Section 29
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.]
254 i.e., the Commandments.
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.
286 Iliad, i. 544.
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.]
1 Ps. cxix. 2.
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.]
191 Ps. i. 4.
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.