Section 28
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."]
85 \/A-tlaj, unsuffering.
. 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.
110 Eph. iii. 3-5.
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.
152 Empedocles.
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.]
182 Iliad, xviii, 483.
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.]
217 Amos iv. 13.
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.
230 Plato, Rep., book vii.
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.
30 Odyss., xvii. 286.
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.
45 i.e., washed.
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.
151 The cross.
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.