Section 25
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.]
23 [Query, de re Nixotiana?]
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.]
164 1 Pet. i. 17-19.
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.
43 1 Cor. i. 22.
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.]