."
40 Those that love the first seats, omitted in Aeth. [Greek, toi=j prohgoume/noij th=j e1kklhsi/aj kai\ toi=j prwtokaqedri/taij. Hermas seems, purposely, colourless as to technical distinctions in the clergy; giving a more primitive cast to his fiction, by this feature. Matt. xxiii. 6; Mark xii. 39; Luke xi. 43, xx. 46.]
41 [Rom. ii. 21; 1 Thess. v. 13.]
44 Literally, "stronger," and therefore more injurious to the body.
45 How long. Ye are not senseless.-Vat. [Matt. xvii. 17; Luke xxiv. 25.]
47 His spirit ... renewed. He is freed from his former sorrows.-Vat.
49 Shape ... beautiful. Her countenance was serene.-Vat.
50 [As Dupin suggest of The Shepherd, generally, one may feel that these "revelations" would be better without the symbolical part.]
1 [This address to "brethren" sustains the form of the primitive prophesyings, in the congregation.]
2 [One of the tribulations spoken of in the Apocalypse is probably intended. This Vision is full of the imagery of the Book of Revelation.]
4 He might strengthen me, omitted in Vat.
5 For ... marvels. This clause is connected with the subsequent sentence in Vat.
7 Comp. Rev. xi. 7, xii. 3,4, xiii. 1, xvii. 8, xxii. 2. [The beast was "like a whale" in size and proportion. It was not a sea-monster. This whole passage is Dantesque. See Inferno, canto xxxi., and, for the colours, canto xvii. 15.]
9 The Vat. adds: with a stroke.
10 [Those who remember the Vatican collection and other antiques, will recall the exquisite figure and veiling of the Pudicitia.]
12 Care. Loneliness and anxiety.-Vat.
15 Thegri. [Perhaps compounded from qh\r and a1greu/w.] The name of this angel is variously written, Hegrin [Query. Quasi e,grhgorei=n, or corrupted from (Sept.) ei@r kai\ a@gioj; Hir in Daniel's Chaldee], Tegri. Some have supposed the word to be for a!grion, the wild; some have taken it to mean "the watchful," as in Dan. iv. 10, 23: and some take it to be the name of a fabulous lion. [See, also, Dan. vi. 22.]
17 Send scourges. Send you help. But woe to the doubters who.-Vat.
20 [Very much resembling Dante, again, in many passages. Inferno, xxi. "Allor mi volsi," etc.]
149 1 [This vision naturally belongs to book ii., to which it is a preface.]
2 Keep them. That you may be able to keep them more easily by reading them from time to time.-Vat.
3 ["The Shepherd," then, is the "angel of repentance," here represented as a guardian angel. This gives the work its character, as enforcing primarily the anti-Montanist principle of the value of true repentance in the sight of God.]
1 [These first words are quoted by Irenaeus, vol. i. p. 488, this series. Note that this book begins with the fundamental principle of faith, which is everywhere identified by Hermas (as in Vision ii. cap. 2) with faith in the Son of God. The Holy Spirit is also everywhere exhibited in this work. But the careful student will discover a very deep plan in the treatment of this subject. Repentance and faith are the great themes, and the long-suffering of God, against the Montanists. But he begins by indicating the divine character and the law of God. He treats of sin in its relations to the law and the gospel: little by little, opening the way, he reaches a point, in the Eighth Similitude, where he introduces the New Law, identifying it, indeed, with the old, but magnifying the gospel of the Son of God. Hermas takes for Granted the "Son of man;" but everywhere he avoids the names of His humanity, and brings out "the Son of God" with emphasis, in the spirit of St. John's Gospel (cap. I.) and of the Epistle to the Hebrews (cap. I.), as if he feared the familiarities even of believers in speaking of Jesus or of Christ, without recognising His eternal power and Godhead.]
2 Contained.-Vat. and Pal. add: and who cannoy be defined in words, nor conceived by the mind. [Here we have the "Imcomprehensible," so familiar in the liturgic formula improperly called the Athanasian Creed. In the Latin immensus, in the Greek a!peiroj; i.e., "non mensurabilis, quia inlocalis, incircumscriptus, ubique totus, ubique proesens, ubique potens." Not intelligible is too frequently supposed to be the sense, but this is feeble and ambiguous. See Waterland, Works, iv. p. 320 London, 1823.]
1 If...brother. [Jas. iv. 11.] And if you believe the slanderer, you will also be guilty of sin, in that you have belived one who speaks evil of your brother.-Vat. For if you give your assent to the detractor, and believe what is said of one in his absence, you also will be like to him, and acting ruinously towards your brother, and you are guilty of the same sin as the person who slanders.-Pal.
2 For slander is ruinous.-Vat. For it is wicked to slander any one.-Pal.
3 For...condemned, omitted in Vat.
4 This service...God. And he has accomplished this service to God simply and gloriously.-Vat. [Rom. xii. 8.]
5 The Vat. Adds: and a blessing may fall on your house.
2 Dwelleth in you. Who put the spirit within you.-Vat.
3 [The seven gifts of the Spirit are here referred to, especially the gift of "true godliness," with a reference to the parable of the talents (Matt. xxv. 15), and also to 1 John ii. 20-27.]
4 Cunningly to all. Have ever lived in dissimulation.-Vat. Lived cunningly with all.-Pal. [Custom-house oats and business lies among moderns.]
5 The Vat. adds: of God. [1 John iii. 19-21, iv. 6, and Eph. iv. 30.]
6 For ... truth. For even they can become worthy of credit, if you will speak the truth in future; and if you keep the truth.-Vat. [See, under the Tenth Mandate, p. 26, in this book.]
1 This thought. [Matt. v. 28. See, further, Simil. ix. cap. ii.] The thought of another man's wife or of fornication.
2 Questions. "I charge you," said he, "to guard your chastity, and let no thought enter your heart of another man's marriage (i.e., wife), or of fornication, for this produces a great transgression. But be always mindful of the Lord at all hours, and you will never sin. For if this very wicked thought enter your heart, you commit a great sin, and they who practise such deeds follow the way of death. Take heed, therefore, and refrain from this thought. For where chastity remains in the heart of a righteous man, never ought there to arise any evil thought." I said to him, "Sir, permit me to say a few words to you." "Say on,"said he.-Vat.
4 [Not frequently ... one repentance. True penitence is a habit of life. An apparent safe-guard against the reproaches of Montanism, and a caution not to turn forgiveness into a momentary sponge without avoiding renewed transgression.]
5 Who ... actions. But he who makes an image also commits adultery.-Vat.
6 Any one. She.-Vat. [2 Thess. iii. 14; 2 John ii.]
7 There ... cure. God, who has power to heal, will provide a remedy.-Vat. [This whole passage seems to refer to the separation of penitents under canonical discipline. Tertullian, Pudicit., capp. 5, 13, and De Penitent., cap. 9. 2 Thess. iii. 14.]
8 Bear ... words. Give me a few words of explanation.-Vat.
9 Repentance ... wisdom. For he who repents obtains great intelligence. For he feels that he has sinned and acted wickedly.-Vat. ["Wisdom and understanding;" spiritual gifts here instanced as requisite to true penitence and spiritual life.]
10 [Matt. xix. 17. Saint-Pierre, Harm de la Nature, iii. p. 150.]
11 [Immersion continues to be the usage, then, even in the West, at this epoch.]
12 For ... them. Since God knows the thoughts of all hearts, and the weakness of men, and the manifold wickedness of the devil which he practises in plotting against the servants of God, and in malignant designs against them.-Vat.
13 In ... life. These words occur only in Pal. [Can the following words be genuine? They reflect the very Montanism here so strictly opposed. Wake has followed a very different text. The Scriptures, it is true, use very awful language of the same kind: Heb. x. 26,27, xii, 16,17; 1 John iii. 9.
14 With ... live. With difficulty will he live to God.-Vat. And Pal.
15 [1 Cor. vii. 39; Rom. vii. 3. See my note on Simil. ix. cap. 28. Here are touching illustrations of the new spirit as to the sanctity of marriage, to which the Gospel was awakening the heathen mind.]
1 It will be noticed that space is attributed to the heart or soul, and that joy and goodness expand the heart, and produce width, while sadness and wickedness contract and straiten.
2 But ... himself. But rejoicing he will be expanded, and he will feast in the vessel in which he dwells, and he will serve the Lord joyfully in the midst of great peace.-Vat. He will serve the Lord in great gladness, having abundance of all things within himself.-Pal.
3 For ... anger, omitted in Vat.; fuller in Pal.: For the Lord dwells in calmness and greatness of mind, but anger is the devil's house of entertainment. [Eph. iv. 26,27.]
5 Patience if polluted. The mind is distressed.-Vat.; omitted in Pal.
6 I...heart. I, the angel [or messenger] of righteousness, am with you, and all who depart from anger, and repent with their whole heart, will live to God.-Vat.
7 Are justified. Are received into the number of the just by the most holy angel (or messenger).-Pal. [i.e., As the instrument of justification; but the superlative here used seems to indentify this angel with that of the covenant (Mal. iii. 1); i.e., the meritorious cause, "the Lord."]
8 [Matt. xii. 45; Luke xi. 26.]
9 [Matt. xii. 45; Luke xi. 26.]
10 You ... Lord. You will be found by God in the company of purity and chastity.-Vat.
11 And put ... them. That you may live to God, and they who keep these commandments will live to God.-Vat. [The beauty of this chapter must be felt by all, especially in the eulogy on patience. A pious and learned critic remarks on the emphasis and frequent recurrence of scriptural exhortations to patience, which he thinks have been to little enlarged upon in Christian literature.]
1 [See Tob. iii. 8, 17. The impure spirit, and the healing angel. This apocryphal book greatly influenced the Church's ideas of angels, and may have suggested this early reference to one's good and evil angel. The mediaeval ideas on this subject are powerfully illustrated in the German legends preserved by Sir. W. Scott in The Wild Huntsman and The Fire-King.]
2 Forthwith ... heart, omitted in Lips.
3 Transactions. I think the writer means, when a longing is felt to engage with too great devotedness to business and the pursuit of wealth. ["That ye may attend upon the Lord without distraction." 1 Cor. vii. 35.]
4 Trust ... deed. Trust the angel of righteousness, beacause his instruction is good.-Vat.
6 But to bid farewell. The Vat. ends quite differently from this point: If, then, you follow him, and trust to his works, you will live to God; and they who trust to his works will live to God.-Vat.
2 [Prov. xxviii. 14; 1 John iv. 18. This chapter seems based on Jas. iv. 7.]
3 Why ... they only who fear the Lord, omitted in Vat.
1 [Command. vi. cap. i. p. 24, supra. The idea taken from Ecclus. xxxiii. 15, and Eccles. vii. 14.]
2 For ... sin, omitted in Lips.
3 [Gal. v. 10, 21; 1 Pet. iv. 3.]
4 [First of all, faith, holy fear, love etc. Then, works of mercy. Could evangelical morality be more beautifully illustrated?]
5 [First of all, faith, holy fear, love etc. Then, works of mercy. Could evangelical morality be more beautifully illustrated?]
6 From them ... all who act thus will live to God, omitted in Vat., which ends thus: If you keep all these commandments, you will live to God, and all who keep these commandments will live to God.
1 [Jas. i. 6-8 is here the text of the Shepherd's comment.]
2 With difficulty be saved. Will with difficulty live to God.-Vat.
1 The Vat. Has here a considerable number of sentences, found in the Greek, the Palatine, and the Aethiopic, in Commandment Eleventh. In consequence of this transference, the Eleventh Commandment in the Vatican differs considerably from the others in the position of the sentences, but otherwise it is substantially the same.
2 And ... business. This part is omitted in the Leipzig Codex, and is supplied from the Latin and Aethiopic translation. [Luke viii. 14.]
3 This ... repented, omitted in Vat. [2 Cor. vii. 10. Compare this Commandment in Wake's translation and notes.]
8 e0comologou9menoj one would expect here to mean "giving thanks," a meaning which it has in the New Testament: but as e0comologou=mai means to "confess" throughout the Pastor of Hermas, it is likely that it means "confessing" here also.
9 [Matt. vi. 16, 17: Is. lviii. 5; 2 Cor. vi. 10; John xvi. 33; Rom. xii. 8.]
1 Is ... God. He who sits in the chair is a terrestrial spirit.-Vat. And then follows the dislocation of sentences noticed above.
2 The spirit of all men is earthly, etc. This passage, down to "it is not possible that the prophet of God should do this," is found in the Vat. And other mss. of the common translation, with the exception of the Lambeth, in Command Twelfth. [Consult Wake upon omissions and transpositions in this and the former Commandment. And note, especially, his valuable caution against confounding what is here said, so confusedly, of the Spirit in man, and of the Spirit of God in his essence (1 Cor. ii. 11,12).
3 Angel of the prophetic Spirit. The holy messenger (angel) of Divinity.-Vat. [1 Cor. xiv. passim.]
4 [Here is a caution against divers Phrygian prophesyings.]
5 [This proverb is found in many languages. Hermas may have been familiar with Ovid, or with the Greek of the poetaster Choerilus, from whom Ovid, with other Latin poets, condenscended to borrow it.]
6 Earth. After this the Vatican reads: Join yourself, therefore, to that which has power, and withdraw from that one which is empty. [Hermas seems to apply to the Spirit, in carrying out his figure, those words of the Psalmist, lxxii. 6.]
1 [Concupiscence is here shown to have the nature of sin.]
2 [See the Greek of Athanasius, and Grabe's transposition, in Wake's version of the Eleventh and Twelfth Commandments.]
3 For ... God. This desire, therefore, is wicked and destructive, bringing death on the servants of God. Whoever, therefore, shall abstain from evil desire, shall live to God.-Vat.
5 Go ... wishes. And you will obtain the victory, and will be crowned on account of it, and you will arrive at good desire, and you will deliver up the victory which you have obtained to God, and you will serve Him by acting even as you yourself wish to act.-Vat.
6 Chapters third, fourth, and a part of fifth, are omitted in the Palatine. [This chapter seems based on Heb. v. 14.]
8 [Here is the commission to be a prophet , and to speak prophesyings in the conregation. If the Montanists resisted these teachings, they were self-condemned. Such is the idea here conveyed 1 Cor. xiv. 32, 37.]
9 If ... kept, omitted in Vat.
10 [Boyle beautifully reconciles "those two current assertions, that (1) God made all things for His own glory, and that (2) He made all things for man." See Usefulness of Nat. Philos., part i., essay 3, or Leighton's Works, vol. iii. p. 235, London, 1870.]
11 Isa. xxix. 13; Matt. xv. 8.
12 John xii. 40; 2 Cor. iii. 14.
16 Trust God. Believe ye, then, who on account of your sins have forgotten God.-Vat.
17 Practise ... days, omitted in Vat.
19 Rule over ... commandments. But we shall conquer him completely, if we can keep these commandments.-Vat.
244 1 [We have seen in Justin and Irenaeus what seem to us an overstrained allegorizing, and more will be encountered in Origen. On this whole subject, however, as it struck the Oriental and primitive instincts, take the following very illustrative remarks, attributed to Hartley of Winwich:-
"Nature, in it's proper order, is the book of God, and exhibits spiritual things in material forms. The knowledge of correspondences being so little understood, is one main cause of the obscurity of the Scriptures of the Old Testament, which were chiefly written by the rules of these science: and not Scripture alone, but man, also, as an image of the spiritual and natural worlds, contains in himself the correspondences of both: of the former, in his interior, and of the latter in his exterior or bodily, part, and so is called the microcosm, or little world."
Such texts as Heb. ix. 24, 1 Cor. ii. 13,14, go far to explain to us the childlike faith of the Fathers. See note on Leighton's St. Peter, p. 238, vol. iii. Ed. Of William West, B.A. 1870.]
2 [Heb. xiii. 14 is the text of this very beautiful chapter. But he original Greek of Phil. iii. 20 seems, also, to be in the author's mind. St. Paul addressed it to the church of a Roman "colony," whose citizenship was not Macedonian but Roman: hence its beautiful propriety.]
3 This sentence may be also rendered thus, giving e!neken the meaning of "as regards," "respecting"-a usual enough signification: "What then do you intend to do, as you have a law in your own city regarding your lands and the rest of your possessions?" The Vatican punctuates the passage so that it runs as follows: "What then will you do, who have a law in your own city? Will you, on account of your land, or any other of your preparations, be able to deny your law?" The Vatican also omits several clauses that are in the Greek, down to "for if thou shalt deny, and shalt desire to return," etc.
4 See... law, omitted in Lips. [The qrhskei/aof Jas. i. 27.]
5 The Vatican has: "Acquit widows, and do justice to orphans."
6 The Vatican renders, "Do not covet, therefore, the riches of the heathen." [Here follows, in the Lambeth ms.., an allusion to Luke xix. 15, which Wake renders: "Trade with your own riches." See, also, Luke xii. 33.]
7 The Vatican, rendering paraxara/ssete, adulterare, proceeds as if the reference were to adultery. "Neither touch another man's wife, nor lust after her, but desire your own work, and you will be saved."
1 The Vatican reads: "Unless this vine be attached to the elm, and rest upon it, it cannot bear much fruit. For, lying upon the ground, it produces bad fruit, because it is not suspended upon the elm."
2 The Vatican here makes Hermas interrupt the Shepherd, and ask, "How greater than the vine?"
3 [Based on Jas. i. 9-11, 27, and ii. 1-9: introducing the heathen world to just ideas of human brotherhood, and the mutual relations of the poor and the rich.]
4 The translation of the text is based on the Palatine. Lips. Reads: "When the rich man fills out upon the poor." Hilgenfeld amends this: "When the rich man recovers breath upon the poor." Neither gives sense. The Aethiopic has: "But if the rich man lean on the poor;" and the Greek of Hilgenfeld might mean: "When the rich man recovers his breath by leaning on the poor." The Vatican is quite different: "When, therefore, the rich man helps the poor in those things which he needs, the poor man prays to the Lord for the rich man, and God bestows all blessings upon the rich man, because the poor man is rich in prayer, and his prayer has great merit with God. Then the rich man accordingly assists the poor man's things, because he feels that he is fully heard (exaudiri) by the Lord; and the more willingly and unhesitatingly does he give him every help, and takes care that he wants for nothing. The poor man gives thanks toGod for the rich man, because they do their duty in respect to the Lord (a Domino)."
5 [I note this use of the word "influential," because it was formerly denounced as an Americanism.]
7 The sentence in brackets is not in Lips. It is taken from Pal.
1 The Vatican renders this thus: "Why do they resemble those that are, as it were, withered?"
1 Summer. Throne.-Lips. [Rom. viii. 22-24.]
2 The Vatican has, "And all the merry and joyful shall be restored in that age."
3 [1 Cor. vii. 30-35; Rom. xii. 11.]
1 [This anachronism betrays the later origin of "The Pastor." The Pauline Hermas would not have used this technical term. These fasts were very early fixed by canon for Wednesdays and Fridays. See Canon lxix. of canons called " Apostolical;" also Bingham, book xiii. cap. 9. and .]
2 [See cap. iii. of this similitude.]
3 The Vatican adds, "for his successors."
4 i.e., attach the vines to stakes.
5 The Vatican adds, "Having called together his friends." [The gospel parables of the vineyard, and of the sower, and of the man travelling into a far country, are here reflected passim. I cannot but refer to a parable which greatly resembles this, and is yet more beautiful, occurring in Mrs. Sherwood's Stories onthe Catechism (Fijou), a book for children. It is not unworthy of Bunyan.]
6 [To read into this passage the idea of "supererogatory merit" is an unpardonable anachronism. (Compare Command. iv. 4.) The writer everywhere denies human merit, extols mercy, and imputes good works to grace. He has in view St. Paul's advice (1 Cor. vii. 25-28), or our blessed Lord's saying (Matt. xix. 12). The abuse of such Scriptures propped up a false system (2 Pet. iii. 16) after it had been invented by Pelagians and monastic enthusiasts. But it has no place in the mind of Hermas, nor in the mind of Christ.]
7 [Thus he does not object to the "station," if kept with evangelical acts of devotion and penitence. Isa. lviii. 5-8.]
8 Pseudo-Athanasius gives this paragraph as follows: "First of all be on your guard to fast from every evil word and evil report, and purify your heart from every defilement and revenge, and base covetousness. And on the day on which you fast, be content with bread, and herbs, and water, giving thanks to God. And having calculated the amount of the cost of the meal which you intended to have eaten on that day, give it to a widow, or an orphan, or to some one in want, so that, having clearly filled his own soul, he shall pray to the Lord on your behalf. If you therefore perform your fasting as I enjoined you, your sacrifice will be acceptable before the Lord, and inscribed in the heavens in the day of the requital of the good things that have been prepared for the righteous."
9 [Note this detailed account of primitive fasting (2 Cor. vi. 5, ix. 27, xi. 27). Amid all the apostle's sufferings and dying daily, he adds fastings to involuntary hunger and thirst.]
10 Literally, "self-willed." (au0qa/dhj).
11 [Matt. xiii. 11; Jas. i. 5.]
13 [Part of the commission again.]
14 This clause occurs only in the Vatican. It does not occur in Lips., Pal., or in the Aeth.
15 [Phil. ii. 7. But no longer is He such.]
17 The sentence in brackets is omitted in Lips. And Aeth., occurs in Vat. And Pal.
18 This passage varies in each of the forms in which it has come down, and is corrupt in most, if not in all. The Vatican (Lat.) has, "Because the messenger hears the Holy Spirit, which was the first of all that was poured (infusus) into a body in which God might dwell. For understanding (intellectus) placed it in a body as seemed proper to Him." The Pal. reads: "For that Holy Spirit which was created pure [first] of all in a body in which it might dwell, God made and appointed a chosen body which pleased Him." The Aeth. reads: "The Holy Spirit, who created all things, dwelt in a body in which He wished to dwell." [See Grabe's collation and emendation here, in Wake's translation.]
19 The Vatican renders this sentence: "This body, therefore, into which the Holy Spirit was led, was subject to that Spirit, walking rightly, modestly, and chastely, and did not at all defile that Spirit. Since, then, that body had always obeyed the Holy Spirit, and had laboured rightly and chastely with it, and had not at any time given way, that wearied body passed its time as a slave; but having strongly approved itself along with the Holy Spirit, it was received unto God." The Palatine is similar. The Aeth. reads: "That body served well in righteousness and purity, nor did it ever defile that Spirit, and it became His partner, since that body pleased God."
20 porei/a. Vatican, potens cursus.
21 The passages within brackets are omitted by Lips. and Aeth.
22 The passages within brackets are omitted by Lips. and Aeth.
23 [If the reader feels that the explanation itself needs to be explained, let him attribute it to the confused and inaccurate state of the text. Grabe says emphatically, that "the created Spirit of Christ as a man and not the Holy Ghost, the third person of the Trinity," is spoken of in this chapter chiefly. The apparent confusion of words and phrases must be the result of ignorant copying. It is a sufficient answer to certain German critics to cite the providential approval of Athanasius, a fact of the utmost moment. Nobody doubts that Athanasius was sensitive to any discoloration of the Nicene Faith. In the text of Hermas, therefore, as it was in his copy, there could have been nothing heretical, or favouring heresy. That Hermas was an artist, and purposely gave his fiction a very primitive air, is evident. He fears to name the Scriptures he quoted, lest any one should doubt their use, in the days of Clement, in the Western churches.]
24 [1 Cor. iii. 16,17. Owen, On the Spirit, passim. Ambiguities, cap. ii.]
26 Omitted in Lips. Aeth. has simply, "But be on your guard now."
1 The Vatican has a sentence before this: "For if you sin not afterwards, you will greatly fall away from your former [transgressions]."
2 Found only in Pseudo-Athanasius. It occurs in none of the translations.
3 [The use of the word "angel," here, may possibly coincide with that in the Apocalypse, rebuking an unfaithful and luxurious pastor, like the angel of Sardis (Rev. iii. 1-5). The "yellow" raiment may be introduced as a contrast to the words, "thou has a few names even in Sardis which have not defiled their garments, and they shall walk with me in white."]
4 katafqora/n, translated in Pal. And Vat. by defectio, apostasy, as departure from goodness and truth. The Aethiopic has "ruin."
5 Of ... deceit, omitted in Lips. Our translation is made from the Vat.
6 Pseudo-Athanasius has, "of such men the life is death."
7 Pseudo-Athanasius has, "Corruption, therefore, has a hope of resurrection up to a certain point." [Death here must mean final apostasy (Heb. vi. 4-6, x. 26-31, xii. 15-17). But a certain death-in-life, which is not final, is instanced in Rev. iii. 1; note also 1 John iii. 14,15, v. 16,17.]
8 [The idea is, the minister of discipline, as St. Ambrose is represented with a scourge in his hand. The Greek (e0 tw=n a0gge/lwn t=w=n dikai/wn) favours the idea that faithful pastors are here symbolized,-just stewards and righteous men.]
9 biwtikai/ The Vatican and Pal. render this, "the various punishments and tortures which men suffer daily in their lives." Pseudo-Athanasius has: "For when they revolt from God, thinking to be in rest and in wealth, then they are punished, some meeting with losses," etc. [1 Tim. i. 20. Remedial discipline is this spoken of, 1 Cor. v. 5.]
10 Pseudo-Athanasius has: "And they cannot bear for the rest of their days to turn and serve the Lord with a pure heart. But if they repent and become sober again, then they understand that they were not prosperous on account of their evil deeds; and so they glorify the Lord, because He is a just Judge, and because they suffered justly, and were punished (e0paideu/qhsan) according to their deeds."
11 The Vatican inserts the following sentence before this: "And when they begin to repent of their sins, then the works in which they have wickedly exercised themselves arise in their hearts; and then they give honour to God, saying that He is a just Judge, and that they have deservedly suffered everything according to their deeds." So does Pal. The Aethiopic becomes very condensed in this portion. [Note this class of offenders, having suffered remedial chastisement, are not delivered over the Satan finally, but "delivered unto me (the angel of repentance) for good training."]
12 tro/pon. The Vat. and Pal. have, "for the same time" (per idem tempus).
14 Pseudo-Athanasius has "nothing" (ou0de/n) instead of e0la/xistoj.
15 pote/. [The pleasures of sin are "for a season" (Heb. xi. 25), at most: impenitence is the "treasuring up of wrath against the day of wrath" (Rom. ii. 5).]
16 [Ps. iv. 6,7,cxix. 14, lxxxiv. 10. Dr. Doddridge's epigram on Dum Vivimus Vivamus will be brought to mind.]
1 The Vat. and Pal. Have protinus, "immediately." [Wake adopts this reading, which appears to be required by the context.]
2 The Lips. has lost here a few words, which are supplied from the Latin translations. [Mal. iii. 3; Isa. i. 22; Ps. xxvi. 2, cxxxix. 23,24. Is there not much teaching here for our easy living, and light ideas of the sinfulness of sin?]
3 The Vatican has: "But rather give thanks to the Lord, that He, knowing what is to come to pass, has deemed you worthy to tell you beforehand that affiction is coming upon those who are able to bear it." [1 Cor. x. 13. But the whole argument turns on Jas. i. 2, as Hermas delights in this practical apostle.]
4 Num. xvii. 8. [Willows are chosen, perhaps, with refernce to Isa. xliv. 4; but Ezekiel's willow supplies the thought here (Ezek. xvii. 5,6).]
8 [Rev. viii. 3; Num. xvii. 7.]
12 "And by this law the Son of God was preached to all the ends of the earth."-Vat. [Hermas again introduces here the name which he made his base in Vision ii. 2.]
13 [Dan. x. 21, xii 1; Rev. xii. 7. It is not necessary to accept this statement as doctrine, but the idea may be traced to these texts.]
14 [That is, the New Law, the gospel of the Son of God.]
15 [Vision ii. 2. Denying the Son.]
16 And ... cut, omitted in Pal.
19 Omitted in Lips. Translation is made from Vat.
20 The versions vary in some of the minute particulars.
21 [The by-gone quarrels about foreknowledge and predestination are innocently enough anticipated here.]
24 [Here is a note of Hermas' time. Not noly does it imply the history of heresies as of some progress, but it marks the Montanist refusal to receive penitent lapsers.]
25 [He has in view the passages Matt. xx. 23, Luke xxii. 24, and hence is lenient in judgment.]
26 [Why "naturally"? Latin, "de ipsis tamen qui boni fuerunt." Greek, a0gaqoi\ o!ntej. Gebhardt and Harnack, Lips. 1877.]
30 [A note of the time of composing The Shepherd. This chapter speaks of experiences of life among heathen and of wordly Christians, inconsistent with the times of Clement.]
31 Omitted in Lips.; supplied from Vat.
32 "Withered, all but their tops, which alone were green."-Vat. and Pal.
33 [Matt. x. 40-42 influences this judgment of Hermas.]
34 Omitted in Lips., which has, instead, "are afraid."
35 [A cheering conclusion of his severe judgments, and aimed at the despair created by Montanist prophesyings.]
36 Literally, "the calling that was made by His Son to be saved." The Vatican renders this, "He wishes to preserve the invitation made by His Son." The Pal. has, "wishes to save His Church, which belongs to His Son." In the text, klh=sij is taken as = klhtoi/.
1 The Spirit.-Vat. [He is called "the Spirit of Christ" by St. Peter (i. 11); and perhaps this is a key to the non-dogmatic language of Hermas, if indeed he is here speaking of the Holy Spirit personally, and not of the Son exclusively. See Simil. v. 6. Isa. v. 1.]
2 To a fruitful hill.-Pal. Omitted in Vat. [Hermas delights in the picturesque, and introduces Arcadia in harmony with his pastoral fiction.]
4 [As of Eden. Gen. iii. 24; Rev. xxi. 11. The Tsohar.]
9 And they replied that he would forthwith come.-Vat.
11 Omitted in Lips. The text is from Vat.; slight variations in Pal. And Aeth.
12 Also omitted from Lips. The text is in all the translations.
13 Omitted in Lips. The text in all the translations.
14 [Mark xiii. 36; Matt. xxiv. 46-51.]
15 [This curious chapter, be it remembered, is but a dream and a similtutde. In the pure homes of Christians, it is almost unintelligible. Amid the abominations of heathenism, it taught a lesson which afterwards required enforcement by the canons and stern discipline of the whole Chuirch. The lesson is, that what "begins in the spirit" may "end in the flesh." Those who sunning the horrible inpurities of the pagans abused spiritual relationships as "brothers and sisters," were on the verge of a precipice. "To the pure, all things are pure;" but they who presume on this great truth to indulge in kissings and like familiarities are tempting a dangerous downfall. In this vision, Hermas resorted to "watching and praying;" and the virgins rejoiced because he thus saved himself. The behaviour of the maidens was what heathen women constantly practised, and what Christian women, bred in such habits of life, did, perhaps, without evil thought, relying on their "sun-clad power of chastity." Nothing in this picture is the product of Christianity, except the self-mastery inculcated as the only safeguard even amongst good women. But see Elucidation, at end of this book.]
16 [Hermas confirms the doctrine of St. John (i. 3); also Col. i. 15,16. Of this Athanasius would approve.]
20 Omitted in Lips. The text in Vat. and Pal. The Aeth different in form, but in meaning the same.
22 [Heb. i. 3. Hermas drips with Scripture like a honeycomb.]
23 [Isa. xxviii. 16; 1 Cor. iii. 11.]
112 24 This portion of the Leipzig Codex is much eaten away, and therefore the text is derived to a considerable extent from the translations.
25 [The tenacity with which Hermas everywhere exalts the primary importance of Faith, makes it inexcusable that he should be charged with mere legalizing morality.]
26 [Eph. ii. 20; Rev xxi. 14.]
27 The name of the Son of God. The name of God.-Lips. [1 John v. 11,12.]
28 All the translations and Clemens Alexandrinus (Strom., vi. 6, 46) have this passage. It is omitted in Lips.
30 Name of the Son of God. Name of God.-Lips. [Rom. x. 17.]
32 God in Pal.; Lord in Vat. and Aeth.; Christ in Lips.
34 Omittted in Vat., Aeth., Lips.
36 Omitted in Lips. The text from Vat. Substantially the same in the other two. [Matt. xiii. 5.]
37 Matt. xix. 23,24. [Mark x. 23.]
39 [The imagery of our Lord's parables everywhere apparent. Also, the words of Scripture recur constantly.]
40 Jas. iv. 12. [Matt. xviii. 33.]
41 Ecclus. xx. 15, xli. 22; Jas. i. 5.
42 Cf. Donaldson's Hist. Of Christ. Lit., vol. i. p. 291. [This beautiful chapter, and its parable of the fountains of living water, may well be read with that passage of Leighton which delighted Coleridge: Com. on 1 Pet. i. 10-12.]
43 dia/konoi. [Deacons, evidently, or stewards. Acts vi. 1]
45 Bishops. Bishops, that is, presidents of the churches.-Vat. [This textual peculiarity must have originated at the period when the Ignatian use of episcopus was becoming naturalized in Rome. It was originally common to all pastors, local or regionary.]
46 [This passage (with Vision iii. 2, and especially Similitude v.3) has been pressed into the service of those who seek to find "super-erogatory merit" in the Fathers. See 1 Cor. vii. 38. But why not begin with the Scriptures which Hermas doubtless has in mind, such as Rev. iii. 4,5, "They are worthy"? Does this ascribe to them any merit apart from ("worthy is the Lamb") the only meritorious cause of salvation? So also Rev. vii. 14, xiv. 4,5. The primitive Fathers accepted such truths like innocent children, and loved them. They believed St. Paul as to degrees of glory (1 Cor. xv. 41), and our Lord Himself as to the awards (Matt. xx. 21-23) of mercy to fruits of grace: and they are no more responsible for forced constructions that have been put upon them by afterthought and subsequent heresy, then our blessed Lord can be charged with all that has overloaded His precious sayings (Matt. xix. 12 or xiv. 18). The principle of deficient works of faith, which is the corresponding idea of the negative side, appears in St. Paul (1 Cor. iii. 13-15), and has been abused to sustain the whole system of creature merit, and the monstrous atfterthought of purgatory. Those, therefore, who read such ideas into "The Ante-Nicene Fathers," to diminish their credit, often, unintentionally (1) help the perverters of truth to claim the Fathers, and (2) give them the like aid in claiming the Scriptures. See p. 34, supra, note1 .]
49 Here ends Codex Lipsiensis. The rest of the text is from common translation corrected by the Palatine and Aethiopic.
50 [Born good. Not in the text of Gebhardt and Harnack (the Greek is wanting); nor do they note any such text, though the Aethiopic favours it. See p. 42, supra, note2 .]
51 [Here again the Latin has the reading before noted, on the circumcision of wealth,p. 15, note 2, supra.]
53 [Jer. xiii. 20; Zech. xi. 15-17.]
54 [Jas. v. 9. Who can fail to feel the searching spirit of the gospel here? Matt. v. 23, 24, vi. 14.]
55 Servants of God. Servant of the Lord.-Aeth.
2 But he has his own honourhim, omitted in Vat.
5 Angel, Aeth.; Pastor, Pal.; omitted in Vat.
6 God, common version; Lord, Aeth., Ral.; Lord God, Vat.
7 [Here might follow that beautiful fragment of Irenaeus, on God's goodness accepting the feblest efforts of the soul in drawing near to Him. Vol. i. Frag. lv. p. 577, this series.]
8 [Jas. v. 19,20. As St. James concludes with this principle, so also Hermas, who evidently delights in this apostle's teaching and has thrown it into this allegorical metaphrase.]
9 The Vatican has: "Here ends the Book of the Shepherd, the disciple of the blessed apostle Paul. Thanks be to God." The Aethiopic has: " May the name of him who wrote this book be written on a pillar of gold. With thanksgiving to Father, Son, and Holy Spirit, this book of the prophet Hermas has been finished. Amen. Finished are the visions, and commandments, and similitudes of the prophet Hermas, who is Paul, in the year 191 of mercy, 23d night and 22d day of the month," etc. The writer goes on [fruitlessly] to show that Hermas is Paul, appealing to Acts xiv. 12.
11 On the Canon, p. 235. Ed. 1855.
12 Such as Lightfoot, Westcott, Canon Cook, and others.
13 Candidly treated by Guettee, L'Eglise de France, vol. xii. p. 15. See also Parton's Voltaire, vol. i. pp. 260-270.
14 Comment., book x. sec. 31, as quoted in Westcott, p. 219.
15 I subjoin Westcott's references: Clem. Alex., Stromata, i. 17, sec 85;Ibid., 1 29, sec 29; Ibid., ii. 1 sec. 3. Also Ibid., ii. 12, sec. 55; iv. 9. sec 76; vi. 6, sec 46. Also Tertull., Pudicitia, capp. 10 and 20. These I have verified in Ed. Oehler, pp. 468, 488. I add De Oratione, capp. xvi. p. 311. Let me also add Athanasius, De Incarnatione, p. 38; Contra Haeresim Arian., p. 369; Ibid., 380. To the testimony of this great Father and defender of the faith I attach the greatest importance; because his approval shows that there was nothing in the book, as he had it in its pure text, to justify the attempts of moderns to disprove its orthodoxy. Athanasius calls is "a most useful book," and quotes it again ("although that book is not in the Canon") with great respect. Ed, Paris, 1572.
Modern theories of inspiration appear to me untenable, with reference to canonical Scripture; but they precisely illustrate the sort of inspiration with which these prophesyings were probably first credited. The human element is largely intermixed with divine suggestions; or you may state the proposition conversely.
16 Eusebius, iii. 3, and Hieronym., catal. x. See Westcott, p. 220.
17 Comment., book x. sec. 31, as quoted in Westcott, p. 219.
18 I subjoin Westcott's references: Clem. Alex., Stromata, i. 17, sec 85;Ibid., 1 29, sec 29; Ibid., ii. 1 sec. 3. Also Ibid., ii. 12, sec. 55; iv. 9. sec 76; vi. 6, sec 46. Also Tertull., Pudicitia, capp. 10 and 20. These I have verified in Ed. Oehler, pp. 468, 488. I add De Oratione, capp. xvi. p. 311. Let me also add Athanasius, De Incarnatione, p. 38; Contra Haeresim Arian., p. 369; Ibid., 380. To the testimony of this great Father and defender of the faith I attach the greatest importance; because his approval shows that there was nothing in the book, as he had it in its pure text, to justify the attempts of moderns to disprove its orthodoxy. Athanasius calls is "a most useful book," and quotes it again ("although that book is not in the Canon") with great respect. Ed, Paris, 1572.
Modern theories of inspiration appear to me untenable, with reference to canonical Scripture; but they precisely illustrate the sort of inspiration with which these prophesyings were probably first credited. The human element is largely intermixed with divine suggestions; or you may state the proposition conversely.
19 Eusebius, iii. 3, and Hieronym., catal. x. See Westcott, p. 220.
20 Milman's Gibbon, vol. i. p. 550. The edit'rs notes are not over severe, and might be greatly strengthened as refutations.
21 Van Lennep,Bible-lands, p. 440.
22 See Vision iii. cap. 8, for the relation of encraty to faith, in the view of Hermas; also (cap. 7 and passim) note his uncompromising reproofs of lust, and his beautiful delineations of chastity. The third canon of the Nicene Synod proscribed the syneisactae, and also the nineteenth of Ancyra, adopted at Chalcedon into the Catholic discipline.
1 "Paul the aged" was only sixty when he gives himself this title. (Philem. 9). See the additional note, Speaker's Commentary, vol. iii. 843.
2 See (vol. ii. p. 331.) Southey's Life of Wesley; an invaluable work, and one which presents this eminent saint in a most interesting light, edven to worldly men. Ed. New York, Harpers, 1833.
1 e0pistolaj sunta/ttein, i.e., for transmission by letter-carriers.-Otto.
4 He was called d skoteino/j for his obscurity.
5 [Dear Christians of those times; so Justin and all the rest appeal against this odium. Their name an offence, "cast out as evil," but fragrant with unrequited love. Matt. x. 22-39.]
6 [1 Pet. ii. 17. This claim for man as man is the inspiration of Christianity. Terence breathes it from his wounded soul in slavery; and his immortal line, "Homo sum: humani nihil a me alienum puto" (Haeuntontimor., act. i. sc. 1, verse 25), looks as if it had been written in the second century of illumination.]
7 [Kaye's Justin, pp. 56, 158.]
9 [Over again Tatian asserts spirits to be material, though not fleshly; and I think with reference to 1 Cor. xv. 44.]
11 [Over again Tatian asserts spirits to be material, though not fleshly; and I think with reference to 1 Cor. xv. 44.]
12 [See Kaye's Justin Martyr, p. 161, note; and observe his stricture on Bull and Waterland.]
13 kata\ merismo/n. Some translate, "by division," but the above is preferable. The sense, according to Otto, is that the Logos, having received a peculiar nature, shares in the rational power of the Father as a lighted torch partakes of the light of the torch from which it is kindled. Comp. Just. Mar., Dial. c. T., chap. lxi.
14 oi0konomi/aj th\n ai@resin proslabo/n. The above seems the simplest rendering of this difficult passage, but several others have been proposed. [See note 4, cap. ix., infra, p. 69.]
15 [Matter not eternal. He seems to have understood Gen. i. 1, of the creation of matter; and verse 2, as beginning the history of our planet and the visible universe.]
16 [Supposed to be a personal reference to his conversion and baptism. As to "confused matter," it should be kindred matter, and must be set over "kindred spirit." See p. 71, cap. xiii., infra.]
17 [Comp. cap. xvii., infra, note 5, p. 72. e0n h9me/ra suntelei/aj.]
18 [A supposed discovery of modern science. See Religion and Chemistry, by Professor Cook of Harvard, pp. 79, 101. Revised Edition, Scribners, 1880.]
19 [Kaye's rendering of this passage should be compared. See his Justin, p. 182.]
20 Gen. iii. 1 [First-born. a!ggeloj prwto/gonoj.]
21 Il., i. 599; Od., viii. 326.
22 On fleeing from Apollo, she became a bay-tree.
23 It is uncertain from whom this line is quoted.
25 The signs of the Zodiac (Gesner).
26 Literally, "Tell me by God," or, "in the name of God."
27 The Deltotum was a star of the shape of a triangle.-Otto.
28 [oi0ko/nomoj. So cap. xii., infra: "the constitution of the body is under one management," mia=j e0sti\n oi0konomi9aj. Also cap. xxi., p. 74, infra, note 5.]
29 [He uses the verb qeologei=n as = qeopoiei=n; but Kaye directs attention to Justin's use of the same as = to discourse on divine things, and again in calling Christ God.]
30 Hercules-a sign in the sky. Leaning on his right knee, he tries to crush with his left foot the right side of the dragon's head.
32 Or, reading with Maranus, ka@n ... gen., "even though," etc.
33 [Think of a Chaldean heathen, by the power of grace, thus transformed. Sapiens solus liber, but the Christian alone is wise. This chapter compares favourably with the eloquence of Chrysostom in his letter to Cyriac, which, if spurious, is made up of passages to be found elsewhere in his works. Tom. iii. p. 683. Ed. Migne, Paris, 1859.]
34 [Comp. cap. xv., infra, and the note 6, p. 71.]
36 Literally, "brought forth" or "forward." The word does not imply that matter was created by God.
37 Tatian's words are somewhat obscure. We have given substantially the opinion of Worth, as expressed in his translation. The sense is: The body is evidently a unity in its organization and its activity, and the ultimate end which is serves in creation is that with which it is occupied, yet there are differences in respect of the parts. Otto renders: " For as the constitution of the body is of one plan, and in reference to the body the cause of its origin is occupied."
38 [Demons. The Paris editors have a note here, bidding us to read with caution; as our author seems rashly to imagine the demons to be material creatures. p. 151, ed. 1615.]
39 ["Which, though one and the same, is thus variously modified."Kaye's rendering in his Justin, p. 184.]
40 [Here Bishop Kaye has a very full note, quoting a beautiful passage textually from Beausobre, with whom, however, he does not entirely coincide. Justin, p. 184.]
42 [See cap. v., note, supra, p. 67.]
43 [tou= peponqo/toj Qeou=. A very noteworthy testimony to the mystery of the Cross, and an early specimen of the Communicatio idiomatum: the a0nti\dosij or a0ntimeta/stasij of the Greek theologians. Pearson, On the Creed, p. 314. London, 1824.]
44 [The shortening of human life is a gracious limitation of tarnsgression and of the peril of probation. "Let not our years be multiplied to increase our guilt."]
45 [desmo\j de\ tou= sarko\j yuxh\.]
46 Comp. 1 Cor. ii. 14,15. [The 71, of whom we are to hear so much in Tertullian. Comp. cap. xii., supra, p. 70.]
47 [But Kaye would translate, "by dying to the world through faith."]
49 [For a learned and valuable comparison of early patristic Demonologies, see Kaye's Justin Martyr, pp. 201-210.]
50 Perhaps in his treatise "On Animals."
52 Democritus. [The Paris editors add, vide Laertium. As to Ostanes, see that invaluable thesaurus, Hofmann's Lex. Universale, vol. ii. p. 6. Leyden, 1698.]
53 [Comp. cap. vi. note 6, supra. p. 67.]
54 [Naviget Anticyras. On hellebore, see otherwise useless learning but illustrative of this place, in Burton, Anat. Melanchol., p. 400, Ed. New York, 1847.]
55 [u!lhj oi0konomi/a. note Comp. cap. ix., supra, note 4; p. 69.]
56 [The language of an affectionate pupil: o9 qaumasiw/tatoj Ioustinoj.]
58 [The baptismal renunciation.]
60 [The flavour of this passage comes out with more sweetness in Kaye's note (p. 198, Justin M.), thus: "Above the visible heavens exist the better ages, ai0w=nesnoi0 krei/ttonej, having no change of seasons from which various diseases take their orgin; but, blest with a uniform goodness of temperature, they enjoy perpetual day, and light inaccessible to men who dwell here below."
Here Tatian seems to me to have had in mind a noble passage from Pindar, one of the most exquisite specimens of Greek poetry, which he baptizes and sanctifies.
@Ison de\ nu/ktessin ai0ei;
@Isa d'e0n a9me/raij a!li-
on e!xontej, a0pone/steron
'esqloi\ ne/montai bi/o-
ton, ou0 xqo/na tara/sson-
tej a0lka= xerw=n,
Ou0de\ po/ntion u!dwr,
Keina\n para\ di/aitan ' k.t.l. Olymp.ii.
Truly the Gentiles reflect some light from the window in the ark of their father Noah. How sweet what follows: a!dakrun ne/montai ai0w=na. Comp. Rev. vii. 7, xxi. 4, xxii.]
61 [Kaye thus renders this passage: "the spirit together with the soul will receive immortality, the heavenly covering of mortality." Justin, p. 288.]
64 [Ca/rin oi0konmi/aj. Compare divers uses of this word in Kaye's Justin, p. 174.]
65 Tatian here describes an actor. [And in America heathenism has returned upon us in most of the indecencies here exposed. Are we Christians?]
66 [Here Christianity began to avenge itself on the brutal spectacles of the Coliseum, which stands a gigantic monument of the religious system of which they were a part. See Athenagoras, Embassy, cap. xxxv.]
67 Antigenides was a flute-player, and Aristoxenus a writer on music and musical instruments.
68 The Cynic Peregrinus is meant.
69 They need the rich to invite them to banquets.
71 [The vigor of this passage, and the impact of its truths upon heathen idols, are noble specimens of our author's power.]
72 They ate and drank bread and wine hallowed to be the koinwni/a of the flesh and blood of Christ (1 Cor. x. 16); but they knew nothing of the modern doctrine of the Latin churches, which is precisely what Tatian denies.]
73 [Athenagoras, Embassy, cap. ii., infra.]
75 Comp. Tit. i. 12. Callimachus is probably the author referred to, through others express the same opinion respecting the Cretans.
76 Accommodating himself to the popular opinions, through fear.
78 [A memorable tribute to the light-giving power of the Holy Scriptures. "Barbarian books" (barbaric means something else) they were; but well says Dr. Watts in a paraphrase of Ps. cxix. 96 (and comp. capp xl, xli., infra),-
"Let all the heathen writers join to form one perfect book,
Great God if once compared with thine, how mean their writings look!"
See his Hymns, p. 238. Ed. Worcester, 1836.]
79 Comp. Matt. xiii. 44. [Cogent reasoning with Greeks.]
80 Comp. Matt. xiii. 44. [Cogent reasoning with Greeks.]
81 [Compare cap. xi. p. 69. And note, thus early, the Christian freeschools, such as Julian closed and then imitated, confessing their power.]
84 [St. Chrysostom speaks of the heathen as o9i tai=j satanikai=j w\|dai=j katashpo/menoi. In Psalmum, cxvii. tom. v. p. 533. Ed. Migne.]
85 [Such as the Magnificat of the Virgin, the Twenty-third Psalm, or the Christian Hymn for Eventide, which they learned in the Christian schools (cap. xxxii. p. 78). Cold is the heart of any mother's son that does not warm over such a chapter as this on the enfranchisement of womanhood by Christ. Observe our author's scorn for the heathen "affinity with unreason" (this chapter, supra), and then enjoy this glimpse of the contrast afforded by the Gospel in its influence upon women. Intensely should we delight in the pictures of early Christian society, of which the Fathers give us these suggetsive outlines. Rejecting the profane and wanton songs they heard around them,-"Satanic minstrelsies," as St. Chryosostom names them,-they beguiled their toils and soothed their sorrows with "Psalms and hymns and spiritual songs." As St. Jerome relates, "You could not go into the field, but you might hear the ploughman's hallelujahs, the mower's hymns, and the vine-dresser's chant of the Psalms of David." See Cave's Primitive Christianity, p. 132.]
86 [Such as the Magnificat of the Virgin, the Twenty-third Psalm, or the Christian Hymn for Eventide, which they learned in the Christian schools (cap. xxxii. p. 78). Cold is the heart of any mother's son that does not warm over such a chapter as this on the enfranchisement of womanhood by Christ. Observe our author's scorn for the heathen "affinity with unreason" (this chapter, supra), and then enjoy this glimpse of the contrast afforded by the Gospel in its influence upon women. Intensely should we delight in the pictures of early Christian society, of which the Fathers give us these suggetsive outlines. Rejecting the profane and wanton songs they heard around them,-"Satanic minstrelsies," as St. Chryosostom names them,-they beguiled their toils and soothed their sorrows with "Psalms and hymns and spiritual songs." As St. Jerome relates, "You could not go into the field, but you might hear the ploughman's hallelujahs, the mower's hymns, and the vine-dresser's chant of the Psalms of David." See Cave's Primitive Christianity, p. 132.]
87 [St. Paul's spirit was stirred within him, beholding the abominable idolatries of the Athenians; and who can wonder at the loathing of Christians, whose wives and children could not escape from these shameful spectacles. The growing asceticism and fanatical views of sexual relations, which were now rising in the Church, were a morbid but virtuous revolt of faith against these impurities.]
88 Chap. xxxi. [With what clam superiority he professes himself a barbarian! I honour the eye-witness who tells not only what he had seen, but what he felt amid such evidences of man's degradation and impiety.]
89 Solon. Bergh., Poetae Graec. Lyr, fr. 18. [The interest and biographical importance of this chapter must be apparent.]
90 Called Hiram in our authorized translation.
91 The words within brackets, though they occur in the mss. and in Eusebius, are supposed by some scholars to be a very old interpolation.
92 This expression admits of several meanings: "Without properly understanding them,"-Worth; "not with a proper sense of gratitude."-Maranus.
93 There is increasing evidence of the obligations of the Greek sages to that "light shining in a dark place," i.e., amid an idolatrous world.]
94 [Let it be noted as the moral of our author's review, that there is no self-degradation of which man is not capable when he rejects the true God. Rom. i. 28.]
95 [Let it be noted as the moral of our author's review, that there is no self-degradation of which man is not capable when he rejects the true God. Rom. i. 28.]
96 [Compare the boastful Rousseau: "Que la trompette du jugement sonne quand elle voudra, je viendrai ce livra a la main, me presenter devant le souverain Juge." Confessions, livre i. p. 2.]
97 ["Adhere immoveably." Alas! " let him that thinketh he standeth", etc. But I cannot part with Tatian nor think of Tertullian without recalling David's threnode: " There the shield of the mighty is vilely cast away ... . I am distressed for thee, my brother: ... very pleasant hast thou been unto me... How are the mighty fallen, and the weapons of war perished!" Our own sad times have taught us similar lamentations for some who seemed for a time to be "burning and shining lights." God be merciful to poor frail men.]
10 98 From the lost works of Tatian. Ed. Otto.
1 Book iv. cap. 24. Thus he with others met the "grievous wolves"foretold by St. Paul "night and day with tears," three years continually (Acts xx.29-31).
3 Renan, St. Paul, cap. 1., Ferrar, Life of St. Paul, cap. xvi.
4 Our chronological arrangement must yield in minute accuracy to other considerations; and we may borrow an excuse from our author, who notes the diffuculty of microscopic a0kribei/a in his own chronological labours (book iii. cap. 29). It was impossible to crowd Tatian and Theophilus into vol. i. Of this serious, without dividing Irenaeus, and putting part of his works in vol. ii. But, in the case of contemporaries, this dislocation is trifling, and creates no confusion.]
1 [Acts xi. 26. Note this as from an Antiochian, glorying in the name of Christian.]
2 Eu!xrhstoj, punning on the name Christian. [Comp cap xii., infra. So Justin, p. 164, vol. i., this series. But he also puns on his own name, "beloved of God," in the text forw= to\ Qeofile\j o!noma tou=to, k.t.l..]
3 Literally, "your man;" the invisible soul, as the noblest pat of man, being probably intended.
4 The techincal word for a disease of the eye, like cataract.
5 The translation here follows the Hamburg editor, others read, "If Father, I say everything."
6 Maranus observes that Theophilus means to indicate the difference between God's chastisement of the righteous and His punishment of the wicked.
8 The reference here is not to the Holy Spirit, but to that vital power which is supposed to be diffused thorughout the universe. Comp. book ii. 4.
14 [Foot-baths. A reference to Amasis, and his story in Heredotus, ii. 172. See Rawlinson's Version and Notes, vol. ii. p. 221, ed. Appletons, 1859. See also Athanagoras, infra, Embassy, cap. xxvi.]
15 [The fable of Echo and her shameful gossip may serve for an example.]
16 Prov. xxiv. 21, 22. The Greek of Theophilus has "honour" instead of "fear."
17 "The argumentation of this chapter depends on the literal meaning which Theophilus attaches to Christos, the Anointed One; and he plays on this meaning, and also on the similarity of pronunciation between xrhsto/j, `useful,_0' and xristo/j, `anointed._0'"-Donaldson.
18 [Not material oil probably, for it is not mentioned in such Scriptures as Acts viii. 17, xix 6, Heb. vi. 2; but the anointing (1 John ii. 20) of the Holy Ghots. As a symbol, oil was used at an early period, however; and the Latins are not slow to press this in favour of material oil in the chrism, or confirmation.]
19 [This is the famous challenge which affords Gibbon (cap. xv.) a most pleasing opportunity for his cavils. But our author was not asserting that the dead was raised in his day, but only that they should be at the las day.]
20 [Ps. cxix. 130. Note this tribute to the inspired Scriptures and their converting power; I might almost say their sacramental energy, referring to John vi. 63.]
21 [Rev. xix. 10. I cannot reconcile what Scripture says of itself with the modern refinements as to the human and divine element, while fully admitting that there are such elements, intermixed and interpenetrated mutually, beyond all power of dissection by us. I prefer the childlike docility of the Fathers.]
1 The words "by some and placed in" are omitted in some editions, but occur in the best mss..
2 This is according to the Benedictine reading: the reading of Wolf, "nature is left to itself," is also worthy of consideration.
3 That is, the existence of God as sole first principle.
4 Literally, "subject-matter."
9 The Benedictine editor proposes to read these words after the first clause of c. 7. We follow the reading of Wolf and Fell, who understand the pyramids to be referred to.
10 Aristoph., Av., 694. A wind-egg being one produced without impregnation, and coming to nothing.
11 The Dionysian family taking its name from Dionysus or Bacchus.
12 The following lines are partly from the translation of Hughes.
15 This verse is by Plutarch hesitatingly attributed to Pindar. The expression, "Though you swim in a wicker basket," was proverbial.
16 Literally, "in fancy and error."
17 Wolf perfers pneumato/foroi, carried or borne along by the Spirit. [Kaye's Justin M., p. 180, comparing this view of the inspiration of prophets, with those of Justin and Athenagoras.]
18 e0ndia/qton. [Here the Logos is spoken of in the entire spirit of the Nicene Council. Ps. xlv. 1 is a favourite text against Arius; and (Advs. Judaeos. b. ii. 3) Cyprian presses it against the Jews, which shows that they accepted the Hebrew and the LXX. In a mystical sense.]
19 Literally, belching or vomiting. [The refernece is to Ps. xlv. where the LXX. read e0chreu/cato h9 kardi/a mou lo/gon a0gaqo\n, and the Latin eruxta/it xor meum bonum 'erbum; i.e., "My heart hath breathed forth a glorious Word." The well-chosen language of the translator (emitted) is degraded by his note.]
20 Prov. viii. 27. Theophilus reads with the Septuagint, "I was with Him, putting things into order," instead of "I was by Him as one brought up with Him." [here the Logos is the sofi/a as with the Fathers generally; e.g. Cyprian, Advs Judaeis, book ii. 2. But see cap. xv. p. 101, infra.]
21 That is, the first principle, whom he has just shown to be the Word.
22 In the Greek version of Gen. i. 1, the word "created" stands before "God."
23 Theophilus, therefore, understands that when in the first verse it is said that God created the earth, it is meant that he created the matter of which the earth is formed.
24 The words, "and light was; and God saw that light, that it was good," are omitted in the two best mss.. And in some editions; but they seem to be necessary, and to have fallen out by the mistake of transcribers.
26 [See book i. cap. v., supra, note 2; also, the important remark of Kaye, Justin Martyr, p. 179.]
27 [See book i. cap. v., supra, note 2; also, the important remark of Kaye, Justin Martyr, p. 179.]
29 Following Wolf's rendering.
30 Or, suitably arranged and appointed it.
32 [The ports and happy havens beautifully contrasted with rocks and shoals and barren or inhospitable isles.]
33 [The ports and happy havens beautifully contrasted with rocks and shoals and barren or inhospitable isles.]
34 That is, as the Benedictine edition suggests, when they have filled them with unsuspecting passengers.
36 Tria/doj. [The earliest use of this word "Trinity." It seems to have been used by this writer in his lost works, also; and, as a learned friends suggests, the use he makes of it is familiar. He does not lug it in as something novel: "types of the Trinity," he says, illustrating an accepted word, not introducing a new one.]
37 [An eminent authority says, "It is certain, that, according to the notions of Theophilus, God, His Word, and His wisdom constitute a Trinity; and it should seem a Trinity of persons." He notes that the title sofi/a, is here assigned to the Holy Spirit, although he himself elsewhere gives this title to the Son (book ii. cap. x., supra), as is more usual with the Fathers." Consult Kaye's Justin Martyr, p. 157. Ed. 1853.]
39 [Note the solid truth that God is not the author of evil, and the probable suggestion that all nature sympathized with man's transgression. Rom. viii. 22.]
41 Gen. ii. 7. [The Hebrew must not be overlooked: "the breath of lives," spiraculum vitarum; on which see Bartholinus, in Delitzsch, System of Bib. Psychol., p. 27. Also, Luther's Trichotomy, ibid., p. 460. With another work of similar character I am only slightly acquainted, but, recall with great satisfaction a partial examination of it when it first appeared. I refer to The Tripartite Nature of Man, by the Rev J. B. Heard, M.A. 3d ed. Edinburgh, 1871, T. & T. Clark.]
42 [But compare Tatian (cap. xiii. p. 70), and the note of the Parisian editors in margin (p. 152), where they begin by distinctions to make him orthodox, but at last accuse him of downright heresy. Ed. Paris, 1615.]
43 Theophilus reads, "It shall watch thy head, and thou shalt watch his heel."
45 Gen. ii. 8-iii. 19. [See Justin M., Dial., cap. lvi. p. 223, vol. 1. this series.]
46 The annotators here warn us against supposing that "person" is used as it was afterwards employed in discussing the doctrine of the Trinity, and show that the word is used in its original meaning, and with reference to an actor taking up a mask and personating a character.
47 Proforiko/j, the term used of the Logos as manifested; the Word as uttered by the Father, in distinction from the Word immanent in Him. [Theophilus is the first author who distinguishes between the Logos e0ndia/qetoj (cap. x, supra) and the Logos proforiko/j; the Word internal, and the Word emitted. Kaye's Justin, p. 171.]
49 That is, being produced by generation, not by creation.
50 The Benedictine editor remarks: "Women bring forth with labour and pain as the punishment awarded to sin: they forget the pain, that the propagation of the race may not be hindered."
52 In the Greek the word is, "work" or "labour," as we also speak of working land.
53 ["Pulchra, si quis ea recte utatur," is the rendering of the Paris translators. A noble motto for a college.]
54 [No need of a long argument here, to show, as some editors have done, that our author calls Adam an infant, only with reference to time, not physical development. He was but a few days old.]
55 [A noble sentence: e0leu/qeron ga\r kai\ au0tecou/sion e0poi/hsen o9 Qeo\j to\n a!nqrwpon.]
56 Apparently meaning, that God turns death, which man brought on himself by disobedience, into a blessing.
57 Gen. ii. 24. [Kaye justly praises our author's high estimate of Christian marriage. See his Justin M., p. 128.]
58 Referring to the bacchanalian orgies in which " Eva " was shouted, and which the Fathers professed to believe was an unintentional invocation of Eve, the authoress of all sin.
60 [He speaks of the aeconomy of the narative; th\n oi0konomi/an th=j e0chgh/sewj. Kaye's Justin, p. 175.]
61 Fell remarks, "Blood shed at once coagulates, and does not easily enter the earth." [On the field of Antietam, after the battle, I observed the blood flaked upon the soil, not absorbed by it.]
62 Il., xx. 216. But Homer refers only to Troy.
63 [Of the founder of Christian chronology this must be noted.]
64 But the Benedictine editor understands the words to mean, that the succeeding kings were in like manner called Pharaoh.
65 Theophilus spells some of the names differently from what they are given in our text. For Tidal he has Thargal; for Bera, Ballas; for Birsha, Barsas; for Shinab, Senaar; for Shemeber, Hymoor. Kephalac is taken to be a corruption for Balak, which in the previous sentence is inserted by many editors, though it is not in the best mss..
66 [St. Paul seems to teach us that the whole story of Melchisedek is a "similitude," and that the one Great High Priest of our profession appeared to Abraham in that character, as to Joshua in another, the "Captain of our salvation" (Heb. vii. 1-3; Josh. v. 13-15). We need a carefully digested work on the apparitions of the Word before His incarnation, or the theophanies of the Old Testament.]
67 [Certainly a striking etymon, "Salem of the priest." But we can only accept it as a beautiful play upon words.]
68 Proving the antiquity of Scripture, by showing that no recent occurrences are mentioned in it. Wolf, however, gives another reading, which would be rendered, "understand whether those things are recent which we utter on the authority of the holy prophets."
69 [Comp. book i. cap. xiv., supra. p. 93.]
70 Benedictine editor proposes " they."
89 We have adopted the reading of Wolf in the text. The reading of the mss.. is, "He who desires to learn should desire to learn." Perhaps the most satisfactory emendation if that of Heumann, who reads filomuqei=n instead of filomaqei=n: "He who desires to learn should also desire to discuss subjects, and hold conversations on them." In this case, Theophilus most probably borrows his remark from Aristotle, Metaphysic. i. c. 2.
1 While in Egypt, Pythagoras was admitted to the penetralia of the temples and the arcana of religion.
2 Viz., in the first book to Autolycus.
3 [The body of Christ is human flesh. If, then, it had been the primitive doctrine, that the bread and wine cease to exist in the Eucharist, and are changed into natural flesh and blood, our author could not have resented this charge as "most barbarous and impious."
4 [The body of Christ is human flesh. If, then, it had been the primitive doctrine, that the bread and wine cease to exist in the Eucharist, and are changed into natural flesh and blood, our author could not have resented this charge as "most barbarous and impious."
5 Not in the first, but the fifth book of the Republic, p. 460.
7 As this sentence cannot be intelligibly rendered without its original in Plato, we subjoin the latter: "As for those youths who excel either in war or other pursuits, they ought both to have other rewards and prizes given them; and specially this, of being allowed the freest intercourse with women, that, at the same time, under this pretext the greatest number of children may spring from such parents."
8 [This statement reflects light upon some passages of Hermas, and shows with what delicacy he has reproved the gross vices with which Christians could not escape familiarity.]
33 At the theatres. [N.B.-Let the easy Christians of our age be reminded of this warning; frequenting, as they do, plays and operas equally defiling, impure in purport often, even when not gross in language.]
34 i.e., tracing back its history through an infinate duration.
35 The following quotation is not from the Republic, but from the third book of the Laws, p. 676.
36 Plato goes on to say, that if he had this pledge of divine assistance, he would go further in his speculation; and therefore Theophilus argues that what he said without this assistance he felt to be unsafe.
38 [See supra, book i. cap. 14, p. 93, the author's account of his own conversion.]
40 Literally, in Greek, a0na/pausij.
41 Deucalion, from Deu=te, come, and kale0w, I call.
42 Or, reading o0 ga=r Se/qwj, "Sethos is also called Egyptus."
43 The Benedictine editor shows that this should be 393 years.
44 The correct date woul be about 400 years.
47 In this register it seems that the number of years during which each person lived does not include the years of his reign.
48 But the meaning here is obscure in the original. Malachi was much later than Zechariah.
49 [Usher, in his Annals, honours our author as the father of Christian chronology, p. 3. Paris, 1673.]
50 i.e., till he begat Seth. [A fragment of the Chronicon of Julius Africanus, a.d.. 232, is gievn in Routh's Reliquiae, tom. ii. p. 238, with very rich annotations. pp. 357-509]
51 [Usher notes this as affirmed in general terms only, and qualified afterwards, in cap. xxix, infra, note i, p. 121.]
52 [As Verus died a.d.. 169, the computation of our author makes the creation, b.c.. 5529. Hales, who says b.c.. 5411, inspires us with great respect for Theophilus, by the degree of accuracy he attained, using (the LXX.) the same authority as his base. Slight variations in the copies used in his day might have led, one would think, to greater discrepancies.]
53 Another reading gives, "both of the antiquity of our religion."
54 [Usher quotes this concession as to the a0kribei/a or minute delicacy he could not attain. Ut supra, p. 119, note 1.]
55 Berosus flourished in the reign of Alexander the Great.
56 Otto prefers su/mboulon instead of su/mbolon, on the authority of one ms.. The sense then is, "that you may have a counsellor and pledge of the truth,"-the counsellor and pledge of the truth being the book written by Theophilus for Autolycus. [This has been supposed to mean, "that you may have a token and pledge (or earnest) of the truth," i.e., in Christian baptism. Our author uses St. Paul's word (a0r0r9abw=n), "the earnest of the spirit," as in 2 Cor. i. 22, and Eph. 1.14.]
1 But Lardner tells the whole story much better. Credibility, vol. ii. p. 193.
2 The dogmatic value of a patristic quotation depends on the support it finds in other Fathers, under the supremacy of Scripture: hence the utility of Kaye's collocations.
3 The fragment in which the notice occurs was extracted from the works of Philip by some unknown writer. It is published as an appendix to Dodwell's Dissertationes in Irenaeum.
4 [Here a picture suggests itself. We go back to the times of Hadrian. A persecution is raging against the "Nazarenes." A boyish, but well-cultured Athenian saunters into the market-place to hear some new thing. They are talking of those enemies of the human race, the Christians. Curiosity leads him to their assemblies. He finds them keeping the feast of the resurrection. Quadratus is preaching. He mocks, but is persuaded to open one of St' Paul's Epistles. "What will this babbler say?" He reads the fifteenth chapter of First Corinthians, and resents it with all the objections still preserved in his pages. One can see him inquiring more about this Paul, and reading the seventeenth chapter of the Acts. What an animated description of his own Athens, and in what a new light it reflects the familiar scenes! He must refute this Paul. But, when he undertakes it, he falls in love when the intrepid assailant of the gods of Greece. Scales fall from his own eyes. How he sees it all at last, we find in the two works here presented, corresponding as they do, first and last, with the two parts of the apostle's speech to the men of Athens.]
189 1 Literally, "embassy." [By this name best known to scholars.]
2 There are here many varieties of reading: we have followed the text suggested by Gesner.
3 We here follow the text of Otto; others read h9mi=n.
5 [For three centuries the faithful were made witnesses for Jesus and the resurrection, even unto death; with "spoiling of their goods," not only, but dying daily, and "counted as sheep for the slaughter." What can refuse such testimony? They conquered through suffering.
The reader will be pleased with this citation from an author, the neglect of whose heavenly writings is a sad token of spiritual decline in the spirit of our religion:-
"The Lord is sure of His designed advantages out of the sufferings of His Church and of His saints for His name. He loses nothing, and they lose nothing; but their enemies, when they rage most and prevail most, are ever the greatest losers. His own glory grows, the graces of His people grow; yea, their very number grows, and that, sometimes, most by their greatest sufferings. This was evident in the first ages of the Christian Church. Where were the glory of so much invincible love and patience, if they had not been so put to it?" Leighton, Comm. on St. Peter, Works, vol. iv. p. 478. West's admirable edition, London, Longmans, 1870.]
7 [Tatian, cap. xxvii., supra, p. 76.]
8 [Tatian, cap. xxvii., supra, p. 76.]
9 [See cap. xxxi. Our Lord was "perfect man," yet our author resents the idea of eating the flesh of one's own kind as worse than brutal. As to the Eucharist the inference is plain.]
10 Thus Otto; others read, "if any one of men."
200 12 [De Maistre, who talks nothing but sophistry when he rides his hobby, and who shocked the pope himself by his fanatical effort to demonstrate the papal system, is, nevertheless, very suggestive and interesting when he condescends to talk simply as a Christian. See his citations showing the heathen consciousness of one Supreme Being. Soirees de St. Petersbourg, vol. i. pp. 225, 280; vol. ii. pp. 379, 380.]
14 From an unknown play; the original is ambiguous; comp. Cic. De Nat Deorum, ii. c. 25, where the words are translated-"Seest thou this boundless ether on high which embraces the earth in its moist arms? Reckon this Zeus." Athenagoras cannot so have understood Euripides.
15 Not found in his extant works.
16 Common text has o@yei; we follow the text of Otto. [Gesner notes this corruption, and conjectures that it should be the name of some philosopher.]
17 One, two, three, and four together forming ten.
20 [We must not wonder at the scant praise accorded by the Apologists to the truths embedded everywhere in Plato and other heathen writers. They felt intensely, that "the world, by wisdom, knew not God; and that it was their own mission to lead men to the only source of true philosophy.]
21 [See cap. xxx., infra. Important, as showing the degree of value attributed by the Fathers to the Sibylline and Orphic sayings. Comp. Kaye, p. 177.]
22 i.e., Do several gods make up one God?-Otto. Others read affirmatively, "God is one."
24 i.e., the Creator, or first God.
25 [Kaye, 179. An important comment; comp. cap. vii., supra.]
26 Isa. xli. 4; Ex. xx. 2, 3(as to sense).
30 "Or, by Him and through Him." [Kaye, pp. 155, 175.]
33 [Compare Theophilus, supra, p. 101, and Kaye's note, p. 156.]
34 [Heb. i. 14, the express doctrine of St. Paul. They are ministers to men, not objects of any sort of worship. "Let no man beguile you," etc. Col. ii. 4, 18.]
35 Luke vi. 27, 28; Matt. v. 44, 45.
37 The meaning is here doubtful; but the probably reference is to the practices of the Sophists.
39 Luke vi. 32, 34; Matt. v. 46.
40 [Harmless as flowers and incense may be, the Fathers disown them in this way continually.]
41 [This brilliant condensation of the Benedicite (Song of the Three Children) affords Kaye occasion to observe that our author is silent as to the sacraments. p. 195.]
42 Hom., Il., ix. 499 sq., Lord Derby's translation, which version the translator has for the most part used.
43 Comp. Rom. xii. 1. [Mal. i.11. "A pure Mincha" (Lev. ii. 1) was the unbloody sacrifice of the Jews. This was to be the Christian oblation; hence to offering of Christ's natural blood, as the Latins now teach, was unknown to Theophilus.]
45 Thus Otto; others render "comprising."
46 [The Ptolemaic universe is conceived of as a sort of hollow ball, or bubble, within which are the spheres moving about the earth. Milton adopts from Homer the idea of such a globe, or bubble, hanging by a chain from heaven (Paradise Lost, ii. 10, 51). The oblique circle is the zodiac. The Septentriones are referred to also. See Paradise Lost, viii. 65-168.]
47 Some refer this to the human spirit.
49 We here follow the text of Otto; others place the clause in the following sentence.
51 Or, Koré. It is doubtful whether or not this should be regarded as a proper name.
52 Or, Koré. It is doubtful whether or not this should be regarded as a proper name.
53 The reading is here doubtful.
54 [There were no images or pictures, therefore, in the earliest Christian places of prayer.]
55 [This was a heathen justification of image-worship, and entirely foreign to the Christian mind. Leighton, Works, vol. v. p. 323.]
57 [See Kaye's very important note, refuting Gibbon's cavil, and illustrating the purpose of Bishop Bull, in his quotation. On the !perixw/rhsij, see Bull, Fid. Nicaenae, iv. cap. 4.]
66 Or, "have accurately described."
74 Hom., Od., viii. 308 sq., Pope's transl.
78 Hom., Od., viii. 296-298, Pope's transl.
80 [oi0konomi/an. Kaye, p. 174. And see Paris ed., 1615.]
84 From an unknown play of Aeschylus.
87 Pseudo-Plat., Epist., ii. p. 312, D.E. The meaning is very obscure.
89 [Comp. cap. xxvii., infra.]
90 [Kaye, 192. And see cap. x., supra, p. 133. Divine Providence does not exclude the ministry of angels by divine appointment. Resurrection, cap. xviii., infra.]
91 [The Paris editors caution us against yielding to this interpretation of Gen. vi. 1-4. It was the Rabbinical interpretation. See Josephus, book i. cap. 3.]
92 Hesiod, Theog., 27. [Traces of the Nephilim are found in all mythologies.]
93 Eurip.; from an unknown play.
97 Or, "powers of reasoning" (logismo/j).
98 From an unknown tragedian. [A passage which I cannot but apply to the lapse of Tatian.]
100 [see note to Theophilus, cap. x., supra, p. 92.]
101 [Kaye, p. 191; and comp. cap. xxiv., supra, p. 142.]
102 [Comp. On the Resurrection, cap. xiii., infra., p. 439 of ed. Edinburgh. Also Kaye, p. 199.]
104 ii. 144. Mr. Rawlinson's translation is used in the extracts from Herodotus.
108 ii. 3. The text is here uncertain, and differs from that of Herodotus. [Herodotus, initiated in Egyptian mysteries, was doubtless sworn to maintain certain secrets of the priests of Osiris.]
109 ii. 61. [The name of Oriris.]
116 Ascribed by Seneca to the Bellerophon of Eurip.
117 From the Ino, a lost play of Eurip.
118 From the Ino, a lost play of Eurip.
119 Oracc., Sibyll., iii. 108-113. [Kaye, p. 220, and compare cap. vii., supra. The inspiration of Balaam, and likewise that of the ass, must, in my opinion, illustrate that of the Sibyls.]
120 Callim., Hym. Jov., 8 sq. [Tit. i. 12. But St. Paul's quotation is from Epimenides.]
121 ["Thyestian feasts" (p. 130, supra); a charge which the Christian Fathers perpetually repel. Of course the sacrament of the Lord's Supper lent colour to this charge; but it could not have been repelled, had they believed the material body and blood of the "man Christ Jesus," present in this sacrament. See cap. iii., note.]
122 [1 Cor. xv. 44. A very clear representation of the apostle's doctrine. See Kaye, 199; and compare On the Resurrection, cap. xiii.]
124 Otto translates: "which has made us and our neighbours attain the highest degree of rectitude." The text is obscure, but the above seems the probably meaning; comp. Matt. xxii. 39, etc.
125 [Hermas, p. 47, note, and p. 57, this volume; Elucidation, ii.]
126 [The Logos never said, "it excludes us from eternal life:" that is sure; and the passage, though ambiguous, is not so interpreted in the Latin of Gesner. Jones remarks that Athenagoras never introduces a saying of our Lord in this way. Compare Clem. Alexandrin. (Paedagogue, b. iii. cap. v. p. 297, Edinburgh Series), where he quotes Matt. v. 28, with variation. Lardner (cap. xviii. sec. 20) gives a probable explanation. Jones on The Canon (vol. i. p. 436) is noteworthy. Kaye (p. 221) does not solve the puzzle.]
127 Probably from some apocryphal writing. [Come from what source it may, it suggests a caution of the utmost importance to Americans. In the newer parts of the country, the practice, here corrected, as cropped out among "brothers and sisters" of divers religious names, and consequent scandals have arisen. To all Christians comes, the apostolic appeal, "Let it not be once named among you."]
128 [This our Lord commends (Matt. xix. 12) as a voluntary act of private self-devotion.]
129 [There is perhaps a touch of the rising Phrygian influence in this passage; yet the language of St. Paul (1 Tim. v. 9) favoured this view, no doubt, in primitive opinion. See Speaker's Comm. on 1 Tim. iii. 2. Ed. Scribners, New York.]
131 [But Callistus, heretical Bishop of Rome (a.d. 218.), authorized even third marriages in the clergy. Hippolytus, vol. vi. p. 343, Ante-Nicene Fathers, Edinburgh Series.]
132 [An allusion to the fable of the Sargus; and see Burton's Anat. Mel., p. 445.]
133 [See Tatian, cap xxiii., supra, p. 75. But here the language of Gibbon is worthy to be quoted; though the icy-hearted infidel failed to understand that just such philosophers as he enjoyed these spectacles, till Christianity taught even such to profess a refined abhorrence of what the Gospel abolished, with no help from them. He says, "the first Christian emperor may claim the honour of the first edict which condemned the art and amusement of shedding human blood; but this benevolent law expressed the wishes of the prince, without reforming an inveterate abuse which degraded a civilized (?) nation below the condition of savage cannibals. Several hundred, perhaps several thousand, victims were annually slaughtered in the great cities of the empire." He tells the story of the heroic Teleachus, without eulogy; how his death, while struggling to separate the combatants abolished forever the inhuman sports and sacrifices of the amphitheatre. This happened under Honorius. Milman's Gibbon, iii. 210]
134 [Let Americans read this, and ask whether a relapse into heathenism is not threatening our civilization, in this respect. May I venture to refer to Moral Reforms (ed. 1869, Lippincotts, Philadelphia), a little book of my own, rebuking this inquity, and tracing the earliest violation of this law of Christian morals, and of nature itself, to an unhappy Bishop of Rome, rebuked by Hippolytus. See vol. vi. p. 345, Edinburgh Series of Ante-Nicene Fathers.]
135 [Comp. cap. xxxi., supra, p. 146. The science of their times lent itself to the notions of the Fathers necessarily; but neither Holy Scripture nor theology binds us to any theory of the how, in this great mystery; hence Plato and Pythagoras are only useful, as showing that even they saw nothing impossible in the resurrection of the dead. As to "the same elements," identity does not consist in the same particles of material, but in the continuity of material, by which every seed reproduces "its own body." 1 Cor. xv. 38.]
136 [It is a fair inference that The Discourse was written after the Embassy. "In it," says Kaye, "may be found nearly all the arguments which human reason has been able to advance in support of the resurrection." p. 200.]
137 [1 Tim. ii. 1, 2. Kaye, p. 154. They refused worship, however, to imperial images; and for this they suffered. "Bend your royal head" is an amusing reference to the nod of the Thunderer.]
70 1 [This argument was adapted to the times, and to those to whom it was addressed, with great rhetorical art and concealment of art. Its faults arise from the defective science of the age, and from the habits of thought and of public instruction then in fashion. He does not address himself to believers, but to sceptics, and meets them on their highest levels of speech and of reason.]
2 The common reading is "excessive."
3 [The calm sublimity of this paragraph excels all that ever came from an Athenian before. In the Phoedon we have conjectures: here is certain hope and patient submission as our resonable service.]
4 [Kaye, p. 199. Compare Embassy, cap. xxvii., supra, p. 143.]
5 [This chapter of itself establishes the fact that Christians have a right to demand the evidence for what they are required to believe. It refutes the idea that what any single bishop or saint has said or thought is doctrine, for that reason only; but it leaves the fact that concurrent testimony is evidence, on certain conditions, in all its force.]
6 [Not strong enough for the force of the original: oud' e0k tw=n tisi/ dokou0ntwn h= dedogme/nwn.]
7 [From the natural common sense of the thing.]
8 [A beautiful and cogent argument for his proposition, and a precious testimony to the innocence of babes falling asleep in Christ. See Kaye, 190.]
9 [Job xix. 25. On which see St. Jerome, Ad Paulinum, cap. 10, tom. iv. 569, ed. Bened. And, on the text itself, see Pusey on Daniel, p. 504, London, 1864. A fine passage in Calvin, ad locum: "En igitur qualis debate esse nostra Fides," etc. Opp., tom. ii. p. 260, ed. Amsterdam, 1676.]
10 [Homer, Illiad, b. xiv. 231, and Virgil, Aen., vi. 278.]
11 [Noble testimony to a minute and particular Providence. Kaye, p 191.]
1 Milman, vol. i. pp. 28, 29, condensed. He fails, however, to observe the immense importance of the facts he chronicles.
2 I have felt that Pantaenus and his school require a few words in my elucidations.
5 Eusebius, Hist. Eccl., vi. 6.
6 Hieron., Lib. De Viris Illustribus, c. 38; Ph., Bibl., iii.
7 [The reader is already acquainted ( ) 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 literaeclericae." Antiquities, book iii. cap. ii. 3.]
8 Eusebius, Hist. Eccl., vi. 13; Phot. Bibl., iii.
10 [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."]
1 The Greek is u9perta/thn, lit. highest. Potter appeals to the use of u9e/rteroj 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 Probably a quotation from a hymn.
9 Ps. cx. 3. Septuagint has, "before the morning star."
12 [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.]
18 This may be translated, "of God the Christ."
21 What this is, is not known; but it is likely that the word is a corruption of i\era\n dru=n, the sacred oak.
23 The text has a0nie/rou, the imperative of a0niero/w, which in classical Greek means "to hallow;" but the verb here must be derived from the adjective a0ni/eroj, and be taken in the sense "deprive of their holiness," "no longer count holy." Eusebius reads a0nie/rouj: "unholy interpreters."
24 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.]
26 The scholiast takes the r9i/mboj to mean a piece of wood attached to a cord, and swung round so as to cause a whistling noise.
27 [See supra, p. 175, where I have affixed quotation-marks, and adopted the word "tokens" (instead of "signs") to harmonize these two places]
28 This sentence is read variously in various editions.
29 [A scathing retort upon those who called Christians atheists, and accused them of shameful rites.]
36 Illiad, iii. 243. Lord Derby's translation is used in extracts from the Illiad.
37 The mss.. read "small," but the true reading is doubtless "tall."
40 Meursius proposed to read, "at Agra."
41 The beams of Sol or the Sun is an emendation of Potter's. The mss. read "the Elean Augeas."
43 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.
44 An obscene epithet, derived from xoi=roj, a sow, and qli/bw, to press.
45 Hesiod, Works and Days, 1. i. 250.
49 If we read xarie/steron, this is the only sense that can be put on the words. But if we read xaristh/rion, we may translate "a memorial of gratified lust."
52 [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.]
53 [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.]
54 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 Illiad, i. 221; meta\ dai/monaj allouj.
58 [Is not this a rebuke to many of the figures and pictures which vulgarize abodes of wealth in America?]
59 Sibyl. Justin Martyr, Cohort. ad Graecos, p. 81. See p. 280, vol. i of this series.
60 Ex. xx. 4. [Clement even regards the art of painters and sculptors as unlawful for Christians.]
67 [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.]
74 [Note her remarkable accord with inspiration, clearly distinguishing between such and the oracles of God. But see, supra, p. 132 and p. 145.]
75 [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.]
76 [How sublimely he now introduces the oracles of truth.]
81 Jer. viii. 2. xxx. 20, iv. 6.
100 This is made up of several passages, as Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10, 31, iii. 15.
114 2 Tim. iii. 16, 17. [Here note the testimony of Clement to the universal diffusion and study of the Scriptures.]
117 Ps. xxxiv. 8, where Clem. has read risto/j for xrhsto/j.
119 [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.]
124 Isa. liv. 17, where Sept.reads, "ye shall be righteous."
132 [Immersion was surely the form of primitive baptism, but these words, if not a reference to that sacrament, must recall Isa. lii. 15.]
133 [This fine passage will be recalled by what Clement afterward, in the Stromata, says of prayer. Book vii. vol. ii. p. 432. Edin.]
136 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-exitent God.
137 Ps. xxiv. 1; 1 Cor. x. 26,28.
138 [1 Pet. ii. 17. This appeal in behalf of the sanctity of man as man, shows the workings of the apostolic precept.]
139 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.
141 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.]
142 "They" seems to refer to sanctity and the word.
143 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.]
146 [The impact of the Gospel on the slavery and helotism of the Pagans.]
148 [See above, p. 201, and below, the command "thou shalt love thy neighbor."]
149 Ex. xx. 13-16; Deut. vi. 5.
152 [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.]
153 [The Catholic instinct is here; and an all-embracing benevolence is its characteristic, not worldly empire.]
155 [He seems to be thinking of 1 Tim. vi. 6, and 1 Tim. iv. 8.]
159 [Eph. v. 14, is probably from a hymn of the Church, which is here referred to as His, as it is adopted into Scripture.]
162 [A quotation from another hymn, in all probability.]
164 Heb. viii. 10-12; Jer. xxxi. 33,34.
165 Il., vi. 236. [The exchange of Glaucus.]
172 [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.]
174 ["Who is this that cometh from Edom," seems to be in mind. Isa. lxiii. 1.]
175 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.
177 [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.]
2 [See Exhortation to the Heathen, cap. xi. p. 203, supra.]
3 The paedagogus. [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.]
10 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 a!nqrwpoj a0paqh/j, 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.
19 [The dignity ascribed to Christian childhood in this chapter is something noteworthy. The Gospel glorifying children, sanctifies marriage, and creates the home.]
21 Matt. xxi. 16; Ps. viii. 2.
23 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.]
28 Lev. xv. 29, xii. 8; Luke ii. 24.
32 Zech. ix. 9; Gen. xlix. 11.
35 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.]
49 In allusion apparently to John viii. 35,36.
54 viz., the result of His will.
61 Migne's text has a0poka/luyij. The emendation a0po/lhyij is preferable.
63 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.]
68 [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.]
70 1 Cor. xiii. 11. [A text much misused by the heretical gnostics whom Clement confutes.]
71 viz., simple or innocent as a child, and foolish as a child.
86 Jer. ix. 23; 1 Cor. i. 31; 2 Cor. x. 17.
88 The emendation a0polh/rhsij is adopted instead of the reading in the text.
90 1 Pet. ii. 1-3 Clement here reads Xristo/jChrist, for xrhsto/j, gracious, in Text. Rec.
91 [Clement here argues from what was scientific in his day, introducing a curious, but to us not very pertinent, episode.]
99 [i.e., Not from the a0fro\j, of the sea, but of the blood.]
118 Or, "against the evil one."
143 For a0lhqei/aj, there are the readings a0paqei/aj and a0timi/aj.
171 Ps. ii. 4, xi. 5, ciii. 19.
176 Luke x. 22; John xvii. 25.
179 Jer. iii. 9, vii. 9, xi. 13, xxxii. 29.
185 Hos. iv. 14: "understood not" in the A.V.
190 Lowth conjectures e0pistomw=n or e0pistomi/zwn, instead of a0nastomw=n.
194 H. reads dhktiko/n, for which the text has e0pideiktiko/n.
203 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.
219 Matt. iii. 12; Luke iii. 17.
227 Here Clement gives the sense of various passages, e.g., Jer. vi., Lev. xxvi.
237 Matt. xi. 3-6; Luke vii. 19, 22, 23.
243 In Prov. ii. 4, 5; iii. 15. Jer. ii. 24, we have the sense of these verses.
254 Isa. lvii. 21, xlviii. 22.
257 Matt. xiii. 31; Luke xiii. 19.
258 Ex. xxxii. 6; 1 Cor. x. 7.
265 [The secondary, civilizing, and socializing power of the Gospel, must have already produced all this change from heathen manners, under Clement's own observation.]
268 [Note this definition in Christian ethics.]
4 o!qen, an emendation for o!n.
5 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 agapae by heretics and others.]
15 Deut. viii. 3; Matt. iv. 4.
34 [Clement seems to think this abuse was connected with the agapae not-one might trust-with the Lord's supper.]
37 Literally, "slave-manners," the conduct to be expected from slaves.
43 A bulbous root, much prized in Greece, which grew wild.
45 A play here on the words eu0dai/mwn and dai/mwn.
46 a0kro/drua, hard-shelled fruits.
51 In allusion to the agapae, or love-feasts.
52 2 Kings vi. 17-19, Septuagint: 2 Sam. vi. 17-19. A.V.
53 o!noj, perhaps the hake or cod.
56 [This remarkable chapter seems to begin with the author's recollections of Pindar (a!riston me\n u#dwr), but to lay down very justly the Scriptural ideas of temperance and abstinence.]
58 [Clement reckons only two classes as living faithfully with respect to drink, the abstinent and the totally abstinent.]
59 [This seems Clement's exposition of St. John (vi. 63), and a clear statement as to the Eucharist, which he pronounces spiritual food.]
60 [A plain reference to the use of the mixed cup in the Lord's supper.]
61 [If the temperate do well, he thinks, the abstinent do beter; but nobody is temperate who does not often and habitually abstain.]
62 [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].
63 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.
65 Pentheus in Euripides, Bacch., 918.
68 [A beautiful maxim, and proving the habit of early Christians to use completory prayers. This the drunkard is in no state to do.]
73 [A passage not to be overlooked. Greek, mustiko\n su/mbolon.]
75 a0nqosmi/aj.Some suppose the word to be derived from the name of a town: "The Anthosmian."
77 [Here Clement satirizes heathen manners, and quote Athene, to shame Christians who imitate them.]
79 [The blood of the vine is Christ's blood. According to Clement, then, it remains in the Eucharist unchanged.]
80 Mark xvi. 25; Matt. xxvi. 29. [This also is a noteworthy use of the text.]
83 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.]
84 toutoij, an emendation for tou/tw|.
89 see Ecclus. xxxi. 19, where, however, we have a different reading.
90 Limpet-shaped cups. [On this chapter consult Kaye, p. 74.]
95 [See Elucidation I. e0nsta/sesin tou= Xristianou=.]
99 The reading a#lusij is here adopted. The passage is obscure.
101 [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.]
104 [Here instrumental music is allowed, though he turns everything into a type.]
106 [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.]
108 [Besides the hymn on lighting the lamps, he notes completory prayer at bedtime.]
109 Wisd. Sirach (Ecclus.) xxxix. 15, 16.
113 [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.]
114 [On gluttony and drinking, our author borrows much from Plato. Kaye, p. 74.]
116 Matt. vii. 18; Luke vi. 43.
117 [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.]
121 [May the young Christian who reads this passage learn to abhor all freedom of speech of this kind. This is a very precious chapter.]
127 [How then can Christians frequent theatrical shows, and listen to lewd and profane plays?]
130 [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."]
138 Ecclus. ix. 9. [i.e., reclining at the table.]
145 Prov. xxiv. 28; Ex. xxiii. 1.
147 [A primitive form of Christian salutation, borrowed from the great Example. John xx. 19.]
151 ["Against such there is no law." Emollit Mores, etc.]
156 [We need not refuse this efflorescence as poetry, nor accept it as exposition.]
162 [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.]
164 [An idyllic passage illustrative of our author's delight in rural scenes and pleasures.]
165 [Christianity delights in natural beautuy, and always associates its enjoyment with praise to its Author. Ecclus. xliii. 11.]
167 [This was a marked characteristic of Christian manners at war with heathenism.]
Immortal amaranth, a flower which once
In Paradise fast by the tree of life
Began to bloom."
Paradise Lost, iii. 352.]
172 [See Note 10. p. 253. The beauty of this mysticism need not be pointed out, but it need not be pressed as exposition.]
173 [This illustrates, in part, the difference between the esoteric, or mystic, and the more popular teaching of our author.]
176 [Family prayers, apparently.]
177 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.]
178 Iliad, x. 155. [Note the Scriptural moderation with which he censures, recognising what is allowable, and rejecting the "pride that apes humility."]
179 Luke xii. 35-37. [Concerning "sleep," see p. 259. infra.]
180 [Holy men, on waking in the night, have always used ejaculations, even when unable to rise. Ps. cxix. 62; Acts xvi. 25.]
185 [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.]
186 [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.]
187 [The psychology of Clement is noteworthy, but his ethical reflections are pure gold.]
212 188 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 to cautious, erring, however, on the right side of the question.]
213 189 [For the substance of this chapter, see Kaye, p. 84.]
192 [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.]
194 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 hyaena.]
202 [Tamen possunt senes et steriles matrimonium sanctum contrahere, et de re conjugali aliter docet Lanctantius de natura singulari mulierum argute disserens: q. v. in libro ejus de vero cultu, vi. cap. 23, p. 280, ed. Basiliae 1521.]
203 [Natura duce, sub lege Logi, omnia fidelibus licent non omnia tamen expediunt. Conf Paulum, I., Ad Corinth, vi. 12.]
205 [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.]
209 Wisd. vii. 10 is probably referred to.
213 [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.]
216 [Right reason is the best remedy against all excesses, argues our author, but always subject to the express law of the Gospel.]
241 217 Chap. xi. is not a separate chapter in the Greek, but appears as part of chap. x.
225 Clement uses here Platonic language, do/ca meaning opinion established on no scientific basis, which may be true or may be false, and e0pisth/mh knowledge sure and certain, because based on the reasons of things.
226 [Martial, Epigrams, passim.]
227 [The reproach and opprobrium of foppery.]
230 [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.]
231 [The colour (probably, for mss. differ) reprehended as the dress of the false shepherd in Hermas. See note 10, book iii. Simil. 6. cap. i. p. 30, this volume.]
234 Prodicus, of the island Ceus.
235 Or by a conjectural emendation of the text, "If in this we must relax somewhat in the case of women."
236 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.]
237 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.
242 [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 mediaeval aestheticism, with primitive severity. On the whole subject, see the Vestiarium Christianum of the Rev. Wharton B. Marriott. London, Rivingtons, 1868.]
243 [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.]
245 [Women's tunics tucked up to give freedom to the knee, are familiar objects in ancient art.]
247 Flax grown in the island of Amorgos.
249 [It was such designs which early Christian art endeavoured to supplant, by the devices on lamps, CR. AW., etc.]
250 upodedesqai tw=| dede/sqai. "Wearing boots is near neighbour to wearing bonds."
252 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.]
253 [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.]
256 [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.]
257 [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.]
258 [The necklace called ka/qema or ka/qhma seems to be referred to. Ezek. xvi. 11, and Isa. iii. 19, Sept.]
259 'Ello/bion by conjecture, as more suitable to the connection than 'Elle/boron or 'Ele/boron. Hellebore of the ms.., though Hellebore may be intended as a comic ending.
260 [The Greek satirist seems to have borrowed Isaiah's catalogue. cap. iii. 18-23.]
263 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.]
264 ei!dwlon, an appearance, an image.
267 By mistake for Paul. Clement quotes here, as often, from memory (1 Tim. ii. 9, 10).
1 [On this book, Kaye's comments extend from p. 91 to p. 111 of his analysis.]
2 [Note this psychological dissection. Compare Aristotle, Nicomachean Ethics, book vi. cap. 2, a!isqhsij, nou=j, o!recij, sense, intellect, appetition. Also, book i. cap. 11, or 13 in some editions.]
6 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 Irenaeus, Against Heresies, cap. xxii. note 12, p. 391, this series.]
8 [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.]
9 [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.]
11 [This is worth noting. Worse than love of wine, because he regards a love for finery as tending to loss of chastity.]
19 [The law was the paedagogue 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.]
21 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.]
22 [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.]
25 Dan. vii. 9. [A truly eloquent passage.]
29 [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.]
31 e/gkatariqme/nhn seems to be here used in a middle, not a passive sense, as katariqmhme/noj is sometimes.
33 [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.]
37 [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.]
40 Hesiod, Works and Days, i. 232.
42 [He took upon him our nature, flesh and blood. Heb. ii. 14-16.]
49 foco/j, in allusion to Thersites, to which Homer applies this epithet.
50 [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 institution in behalf of these classes. The same arguments should prevail with Christians in America.]
54 Hesiod, Works and Days, ii. 371.
55 [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.]
56 [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.]
57 [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.]
70 [A beautiful apophthegm, and admirably interpretative of Ps. xxxvii. 25.]
71 Deut. viii. 3; Matt. iv. 4.
72 The word used by Clement here for frugality is eu/te/leia, 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.
73 [This plea for similitudes illustrates the principle of Hermas, and the ground of the currency of his Pastor.]
74 Euripides, Orestes, 588-590.
75 Hesiod, Works and Days, i. 291.
79 Following Lowth's conjecture of kakofro/nwn insteasd of that of the text, kako/fronaj.
80 [The morals of Clement as to decency in bathing need to be enforced among modern Christians, at seaside places of resort.]
86 Prov. xxxi. 19, 20, Septuagint.
91 The text has h\lqen. The true reading, doubtless, is h!lhqen. That Pittacus exercised himself thus, is stated by Isidore of Pelusium, Diogenes, Laertius, Plutarch.
92 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.]
94 [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.]
96 [Surely the costly and gorgeous ecclesiastical raiment of the Middle Ages is condemned by Clement's primitive maxims.]
97 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.
98 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.
99 Kara\ Lo/gon. The reading in the text is kata/logon.
101 [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.]
104 Eu9tuxou/saij, for which the text has e0ntoxou/saij.
106 [How this was followed, is proved by the early Christian devices of the catacombs, constrated with the engraved gems from Pompeii, in the Museo Borbonico at Naples.]
108 geglumme0nouj, written on the margin of Codex clxv. for gegumnwme/nouj (naked) of the text. [Royal Library, Naples.]
111 "Not" does not occur in the mss..
112 For dedoiko/tej, the conjectural emendation deduko/tej, has been adopted.
113 fula/ssein, Sylburg and Bod. Reg., agree better than mala/ssein with the context.
114 [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.]
115 1 Cor. xi. 3. Nov. reads "Christ," as in St. Paul, instead of "God."
118 In reference to Prov. xxxi. 22.
119 Prov. xxxi. 26, 27, 28, 30, quoted from memory, and with variety of reading.
122 We have read from the New College ms.. swfrosu/nh for swfrosu/nhj.
124 Some read w!ran a0polei/pei. [New College ms..] In the translation the conjecture w!ra a0polei/pein is adopted.
125 An adaptation of Prov. v. 5, 6.
126 An imitation of Zeno's saying, "It is better to slip with the feet than the tongue."
127 Quoting from memory, he has substituted e!kkoyon for e!cele. (Matt. v. 29).
131 [A similar practice, very gross and unbecoming, prevails among the lower class of girls brought together in our common schools.]
133 to\ a!sxhmon sxh=ma (Isa. iii. 16, 17), Sept.
134 a0 ku/wn, catella. The literal English rendering is coarser and more opprobrious than the original, which Helen applies to herself. (Iliad, vi. 344, 356).
136 1 Pet. iii. 8. Clement has substituted tapeino/fronej for filo/fronej (courteous).
137 This passage has been variously amended and translated. The reading of the text has been adhered to, but o\rqo/nou has been coupled with what follows.
138 Sylburg suggests pariou/aj (passing by) instead of parizou/saj.
139 ku!boj, a die marked on all the six sides. [This prohibition would include cards in modern ethics.]
140 ku!boj, a die marked on all the six sides. [This prohibition would include cards in modern ethics.]
141 ku!boj, a die marked on all the six sides. [This prohibition would include cards in modern ethics.]
142 Lev. xi. 13, 14; Deut. xiv. 12.
145 a0namiciaj adopted instead of the reading a0mici/aj, which is plainly wrong.
146 lixneuou/shj on the authority of the Pal. ms.. Nov. Reg. Bod.
147 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.]
149 In allusion to the cleansing of the temple (John ii. 13-17; Matt. xxi. 12, 13; Luke xix. 45, 46).
150 [This early use of the word "church" for the place or house of worship, is to be noted. See Elucidation ii.]
151 1 Cor. xi. 5. [This helps to the due rendering of e0cousi/an e0pi\ th=j kefalh=j in 1 Cor. xi. 10.]
152 [1 Cor. xi. 22. But I cannot say that the word e0kklhsi/a is used for the place of Christian worship, even in this text, where it seems to be in antithesis with the dwelling-house.]
155 [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.]
171 [Here the paedagogue is the child-guide, leading to the Teacher.]
172 [Important foot-note, Kaye, p. 105.]
186 Not in Scripture. [Irenaeus, iv. 17, vol. i. 444, this series.]
190 Matt. xxii. 21; Mark xii. 17; Luke xx. 25.
191 In Jer. vii. 22, 23, and Zech. viii. we find the substance of what Clement gives here.
195 Matt. v. 40; Luke vi. 27-29.
200 di0 e0mautou=. The reading here adopted is found in Bod. and Reg.
201 di0 e0mautou=. The reading here adopted is found in Bod. and Reg.
202 Eph. iv. 25-29, v. 1, 2, 22, 25, vi. 1, 4-9.
203 Gal. v. 25, 26, vi. 2, 7, 9.
209 [Consult Bunsen's Handbook, book iv. pp. 75-82. Thus did primitive Christianity labour to uproot the social estate of heathenism.]
210 That is, he who undertakes the instruction of those that are full-grown, as Clemens does in the Stromata. [Where see his esoteric doctrine.]
212 Iliad, xviii. 483-485; spoken of Vulcan making the shield of Archilles.
214 Ai/w=nej, "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 soecult-whose glory are the heavenly spirits or angels. Concerning which signification of tw=n ai0w/nwn, note what I have said among divers annotations on Irenaeus, p. 32. ed. Benedict."]
215 [Elucidation III.] The translator has done what he could to render this hymn literally. He has been obliged, however, to addd 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.
216 Or, "ships:" nhw=n, instead of nhpi/wn, has been suggested as better sense and better metre.
217 Or, "rejoicing in eternity."
218 By altering the punctuation, we can translate thus: "Guide, O holy King, Thy children safely along the footsteps of Christ."
219 The word used here is ya/lwmen, originally signifying, "Let us celebrate on a stringed instrument." Whether it is so used here or not, may be matter of disupte.
220 [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.]
221 [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.]
222 [The Scriptures are the rule of faith.]
223 [Kaye's careful criticism of M. Barbeyrac's captious complains against Clement, are specially instructive. p. 109.]
8 1 [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.]
5 Matt. xviii. 32; Luke xix. 22; Matt. xxv. 30.
10 [To be noted as apparently allowed, yet exceptionally so.]
13 Matt. ix. 37, 38; Luke x. 2.
23 1 Cor. xi. 31, 32. "You" is the reading of New Testament.
24 The first probably Tatian, the second Theodotus.
25 Most likely Pantaenus, master of the catechetical school in Alexandria, and the teacher of Clement. [Elucidation II.]
26 [See Elucidation III., infra.]
30 [This reference to the Jewish Sabbath to be noted in connection with what Clement says elsewhere.]
31 [See Elucidation IV., infra.]
34 [An affectionate refernece to Pantaenus and his other masters.]
35 [An affectionate refernece to Pantaenus and his other masters.]
36 [See Elucidation V., infra.]
41 [Noteworthy with his caveat about comparison. He deals with Greek philosophers as surgeons do with comparative anatomy.]
42 Adopting the emendation gluku/ ti instead of gluku/thti.
44 Matt. viii. 20; Luke ix. 58.
45 Job v. 13; 1 Cor. iii. 19, 20; Ps. xciv. 11.
46 Isa. xxix. 14; 1 Cor. i. 19.
54 [A passage much reflected upon, in questions of Clement's Catholic orthodoxy. See Elucidation VI., infra.]
55 [In connection with3 , supra, see Elucidation VII.]
58 [In connection with3 , supra, see Elucidation VII.]
62 Matt. xxiii. 37; Luke xiii. 34.
63 Matt. xxiii. 37; Luke xiii. 34.
64 Matt. xxiii. 37; Luke xiii. 34.
65 Philo Judaeus, On seeking Instruction, 435. See Bohn's translation, ii. 173.
66 Quoted from Philo with some alterations. See Bohn's translation, vol. ii. p. 173.
67 See Philo, Meeting to seek Instruction, Bohn's translation, vol. ii. 160.
68 Bohn's trans., vol. ii. 161.
69 Prov. v. 20. Philo, On meeting to seek Knowledge, near beginning.
70 Philo, in the book above cited, interprets "Israel," "seeing God." From this book all the instances and etymologies occuring here are taken.
72 Prov. iii. 11, 12; Heb. xii. 5, 6.
74 Prov. vi. 6, 8. [The bee is not instanced in Scripture.]
76 [Illustrative of the esoteric principle of Clement. See Elucidation IX., infra.]
80 [Most important as defining Clement's system, and his use of this word, "philosophy."]
81 Something seems wanting to complete the sense.
82 Something seems wanting to complete the sense.
83 [Stillingfleet, Origines Sacrae, vol. i. p.55. Important reference.]
87 [See vol. i. p. 18, First Epistle of Clement, chap. xlviii. S.]
89 1 Tim. vi. 3-5. [He treats the sophists with Platonic scorn, but adopts St. Paul's enlarged idea of sophistry.]
91 [He has no idea of salvation by any other name, though he regards Gentile illumination as coming through philosophy.]
98 The empirics were a class of physicians who held practice to be the one thing essential.
99 Prov. xxii. 20, 21. The Septuagint and Hebrew both differ from the reading here.
101 ["Eat it according to reason." Spiritual food does not stultify reason, nor conflict with the evidence of the senses.]
102 [This constant appeal to the Scriptures, noteworthy.]
105 A victory disastrous to the victor and the vanquished.
110 [Revelation is complete, and nothing new to be expected. Gal. i. 8, 9.]
111 Plato's Politicus, p. 261 E.
112 Plato's Theaetetus, p. 184 C.
114 The story of Oedipus being a myth.
115 The possessor of true divine knowledge
"[Fit audience find though few."
Paradise Lost, book. vii. 31.
Dante has the same thought. Pindar's fwna=nta sunetoi=sn, Olymp., ii. 35.]
117 [Here I am sorry I cannot supply the proper reference. Clement shows his Attic prejudice in adding the epithet, here and elsewhere (Boeotian), which Pindar felt so keenly, and resents more than once. Olymp., vi. vol. i. p. 75. Ed. Heyne, London, 1823.]
121 2 Cor. i. 9, 10; 1 Cor. ii. 5, 15.
125 [Revived by some "scientists" of our days.]
126 The apostle says "foolish," 2 Tim. ii. 23.
131 [A special Providence notably recognised as a Christian truth.]
133 [The Epicureans whom he censures just before.]
136 Gen. xxi. 10; Gal. iv. 30.
147 [See Elucidation X., infra.]
148 [A word (sparse) hitherto branded as an "Americanism."]
149 [Here he expresses merely as an opinion, his "gnostic" ideas as to philosophy, and the salvability of the heathen.]
150 Namely Jesus: John viii. 12.
151 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.
153 [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.]
154 Eccles. vii. 13, according to Sept.
159 "Nequid Nimis." Mhde\n a!gan0.
163 [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.]
165 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.-Phaedo, p. 78 A.
166 This sense is obtained by the omission of mo/nouj 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.
168 A mistake of Clement for The Republic.
170 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.
171 Otherwise Zaratus, or Zabratus, or Zaras, who, Huet says, was Zoroaster.
172 [Direct testimony, establishing one important fact in the history of philosophy.]
173 Adopting Lowth's emendation, Sibu/llhn fa/nai.
174 Or, according to the reading in Pausanias, and the statement of Plutarch, "who was the daughter of Poseidon."
176 Altered for 'Allo/bioi in accordance with the note of Montacutius, who cites Strabo as an authority for the existence of a sect of Indian sages called Hylobii, u9lo/bioi-Silvicolae.
178 Caesar, Gallic War, book i. chap. 50.
179 Sozomen also calls Philo a Pythagorean.
180 [Elucidation XI. infra; also p. 428, infra.]
181 na/bla and naula, Lat. nablium; doubtless the Hebrew lben
(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.
182 a0uto0xqwn, Eusebius. The text has au0tosxe/dion, off-hand.
183 Literally, fist-straps, the caestus of the boxers.
184 sambu/kh, a triangular lyre with four strings.
185 "King of the Egyptians" in the mss.. of Clement. The correction is made from Eusebius, who extracts the passage.
186 1 Cor. xiv. 9, 10, 11, 13.
187 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.
188 [Elucidation XII., infra.]
192 [The devil can quote Scripture. Hermas, p. 27, this volume. See, on this important chapter, Elucidation XIII., infra.]
193 Clement reads pro/gnwsin for pro/qesin.
202 1 Cor. i. 21-24; where the reading is Qeo/n not Au0to/n.
203 [He thus expounds the Ecclesia.]
210 Viz., "The Unknown God." [Hereafter to be noted.]
211 Viz., "The Unknown God." [Hereafter to be noted.]
212 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."
213 According to the emendations of Menagius: "w9j a!ra h\ poluma/ qeia goon ou0xi\ dida/skei"
215 Adopting the emendations, dei= e0pisth/mhj instead of di' e0pisth/mhj, and ta0gaqw=n for ta/gaqou=, omitting w9sper.
224 [His ideas of the conditions of the Gnostics, Montanists, and other heretical sects who divided the primitive unity, is important as illustrating Irenaeus. Note his words, the primitive, etc.]
225 [His ideas of the conditions of the Gnostics, Montanists, and other heretical sects who divided the primitive unity, is important as illustrating Irenaeus. Note his words, the primitive, etc.]
227 [His ideas of the conditions of the Gnostics, Montanists, and other heretical sects who divided the primitive unity, is important as illustrating Irenaeus. Note his words, the primitive, etc.]
230 [Kaye, p. 426. A most valuable exposition of these passages on justification. See Elucidation XIV., infra.]
234 [This ingenious statement explains the author's constant assertion that truth, and to some extent saving truth, was to be found in Greek philosophy.]
235 The deficiencies of the text in this place have been supplied from Eusebius's Chronicles.
236 i.e., Solon, in his conversation with the Egyptian priests.
237 po/lei, "city," is not in Plato.
240 Chushan-rishathaim; Judg. iii. 8.
246 Sic. Qwlea=j may be the right reading instead of Bwlea=j. But Judg. x. 1 says Tola, the son of Puah, the son of Dodo.
247 Ibzan, A. V., Judg. xii. 8; 'Abaissa/n, Septuagant. According to Judg. xii. 11, Elon the Zebulonite succeeded Ibzan.
248 Not mentioned in Scripture.
252 So Lowth corrects the text, which has five.
253 Supposed to be "son of Oded" or "Adad," i.e., Azarias.
256 She was slain in the seventh year of her reign.
257 Not of her brother, but of her son Ahaziah, all of whom she slew except Joash.
258 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.
259 By a strange mistake Hosea king of Israel is reckoned among the kings of Judah.
265 o0 'Iwsi/ou, the reading of the text, is probably corrupt.
267 o0 kai\ 'Iwa/xaj, instead of which the text has kai\ 'Iwa/xaj.
268 The names, however, were not the same. The name of the latter was Jehoiachin. The former in Hebrew was written syqywhy
, the latter zybywhy
269 Lowth suplies 'Iezekih/l, which is wanting in the text.
270 He was a contemporaryof Jeremiah, but was killed before the time of Zedekiah by Joachin. Jer. xxvi. 20.
273 Malachi, my angel or messenger. [Again, p. 331, infra.]
274 On account of killing the serpent, as is related in the apocryphal book, "Bel and the Dragon, or Serpent."
275 Dan. ix. 24-27. [Speaker's Commentary, Excursus, ad locum.]
277 Hiram or Huram was his name (1 Kings vii. 13, 40). Clement seems to have mistaken the words u9pe\r w\n occuring in the epistle referred to for a proper name.
278 Such, according to Harpocration, was the title of this work. In the text it is called Trigra/mmoi. Suidas calls it Triasmoi/.
279 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.
280 Called so because he sojourned at Athens. His birthplace was Acarnania.
281 Another reading is Timo/qeoj: Sylburgius conjectures Timo/cenoj.
282 The text has Futw/, which Sylburgius conjectures has been changed from Puqw/.
283 Plato's Theages, xi. p. 128.
284 [Not to be lightly passed over. This whole paragraph is of value. Noah is the eighth preacher (2 Pet. ii. 5) of righteousness.]
285 [The baptism of Jesus as distinguished from the baptism of repetance. John is clearly recognised, here, as of the old dispensation. John iv. 1.]
286 [The baptism of Jesus as distinguished from the baptism of repetance. John is clearly recognised, here, as of the old dispensation. John iv. 1.]
287 i.e., of Io, the daughter of Inachus.
288 For Babulw=noj, Basile0wn 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.
290 [This assent to Plato's whim, on the part of our author, is suggestive.]
291 [This assent to Plato's whim, on the part of our author, is suggestive.]
293 [A fair parallel to the amazing traditional statement of Iranaeus, and his objection to this very idea, vol. i. p. 391, this series. Isa. lxi. 1, 2.]
294 [Mosheim, Christ. of First Three Cent., i. 432; and Josephys, Antiquities, ii. 14.]
299 [As to our author's chronology, see Elucidation XV., infra.]
300 [The work of Ezra, as Clement testifies concerning it, adds immensely to the common ideas of his place in the history of the canon.]
301 [Concerning the LXX., see cap. vii. p. 308, note 4, supra.]
302 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.
303 "He was the seventh in descent from the first, who, being a foreigner, was the founder of the whole Jewish race."-Philo.
305 [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.]
307 Adopting the reading filosofi/an a0i>\/caj instead of fu/sin a!caj.
309 [Eusebius, Praep Evang., ix. 4.]
310 Not in Scripture. The reference may be to Matt. vi. 33.
312 a0 privative, and polloi/, many.
313 "I AM," A.V.: Ex. iii. 14.
314 From the ancient derivation of this word from qeoj.
318 [So, the Good Physician. Jer. viii. 22.]
328 Isa. lix. 7, 8; Rom. iii. 16, 17.
329 Ps. xxxvi. 1; Rom. iii. 18.
334 e0poptei/a, the third and highest grade of initation into the mysteries.
335 A saying not in Scripture; but by several of the ancient Fathers attributed to Christ or an apostle. [Jones, Canon, i. 438.]
336 "That thou may'st well know whether he be a god or a man."-Homer.
339 The text has tetraxw=j, which is either a mistake for trixw=j, 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.]
341 [See Shepherd of Hermas, i. p. 14, ante. S.]
343 Gen. xvii. 4. "As for me, behold, My convenant is with thee."-A.V.
344 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.
345 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.]
347 Book i. cap. i. p. 299, note 1.
348 Ed. Rivingtons, London, 1835.
349 Book i. cap. i. p. 301, note 9.
350 See Jones, On the Canon, vol. iii. p. 44
351 Antiquities, vol. i. p. 66, ed. Bohn.
352 Book i. cap. i. p. 301, note 10.
353 Book i. cap. i. p. 302, note 5.
355 See also Fragments, p. 164, vol. ix. this series, Edin. Edition.
356 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.
108 1 ["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.]
2 Referring in particular to the Jews.
4 The text reads a!xrhstoj: Sylburg prefers the reading eu!xrhstoj.
6 [diadidra/skei ta\ pra/gmata. A truly Platonic thrust at sophistical rhetoricians.]
7 deilhluqe/nai, suggested by Sylb. As more suitable than the dialelhqe/nai of the text.
8 Hermas-close of third vision, [cap. 13. p. 17, supra.]
14 e!nnoian, not eu!noian, as in the text.
20 Or anticipation, pro/lhyij.
22 Adopting Lowth's conjecture of supplying plh/n before qeosebei/aj.
23 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.]
24 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.]
25 kai\ to\ e9kou/sion is supplied as required by the sense. The text has a0kou/sion only, for which Lowth proposes to read e9kou/sion.
26 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.]
29 Instead of mononouxi/, Petavius and Lowth read mo/non, ou0xi/, as above.
31 Isa. lxiv. 4; 1 Cor. ii. 9.
32 kata/lhyin poiei= th=n pro/lhyin.
33 ou0 zw=on is here interpolated into the text, not being found in Plato.
34 Xristo/j and xrhsto/j are very frequently compared in the patristic authors.
36 Plato's sister's son and successor.
38 The words of Jacob to Esau slightly changed from the Septuagint: "For God hath shown mercy to me, and I have all things"-oti h0le/hse/ me o9 Qeo\j kai\ e!sti moi pa/nta(Gen. xxxiii. 11.);
41 So the name Israel is explained, Stromata, i. p. 334, Potter; [see p. 300, supra.]
43 [This passage, down to the reference to Plato, is unspeakably sublime. One loves Clement for this exclusive loyalty to the Saviour.]
45 The Stoics defined piety as " the knowledge of the worship of God."
47 Socrates in the Phaedrus, near the end, [p. 279.]
48 Introduced by Plato in The Laws, conversing with Socrates.
49 Taken likely from some apocryphal writing.
54 Isa. liii. 3. [That is after he became the Man of Sorrows; not originally.]
57 Laertius, in opposition to the general account, ascribes the celebrated au0to\j efa 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.
58 This famous line of Epicharmus the comic poet is quoted by Tertullian (de Anima), by Plutarch, by Jamblichus, and Porphyry.
62 Loadstone. [Philosophy of the second centure. See note in Migne.]
69 [Clement accepts the Epistle of Barnabus as an apostolic writing. For this quotation, see vol. i. p. 137, this series.]
70 The man of perfect knowledge.
71 Instead of e!kklisij, it has been proposed to read e!klusij, a term applied by the Stoics to fear; but we have e!kkisij immediately after.
72 According to the correction and translation of Lowth, who reads tw=n ou!tw= e0pidexome/nwn instead of to\n ou!twj, etc., of the text.
75 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."
78 Ezek. xxxiii. 11, xviii. 23, 32.
79 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.
85 Viz., of the angels, who according to them was Jehovah, the God of the Jews.
86 Instead of w9j peri/foboj of the text, we read with Grabe w9sperei\ fo/boj.
87 Instead of w9j peri/foboj of the text, we read with Grabe w9sperei\ fo/boj.
88 The text reads kakw=n. Lowth conjectures the change ,which we have adopted, kalw=n.
91 e[teroj e0gw/, alter ego, deriving e9tai=roj from e#teroj.
93 fe/le kasi0gnhte, Iliad, v. 359.
94 a0po/decij has been conjectured in place of a0po/deicij.
98 Rom. x. 19; Deut. xxxii. 21.
99 Rom. x. 19; Deut. xxxii. 21.
101 Hermas, [Similitudes, p. 49, supra.]
103 This clause is hopelessly corrupt; the text is utterly unintelligible, and the emendation of Sylburgius is adopted in the translation.
106 "Them that are far off, and them that are nigh" (Eph. ii. 13).
111 Ex. xvi. 36, Septuagint; "the tenth part of an ephah,"A.V.
115 The text here reads qew=n, arising in all probability from the transcriber mistaking the numeral q for the above.
116 Prov. xi. 14, Septuagint; "Where no counsel is, the people fall,"A.V.
120 [See Elucidation III. at the end of this second book.]
121 Prov. x. 21, Septuagint; "feed many," A.V.
123 i.e., Past and Future, between which lies the Present.
124 Pastor of Hermas, book i. vision iii. chap. viii. vol. i. p. 15.
125 See Pastor of Hermas, book ii. commandt. iv. ch. ii. [vol. i. p. 22], for the sense of this passage.
128 [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."]
136 Adopting the emendation, o9rmh\ me\n ou\n fora/.
141 Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.
143 These lines, which are not found in the Ajax of Sophocles, have been amended by various hands. Instead of sumforou\sa, we have ventured to read sumfora=j-khli\j sumfora=j being a Sophoclean phrase, and sumforou=sa being unsuitable.
146 Ps. xxxii. 1, 2; Rom. iv. 7, 8.
153 Ps. i. 1 (quoted from Barnabas, withg some additions and omissions). [See vol. i. p. 143, this series.]
160 These words are not in Scripture, but the substance of them is contained in Luke xv. 7, 10.
161 One of the precepts of the seven wise men.
163 Philo explains Enoch's translation allegorically, as denoting reformation or repentance.
165 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."
168 xrhsto/j instread of xristo/j which is in the text.
170 Ex. x. 28, xxxiv. 12; Deut. iv. 9.
174 [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.]
178 e0ntau=qa th\n gnw=sin polupragmonei= 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.
179 Matt. x. 24, 25; Luke vi. 40.
180 Adopting Sylburgius' conjecture of tw=| de/ for to\ de/.
181 Perhaps in allusion to the leper's words to Christ, "If Thou wilt, Thou canst make me clean" (Mark i. 40).
34 183 [See p. 192, supra, and the note.]
189 Prov. xvi. 21, misquoted, or the text is corrupt; "The wise in heart shall be called prudent," A.V.
190 For the use of knowledge in this connection, Philo, Sextus Empiricus, and Zeno are quoted.
192 "These words are more like Philo Judaeus, i. 740, than those of Moses, Deut. xx. 5-7."-Potter.
197 [See Epistle of Barnabas, vol. p. i. 149, S.]
199 Lev. xix. 9, xxiii. 22; Deut. xxiv. 19.
200 Lev. xix. 10; Deut. xxiv. 20, 21.
201 Ex. xxxiii. 10, 11; Lev. xxv. 2-7.
202 Prov. xx. 28, xi. 26, xiv. 21.
203 Quoted from Philo, with slight alterations, giving the sense of Ex. xxiii. 4, Deut xxii. 12, 3.
205 Lev. xix. 33, 34; Deut. x. 19, xxiii. 7.
206 mnhsiponhrei= (equivalent to mnhsikakei= in the passage of Philo from which Clement is quoting) has been substituted by Sylb for misoponhrei=.
210 Matt. v. vi. vii.; Luke vi.
211 Prov. xix. 11, xiv. 23, xvii. 12.
213 Deut. xxv. 4; 1 Tim. v. 18.
215 [See Hermas, Visions, note 2, p. 15, this volume.]
216 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."]
221 i9ke/thn has been adopted from Philo, instead of oi0ke/thn of the text.
233 Substituting w!n for e0n tw=| Kuri/w| after su/noikoj.
235 ku/na, Eurip., Andromache, 629.
237 Or, "carpets." Xenoph., Memorabilia, II. i. 30; The Words of Virtue to Vice.
239 i.e., Permanent state and nature.
240 [See Epiphan., Opp., ii. 391, ed. Oehler.]
242 parousia| substituted by Grabe for par0r9hsi/a|.
243 Matt. v. 8. [On the Beatitudes, see book iv. cap. 6, infra.]
245 [See note, book ii. cap. 7, p. 352, supra.]
246 Barnabas, Epist., cap. xvi. vol. i. p. 147.
247 [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.]
248 kata/pausma (in Theodoret), for which the text reads kata/plasma.
250 After this comes w\j e!rwta, 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.]
257 The text has a0retw=n, virtues, for which, in accordance with Pythagoras' well-known opinion, a0riqmw=n has been substituted from Theodoret.
258 For kata/plhcin of the text, Heinsius reads a0kata/plhcin, which corresponds to the other term ascribed to Democritus-a9qambi/hn.
269 [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 misrepresnets, as if it were a denial that second nuptials are marriage.]
273 [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.]
274 Gen. ii. 18. [A beautiful tribute to the true wife.]
275 The corrections of Stanley on these lines have been adopted. They occur in the Choephorae of Aeschylus, 503, but may have been found in Sophocles, as the tragic poets borrowed from one another.
276 i.e., not entering into a second marriage after a wife's death. But instead of monogami/ou some read kakogami/ou-bad marriage.
277 [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.]
278 [A holy marriage, as here so beautifully defined, was something wholly unknown to Roman and Greek civilazation. Here we find the Christian family established.]
280 Lev. xx. 10; Deut. xxii. 22
284 Reden Jesu. St. John xii. 23-26.
285 "Words of Jesus." Translation (vol. v. p. 354, ed. Edinburgh, 1856).
286 Stromata, book ii. cap. xi. p. 358, supra.
287 Quotation from Milman, p. 166, this volume.
139 1 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.]
8 Vid. Irenaeum, lib. i. c. 2, p. 51.
17 Matt. viii. 22; Luke ix. 60.
18 Matt. vi. 24; Luke xvi. 13.
25 Num. xxv. 8; 1 John i. 6, 7.
31 Matt. v. 25.; Luke xii. 58.
56 Matt. xxii. 30; Mark xii. 23; Luke xx. 35.
61 Matt. xxiv. 37; Luke xvii. 28.
62 Matt. xxiv. 37; Luke xvii. 28.
63 Matt. xxiv. 19; Mark xiii. 17; Luke xxi. 23.
75 [De disconissa primitiva, confer Bunsenium, apud Hippol., vol. iii. p. 41.]
85 Matt. xix. 16; Mark x. 17; Luke xviii. 18.
122 1 Pet. ii. 11, 12, 15, 16.
198 1 Cor. xv. 34. Clement reads here e0kniyate, "wash," instead of e0knh/yate, "awake."
229 1 Tim. iii. 2, 4; Tit. i. 6.
236 See vol. i. p. 332, note 4, this series.
237 See the touching story of St. Peter's words to his wife as she was led to martydom (Stromata, book vii. p. 451, Edinburgh Edition).
238 Works, ii. 252. See, also, the apocryphal collection in this series, hereafter.
239 2 Cor. vi. 17. Compare Ex. xxix. 45, and Lev. xxvi. 12.
240 2 Cor. vi. 17. Compare Ex. xxix. 45, and Lev. xxvi. 12.
1 Matt. vii. 14, xi. 12, vii. 7.
16 Gal. vi. 14; Phil. iii. 20.
19 [oi9 yeudw/numoi, i.e., the gnostic heretics. Clement does not approve of the surrender of a good name to false pretenders.]
26 [Canons Apostolical (so called), li. liii. But see Elucidation I.]
27 [Matt. x. 39; John xii. 25. S.]
28 [Matt. x. 39; John xii. 25. S.]
30 [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."
34 Isa. xxix. 13 (o9 e!teroj inserted).
43 Matt. vi. 31; Luke xii. 22,23.
44 Matt. vi. 32,33; Luke xii. 30, 31.
48 Translated as completed, and amended by Heinsius. In the text it is plainly mutilated and corrupt.
50 [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.]
51 Hos. vi. 6; Matt. ix. 13, xii. 7.
53 [A cheering comment on the widow's mites, and the apostolic principle of 2 Cor. viii. 12.]
57 [Note that thus in the second century there were those (scholiasts) who interlined and transposed the Gospels, in mss..]
65 [This is important testimony as to the primitive understanding of the awards of a future life.]
68 Rom. viii. 7, 8, 10, 13, 17, 18, 28, 29, 30.
70 In allusion to Eph. vi. 12.
74 2 Tim. i. 7, 8; Rom. viii. 15.
77 Instead of me/gistoi, read from Rom. xv. 13, 14, mestoi/.
80 [ii. 5. Compare Cicero's Rep., iii. 17.]
83 1 Cor. xiii. 13. [Not without allusion to the grand Triad, however. p. 101, this volume.]
86 1 Cor. x. 26, 28, 29, 30, 31.
89 [The Edin. Translator says "courted the death;"but surely (melethsa/ntwn) the original merey 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."]
90 [Note the Catholic democracy of Christianity, which levels up and not downward.]
91 [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.]
93 [Gal. v. 16, 17, 19-23. S.]
94 [The Edin. Trans. Has "best at everything," but I have corrected it in closer accord with the comparative degree in the Greek.]
97 [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., Nicaen. Works, vol. v. p. 685.]
98 Col. iii. 18-25, iv. 1, iii. 11.
100 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.]
101 [Book iii. cap. iii., supra.]
102 [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.]
106 [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.]
107 [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.]
108 [Absolutely necessary (i.e., open profession of Chirst) to the conversion of others, and the perpetuation of the Christian Church.]
112 [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.]
114 [An excellent rendering, which the Latin translator misses (see ed. Migne, ad loc.), the refernece being to Jas. ii. 7.]
115 [An excellent rendering, which the Latin translator misses (see ed. Migne, ad loc.), the refernece being to Jas. ii. 7.]
117 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.]
119 [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, Wordsowrth's ode on Immortality and Childhood.]
121 The text has paideutikh=j te/xnhj th=j toia/de, for which Sylburgius suggests toia=sde, as translated above.
124 [See the Valentinian jargon about the Demiurge (rival of the true Creator), in Irenaeus, vol. i. p. 322, this series.]
125 Phil. i. 29, 30; ii. 1, 2, 17.
129 [The valuable note of Routh, on a fragment of Melito, should be consulted. Reliquiae, vol i. p. 140.]
149 Heb. xi. 36-40, xii. 1, 2.
150 Who lived before Christ. [Moses was a Christian.]
151 Heb. xi. 26, 27. [Moses suffered "the reproach of Christ."]
154 [The use of this title is noticeable here, on many accounts, as historic.]
155 [See vol. i. p. 5-11, et seqq. S.]
164 h9gia/sqh Clemens Romanus has e0do/qh. [Vol. i. p. 11, this series.]
179 [Or, "the Wise." See Rawlinson, Herodotus, ii. p. 317.]
182 The text here has qusi/an, for which fu/sin has been suggested as probably the true reading.
183 o!recij the Stoics define to be a desire agreeable to reason; e0piqumi/a, a desire contrary to reason.
185 So rendered by the Latin translator, as if the reading were teqlimme/nh.
186 Sylburguis' cojecture of w9plisme/naj instead of o9plisame/naj is here adopted.
187 Sylburguis' cojecture of w9plisme/naj instead of o9plisame/naj is here adopted.
188 [Theano. See, also, p. 417. Elucidation II.]
194 Deut. xviii. 15; Rom. x. 4.
197 2 Cor. vii. 1, vi. 16, 17, 18.
206 Isa. xl. 10; lxii. 11; Ps. lxii. 12; Rev. xxii. 12; Rom. ii. 6.
209 Euphrone is plainly "kindly, cheerful."
211 As it stands in the text the passage is unintelligable, and has been variously amended successfully.
212 Clement seems to have read Ku/rion for kairo/n in Rom. xiii. 11.
213 Clement seems to have read Ku/rion for kairo/n in Rom. xiii. 11.
214 Homer, Odyss., iv. 750, 760; xvii. 48, 58.
216 Explaining metanoe/w etymologically.
227 loutro/n. [See Elucidation VI.]
233 The jubilee. [Elucidation VII.]
237 Job [xviii. 5.; Prov. xiii. 9.]
239 [On Clement's Hebrew, see Elucidation VIII.]
241 Eurip., Bacchae, 465, etc.
244 Gen. xxiii. 4; Ps. xxxix. 12.
247 Pindar, according to Theodoret.
251 Mic. i. 2, where, however, the concluding words are not found.
6 ["The common faith" (h9 koinh\ pi/stij) is no "secret," then, and cannot be in its nature.]
8 Matt. xvii. 20; Luke xvii. 6; 1 Cor. xiii. 2.
13 [All such expressions noteworthy for manifold uses among divines.]
14 [Fatal to not a little of the scholastic theology, and the Trent dogmas.]
22 Philo Judaeus, De Abrahame, p. 413, vol. ii. Bohn. [But see Elucidation I.]
27 [See vol. i. p. 190, this series.]
32 Matt. xviii. 3. [Again this tender love of children.]
36 In Plato we have nw=| instead of Qew=|.
40 Hesiod, first line, Works and Days, 285. The other three are variously ascribed to different authors.
42 Plato, Republic, vi. p. 678.
46 Quoted by Socrates in the Phaedo, p. 52.
62 [See cap. i. p. 444, note 6, supra.]
71 It is so said of the rich; Matt. xix. 23; Mark x. 23; Luke xviii. 24.
72 [Against images. But see Catechism of the Council of Trent, part iii. cap. 2, quaest. xxiv.]
77 [See Paedogogue, ii. 11, p. 265, supra.]
78 [Rawlinson, Herod., ii. 223.]
83 Rev. v. 6; Isa. xi. 10. [Elucidation IV.]
84 ["The communion of saints."]
. The Hebrew is hb/t@'
, Sept. kibwto/j, Vulg. arca.
89 1 Cor. xi. 3; 2 Cor. xi. 31.
90 And the whole place is very correctly called the Logeum (logei=on), since everything in heaven has been created and arranged in accordance with right reason (lo/goij) and proportion (Philo, vol. iii. p. 195, Bohn's translation).
92 i.e., the oracular breastplate.
95 This line has given commentators considerable trouble. Diodorus says that the Telchimes-fabled sons of Ocean-were the first inhabitants of Rhodes.
96 su/nesij. Sylburgius, with much probability, conjectures su/ndesij, binding together.
97 Be/du, Za/y, Xqw/n, Plh=ktron, Sfi/gc. Knaczbi/, Xqu/pthj, Flegmo/j, Drw/y. On the interpretation of which, much learning and ingenuity have been expended.
98 [See valuable references and note on the Sibylline and Orphic sayings. Leighton, Works, vol. vi. pp. 131, 178.]
102 [Epistle of Barnabas, vol. i, p. 143, 144. S.]
106 Matt. xi. 13; Luke xvi. 16.
107 Mark i. 7; Luke iii. 16; John i. 27.
118 Heb. v. 12, 13, 14; vi. 1.
119 [Ex. xxxiii. 1; Lev. xx. 24. S.]
126 Ps. xxxiv. 8; according to the reading Xristo/j for xrhsto/j.
128 [See p. 316, note 4, supra.]
129 [Analogies in Bunsen, Hippol., iii. 75, and notes, p. 123.]
130 [Analogies in Bunsen, Hippol., iii. 75, and notes, p. 123.]
136 Or, "the desire of a very good soul," according to the text which reads 'H yuxh=j a0ri/sthj. The other reading is a0ri/sth.
137 Baptism. [Into the Triad.]
141 From some apocryphal writing.
142 a9gi/a| is the reading of the text. This is with great probability supposed to be changed from a0nh|, a usual contraction for anqrwpi/nh.
143 [i.e., as written by St. Clement of Rome. See vol. i, p. 10. S.]
145 Alluding to Gen. xviii. 6; the word used is e0gkrufi/ai, which Clement, following Philo, from its derivation, takes to signify occult mysteries.
148 Matt. xiii. 11; Mark iv. 11; Luke viii. 10.
151 According to the conjecture of Sylburgius, su/ntonoj is adopted for su/ntomoj.
158 John iii. 15, 16, 36, v. 24.
160 The text e0pi/sthtai, but the sense seems to require e0pi/steuse.
169 Eusebius reads poihtikw=j.
170 [Guardian angels. Matt. xviii. 10.]
172 [Compare Tayler Lewis, Plato against the Atheists, p. 342.]
175 The text has pa/lin: Eusebius reads Pla/twn.
176 The text has a0nqrw/tw|: Plato and Eusebius, a0nqrw/poij.
178 th\n xrush=n is supplied, according to a very probably conjecture.
179 "Spoken or" supplied from Plato and Eusebius.
180 mo/non e0n th=| po/lei is here supplied from Plato. [Note in Migne.]
183 [On the Faith, see p. 444, note 6, supra.]
184 Me/tra is the reading of the text, but is plainly an error for me/trw|, which is the reading of Eusebius.
188 [The bearing of this passage on questions of Sabbatical and Dominical observances, needs only to be indicated.]
190 [See Leighton, Works, vol. v. p. 62, the very rich and copious note of the editor, William West, of Nairn, Scotland. Elucidation IX.]
192 H Stephanus, in his Fragments of Bacchylides, reads ai0kelei/wn (foul) instead of a0ei kai\ li/an of the text.
193 Quoted in Exhortation to the Heathen, p. 192, ante, and is here corrected from the text there.
194 This is quoted in Exhortation to the Heathen, p. 192, ch. vii. The reading varies, and it has been variously amended. Qew=| is substituted above for se0o. Perhaps the simplest of the emendations proposed on this passage is the change of se/o into soi/, with Thee.
197 See Exhortation, p. 194, where for "So" read "Lo."
198 "Ou\tij, Noman, Nobody: a fallacious name assumed by Ulysses (with a primary allusion to mh/tij, mh=tij, Odyss., xx. 20), to deceive Polyphemus."-Liddell and Scott. The third line is 274 of same book.
202 All these lines from Epicharmus : they have been rendered as amended by Grotius.
205 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.
208 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.
210 These lines are quoted by Justin (De Monarchia [vol. i. p. 291, this series]), but ascribed by him part to Philemon, part to Euripides.
211 Ascribed by Justin to Sophocles.
212 Adopting the reading kei=noj instead of kaino/j in the text.
213 Quoted in Exhortation, p. 193.
216 [On the Orphica, see Lewis' Plato cont. Ath., p. 99.]
219 For ou0ranou\j o\ra=j we read a0nqrw/pouj (which is the reading of Eusebius); and drh=|j (Sylburgius's conjecture), also from Eusebius, instead of a$ qe/mij a0qe/mista.
224 These lines of Aeschylus are also quoted by Justyn Martyr (De Monarchia, vol. i. p. 290). Dread force, a!platoj o9rmh/: Eusebius reads o9rmh=|, dative. J. Langus has suggested (a!plastoj) uncreated; a!plhstoj (insatiate) has also been suggested.) The epithet of the text, which means primarily unapproachable, then dread or terrible, is applied by Pindar to fire.
225 Ps. lxviii. 8. [Comp. Coleridge's Hymn in Chamounix.]
226 This Pythian oracle is given by Herodotus, and is quoted also by Eusebius and Theodoret.
227 This Pythian oracle is given by Herodotus, and is quoted also by Eusebius and Theodoret.
228 A game in which a potsherd with a black and white side was cast on a line; and as the balck or white turned up, one of the players fled and the other pursued.
229 Eusebius has kri/nei, which we have adopted, for kri/nein of the text.
231 [Pearson, On the Creed, p. 47.]
232 According to the reading in Eusebius, pa=n e!qnoj e9w=|on pa=n de\ e9speri/wn h0|o/nwn, bo/reio/n te kai\ to/, k.t.l..
233 Instead of pro/noian, Eusebius has pronomi/an (privilege).
234 Clement seems to mean that they knew God only in a roundabout and inaccurate way. The text has peri/fasin; but peri/frasin, which is in Eusebius, is preferable.
235 [See p. 379, Elucidation I., supra.]
238 Mal. i. 10, 11, 14. [The prophetic present-future.]
241 The reading of H. Stephanus, a0gaqa\s !Wraj, is adopted in the translation. The text has a0gaqa\ swth=raj. Some supply !Wraj, and at the same time retain swth=raj.
243 [This strong testimony of Clement is worthy of special note.]
244 De Nat. Deor., ed. Delphin., vol. xiv. p. 852.
246 In the Provincial Letters, passim.
247 Hippol., vol. iii. p. 200.
249 Hippol., vol. iii. p. 200.
126 1 [On Clement's plan, see Elucidation I. p. 342, supra.]
7 Homer, Iliad, xxiii. 315: me/g' a0mei/nwn is found in the Iliad as in Musaeus. In the text occurs instead perigi/netai, 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 (perigi/netai) another.
Iliad, xxiii. 315-318.
8 fu/llon, for which Sylburg, suggests fu=lon.
12 Cuno/j. So Livy, "communis Mars;" and Cicero, "cum omnis belli Mars comunis."
14 Cuno/j. So Livy, "communis Mars;" and Cicero, "cum omnis belli Mars comunis."
15 The text has: Ni/khj a0nqrw/poisi qw=n e0k pei/rata kei=tai. In Iliad, vii. 101, 102, we read:
au0ta\r u#perqen
Ni/khj pei/rat' e!xontai e0n a0qana/toisi qeoi=sin.
18 The text is corrupt and unintelligible. It has been restored as above.
20 Said by Ajax of the sword received from Hector, with which he killed himself.
21 The imitator of Thucydides, said to be weaker but clearer than his model. He is not specially clear here.
22 The text has, a0sfale/stera para\ do/can kai\ kakopragi/an: for which Lowth reads, e0pisfale/stera pro\j kakopragi/an, as translated above.
23 Iliad, xxiv. 44, 45. Clement's quotation differs somewhat from the passage as it stands in Homer.
24 The text has doi/h, which Stobaeus has changed into d' i!sh, as above. Stobaeus gives this quotation as follows:-
"The bastard has equal strength with the legitimate;
Each good thing has its nature legitimate."
25 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.
27 [See, supra, book ii. cap. ii. p. 242.] In Theognis the quotation stands thus:-
Oi\non toi pi/nein poulo\n kako/n h@n de/ tij au0to\n
Pi/nh e0pistame/nwj, ou0 kako\j a0ll' a0gaqo/j
"To drink much wine is bad; but if one drink
It with discretion, 'tis not bad, but good."
28 From Jupiter's address (referring to Pandora) to Prometheus, after stealing fire from heaven. The passage in Hesiod runs this:-
"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."
29 Translated as arranged by Grotius.
31 summanh=nai is doubtless here the true reading, for which the text has sumbh=nai.
32 The text has kat' a!lla. And although Sylburgius very properly remarks, that the conjecture kata/llhla instead is uncertain, it is so suitable to the sense here, that we have no hesitation in adopting it.
33 The above is translated as amended by Grotius.
34 pau/roisi, "few," instead of par'oi[si and pra/ssontaj instead of pra/ssonta, and du/aij, "calamities," instead of du/a|, are adopted from Lyric Fragments.
35 yudno/j=yudro/j-which, however, occurs nowhere but here-is adopted as preferable to yedno/j (bald), which yields no sense, or yuxro/j. Sylburgius ms.. Paris; Ruhnk reads yudro/j.
37 Instead of Maraqwni/tai, as in the text, we read from Thucydides Maraqw=ni/ te.
38 Puti/h (not, as in the text, Poiti/nh, a flask covered with plaited osiers. The name of a comedy by Cratinus (Liddell and Scott's Lexicon). [Elucidation I.]
39 Iliad, xii. 322, Sarpedon to Glaucus.
40 Grotius's correction has been adopted, e0ggu/aj de\ zami/a, instead of e\ggu/a de\ zami/aj.
41 In the text before In Hexameters we have thrh/sei, which has occasioned much trouble to the critics. Although not entirely satisfactory, yet the most probable is the correction qe/lousi, as above.
43 i.e., Polyphemus, Odyss., ix. 372.
44 According to the correction of Casaubon, who, instead of a0raro/twj of the text, reads 'Ararw/j. Others ascribed the comedy to Aristophanes himself.
46 Eusebius reads, "invoking the common Father, God," viz., Panellh/nioj, as Pausanias relates.
49 Instead of nou=son sidhro/n, the sense requires that we should, with Sylburgius, read nou/soisi dhro/n.
54 [Of this Aristobulus, see 2 Maccab. i. 10, and Euseb., Hist., book vii. cap. 32. Elucidation II.]
55 [See the unsatisfactory note in ed. Migne, ad locum.]
56 [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.]
58 'Wrosko/opoj. [Elucidation III.]
60 [Instructive remarks on the confusions, etc., in Greek authors, may be seen in Schliemann, Mycenae, p. 36, ed. New York, 1878.]
61 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 peri/frasin as the true reading, instead of peri/fasin. 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 para/fasin (palpitatio), touching, feeling after. [See Strom., p. 321, and p. 464, note 1.]
62 i.e., "The Word of God's power is His Son."
63 Instead of h9n ... e0cousi/aj , as in the text, we read w[n ecousi/an .
64 None of the attempts to amend this passage are entirely successful. The translation adopts the best suggestions made.
65 [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.]
67 Jer. xxxi. 31, 32; Heb. viii. 8-10.
68 Most likely taken from some apocryphal book bearing the name of Paul.
194 69 [The ideas on which our author bases his views of Christ's descent into the invisible world, are well expounded by Kaye, p. 189.]
70 Matt. xxiii. 4; Luke xi. 46.
72 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."
73 eu0hggeli/sqai used actively for eu0aggeli/sai, as also immediately after eu0hggelisme/noi for eu0aggelisa/menoi.
75 Potter, p. 452. [See ii. p. 357, supra.]
76 Ezek. xviii. 23, 32; xxxiii. 11, etc.
77 Hermas, book iii. chap .xvi. p. 49. Quoted also in Stromata, ii. p. 357, ante, from which the text here is corrected; Potter, 452.
80 [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.]
82 Apparently God's voice to them. Sylburgius proposes to read fu/sewj instead of fwnh=j here.
85 Alluding apparently to such passages as Acts iii. 17, 19, and xvii. 30.
88 Ps. xvi. 9-11; Acts ii. 26-28.
96 Ps. xi. 6, Septuagint version.
97 Sylburgius' conjecture, eu0ergetiko/n, seems greatly preferable to the reading of the text, e0nerghtiko/n.
99 Grabe reads lo/goj for lao/j, "Word of the Beloved," etc.
100 [See Epiphan, Opp., ii. 391, ed. Oehler, Berlin, 1859: also Mosheim, First Three Centuries, vol. i. p. 434.]
101 Grabe suggests, instead of dru=j here, dru/oy, a kind of woodpecker, mentioned by Aristophanes.
102 Ps. cii. 9. The text reads, gh=n spodo/n. Clement seems to have read in Ps. cii. 9, gh=n and spodo/n. The reading of the Septuagint may have crept into the text from the margin. [Elucidation V.]
103 [See the interesting passage in Justin Martyr (and note), vol. i. p. 164, this series.]
109 "Tried in a furnace of earth;" Jerome, "tried in the fire, seperated from earth."
112 The Latin translator appears to have read what seems the true reading, e0pi/tasij, and not, as in the text, e0pi/stasij.
113 Col. ii. 8. [This is an interesting comment on the apostles' system, and very noteworthy.]
127 gnwstikw=n, for which Hervetus, reading gnwstiko/n, has translated, "qui vere est cognitione praeditus." This is suitable and easier, but doubtful.
129 Adopting the various reading kaq' o!, and the conjecture o9ra=tai, instead of kaq' o!n and o9ra/sei in the text, as suggested by Sylburgius.
132 Quoted afterwards, chap. xii., and book vii. chap. ii.
133 The text has e0pi/miktoj, which on account of its harshness has been rejected by the authorities for e0pi/kthtoj.
134 Our choice lies between the reading of the text, prosi/setai: that of Hervetus, prosoi/setai: the conjecture of Sylburgius, prosei/setai, or prosh/setai, used a little after in the phrase prosh/setai th\n a0lh/qeian.
135 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 dia\ tou/touj, which follows immediately after, but which is generally retained and translated "by these," i.e., philosophers.
136 tw=n lo/gwn, Sylburgius: to\n lo/gon is the reading of the text.
142 Gen. xiv. 14. In Greek numerals.
143 The Lord's sign is the cross, whose form is represented by T; Ih (the other two letters of tih/, 381) are the first two letters of the name 'Ihsou=j (Jesus).
145 The sum of the numbers from 1 to 15 inclusive is 120.
146 "Triangular numbers are those which can be disposed in a triangle, as 3 , 6 , etc, being represented by the formula " (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.]
147 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.
148 The clause within brackets has been suggested by Hervetus to complete the sense.
149 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.
150 e0teromh/keij, 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.
153 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.
155 The three styles of Greek music were the e0narmoniko/n, dia/tonon, and xrwmatiko/n.
158 ya/llontej is substituted by Lowth for ya/llein of the text, e0n tw=| ya/llein has also been proposed.
160 Ps. xlv. 14. [Elucidation VII.]
161 didaktikh/n, proposed by Sylburgius, seems greatly preferable to the reading of the text, didakth/n, and has been adopted above.
165 That is, resurrection effected by divine power.
166 Such seems the only sense possible of this clause,-obtained, however, by substituting for suna/logoi lo/gou, k.t.l., su/llogoi lo/gon k.t.l..
171 Prudence, fortitude, justice, temperance. [Known as the philosophical virtues.]
172 i.e., that mentioned in the last sentence of chap xi., which would more appropriately be transferred to chap. xii.
175 Sylburgius proposes kosmika/j, worldly, instead of kosmi/aj, decorous; in which case the sentence would read: "and [true] poverty, destitution in worldly desires."
177 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.
179 Or, "judging from the motion of the soul;" the text reading here ou0 kinh/matoj yuxh=j, for which, as above, is proposed, ou0k e0k kinh/matoj yuxh=n.
181 Metaphorical expression for perfect. The phrase "a quadrangular man" is found in Plato and Aristotle. [The proverbial tetra0gonoj a!neu yo/gou, of the Nicomach. Ethics, i. 10, and of Plato in the Protagoras, p. 154. Ed. Bipont, 1782.]
186 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.
187 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.]
188 Or, "elected"-xeirotonou/menoj Acts xiv. 23, "And when they had ordained (xeirotonh/santej) them elders in every church." A different verb (kaqi/sthmi) is used in Tit. i. 5.
190 pswtokaqedri/a, Mark xii. 39, Luke xx. 46.
192 Eph ii. 14, 15, 16, iv. 13.
193 prokopai/. [Book vii. cap. i, infra.]
199 e/poptei/a, the third and highest grade of initiation of the Eleusinian mysteries (Liddell and Scott's Lexicon).
203 The text here has o!ti, for which has been substituted (Potter and Sylb.) oi9, as above; th/n after au0lh=j (fold) requires to be omitted also in rendering the sentence as we have done.
208 The author reckons three kinds of actions, the first of which is kato/rqwma, right or perfect action, which is characteristic of the perfect man and Gnostic alone, and raises him (ei0j th\n a0nwta/tw do/can) to the height of glory. The second is the class of tw=n me/swn, 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 (a0marthtika/j), which are done by those who fall away from salvation (Potter).
210 To produce this sense, kaqh=ken of the text is by Potter changed into kaqh=kein.
211 On the authority of one of the ms.., Sylburgius reads o!lon instead of lo/gon in the text.
212 Matt. viii. 26; Mark viii. 36; Luke ix. 25.
213 From the Acharneis of Aristophanes, quoted also by Cicero; with various readings in each. Heinsius substitutes palama/sqwn for palama=sqai of the text.
214 [Bunsen, Hippol., iii. p. 141.]
232 i.e., the graft is assimilated; so the Latin translator. But in the text we have sunecomoioume/nh, dative, agreeing with fatness, which seems to be a mistake.
233 Or inoculation (e0nofqalmesmo/j).
237 1 Cor. ix. 19. [Note ta\ ku/ria tw=n dogma/twn.]
238 1 Cor. ix. 19. [Note ta\ ku/ria tw=n dogma/twn.]
239 [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.]
243 Heinsius, in a note, remarks that Plato regarded o9sio/thj and dikaiosu/nh as identical, while others ascribe the former to the immortals (as also qe/mij); o9sio/thj, as the greater, comprehends dikaiosu/nh. He also amends the text. Instead of koino/n he reads w0j koino/n ti, supplies kata/ before qei/an dikaiosu/nhn, and changes u\pa/rxousan into u\parxou/sh|.
244 met' au/to\n to\ zh=|n pareba/lonto. The translation of Hervetus, which we have followed, supposes the reading au0tou instead of au0to/n. Others, retaining the latter, translated to\ zh=|n pareba/lonto (sacrificed life). But the former is most to the author's purpose.
245 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.
247 Prov. i. 5, 6. [Elucidation IX.]
249 [This volume, p. 11, supra.]
251 [In the walk to Emmaus, and by the Spirit bringing all things to remembrance. John xiv. 26.]
255 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).
257 The text reads e0ntolai=j, which, however, Hervetus, Heinsius, and Sylburgius, all concur in changing to the accusative, as above.
260 i.e., commandment. The Decalogue is in Hebrew called "the ten words."
261 The text has tri/toj, but Sylburgius reads te/tartoj, the third being either omitted, or embraced in what is said of the second. The next mentioned is the fifth.
262 i.e., Christ. [And the first day, or the Christian Sabbath.]
263 [Barnabas, vol. i. chap. xv. p. 146, this series.]
264 meseuqu/j, me/soj and eu0qu/j, 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.
266 i.e., with the three disciples.
267 The numeral õ\' = 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 st (Liddell and Scott's Lexicon).
268 That is, Christ, who answers to the numeral six.
272 [By Rabbinical tradition. But see Calmet, Dict. Bib., p. 78.]
273 [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.]
278 The first letter of the name of Jesus, and used as the sign of ten.
279 In close conjunction with idolatry, fornication is mentioned, Col. iii. 5, Gal. v. 20, 1 Pet. iv. 3.
281 [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.]
282 a0gaqoi\ are supplied here to complete.
284 ou0k a9ntilhptikoi=j is substituted here for ou\n a0ntilhptoi=j of the text.
287 [See p. 303, supra, this volume.]
290 i.e., the body is the Jewish people, and philosophy is something external to it, like the garment.
295 Lowth proposes to read kata0 tou\j e0pi\ me/rouj instead of kai\ tw=n, etc.; and Montfaucon, instead of e0ni/oij a!noij for a0nqrw/poij. But the sense is, in any case, as given above.
296 [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.]
298 For w9j e0n te/xnaij it is proposed to read w/j a!n ai\ te/xnai.
299 Ps. xxiv. 1; 1 Cor. x. 26.
300 [See supra, this chapter; and, infra, book vii. cap. i.]
301 "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.
303 [The proportion to be observed between the study of what is secular and that of the Scriptures, according to Clement.]
304 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.
307 basilikoi/, Jas. ii. 8 (royal law).
310 [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.]
313 Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, oi9 filo/sofoi toi=s #Ellhsi.
314 [The imperishable nature of the Gospel, forcibly contrasted with the evanescence of philosophy.]
3 Or, as rendered by the Latin translator, "continual care for his soul and occupation, bestowed on the Deity," etc.
5 Potter's text has katadedoulwme/non-which Lowth changes into katadedoulwme/noj, 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.]
6 The sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of e0nergei=, or something similar, to govern pepoiqhsin, confidence.
7 Anadedeigme/nw|. Instead of this, a0nadedegme/nw|, " having received," has been suggested by Sylburgius.
8 By omitting "him" (to/n), 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."
9 Deut. xxxii. 8, 9, Septuagint, quoted already more than once.
11 [So called from Heraclea in Lydia.]
12 The magnet. [So called from the Lydian Magnesia.]
13 Lowth here reads e0kteinome/nw|, agreeing with pneu/mati, instead of e0kteinome/nh, as in the Oxford text.
15 Instead of e0pi/ghsin, the corrupt reading of the text, e0pi/kthsin (as above), e0pi/dosin, and e0p' e0ch/ghsin have been proposed.
17 The text has o#te but the sense seems to require, as Sylburgius suggests, o!qen or w#ste.
18 [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.]
19 Instead of e0lo/menoj, Sylburgius proposes a0la/menoj, making a leap by faith to perfection.
20 The reading varies here. For oi0kh/seij of the text, Heinsius and the Latin translator adopt oi0kei/an, which, on the whole, seems preferable to oi!khsin or h9kou/shj.
24 Rom. vi. 6, 7; 2 Cor. x. 5; Eph. iv. 22-24; Col. iii. 8, 9, etc.
26 kratei=n is hear supplied to complete the sense.
27 a0ntita/ssesqai is suggested instead of a0ntita/ssetai of the text.
28 a#ma is here, on the authority of a ms.., and with the approval of Sylburguis, to be substituted for a#lma.
29 ko/smioj,kai\ u9perko/smioj. The author plays on the double meaning of ko/smoj, world or order.
31 to\ qe/atron used for the place, the spectacle, and the spectators.
32 'Adra/steia, 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 didra/skw.
34 The text has 'H au0th/, which is plainly unsuitable; hence the suggestion h9 Ahtw/.
35 These lines are quoted by Theodoret, and have been amended and arranged by Sylburgius and Grotius. The text has 'Agaqo/n ti; Theodoret and Grotius omit ti/ as above.
36 Which were used in lustrations, w0a/. The text has w\a/.
37 Translated as arranged and amended by Grotius.
38 Euripides, Orestes, 395, 396.
39 A Platonic phrase: pai/gnion Qeou=.
40 So Sylburgius, who, instead of paidia=j te/xnhj of the text, reads paidia\n te/xnhj.
41 God Himself is i\ero/j, and everything dedicated to Him.
42 Montacutius suggests e0kklh/twn, from its connection with Ekklhsi/a, instead of e0klektw=n. [Notes 3 and 5, p. 290, supra.]
43 Translated as arranged by Grotius.
44 These lines are translated as arranged by Grotius, who differs in some parts from the text.
45 e0f' oi[ij, is substituted by Lowth for a# in the text.
46 druw=n, a probable conjecture of Gataker for the reading of the text, daimo/nwn.
47 a0nqrw/pou supplied by Lowth.
48 [Again the spiritualizing of incense.]
49 [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.]
51 i.e., in the institution of the scape-goat.
52 Or, of water. For instead of u9likh=j in the text, it is proposed to read u9datikhj.
53 [Again, for the Gospel-day, he spiritualizes the incense of the Law.]
54 Consult Matt. iii. 11; Luke iii. 16; Heb. iv. 12. [See what is said of the philosophic e0kpu/rwsij (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.]
55 [See useful note of Kaye, p. 309.]
57 [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.]
58 [See p. 200, this volume; also, infra, this chapter, p. 537.]
60 [Pious men have been strict in their conduct when quite alone, from a devout conviction of the presence of angelic guardians.]
61 [1 Sam. i. 13. See this same chapter, infra, p. 535.]
62 [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.]
63 [See, supra, cap. vii. note 8, p. 532.]
64 [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.]
65 [Of these , see ed. Migne, ad locum.]
66 According to Heinsius' reading, who substitutes a0ponenemhme/h| for a0ponenemhme/nw|.
67 [Christians adopted this habit at an early period, on various grounds, as will hereafter appear in this series.]
70 [See, supra, this chapter, p. 533, note i.]
71 [supra, p. 535, also note 1 p. 534.]
73 to\ de\ e0pitelei=n dia\ to\n du/soiston koino\n bi/on 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 dia/ into h9de/a, which is simple, and leaves du/soiston (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read dia\ th\n h9donh/n, which is adopted above.
74 Or, "persecuted;" for a9dikoume/nou (Lowth) and diwkome/nou (Potter and Latin translator) have been both suggested instead of the reading of the text, diakonoume/nou.
75 prosfe/resqai and profe/resqai are both found here.
76 sunie/ntaj, and (Sylburgius) sunio/ntaj.
77 [Our Lord answered when adjured by the magistrate; but Christians objected to all extra-judicial oaths, their whole life being sworn to truth.]
78 [This must be noted, because our author seems to tolerate a departure from strict truth in the next chapter.]
79 [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.]
80 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.]
82 This sentence is obscure, and has been construed and amended variously.
84 [Tw=n katepeigo/ntwn gnw=sij. 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 syste,.]
91 [Here, also, the morality of the true Gnostic is distinguished from the sytsem of dogmas, thn tw=n dogma/twn qewri/an. Elucidation II.]
92 [Others see the letter only, but the true Gnostic penetrates to the spirit, of the law.]
93 [Here is no toleration of untruth. See p. 538, supra.]
94 [The bearing of this beautiful anecdote upon clerical wedlock and the sanctity of the married life must be obvious.]
96 [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.]
97 [Again note our author's fidelity to the law of intrepid truthfulness, and compare pp. 538, 540.]
100 [The habit of beneficence is a form of virtue, which the Gospel alone has bred among mankind.]
101 o9ra=|: or, desires, e9ra=|, as Sylburgius suggests.
105 [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 i.]
106 Matt. vi. 24; Luke xvi. 13.
["Rapt into still communion that transcends
The imperfect offices of prayer and praise."
Wordsworth: Excursion, book i. 208.]
108 According to the text, instead of "to behold," as above, it would be "not to behold." Lowth suggests the omission of "not," (mh/). Retaining it, and translating "is not even for children to behold," the clause yields a suitable sense.
109 u9po\ toiou/twn is here substituted by Heinsius for u9po\ tw=n au0tw=n.
111 [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.]
112 [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.]
113 poqei=n suggested by Lowth instead of poiei=n.
114 [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.]
115 a0texnw=j adopted instead of a0te/xnwj of the text, and transferred to the beginning of this sentence from the close of the preceding, where it appears in the text.
116 See Matt. xx. 21. Mark xi. 23; 1 Cor. xiii. 2, etc.
118 Referring to Matt. vi. 21.
120 [Again the sanctity of chaste marriage. The Fathers attach responsibility to the conscience for impure dreams .See supra, this page.]
121 a\gi/wn, as in the best authorities: or a\gge/lwn, 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.]
125 i.e., The sentient soul, which he calls the irrational spirit, in contrast with the rational soul.
127 In allusion to Gal. vi. 8, where, however, the apostle speaks of sowing to the flesh.
128 [See, supra, cap. vii. p. 533.]
134 [See book ii. p. 358, also book vii. cap. 17, infra.]
136 These words are not found in Scripture. Solomon often warns against strange women, and there are the Lord's words in Matt. v. 28.
142 eu0peiqei=j here substitutde by Sylburgius for a0peiqsi=j. May not the true reading be a0paqei/j, as the topic is a0paqeia?
150 [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.]
151 Matt. v.;sic. te/leioi, telei/wj.
152 [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.]
153 The "eccleisastical canon" here recognised, marks the existence, at this period, of canon-law. See Bunsen, Hippol., book iii. p. 105.]
155 doki/mouj, same word as above translated "approved."
156 [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.]
157 [A just comment on the late Vatican Council, and its shipwreck of the faith. See Janus, Pope and Council, p. 182.]
85 158 [One of the most important testimonies of primitive antiquity. Elucidation III.]
160 [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.]
161 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.]
163 [Nothing is Catholic dogma, according to our author, that is not proved by the Scriptures.]
165 [Absolutely exclusive of any other source of dogma, than "the faith once delivered to the saints." Jude 3; Gal. i. 6-9.]
166 [th= kuriakh=| grafh= ... au0th=| xrw/meqa krithri/w|. Can anything be more decisive, save what follows?]
167 [An absolute demonstration of the rule of Catholic faith against the Trent dogmas.]
168 [Opposition to the Scriptures is the self-refutation of false dogma.]
169 [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.]
170 [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.]
171 An apocryphal Scripture probably.
172 [At every point in this chapter, the student may recognise the primitive rule of faith clearly established.]
173 [Strong as this language is, it is based on 2 Pet. i. 4.]
174 [The divine tradition is here identified with "things delivered by the blessed apostles."]
176 Luke vi. 46, combined with Matt. vii. 21.
180 [When we reach The Commonitory of Vincent of Lerins (a.d. 450), we shall find a strict adherence to what is taught by Clement.]
181 Those who initiate into the mysteries.
182 [See the quotation from Milman, p. 166, supra.]
183 9H me\n ga\r tou= Kuri/ou kata\ th\n parousi/an didaskali/a, a0po\ Au0gou/stou kai\ Tiberi/ou Kai/sarosa0rcame/nh, mesou/ntwn tw=n Au0gou/stou xro/nwn teleiou=tai. In the translation, the change recommended, on high authority, of Au0gou/stou into Tiberi/ou in the last clause, is adopted, as on the whole the best way of solving the unquestionable difficulty here. If we retain Au0gou/stou, 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 obejction 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.
184 Qeoda/di a0khkoe/nai is the reading, which eminent authorities (Bentley, Grabe, etc.) have changed into Qeoda= (or Qeuda=) diakhkoe/nai.
185 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 certianly 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 meq' o!n of course will bear, although it does seem somewhat harsh, as "after" thus means "before."
186 [This chapter illustrates what the Nicene Fathers understood by their language about the "One Holy Catholic and Apostolic Church."
187 [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.]
189 [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.]
193 [Clement regards dogma as framing practical morals. The comment is found in the history of nations, nominally Christian.]
194 [The residue is lost, for the eighth book has little conection with the Gnostic as hitherto developed.]
195 A good translation of the letters was published in New York, in 1864, by Hurd & Houghton.
196 For a good article on St. Alphonsus de'Liguori, see the Encyc. Britannica.
124 1 [This book is a mere fragment, an imperfect exposition of logic, and not properly part of the Stromata. Kaye, 22.]
2 Matt. vii. 7.; Luke xi. 9. [Elucidation I.]
3 It is necessary to read lo/gon here, though not in the text, on account of e0kpori/zonta which follows; and as eu!logon ei\nai lo/gon occurs afterwards, it seems better to retain du!logon than to substitute lo/gon for it.
4 [We begin, that is, with axioms: and he ingeniously identifies faith with axiomatic truth. Hence the faith not esoteric.]
5 'Epiqumhtikou=, which accords with what Plato says in the Timaeus, p. 1078. Lowth, however, reads futikou=.
6 [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.]
7 [The Alexandrians must have recognised this as an ad hominem remark. But see Eccles. xii. 12.]
8 [The book reaches no conclusion, and is evidently a fragment, merely. See Elucidation II.; also Kaye, p. 224.]
9 Vol. i. p. 415, and Elucidation I. p. 460, this series.
133 1 [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 puiblic 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.]
134 2 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 'Upotupw/seij, of which he believes The Adumbratiounes of Cassiodorus to be a translation.
3 "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.
4 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.]
6 "Coeli," plainly a mistake for "coelo" or "coelis." 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."
39 The reading is "agnosceret." To yield any sense it must have been "agnoscatur" or "agnosceretur."
47 "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.
50 Dominus-Dominium, referring to the clause "despise dominion." [Jude 8.]
60 "Discernentes a carnibus,"-a sentence which has got either displaced or corrupted, or both.
66 By a slight change of punctuation, and by substituting "maculata" for "macula," we get the sense as above. Animae videlicet tunica macula est " is the reading of the text.
68 We have here with some hesitation altered the punctuation. In the text, "To be presented" begins a new sentence.
69 Mark xiv. 62. There is blundering here as to the differences between the evangelists' accounts, as a comparison of them shows.
72 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."
81 "Intellector" in Latin translation. [See p. 607, footnote.]
82 The text reads "Christi," which yields no suitable sense, and or which we have substituted "Christus."
215 1 [His Catena on Job was edited by Patrick Young, London, 1637.]
2 This down to "lives" is quoted in Strom., book iv. ch. xxv. p. 439, supra.
4 fqto/j here has probably taken the place of fwteinou=. [This passage is in the Stromata; and also a similar figure, p. 347, this series.]
1 [See Kaye, p. 442, and the eleventh chapter entire.]
2 prokri/matoj, "without preferring one before another."-A.V.
223 1 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]
224 2 143, fol. 181, p. 1, chapter On Care For The Soul.
225 1 On Slanderers and Insult. The evidence on which this is ascribed to Clement is very slender.
5 We have ventured to substitute e0ntau=qa instead of e0nteu\qen. He is showing that the preparation must be made before we go in.
16 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.
5 With an exclamation of surprise at the Latin translator giving a translation which is utterly unintelligible, Capperonn amends the text, substituting ou[ to/poj ou0dei\j tw=|, etc., for ouj tovpo" oujdei;" tovpo" to; etc., and translates accordingly. The emendation is adopted, with the exception of the tw=|, instead of which to/ is retained.
6 See Stromata, book v. chap. vi. p. 452, which is plainly the source from which this extract is taken.
7 We omit o#ti, which the text has after dei/ch|, 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."
8 This extract, down to " are we," has already been given among the extracts from the Hypotyposes, p. 578.
9 This extract, almost verbatim, has been already given from Eusebius, among the extracts from the Hypotyposes, p. 579.
10 See p. 219, and the argument following, supra.
1 [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.]
3 This clause is defective in the ms.. and is translated as supplemented by Fell from conjecture.
5 Mark x. 17-31. Clement does not give always Mark's ipsissima verba.
6 Instead of mei=nai Fell here suggests mh\ ei\nai, non-being.
12 The reading of the ms.. is praqh=nai, which is corrupt. We have changed it into periqei=nai. Various other emendations have been proposed. Perhaps it should be prosqei=nai, "to add."
14 The application of the words h9 kainh\ ktisij to Christ has been much discussed. Segaar has a long note on it, the purport of which he thus sums up: h9 kainh\ kti/sij 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.]
21 maqhmatikw=j. Fell sugests instead of this reading of the text, pneumatikw=j or memelhme/nwj.
23 o9 kata\ pneu=ma ou9 ptwxo\j ... fhsi/. Segaar omits ou0, and so makes o9 kata\ pneu=ma, k.t.l. the nominative to fhsi/. It seems better, with the Latin translator, to render as above, which supposes the change of o9 into o/j.
24 Matt. xi. 12. [Elucidation III.]
26 The text is the reading on the margin of the first edition. The reading of the ms.., tou= lo/gou, is ammended by Segaar into to\ tou= lo0gou, "as the saying is."
27 Mark x. 29, 30, [quoted inexactly. S.]
29 Segaar emends a0na/pausin to a0po/lausin "enjoyment."
30 1 Cor. ii. 9; 1 Pet. i. 12.
34 safhnismo/n, here adopted insted of the reading sofismo/n, which yields no suitable sense.
36 A work mentioned elsewhere.
41 Combefisius reads "Spirit."
53 kaqara/, Segaar, for kaqa/ of the ms..
55 This, the reading of the ms.., has been altered by several editors, but is justly defended by Segaar.
56 gh=n o\lhn, for which Fell reads th\n o#lhn.
58 tinw=n, for which the text has timw=n.
59 Matt. vii. 1, 2; Luke vi. 37, 38.
63 Perhaps a0lla/ has got transposed, and we should read, "but to speak to the king," etc.
65 Segaar reads: For what more should I say? Behold the mysteries of love.
66 'Eqhlu/nqh, which occurs immediately after this, has been suggested as the right reading here. The text has e0qhra/qh.
79 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.
80 'Ano/nhtoi, for which the text has a0no/htoi.
85 r9h/sesi lo9gwn, for which Cod. Reg. Gall. reads seirh=si lo/gwn.
