Ii.—Index Of Subjects Formally Or Incidentally Considered.

Ii.—Index Of Subjects Formally Or Incidentally Considered.

II.—INDEX OF SUBJECTS FORMALLY OR INCIDENTALLY

CONSIDERED.

Abandoned, the, i. 190.

Abimelech, what he represents, i. 128, 129.

Abodes granted to believers according to their respective merits, ii. 370.

Abraham, the lesson taught him by God, i. 281; and Isaac and Jacob, ii. 12; and Sarah, 362.

Abraham, the three days' journey of, to Moriah, ii. 264, 265.

Abstinence enjoined, i. 201.

Abstraction from material things necessary to obtain a true knowledge of God, ii. 261, etc.

Accusation, employed by the Instructor, i. 168.

Acephalus, the star so called, i. 209.

Acrothorakes, i. 202, and note.

Act well, to, better than to speak well, i. 381.

Adages, the, of philosophers, ii. 392.

Adam, the state in which he was created, ii. 359.

Admonition, i. 164, 177.

Adornment, in what case permitted to women, i. 315.

Adornment, the true, i. 268.

Advent, the, of Christ, the benefits conferred by, i. 100.

Advent, the, of the Instructor, pre-intimations of, ii. 404.

Æacus, and the Delphic oracle, ii. 319.

Ægis, the, of Jove, described poetically, ii. 69.

Æsop quoted, ii. 429.

Æschylus quoted, ii. 288, 296.

Afflictions, voluntary, i. 304.

Agapæ, i. 188, 189.

Agatho, the tragedian, quoted, ii. 300.

Αἰῶνες, i. 342, note.

Alcmæon, i. 403.

Alexander the Great, canonized as a god, i. 90;

and the Indian Gymnosophists, a curious story of, ii. 324, 325.

Alexander, the philosopher, referred to, i. 397.

Alexander Polyhistor quoted, i. 436.

Alexarchus, i. 59.

Alexis, the comic poet, quoted, i. 271.

Altar, the true, ii. 428, 429.

Amaranth, i. 237.

Ambiguity prevented by definition, ii. 496, etc.

Amosis, i. 421.

Amours of the gods, the, i. 39, etc.

Amphion of Thebes, i. 17; quoted, ii. 286.

Amusements, i. 325.

Anacharsis, king of the Scythians, a story of, i. 33.

Anacharsis, the philosopher, i. 399, 403; ii. 247.

Anacreon quoted, i. 322.

Analysis and demonstration, ii. 495.

Anaxagoras, i. 403.

Anaxarchus, i. 373.

Androcydes quoted respecting the Ephesian Letters, ii. 247; on drunkenness and gluttony, 430.

Angels, ii. 275; distributed to the nations, 398; good things given by God through, 400; other references to, 412, 414.

Angels that fell, i. 283.

Anger of the gods, the, i. 159, 163.

Animal-worship, i. 45, 46; superior to image-worship, 56.

Animals, the sort forbidden to the Jews as food, i. 326; distinction between, of clean and unclean, its symbolical significance, ii. 488, 489.

Animals, the dialect of, i. 443.

Animals and plants, ii. 497.

Anointing the feet of Jesus, i. 230.

Anointing of Jesus by God, i. 233.

Antinous, i. 55.

Antiochus of Cyzicus, i. 57.

Antipatrus quoted, ii. 278.

Antiphanes, the comic poet, quoted, i. 278.

Antiphon, i. 404.

Antiquity, the, of the Hebrew philosophy, i. 421, etc.

Antisthenes quoted, i. 71, 74; ii. 62.

Anxiety, i. 256.

Aod, i. 425, 426.

Apelles, an anecdote of, i. 270.

Aphrodite, i. 28, 42, 44, 45.

Apion quoted, i. 421.

Apis, an Egyptian god, i. 54, 57, 424.

Apollo, i. 42, 44; meaning of the name, 488.

Apollodorus of Corcyra quoted, ii. 250.

Apollodorus of Cuma, i. 404.

Apostles, the opinion of the, respecting veiling the mysteries of the faith, ii. 257–261; why chosen, 365.

Appetite, the third division of the soul, i. 273; what, ii. 37.

Arabs, the, i. 290.

Aratus quoted, i. 73, 102; ii. 81; quoted by St. Paul, i. 413.

Archilochus quoted, ii. 294.

Archons, the, of Athens, i. 257.

Ares, derivation of the name, i. 66.

Arion of Methymna, i. 17.

Aristippus, the Cyrenean, quoted, i. 232, 234; ii. 67.

Aristo quoted, ii. 62.

Aristocritus, his Positions against Heracliodorus quoted, ii. 239.

Aristophanes quoted, i. 269, 278; ii. 159, 160, 370.

Aristotle quoted, ii. 10, 272.

Ark, the, of the Covenant, ii. 242.

Armour of God, the, i. 104.

Ἄρνες, i. 121.

Art, i. 60, 61, 65, 90.

Artapanus quoted, i. 451.

Artist, the great, i. 90, 91.

Artorius, i. 202.

Arts, the, proceed from God, i. 364.

Arts, the Barbarians inventors of the, i. 401.

Arts, sophistical and useless, i. 376.

Asclepius, i. 37.

Asking, ii. 490.

Ass, the fish so called, i. 198.

Assent, the causes of, ii. 505.

Assimilation to God, according to Plato, the chief good, i. 74–78.

Associates, i. 325.

Association, with whom to be sought, i. 292.

Astronomy, the influence of the study of, ii. 356.

Athene, i. 30; six so named, 36.

Athenodorus, i. 54.

Atheist, the, and the superstitious man, ii. 408.

Atheists, who were so called among the heathen, i. 33, 34, 66.

Athlete, the ancient, i. 297.

Athlete, the true, described, ii. 419.

Attica, the, quoted, i. 423.

Attis, i. 30.

Authors and speakers compared, i. 349–359.

Bacchic Orgies, the, i. 27.

Bacchylides quoted, ii. 262, 286, 299.

Balance, stepping over the, forbidden by Pythagoras, ii. 238.

Banquets, proper conduct at, i. 225.

Baptism, various references to, i. 91, 132, 133, 134, 135, 147, 181, 417; ii. 7, 208.

Baptism, the, of Christ, i. 131.

Barbarian philosophy, the, the Greeks pilferers of, ii. 1; perfect, 3.

Barbarians, the, hate luxury, i. 290; the Greek philosophy in great part derived from, 395, etc.; inventors of the arts, 401.

Barnabas quoted, ii. 19, 22, 41, 50, 66, 258, 340.

Basilides, and Valentinus, and their followers, their views of faith, ii. 6, 7, 17; the vagaries of, as to fear being the cause of all things, 22, 25; his opinions respecting continence and marriage refuted, 84–

86; his idea of martyrdom refuted, 175–179; and Valentinus, and Marcion, 486, 487.

Baths, shameful behaviour in, i. 296, 297; why we should use, 308, 309.

Barley loaves, the five, and the two fishes, the mystical significance of, ii. 358.

Baubo and Demeter, i. 31.

Beard, the, the ornament of the man, i. 286; not to be plucked, 289; as to shaving, 317.

Beatitudes, the, some points in, ii. 150.

Beauty, the true, i. 268, 271, 273–275, 319, 320.

Beds, luxuries to be avoided, i. 240–243.

Bedu, ii. 248, 249.

Believer, the, the most punished of all men, ii. 367.

Belly-demon, the, i. 197.

Beneficence, i. 302; ii. 57.

Benefits, the many, conferred by the advent of Christ, i. 100.

Benevolence, ii. 18.

Berosus' Chaldaics quoted, i. 67.

Bewailing one's fate, i. 168.

Bezaleel, i. 364.

Bion, i. 60.

Birds, the voices of, i. 244.

Birds of prey, and ravenous, forbidden the Jews as food, i. 326; ii.

252.

Blackbird, the, i. 245.

Blame and praise, i. 177.

Blood of Christ, the, i. 140, 200.

Blood, the, of the Word, ii. 141, 142, 143, 145.

Bocchoris, the just decision of, ii. 192.

Body, the proper care of the, i. 186; against embellishing the, 276–283.

Book, who first published a, i. 403.

Boys and girls to be denied wine, i. 201.

Bread from heaven, the, i. 144.

Breastplate, the, of the high priest, its symbolical importance, ii.

242, 243.

Brimo, i. 28.

Britain, a curious cave in the island of, ii. 322.

Bryaxis, i. 54.

Buddha, i. 399.

Burning bush, the, i. 238.

Butter, its spiritual significance, i. 148.

Buying and selling, i. 328.

Cabiri, the orgies and mysteries of the, i. 30.

Cadmus, i. 401, 402, 424.

Callimachus quoted, i. 37, 43; ii. 262, 280, 281, 284, 285.

Calling, the sin of neglecting God's, i. 80, etc.

Calves, believers figuratively called, i. 123.

Camels, the, of the Arabs, i. 290.

Cambyses, i. 57.

Captivity, the, of Israel, i. 433, 434.

Carpocrates and Epiphanes, their opinion respecting a community of women refuted, ii. 86–89.

Castor and Pollux, i. 38.

Cause and causation, i. 406–408, 418, 419.

Causes, different kinds of, ii. 508–514.

Censure, i. 157.

Cernos, the, i. 29, note.

Chains of gold, fetters, i. 269.

"Chair of pestilence, the," ii. 41.

Charioteers, the two, in which Heaven delights, i. 282.

Charity, the kiss of, i. 329.

Charon, the centaur, i. 400.

Chastisement, i. 465.

Cherubim, the golden, ii. 242.

Chickens, believers so called, i. 124.

Chiding, i. 177.

Chief good, the, various opinions of the philosophers respecting, ii. 71–74; Plato's opinion of, 74–78.

Child, the, and the man, i. 136.

Child, the little, who, i. 125.

Child born, Christ the, i. 130.

Children of God, who are, i. 122, etc.; the name does not imply instruction in elementary principles,

131, etc.; mode of disciplining, 164.

"Chrestoi," ii. 11.

Christ the Saviour, a hymn to, i. 343.

Christ, the many benefits conferred by the advent of, i. 100–105; the Word, 104; the Son of God, in the form of man, free from human passions,

115; typified by Isaac, 129; the voice from heaven to, at His baptism, 131; in what sense all who came before Him were thieves and robbers, 406; free from all human affections, ii. 344.

Christian, the, alone rich, i. 298.

Christian life, the, a compendious view of, i. 213, etc.; general precepts for the regulation of, 332, etc.

Christians, ii. 11.

Chronology in relation to Greek and Hebrew philosophy, i. 421, etc., 447.

Church, the, a mother, i. 142.

Church, the traditions of, prior to heresy, ii. 485.

Church, the true, ii. 487.

Church, the grades of dignity in, imitations of angelic glory, ii. 366.

Church, going to, i. 328; behaviour out of, 329.

Cinyras, i. 28.

Classification, ii. 506.

Clean and unclean animals, the symbolical significance of the distinction between, ii. 488.

Cleansing, spiritual, i. 309.

Cleanthes quoted, i. 72; ii. 231, 286, 429, 430.

Clemens, Titus Flavius, a sketch of the history of, i. 11; an account of his works, 12–16; refers to his own writings, 355–359.

Clement of Rome, passages from his Epistle to the Corinthians respecting martyrdom, ii. 187–190; other quotations from, 340, 341.

Clothes, considerations and counsels respecting, i. 255, etc.; anxiety about, 256; given for a covering, 258; foolish kinds of, 258; dyeing of, forbidden, 258, 259; gorgeous, 259; of the primal man, 261; of John the Baptist, 261; long, 261, 262; extravagance in, to be avoided, 262; purple, prohibited, 262, 263; shoes, 264, 265; plain, 313; white, 314; substantial, 314; suited to sex, age, etc., 315.

Cnaxzbi, ii. 250.

Coat, Joseph's, of many colours, interpreted, ii. 253.

Colour in clothes, i. 258, 259; white, 314.

Colts, untamed, i. 124.

Comic poets, nameless, quoted, i. 322.

Command, the universal, i. 101.

Commandments, the, expounded: the first and second, ii. 383; the fourth, 386–391; the fifth, sixth, and seventh, 391; the eighth and tenth, 392.

Communion, the innate and original, of man with heaven, i. 34.

Community of women, Carpocrates' and Epiphanes' opinions respecting, refuted, i. 86–89.

Complaint, i. 165.

Compositions, written and spoken, compared, i. 349–359.

Concupiscence, the Lord free from, ii. 458.

Conjecture, ii. 10.

Contempt for pain and poverty, ii. 148.

Continence, in what respect that of Christians excels that claimed by the philosophers, ii. 110, etc.

Conversation, the regulation of, i. 228.

Coveting, the mandates of the law and of Christ prohibiting, ii.

117.

Corybantes, the orgies of the, i. 30.

Costly vessels and furniture, i. 211.

"Counsel of the ungodly, the," ii. 41.

Counsels, the, of the Instructor, i. 174, 175.

Courage and cowardice, ii. 453, 454.

Crapulousness, i. 204.

Crates, the Theban, quoted, ii. 68, 69.

Cratinus quoted, i. 363; ii. 249.

Criterion, the, for distinguishing between truth and error, ii. 476.

Crœsus, i. 49.

Cropping the hair, i. 317, 318.

Crowns, the use of, as ornaments, disapproved, i. 235–237.

Cruelty, the, involved in sacrifices to the gods, i. 48.

Cud, chewing the, i. 326; ii. 251, 252, 448.

Custom, the, of forefathers, objections to abandoning, refuted, i.

85, 89; to be abandoned, 106, etc.

Culture, the benefits of, i. 371, 379.

Cups of gold and silver censured, i. 211.

Dactyli, i. 400.

Daniel, i. 432; the chronology of the book of, 445, etc.

Dardanus, i. 27.

Darkness hides not the fornicator from God, i. 253.

Day, the seventh, ii. 386, etc.

Death, Valentinian's vagaries about the abolition of, refuted, ii.

179–182.

Deborah, i. 426.

Decalogue, the Gnostic exposition of the, ii. 383, etc.

Definition, the need of perspicuous, ii. 491, 492; prevents ambiguity, 496, etc.

Degrees of glory in heaven, ii. 365, etc.; more than salvation, 366, etc.

Degrees of knowledge, ii. 371.

Deities, female, their vile character, i. 40.

Deluge, the, ii. 334.

Demeter, i. 28; the mysteries of, 28; and Baubo, 31.

Demetrius, king, raised to the rank of a god, i. 59.

Demetrius of Phalerus, i. 448.

Demetrius, his book on the kings in Judæa quoted, i. 442.

Democritus, i. 397.

Demons, i. 60; ii. 271, 294; plagues, etc., attributed to, 321.

Demonstration, ii. 472, etc.; and syllogism, 493;

and analysis, 495.

Denunciation, i. 168.

Desire, the duty of repressing, ii. 192, 193.

Devil, the, matched by our Lord, i. 380; a thief and a robber, 408; a wicked spirit, referred to by Plato, ii. 276; transformed, 341.

Dialects of men, gods, and animals, i. 443; ii. 380, 381.

Dialectic, the true, i. 467.

Dice prohibited, i. 325.

Didymus, the grammarian, quoted, ii. 248.

Diogenes quoted, ii. 68.

Dino, i. 67.

Dion, the philosopher, cited, ii. 194.

Dion Thytes quoted, ii. 248.

Dionysian mysteries, the, i. 29; a vile story of, 41.

Dionysius, i. 41, 45.

Dionysius Iambus quoted, ii. 249.

Dionysius, the tyrant, i. 57.

Dionysius Thrax quoted, ii. 248.

Diphilus, the comic poet, quoted, ii. 291, 423.

Directions for those who live together, i. 225.

Discipline, various modes of, adopted by the Instructor, i. 164, etc.

Dives and Lazarus, i. 257.

Divination, i. 26, 27.

Divine things wrapped up in figures, ii. 232, etc.

Division, logical, ii. 503.

Dogs, giving holy things to, ii. 5.

Δόξα, i. 257.

Doubts, the causes of, ii. 505.

Draco, i. 404.

Dreams, i. 243; ii. 192, 193.

Dress. See Clothing.

Drinking, water most suitable for, i. 199;

water to be preferred to wine for, 201; intemperance in, censured, 205, etc.; decency in, 207; the example of Jesus as to, 208; considered in relation to women, 209.

Drunken bouts, and drunkards, i. 204.

Dyeing of the hair, the impropriety of, i. 235; and the clothes, 257.

Earrings, i. 315.

Ears, the, not to be bored for rings or drops, i. 272.

East, turning to the, ii. 436.

Eating, the regulation of ourselves in, i. 186; the end of, is to live, 186, 187; epicurism in, to be avoided, 187, etc.; moderation in, 192; viewed in relation to things sacrificed to idols, 193; temperance in, 193, 194; speaking while, to be avoided, 195; proper food for, 196.

Eating the flesh of Christ, i. 140, 143.

Eclectic philosophy, the, paves the way to virtue, i. 374.

Eetion, i. 27.

Effeminacy in men described and condemned, i. 284–291.

Egyptian styles of writing, ii. 233.

Egyptian symbols of sacred things, ii. 245, 246.

Egyptian temples, i. 276.

Egyptians, their various objects of worship, i. 45; inventors of arts, 401; gods of the, 438; temples of the, i. 276; sacred symbols of the, ii. 245, 246; styles of writing of the, 233; the Greeks drew many of their philosophical tenets from, 323,

324; did not allow their priests to feed on flesh, 430.

Egyptians, the, spoiled by the Israelites, i. 453; overthrown in the Red Sea, 457.

Elements, the, worshipped by the heathen, i. 386.

Eleusinian mysteries, the, i. 32.

Elias, i. 301.

Embellishing the body, considerations condemnatory of, i. 276– 284.

Empedocles quoted, i. 36; ii. 209, 225, 231, 249, 250, 269, 283, 292, 301.

Emperors, the Roman, i. 444.

Empirics, the, i. 379.

Employments, useful, the propriety, decency, and profitableness of, i. 310–312.

Encouragement, i. 175.

Enemies, loving our, ii. 181, 182.

Enigmas, ii. 233.

Ephesian Letters quoted, the, ii. 247.

Epicharmes quoted, ii. 15, 217, 381, 389, 424.

Epicurism, i. 187.

Epicurus, i. 68; his view of faith, ii. 10; of pleasure, 71, 72.

Epigenes on the Poetry of Orpheus, quoted, ii. 351.

Ἐπιστήμη, ii. 205, 206.

Equivocal terms, ii. 507.

Eratosthenes, i. 404.

Eros, i. 50.

Errors, an exhortation to forsake old, i. 106, etc.

Esoteric and exoteric, ii. 55.

Esther, adorns herself for her husband, i. 281; her influence, ii. 194.

Eternity, i. 389.

Eubulus, the comic poet, quoted, ii. 427.

Eucharist, the, i. 201, 416.

Eumolpidæ, the, i. 31.

Eunomos, the Locrian and the Pythic grasshopper, i. 17.

Eunuch, a, forbidden by Moses to enter the congregation, i. 34.

Euphorbion, the poet, quoted, ii. 239, 249.

Eupolemus quoted, i. 442, 451.

Euphrone, night so called, why? ii. 204.

Euripides quoted, i. 34, 38, 70, 75, 107, 281, 282, 283, 305, 377, 400, 468; ii. 39, 62, 91, 163, 196, 197, 263, 266, 287, 300.

Eurysus, the Pythagorean, cited, ii. 238.

Εὐτέλεια, i. 304, note.

Eva, the bacchanal cry of, i. 27.

Eve, i. 286.

Evil, hatred of, i. 160.

Excellence, the true, of man, ii. 142.

Excess forbidden, i. 194, 206.

Execestus, tyrant of Phocis, i. 438.

Exercises, the, suited to a good life, i. 310–312.

Exhortation, i. 175.

Exhortation, to turn to God from idols, i. 87–99; to abandon old errors, 106, etc.

Exodus, the, of Israel from Egypt, i. 439, 452, 453.

Expectation, ii. 16, 17.

Experience, ii. 43.

Eyes, the improper movements of, i. 322; the government of, 230.

Ezekiel, the Jewish tragedian, quoted, i. 452, 453.

Face, painting the, censured, i. 319.

Face of God, the, i. 152.

Faith, connected with salvation, i. 133, 134, 135; the knowledge of God attained through, ii. 3–6; not a product of nature, 6–8; the foundation of all knowledge, 8–12; its excellence, 16–20; the knowledge which comes through, the surest of all, 30–33; twofold, 33–35;

further and fuller discussion of, 220, etc.; the objects of, perceived by the mind alone, 229, etc.; must be followed by works, 367; the foundation of knowledge, 446; itself a comprehensive knowledge, 447.

Falsehood and theft, i. 420.

Fast, and fasting, the true, i. 335; ii. 363; as practised by the true Gnostic, 461.

Father, God recognised by the heathen as, ii. 297, 298.

Father of the universe, the, i. 128.

Fear, the influence of, i. 168; two sorts of, 171, 172; the utility of, ii. 20–22; the silly notion of Valentinian and Basilides respecting, 22–25; good, 25.

Feasts, reason to rule at, i. 204; the conduct to be observed at, 215.

Feet, bare, recommended, i. 264, 265.

Feet of the Lord, the, i. 230.

Fetters, gold chains asserted to be, i. 269.

Figures, divine things enveloped in, ii. 232, etc.

Filthy speaking condemned, i. 222–224.

Finery, the evil of love of, i. 279, 280.

Fire corrects superstition, i. 58.

Fire, the pillar of, i. 458.

Fire-worship, i. 67.

First-born sons, i. 81.

First Cause, the, of the universe, to be apprehended by faith only, ii. 9.

First principles, ii. 8, 9, 494.

Five loaves, the, broken by Christ, the mystical signification of, ii.

240, 241.

Flesh, animal, its effects as food, ii. 429, 430.

Flesh of Christ, eating the, i. 140, 143, 145.

Flock, the, of the Lord, i. 462.

Flowers, not to be woven into a crown, i. 235, 236;

the peculiar properties of some, 236; the beauty of, 255.

Food, discrimination to be used as to, i. 186, 187; epicurism in, to be avoided, 187, 188; the proper kinds of, 196, etc.

Forefathers, the objections against abandoning the customs of, refuted, i. 85–99.

Forgiveness, i. 336.

Fornication, the sin of, i. 253.

Fortitude, ii. 454.

Fortune, the goddess of, i. 56.

Friendship, three kinds of, ii. 59.

Frugality, i. 95; enjoined on the Jews, 197; a good provision for the Christian, 301–304.

Games, the Grecian, i. 41.

Generalization and induction, ii. 502.

Generalship, the ideas involved in, i. 456.

Geometry, the mystic meanings in the ratios of, ii. 353.

Germans, the, i. 399.

Gideon, i. 426.

Glory, degrees of, in heaven, ii. 365, 366, etc.

Gluttony, i. 193, 194.

Gnosis, ii. 43.

Gnostic, the true, an imitator of God, ii. 57; exercises patience and self-restraint, 60; described, 199–202; does good for the sake of the good, 202, etc.; erudite, 340, 344; free from all perturbations of the soul, 344–348; avails himself of the help of all human knowledge, 449–451; the extent of his knowledge, 357; how he benefits men, 400; the use of philosophy to, 401, etc.;

a true worshipper of God, unjustly calumniated, 406, etc.; aims at the nearest likeness to God, 414, etc.; the sort of prayer employed by, and how it finds acceptance with God, 431, etc.; is kingly and priestly, 432; magnanimous, 438; mild, meek, and contented, 439; self-trained, 439, 440; rejoices in present good, 440; helped by God, 440, 441; demands his reward like a successful athlete, 441; prays always, 442; is far from being ready to lie and swear, 442, 443; a description of the life of, 449, etc.; beneficent, content, and despising worldly things, 455, etc.,

465, etc.; further description of, 466, etc.; description of, furnished by an exposition of 1 Cor. vi. 1, etc.,

468–472; abides by Scripture, and prospers, 484.

Gnostic exposition of the Decalogue, ii. 383–393.

Goats, and goats' flesh, ii. 430.

God, alone to be worshipped, i. 65; opinions of the philosophers respecting, 66, etc.; the sin of neglecting the calling of, 80; the folly of forsaking, 87; the great Artist, 90, 91; the image of, 91, 109, 110; sin and misery of ignorance of, 92, 93; why He created man, 118, 119; the children of, described, 122; His love, 155, 156; is good, 159, 161; His anger, 159, 163; seeks to lead men to repentance, 160; one, 161;

no darkness hides from, 253; the arts proceed from, as well as divine knowledge, 364, etc.; not the author of evil, 407; seeing Him, 415; the knowledge of, to be obtained only through faith, ii. 3; near and far off, 4; explanation of the Scriptures which ascribe human affections to, 43–45; abstraction from things material, necessary to obtain a true knowledge of, 261, etc.; a conception of, how to be reached, 264; not capable of being expressed, 264; one temple erected to, by Moses, and no image of, 265; made the world, not from need, being all-sufficient, 266; cannot be embraced in words, or by the mind, 268–270; difficult to discourse of, 269, 270; the knowledge of, a divine gift, 270–273; the ever-existing manifestation of, to all right-thinking men,

273; man made in the image of, 277; heathen testimonies to, 285; not to be thought of, according to the opinion of the multitude,

286, 292, 293–297; some knowledge of, possessed by the Greeks, 326–328; an imperfect knowledge of, conveyed by philosophy, 393, etc.; the sacrifice required by, 415; self-sufficient, and not influenced or warped by sacrifices, 416; the soul of the righteous an image of, 417; not to be localized or circumscribed, 425, 426; hears prayer in every place, 433; is good, not involuntarily, but of choice, 436; hears prayer, although unuttered, 437.

God, seeing, i. 25.

Gods, the, the origin of, i. 34, 35; human, 37; the loves of the, 39, etc.;

vile conduct of, 41, etc.; cruelty involved in the sacrifices offered to, 48; tombs of, 50, 51; shameful images of, 52, etc.; opinions of the philosophers respecting, 66–68; the ministers of, 86; ideal and imaginary, 93; of the Egyptians, 438; dialect attributed to, by Plato, 443; made by the heathen like themselves, ii. 421, etc.

Gold and silver, the symbolical import of, i. 232.

Gold and silver cups and vessels, condemned, i. 211; against fondness for, 266, etc.

Good, the chief, various opinions of the philosophers respecting, ii. 71–74; Plato's opinion of, 74–78.

Good life, a, the exercises suitable to, i. 310, etc.

Good man, the, without passions, ii. 453.

Good manners at feasts, i. 229.

Gospel, the, preached to Jews and Gentiles in Hades, ii. 328– 335.

Gospel, the, the universal diffusion of, in contrast to philosophy, ii. 405.

Gothoniel, i. 425.

Grasshopper, the Pythic, i. 17.

Greece, a succession of philosophers in, i. 391.

Greek philosophy, derived in great part from the Barbarians, i.

395; gave utterance to some truth, 413, 415; its use in contributing to the comprehension of divine truth,

418–420.

Greek translation of the Old Testament, i. 448.

Greeks, the, imitated Moses' generalship, i. 456, 457; but children compared with the Hebrews, 469; pilferers of the Barbarian philosophy, ii. 1; drew from the sacred Scriptures, proved, 12–15;

derived their ethics from the Mosaic law, 47–57; plagiarisms of, from the Hebrews, 272; plagiarisms from one another, illustrated at large, 304, etc.; plagiarism of the miracles related in Scripture, 319, etc.; derived many of their philosophical tenets from the Egyptians and Indian Gymnosophists, 323–325; possessed some knowledge of the true God, 326–328.

Guidance, divine, i. 150.

Gymnosophists, the, i. 398, 399; the Greeks indebted to, for some of their philosophical tenets, ii. 324, 325.

Hades, the gospel preached to Jews and Gentiles in, ii. 328–335.

Hagar, i. 368, 369.

Hair, the, the impropriety of dyeing, i. 235; the custom of eradicating, by pitch plasters, censured, 284–

287; regulations as to, 317; false, forbidden, 318.

Hatred of evil, i. 160.

Hay, the figurative import of, i. 257.

Head, a cropped, commended, i. 318.

Health and knowledge, the difference between, i. 114.

Heart, eating the, ii. 239.

Heart, an uncared, ii. 65.

Heathen, the, exhorted to forsake impious rites, i. 17, etc.; the abominable rites practised by, described, 26, etc.; the gods of, 34, etc.; cruel sacrifices among, 48, etc.; absurdity of the images of their gods, 52, etc.; the objections of, to abandoning the customs of their forefathers, refuted, 85, etc.; treated righteously by God, ii. 368; made gods like themselves, 421, etc.

Heaven, degrees of glory in, ii. 365.

Heavenly bodies, the, given by God to the Gentiles to be worshipped, ii. 368.

Hebraic character, the, of the Greek philosophy, i. 392.

Hebrew dialects, ii. 380.

Hebrew philosophy, the, of higher antiquity than that of the Greeks, i. 421, etc.

Hebrew prophets, the, i. 425, 435, 439.

Hebrews, the Greeks but children compared with, i. 469, etc.; the plagiarisms of the Greeks from, ii. 274, etc.

Hellenic philosophy, the multitude frightened at, ii. 350.

Hellenic truth, i. 419.

Helots, the Lacedæmonian, i. 305.

Hephæstus, i. 37.

Heracleon, the Valentinian, quoted, ii. 171.

Heraclitus, the Ephesian, quoted, i. 32, 67; ii. 11, 15, 162, 204, 205, 226, 301.

Hercules, i. 38, 40, 400.

Heresies, the diversities of, made an objection to join the church, ii. 472–474.

Heresies and philosophy, aids in discovering truth, ii. 376, etc.

Heresy, i. 416; the criterion of distinguishing between, and truth, ii. 476, etc.; the traditions of the church prior to, 485, etc.

Heretics, the pretexts used by, for indulging licentiousness and lusts of every kind, ii. 95, etc.; two sorts of, 102–105; passages of Scripture perverted by, to the disparagement of marriage, 112, etc., 116, etc., 121, 129, etc., 130, 132.

Hermas quoted, i. 408, 467, 470; ii. 27, 28, 34.

Herodotus quoted, ii. 91.

Hesiod quoted, i. 46, 73, 290, 296, 305, 364, 372, 424, 470; ii. 230, 280, 295, 427.

Hevia, i. 27.

Hiccup and sneezing, i. 229.

High priest's robe, the, its symbolic import, ii. 243.

Hipparchus, the Pythagorean, quoted, ii. 255.

Hippias, i. 457.

Hippo, immortalizes his own death, i. 59; Euripides quoted respecting, 400.

Hippocrates of Cos quoted, ii. 71.

Hippodamus, the Pythagorean, quoted, ii. 59.

Hiram, i. 436.

Holy place, the, of the tabernacle, ii. 240.

Holy things not to be given to dogs, ii. 5.

Holy women among the Germans, i. 399.

Homer, time of the birth of, i. 429; quoted, 37, 39, 40, 47, 49, 51, 60, 63, 75, 93, 103, 106, 147, 228,

268, 282, 364, 392, 468; ii. 281, 284, 288, 289, 295, 305, 306, 393, 401, 421.

Honey, its spiritual import, i. 147, 179.

Hoof, dividing the, i. 326; ii. 251, 488.

Hope, ii. 17, 228, 229; the objects of, perceived by the mind, 229.

Horse, the, forbidden to be eaten, ii. 252.

Hosanna, i. 122.

Hospitality, ii. 26.

Human affections, how ascribed to God, ii. 43–45.

Human sacrifices among the heathen, i. 48.

Husband and wife, i. 304, 332, etc.

Husband, the, of the barren woman, i. 25.

Husbandry, twofold, i. 352.

Husbandry, the, of the Mosaic law, its typical import, ii. 56.

Hyena, the, i. 246, 247.

Hylobii, the, i. 399.

Hymn to Christ the Saviour, a, i. 343–345.

Hymn, a noble, of God, i. 96, 97.

Hypotyposes, the, of Clement, i. 15.

Idanthuris, king of the Scythians, his symbolic message to Darius, ii. 247.

Idolatry, the origin of, i. 34, 35.

Idols to be rejected, ii. 402.

Idols, the ministers of, i. 86.

Idols, things sacrificed to, to be rejected, i. 91.

Illumination, i. 132; ii. 259.

Image of God, the, i. 91, 109, 110; ii. 277.

Images of the gods, the, the absurdity and shamefulness of some, i. 52, etc.; the stupidity of the worship of, 56, 57; often of beautiful material and form, but senseless and shameful, 61, 91.

Immodesty of women in baths, i. 296, 297.

Indignation, i. 168.

Indians, the philosophy of the, ii. 324, 325.

Induction, ii. 502.

Inquiry, philosophical and theological, its object, ii. 490.

Instructor, the, the office of, i. 113; His treatment of our sins, 115; the philanthropy of, 118; men and women alike under the charge of, 121; who He is, 149–151; deals with us as we do with children, 164; mode of His discipline, 165; instructs by the law and the prophets, 179, 180;

His severity and benignity, 181.

Instructors among the Persians, i. 150.

Insult, the fruit of drunkenness, i. 225.

Intellect, the, i. 273.

Intemperance, i. 204.

Intercourse, the regulation of, i. 225.

Intoxication, i. 204, 208, 210.

Invective, i. 166.

Inventors, and inventions among the Barbarians, i. 402.

Invitation addressed to the heathen to come to Christ the Word, i.

107, etc.

Involuntary, how a thing may be, ii. 37.

Ionic Muses, the, quoted, ii. 56.

Iophon, the comic poet, quoted, i. 363.

Iota, i. 171.

Ipse dixit, the, of the followers of Pythagoras, ii. 15.

Isaac, the import of the name, i. 128; a type, 129, 369; ii. 12.

Isidore, son of Basilides, quoted, ii. 65, 334.

Isis, i. 424.

Isocrates quoted, ii. 262.

Israel, ii. 12.

Jacob, i. 24, 369.

Jerusalem, i. 367.

Jerusalem, the heavenly, its garniture, i. 266, 267.

Jesting, i. 227.

Jesus Christ, the Instructor and Shepherd, i. 149, 151; as an example in eating and drinking, 208; anointed by the woman who was a sinner, 230, etc.; anointed by the Father, 233.

Jesus, the son of Nave, his vision of Moses ascending to heaven, ii. 382.

Jewels, excessive fondness of, censured, i. 266.

Jewish laws, of higher antiquity than Greek philosophy, i. 421, etc.

Jews, frugality enjoined on, i. 197, 198; antiquity of the philosophy of, 399.

Jibing condemned, i. 226.

John the Baptist, the forerunner of the Word, i. 24; his clothing, 261; his confession, ii. 253, 254.

Joking, i. 227.

Joseph, his chastity, i. 321, 322; envied by his brothers, his coat of many colours, ii. 252, 253.

Josephus, i. 446.

Joshua, i. 425.

Judas, i. 231.

Judges, the, of Israel, i. 425, etc.

Judgment, the, Diphilus the comic poet quoted on, ii. 291.

Judith, ii. 194.

Julius Cassianus, De Continentia vel Castitate, a reply to, ii. 128, etc.

Jupiter, three of the name, i. 36; character of, 43; the image of, stripped by Dionysius, 57.

Just One, the, is also good, i. 155, etc.

King, Christ the, typified by Abimelech, i. 129.

Kingly office, the, i. 455.

Kings, the, of Israel, i. 426, etc.; of Persia, 435; of Macedon, 435.

Kiss, the, between husbands and wives, i. 332.

Kiss of charity, the, i. 329.

Knocking, ii. 490.

"Know thyself," the adage, ii. 234, 420.

Knowledge, i. 343; objections to, answered, 357; the advantage of, 361; different degrees of, 371; and love, 374; true, found in the teaching of Christ alone, 375, 403; human, necessary to the understanding of the Scriptures, i.

379, 380; the primary, 403; of the truth, whence it is, 403; of God, to be attained only through faith, ii. 3; faith the foundation of all, 8, etc.; that which comes through faith, the surest of all, 30–33; of things predicted, 33; various kinds of, 45, 46; of God, to be obtained only through abstraction from material things, 361; an imperfect kind of, conveyed by philosophy, 393.

Knowledge and health, the difference between, i. 114.

Knowledge of God, a divine gift, ii. 270, etc.

Kore, i. 29.

Lacedæmonian helots, the, i. 305.

Laertius cited in reference to the celebrated αὐτὸς ἔφα, ii. 15.

Lambs, the, of Christ, i. 123, 125.

Lamp, the golden, of the tabernacle, ii. 241.

Language, the proper regulation of, i. 222–224.

Laughter, i. 219; how to be regulated, 220; excessive, forbidden, 227.

Laughter, spiritual, i. 128, 129.

Law, its dignity, ii. 12.

Law, the, given by Moses, i. 153; designed to restrain transgression, 179; aims at the good of men, 464; the beneficent action of, 466; fourfold division of, 467; how to be interpreted, 468; the terrors of, ii. 21; the source of all ethics, 47–57; the humanity of, 51; the mercy of, 53.

Laws, divine, i. 97.

Laws, the Jewish, more ancient than the philosophy of the Greeks, i. 421, etc.

Lazarus and the rich man, i. 257.

Learned, the truly, i. 379.

Learning, the necessity of, i. 372, 373.

Leaven, the parable of the, ii. 269.

Legislator, Moses a divine, i. 461, etc.

Liberorum, de procreatione, quænam tractanda sint, i. 244, etc.

Licentiousness, i. 288.

Life, religion in ordinary, i. 327, 328.

Light, i. 133.

Likeness of God, the, i. 109, 110.

Little Iliad, The, quoted, i. 421.

Lord, the, our Helper, the methods He employs to bring men to salvation, i. 23.

Lord Christ, the, the Redeemer, i. 98; the temptation of, 380; the duration of His teaching, ii. 486.

Lord's Day, the, Plato speaks prophetically of, ii. 284.

Lot, i. 243.

Lot's wife, i. 94.

Love, celestial food, i. 189.

Love a part of the true beauty, i. 274.

Love and the kiss of charity, i. 329.

Love, the many forms of, ii. 52.

Love, Christian, commended, ii. 190.

Love, its influence, ii. 454.

Love, the divinity of, ii. 346.

Love due to God from us, i. 119.

Love and knowledge, ii. 374.

Love, God is, i. 156.

Love, is punishment inconsistent with? i. 156.

Love of money, i. 214.

Loving our enemies, ii. 181, 182.

Lust, i. 274.

Lustrations, ii. 263.

Lusts, unnatural, forbidden, i. 248.

Lusts, pretexts of the heretics for indulging in, ii. 95.

Luxury, i. 187, etc., 212, 213.

Luxury, the true, i. 267.

Lycurgus, i. 404.

Lyre, the, its mystical significance, ii. 355.

Macedonian kings, the, i. 435.

Mænades, the, i. 107.

Magi, the, fire-worshippers, i. 67; they foretold the Saviour's birth, 398.

Magi, the, three curious mountains in the country of, ii. 322.

Maiden, the model, i. 325.

Makar and Megaclo, i. 38.

Man, the, made in the image of God, ii. 277; his fall and redemption, i. 100.

Man, the responsibility of, i. 92; why created by God, 118.

Man, the true excellence of, ii. 142, etc.

Man, an immortal, a noble hymn to God, i. 96, 97.

Man, the Lord called a, i. 126.

Manliness and modesty, i. 272; ii. 48, 49.

Marcionites, the, why they abstain from marriage, ii. 86, etc.

Marriage, its use and importance, ii. 78–83; Basilides' opinion respecting, refuted, 84–86; why the Marcionites and other heretics abstain from, 89–94; passages of Scripture perverted to the disparagement of, vindicated, 112, etc., 116, etc., 129, 130, 132, etc.; those who vituperate, vituperate the Creator and the gospel dispensation, 133, etc.; two extreme opinions respecting, to be avoided, 135, etc.

Married women not to be associated with at banquets, i. 226.

Mars, i. 37.

Martyr, the blessedness of the, ii. 158.

Martyrdom eulogized, ii. 145; why called perfection, 146; the confession of God, ibid.; women and slaves, as well as men, candidates for the crown of, 165; Christ's sayings respecting, 170; those who needlessly offer themselves to, reproved, 173;

Basilides' idea of, refuted, 175–179; passages from Clement's Epistle to the Corinthians respecting, 187–190.

Martyrs, passages of Scripture respecting the patience, constancy, and love of, ii. 184–187.

Matthew, traditional words of, ii. 466.

Matthias, ii. 365.

Meaning of Scripture, reasons for veiling the, ii. 378, etc.

Meats offered in sacrifice to idols, to be rejected, i. 193.

Mediator, the, i. 274.

Megasthenes quoted, i. 399.

Melampus, i. 28.

Melanippides quoted, ii. 287.

Men, the folly of, in forsaking God for idols, i. 87; and women, under the Instructor's charge, 121; who embellish themselves, 284; effeminate, 284, 289, 293, 294; employments of, 310–312.

Menander, his description of the superstitious man, ii. 422–424; quoted variously, i. 70, 74, 120, 277; ii. 227, 290 bis., 295, 427.

Menelaus and Helen, ii. 61, 62.

Merciful, the, ii. 156.

Methods, the, used by God in bringing men to salvation, i. 23.

Metrodorus, the Epicurean, quoted, ii. 300.

Midas, i. 27.

Midianite women, the, seduce the Israelites, ii. 49, 50.

Milk, feeding with, i. 138, 145, 146, 147; and water and wine, 147.

Milk and meat, ii. 260, 261.

Miltiades, i. 457.

Mind, the culture of the, i. 371.

Minerva, i. 30.

Ministers of idols, the, i. 86.

Minos, ii. 12.

Miracles, the, related in Scripture, plagiarized by the Greeks, ii.

319, etc.

Miriam, ii. 194.

Mirrors, the use of, reprobated, i. 280, 281.

Mistake, ii. 39.

Model maiden, the, i. 325.

Money, the love of, i. 214.

Mosaic law, the, the fourfold division of, i. 467; the source of all ethics, ii. 47–57.

Moses, an instructor, i. 152; the law given by, 153; the antiquity of the philosophy of, 421; the birth and education of, 451; meaning of the name, 451; as a military leader, 455; his strategy, 457; Plato an imitator of, 459; rightly called a divine legislator, 461; his dignity, ii. 12, 13; erected one temple to and no image of God, 265; ascends the mount, and enters the darkness by himself, 267; the shining of the face of, 364.

Moses, the prophet like unto, i. 153.

Muses, the, i. 38; and Syrens, 383.

Music, the inventors of, i. 424.

Music to be banished from feasts, i. 215.

Music, the mystical significance of, ii. 354; its use, 355, 366.

Mustard, i. 179.

Mysteries, the, of the Christian faith, not to be divulged to all, i.

388; celebrated in the night, ii. 204; reasons for veiling, 254, 255; opinion of the apostles about veiling the, 257, etc.

Mysteries, the heathen, i. 26, 27; derivation of the word, 27; of Demeter, 28; the Sabazian, 29; of Dionysius, 29; the Eleusinian, 32;

of Plato, Pythagoras, and the Epicureans, ii. 255.

Mystical meanings in the proportions of numbers, etc., ii. 352– 359.

Nabla, the, i. 402, and note.

Nard, i. 232.

Nations, the number of, i. 443.

Nature possesses an adaptation for perfection, ii. 359.

Neanthes of Cyzicum quoted, ii. 249.

Necessaries and luxuries, i. 267.

Nechephres, king of Egypt, i. 452.

Neglect of God's gracious calling, the sin of, i. 80.

Nicagorus, i. 59.

Nightingale, the, i. 245.

Noah, his drunkenness, i. 210.

Nobility, ii. 58.

Noses, making sounds of lewdness or of provocation through, censured, i. 294.

Numa, i. 398.

Numbers, the mystical meaning in the proportions of, ii. 352, etc.

Numenius quoted, i. 449.

Nymphodorus quoted, i. 424.

Oath, the, avoided by the true Gnostic, ii. 442–444.

Objurgation, i. 168.

Offence, avoiding, ii. 183.

Oil, the use of, i. 234.

Ointments, the use of, not necessary to Christians, i. 230; varieties of, 232, 239; render effeminate, 233; not to be wholly laid aside, 234.

Old age, i. 319.

Old men may drink wine, i. 202.

Old Testament, the Greek translation of, i. 448.

Olive, the wild, ii. 372, 373.

Oracles of divination, i. 26, 27.

Orgies, the Bacchic, i. 27; derivation of the word, ibid.; full of imposture and quackery, 28; of the Corybantes, 30.

Ornamentation, the, of the body, i. 276, etc.; when permitted, 315.

Ornaments, i. 256; excessive fondness for, censured, 266; excuses for wearing, 267; the true and the false, 268, 269, 271; Aristophanes' catalogue, 269, 270; the love of, 273, etc.

Orpheus, i. 19; quoted, 30, 31, 73; ii. 248, 267, 292, 293, 294, 295.

Osiraphis, i. 54.

Osiris, i. 54.

Ox, the, and the bear dwelling together, ii. 333.

Ox, the, and the ass forbidden to be yoked together, ii. 55, 56.

Pactolus, the, i. 82.

Pædagogus, the, a prayer to, i. 342; verses to, 346.

Pædagogy, i. 121, 125.

Pain and poverty, contempt for, ii. 148.

Painting the eyes, etc., condemned, i. 277.

Painting the face censured, i. 319.

Palladium, the, i. 53.

Pallas, i. 30.

Pantænus, the teacher of Clement, i. 11; referred to, 355.

Pantarkes, i. 58.

Panyasis quoted, i. 42.

Parabolic style of Scripture, the, ii. 379.

Parmenides, the Eleatic, quoted, ii. 256, 287, 300.

Passions, the, ii. 37; how called by Basilides, 64; to be subdued, 66, 67; the true Gnostic free from, 346.

Patience or endurance, ii. 60.

Peacemakers, ii. 157.

Pearls, the wearing of, i. 266, 358.

Pearls, casting, before swine, i. 388.

Penitents, ii. 156.

Pentheus, i. 389.

People, the new and the old, i. 128.

Perfection, i. 126, 131, 182; women as well as men capable of, ii. 193, etc.; consists in the knowledge and love of God, 212–215; nature adapted to, 359, etc.; the Gnostic alone attains, 362–364; steps to, 446, etc.

Perfect man, the, described, ii. 199–202; does good for the sake of the good, 202, etc.; how he treats the body and the things of the world, 215.

Peripatetics, the, i. 68.

Persian kings, the, i. 455.

Persians, the, fire-worshippers, i. 67; instructors among, 150.

Perturbations of the soul, the true Gnostic free from, ii. 344–348.

Peter, the Preaching of, quoted, i. 470; ii. 326, 379, 380.

Peter, the story of his wife's martyrdom, ii. 451, 452.

Petulantia, i. 247.

Phalloi, i. 41.

Phanothea, i. 404.

Phemonoe, i. 424.

Pherecrates, the comic poet, quoted, ii. 427.

Pherecydes quoted, i. 392; ii. 247.

Pherephatta, i. 29.

Phidias, i. 58.

Philanthropy, ii. 26.

Philanthropy, the, of our Instructor, i. 118.

Philemon, the comic poet, quoted, i. 269, 324; ii. 294, 423.

Philip of Pella, i. 59.

Philo, his interpretation of Sarah and Hagar, i. 368.

Philolaus quoted, ii. 91.

Philosopher, the, to what he applies himself, ii. 29, 30.

Philosophers, the variety of, respecting God, i. 66–68; by divine inspiration, sometimes hit on the truth, 69; objections to extracts from the writings of, answered, 360, 361; a succession of, in Greece, 391, etc.; their philosophy Hebraic, 392; the first so called, ibid.; thieves and robbers—how? 406; attained to some truth, 413, ii. 396; varieties of opinions among, respecting the chief good, 71–74.

Philosophical inquiry, its object, ii. 490.

Philosophy, i. 361; the handmaid of theology, 366; what it is, 368, 369; the eclectic, paves the way to virtue, 374; that which the apostle bids us shun, 384; all sections of, contain a germ of truth, 389; schools of, 392; the Grecian, derived in great part from the Barbarian, 395; prepares the way for higher teaching, 405; a true spark of divine fire in, 409; how it contributes to the comprehension of divine truth, 418; the Jewish laws of higher antiquity than, 421, etc.; given by God, ii. 339–344; the study of, 366; an imperfect knowledge of God conveyed by, 395, etc.; absurdity of those who say it is not from God, 397–399; given to the Greeks as the law was to the Jews, 399; use of, to the Gnostic, 402, etc.

Philosophy, the Barbarian, followed by Christians, perfect, ii. 3.

Philosophy, the true, ii. 335–339.

Philydeus, the comic poet, quoted, ii. 248, 249.

Phocylides quoted, ii. 294.

Phœbus, i. 149.

Phœnix, i. 150.

Phoronis, The, quoted, i. 458.

Φῶς and φώς, i. 133.

Phryne, the courtesan, i. 58.

Piety, i. 185.

Pigeons to be offered to God, i. 124.

Pilferers, the Greeks, of the Barbarian philosophy, ii. 1; and of each other, 304, etc.

Pillar of fire, the, i. 458.

Pindar quoted, i. 37, 323, 383, 420, 424, 470; ii. 162, 282, 295, 299.

Pit, opening a, ii. 253.

Pitch plasters to eradicate hair, censured, ii. 284, 285, 287.

Pittacus, king of Miletus, i. 311.

Plagiarisms, the, of the Greeks, from the Hebrews, ii. 274, etc.; from one another, 304, etc.

Plants and animals, ii. 497.

Plasters of pitch to eradicate hair, i. 284, 285, 287.

Plato an imitator of Moses, i. 459.

Plato, his view of the chief good, ii. 74–78; respecting marriage, 89–94; variously quoted or referred to, i. 69, 70, 71, 198, 248, 254, 314,

378, 382, 385, 395, 396, 397, 414, 443, 469; ii. 13, 14, 58, 91, 92, 93, 147, 151, 163, 226, 230, 231, 252, 260, 266, 267, 271,

275, 276, 279, 282, 283, 284, 285, 297, 299.

Plato, the comic poet, quoted, ii. 429.

Pleasure, ii. 61, 62, 63; not a necessity, 67, 68.

Plutus, i. 280.

Poets, the, their testimony to the truth, i. 73–75; their employment of the symbolic style, ii. 247.

Polemo, the disciple of Xenocrates, cited, i. 76.

Poseidon, i. 66.

Pot, the mark of, not to be left on the ashes, according to Pythagoras, ii. 237.

Praise to God, ii. 216, 217; and prayer, 426.

Praise and blame, i. 177.

Prayer to the Pædagogus, i. 342.

Prayer, such as employed by the Gnostic, and how it is heard by God, ii. 431, etc.; the right sort of, 434; hours of, 435; the false doctrine of certain heretics respecting, ibid.

Prayer and praise the best sacrifices, ii. 426, etc.

Praxiphanes, i. 404.

Praxiteles, i. 50.

Preaching, the, of Peter, referred to or quoted, i. 470; ii. 326, 379, 380.

Presbyter, who is a true? ii. 365.

Procreatione liberorum, de, i. 244, etc.

Prodicus, the Ceian sophist, his delineation of vice and virtue, i.

260.

Prophecy, ii. 34; is full knowledge, 343; why it employs figurative forms of expression, 380.

Prophet, the, like unto Moses, i. 35.

Prophets, the, the truth to be found in, i. 76–79; their knowledge, 380; the antiquity of, 425, 435, 439.

Propriety of conduct, i. 293.

Proserpine, i. 27.

Prosymnus, i. 41.

Proteus, i. 273.

Pruning-hook, the, ii. 341.

Ptolemy Philadelphus, i. 448.

Ptolemy, the priest, referred to, i. 421.

Punishment, the reason and end of divine, ii. 210, 211.

Punishment after death, ii. 275.

Punishment and love reconciled, i. 156, 157; aims at the good of men, 464.

Punishments and threatenings, i. 306, 307.

Πῦρ, i. 443.

Pure in heart, the, ii. 157.

Purification, i. 91, ii. 263; a sufficient, 205.

Purple colour in dress forbidden, i. 262.

Pyrrhonism, its self-contradictions, ii. 500.

Pythagoras, his symbols, ii. 236.

Pythagoras referred to or quoted, i. 393, 394, 395, 397; ii. 54.

Pythagoreans, the, i. 72, 177, 383.

Pythic grasshopper, the, i. 17.

Reason to rule at feasts, i. 204.

Rebecca and Isaac, i. 128, 129.

Redemption through the Word, i. 100–105.

Religion in ordinary life, i. 327.

Repentance, an earnest exhortation to, i. 87, etc.; the nature of, ii. 17; first and second, 35–37.

Reproach, i. 157.

Reproof, i. 157, 158, 166, 169.

Reprover, the, i. 172.

Respect of persons, none with God, ii. 340.

Responsibility, the, i. 92.

Revelling, i. 215.

Revenge, i. 160.

Rhetoric, i. 376.

Rich, the believer alone is, i. 298; ii. 13.

Rich man, the, and Lazarus, i. 15.

Riches, i. 212–214, 298.

Righteous man, the, ii. 285, 331.

Righteousness, true riches, i. 299.

Righteousness, the Sun of, i. 102.

Ring, a, engraven with the images of the gods, prohibited by Pythagoras, ii. 237.

Rings, on the wearing of, i. 315–317.

Robe of the high priests, its symbolic import, ii. 243, 244, 245.

Roman emperors, the, i. 444.

Ῥόμβος, i. 30, note.

Royalty, different kinds of, i. 455, 456.

Sabazian mysteries, the, i. 29.

Sacrifices, the, of the law, ii. 429.

Sacrifices, the, of the heathen to their gods, the absurdity of, ii.

427, etc.

Sacrifices, the cruelty of some of the heathen, i. 48, etc.

Sailing on land forbidden by Pythagoras, ii. 237.

Salvation, i. 82, 132, 382; one unchangeable gift of, ii. 366.

Sambuca, the, i. 402, and note.

Samson, i. 321.

Samuel sent to anoint David, i. 281.

Sappho, i. 237.

Sarah, i. 368, 369; her laughter, ii. 262.

Sardanapalus, i. 322, 323; ii. 67.

Sarmanæ, i. 399.

Sauromatæ, the, i. 67.

Saved, something greater than being, ii. 367.

Saviour, the, i. 98; His supreme dignity, ii. 13; free from human affections, 344; the Son of God, 410.

Scents, i. 234.

Scripture, the criterion for distinguishing between truth and heresy, ii. 476, etc.

Scriptures, the, i. 82; the Hebrew, translated into Greek, 375; human knowledge necessary to the understanding of, 379.

Scythians, the, i. 290.

Seal-rings, i. 315–317.

Sects or schools of philosophy, i. 392.

Seducer, the, i. 23.

Seeing double, an effect of much wine, i. 203.

Seeing God, i. 25, 415.

Self-conceit, the cure of, ii. 480.

Self-restraint or self-control, ii. 48, 61, 454.

Self-sufficiency, Christian, i. 182.

Selling and buying, i. 328.

Sepulchres of the gods, i. 50, 51.

Serapis, i. 54, 424.

Serpent, the, that deceived Eve, i. 23, 100; why called wise, ii. 396.

Servants, the numerous, pandering to luxury, i. 292.

Sesostris orders a statue of Serapis to be made, i. 54.

Seven, the number, ii. 388–390.

Seventh day, the, ii. 386, 390; testimonies from heathen authors to, 284, 285.

Shaving, ignoble, i. 285, 317.

Shades and demons, i. 50.

Shechemites, the, i. 283.

Shepherd, Jesus the, i. 149; the good, 462.

Shoes, what sort to be worn, i. 264, 265.

Sibyl, the, quoted, i. 36, 55, 64, 72, 76, 284, 425; ii. 90, 285, 288; her power of divination, i. 398; others of the name, 425.

Silk and the silk-worm, i. 258.

Similitudes an important part of instruction, i. 304.

Simmias of Rhodes quoted, ii. 249.

Simonides, i. 232.

Simplicity of dress recommended, i. 271.

Sin, irrational, i. 184; condemned by the Gnostic, ii. 360; the source of, 482.

Sins, how the Instructor treats our, i. 115; resulting from voluntary action, ii. 38, etc.

Six, the number, ii. 388.

Sleep, the regulation of, i. 240, etc.; Christians not to indulge in, as others, 241–243.

Smiling, i. 220.

Sneezing at banquets, i. 229.

Socrates quoted or referred to, i. 393, 414; ii. 68, 175.

Sodomites, the, i. 306.

Solomon, i. 427, 436.

Solon quoted, i. 49, 50, 362; ii. 269, 389, 390.

Son, the, the Ruler and Saviour of all, ii. 409, etc.

Son of God, the Instructor, i. 114.

Songs, amatory, prohibited, i. 218.

Songs of praise to God, i. 216.

Sophistical arts useless, i. 376.

Sophistry, i. 376.

Sophists, the, condemned, i. 362, 363.

Sophocles quoted, i. 73, 86, 203, 313; ii. 141, 234, 286, 287, 291, 294.

Soul, the, the threefold division of, i. 273.

Soul, the pure, an image of God, ii. 417; of a most excellent temper, 427.

Sow, the, forbidden to be eaten, ii. 251.

Speaking, filthy, i. 222–224.

Spectacles, public, to be discountenanced, i. 326, 327.

Speech, the regulation of, at banquets, i. 228.

Speech and writing compared, i. 351, etc.

Speech, good, inferior to good action, i. 381–383.

Speusippus quoted, ii. 12.

Sphynxes, the Egyptian, their symbolic import, ii. 239, 249.

Sports, divine, i. 128, 129.

Stoics, the, i. 385; ii. 59.

Stones, the, in the robe of the high priest, ii. 243, 244.

Stones and stocks, silly people, i. 19.

Stromata, the, of Clement, i. 361;

meaning of the word, ii. 140, etc.

Sun, the, and stars, given to the Gentiles to worship, ii. 368.

Superstition, i. 50, 57, 58, ii. 25; the source of, 421.

Superstitious man, the, described, ii. 422, 423.

Susanna, i. 194.

Swallow, the, of Pythagoras, ii. 236.

Swearing avoided by the Gnostic, ii. 442–444.

Swine, the flesh of, forbidden to the Jews, i. 326, ii. 429.

Swine, casting one's pearls before, i. 388.

Syllogism and demonstration, ii. 493.

Symbolic style, the, employed by poets and philosophers, ii. 247.

Symbols, the reasons for veiling the truth in, ii. 254.

Symbols, the, of the Egyptians, of sacred things, ii. 245, etc.

Symbols, the, of Pythagoras, ii. 236.

Syrens, the, i. 383.

Tabernacle, the, and its furniture, the mystical meaning of, ii. 240; and its geometrical proportions, 354.

Table of shew-bread, the, ii. 42; its geometrical proportions, meaning of, 354.

Tables, the two, of the law, their mystical significance, ii. 383, 385.

Tact, the importance of, in king or general, i. 456, 457.

Tatian referred to, i. 355.

Taxes, ii. 342.

Teaching, motives in, to be examined, i. 352.

Teacher, the, intimations of the advent of, ii. 404.

Teachers of others ought to excel in virtue, ii. 444–446.

Teaching, the, of our Lord, its duration, ii. 486.

Temperance, i. 193, 201, 202, 242; ii. 248.

Temples, the Egyptian, what they illustrate, i. 276.

Temptation, the, of our Lord, i. 380.

Ten, the number, ii. 383, 384.

Terrors of the law, the, ii. 21.

Thales, i. 394, 395; ii. 278.

Thamar, i. 369.

Thanksgiving, ii. 436.

Theano referred to or quoted, i. 404; ii. 159, 195.

Thearidas' book On Nature quoted, ii. 296, 297.

Theft and falsehood, i. 420.

Theocritus quoted, i. 90.

Theognis quoted, ii. 252.

Theological inquiry, its object, ii. 490.

Theology, philosophy the handmaid to, i. 366.

Theophrastus, i. 68; quoted, ii. 6.

Thersites, i. 228, 237, 294.

Thespes quoted, i. 404; ii. 250.

Thrasubulus, i. 457.

Threatening, i. 174.

Thieves and robbers, all who came before Christ were—how? i.

406, etc.

Timæus the Locrian, ii. 288.

Timocles, the poet, quoted, ii. 141, 142.

Timon of Phlius quoted, ii. 227.

Timotheus, i. 403.

Titans, the, and Dionysius, i. 30.

Tombs of the gods, the, i. 50, 51.

Tradition of the church, the, prior to heresies, ii. 485.

Tragedy, its inventors, i. 404.

Training, i. 182, 371.

Translation, the, of the Old Testament out of Hebrew into Greek, i. 448.

Trojan war, the, how caused, i. 282.

Troy, when taken, i. 421.

Truth, i. 18; poets bear witness to, 73; found in the prophets, 76, etc.; and custom contrasted, 98; a germ of, found in all sects of philosophy, 389; how philosophy contributes to its comprehension, 418; is one, ibid.;

four things in which it resides, ii. 8; the Scripture the criterion for distinguishing between heresy and, 476, etc.

Truth, reasons for veiling the, in symbols, ii. 254, etc., 257.

Truth, the true searcher after, i. 379.

Two tables, the, of the law, the mystical significance of, ii. 283, 285.

Υβρις, i. 247.

Ulysses, i. 241.

Unbelief, i. 462.

Understanding, the human, ii. 340.

Unicorn, the, i. 25.

Unnatural lusts forbidden, i. 248.

Upbraiding, i. 165.

Usury, ii. 50.

Valentinus, quoted, ii. 65; his vagaries about the abolition of death refuted, 179, etc.; his work, On the Intercourse of Friends, quoted, 334; the time of, 486.

Vaphres, i. 436.

Veiling the truth in symbols, reasons for, ii. 254–256; opinion of the apostles respecting, 257–261.

Veiling the meaning of Scripture, reasons for, ii. 378–382.

Veils, the, of the tabernacle, ii. 240, 244.

Vessels of gold and silver, i. 211; to be rejected, 302.

Vice and virtue, as delineated by Prodicus, i. 260.

Vine, the, i. 158; its symbolical character, 200.

Vipers, i. 19.

Virtue, rational, i. 184; and vice, as delineated by Prodicus, 260; one, 418.

Virtues, the Christian, their connection, ii. 26–29.

Visitation, i. 167.

Voice from heaven, the, at the baptism of Christ, i. 131.

Voices, the, of birds, i. 244.

Voluntary actions, of different kinds, ii. 38, etc.

Waggery censured, i. 219.

Walking, i. 324.

Washing, the, of the soul, i. 309.

Watching, i. 241.

Water, the natural beverage for the thirsty, i. 200.

Water, the, of the Word, i. 91; and milk, 147; regeneration by, 181.

"Way of sinners," the, ii. 41.

Wealth, i. 212–214, 298; the love of, 301.

Well trained, the, ii. 262.

White dress recommended, i. 259, 264.

Wife, a, ii. 80.

Wife and husband, both to be equipped for heaven, i. 302; how to live with each other, 304; the kiss between, 382.

Wife, a thrifty, i. 321; a good, ii. 196.

Wills, observances of the Romans respecting, ii. 254.

Wine, to be avoided by boys and girls, i. 201; when and by whom to be used, 202; to be taken moderately, 203; the ill effects of much, 203, 204; excessive drinking of, condemned, 204–206; various kinds of, 207; how Jesus drank, 208.

Wine and milk, i. 147.

Wine-bibber, the, i. 205.

Wisdom, i. 97, 203, 242; the queen of philosophy, 368;

of the wise to be destroyed, 410; its nature, ii. 15, 453; the panacea, 262; different forms of, 397; and knowledge, 446.

Wisdom, the, of God, magnified, i. 365.

Wise, the, i. 365.

Wise man, the, ii. 12, 13, 14, 15.

Wolves in sheeps' clothing, i. 20.

Woman, the thrifty and virtuous, i. 321; the foolish, 323; the wise, ii. 196.

Woman's clothing, men forbidden to wear—why? ii. 49.

Women, married and unmarried, the duty of, in relation to banquets, i. 266; in regard to dress, 260; ornaments worn by, described, 269, 270; externally adorned only, compared to Egyptian temples, 276; some, fond of dress and extravagance, 277–279; improper behaviour of, condemned, 293, 294; employments of, 310; permitted to adorn themselves to please their husbands, 315,

316; the Instructor's orders to, 320; should clothe themselves with their homemade work, 321; voluptuous movements of some, 221, 222; lascivious tricks of, 323; how they should go to church, 328; refutation of Carpocrates' and Epiphanes' doctrine of a community of, ii. 86–89; candidates for the martyr's crown, 165–170; capable of perfection, illustrious examples of, 193–196.

Women, holy, among the Germans, i. 399.

Word, the, various references to, i. 21, 22, 24, 98, 100, 101, 104, 108, 109, 113, 114, 116, 145, 147, 151, 152, 157, 162, 179, 180,

274, 299, 380, 385.

Word, the, our instructor, i. 113.

Word, water of the, i. 91.

World, the, Moses teaches, was created, ii. 275.

World, the, of thought and of sense, ii. 276.

Written compositions, the value of, i. 349; and spoken, compared, 351–359.

Xenocrates quoted, ii. 14.

Xenophanes cited, i. 394; ii. 285, 286.

Xenophon quoted, i. 71; ii. 62, 285.

Yoking the ox and the ass forbidden, ii. 55, 56.

Young people should absent themselves from banquets, i. 225, 226.

Zacharias, his dumbness, i. 25.

Zaleucus, i. 404.

Zaps, ii. 249.

Zeus, the Stoic, i. 393; quoted, 69, 75, ii. 266.

Zeus, various stories of, i. 28, 29, 30; the amours of, 39, etc.; human, 43; vile, ibid.; worshipped under various names and forms, 44, 45.

Zopyrus, i. 150.

Zoroaster, i. 397; ii. 282.

END OF VOL. II.

MURRAY AND GIBB, EDINBURGH,

PRINTERS TO HER MAJESTY'S STATIONERY OFFICE.

FOOTNOTES:

[1] Referring in particular to the Jews.

[2] The text reads ἄχρηστος; Sylburg prefers the reading εὒχρηοτος.

[3] Prov. x. 10, Septuagint.

[4] διεληλθέναι, suggested by Sylb. as more suitable than the διαλεληθέναι of the text.

[5] Hermas—close of third vision.

[6] Prov. iii. 5, 6, 7, 12, 23.

[7] Wisd. vii. 17, 20, 21, 22.

[8] Jer. xxiii. 23, 24.

[9] Ex. xxx. 13.

[10] Isa. lxvi. 1.

[11] ἔννοιαν, not εὔνοιαν, as in the text.

[12] Prov. i. 2–6.

[13] 1 Cor. ii. 10.

[14] Prov. v. 16.

[15] Hab. ii, 4.

[16] Isa, vii. 9.

[17] Or anticipation, πρόληψις.

[18] Heb. xi. 1, 2, 6.

[19] Adopting Lowth's conjecture of supplying πλὴν before θεοσεβείας.

[20] John xx. 29.

[21] The text reads ἤ; but Sylb. suggests ᾑ, which we have adopted.

[22] καὶ τὸ ἑκούσιον is supplied as required by the sense. The text has ἀκούσιον only, for which Lowth proposes to read

[23] Either baptism or the imposition of hands after baptism.

[24] Heb. xi 3, 4, 25.

[25] Heb. xi. 32.

[26] Instead of μονονουχί, Petavius and Lowth read μόνον, οὐχί, as above.

[27] Matt. xxiii. 9.

[28] Isa. lxiv. 4, 19; 1 Cor. ii. 9.

[30] οὐ ζῶον is here interpolated into the text, not being found in Plato.

[31] Χριστός and χρηστός are very frequently compared in the patristic authors.

[32] Matt. xxi. 31.

[33] Plato's sister's son and successor.

[35] The words of Jacob to Esau slightly changed from the Septuagint; "For God hath showed mercy to me, and I have all things"—ὅτι ἠλέησέ με ὁ Θεὸς καὶ ἔστι μοι πάντα (Gen. xxxiii.

11).

[36] Ex. iii. 16.

[37] Jas. ii. 23.

[38] So the name Israel is explained, Stromata i. p. 334, Potter; vol. i. p. 369 of translation of Clement in Ante-Nicene Library.

[39] Ex. xxxiii. 11.

[40] John i. 9.

[41] The Stoics defined piety as "the knowledge of the worship of God."

[42] Heb. vii. 2.

[43] Socrates in the Phædrus, near the end.

[44] Introduced by Plato in The Laws, conversing with Socrates.

[45] Taken likely from some apocryphal writing.

[46] Matt. xix. 24.

[47] Matt. v. 3.

[48] Matt. xi. 28–30.

[49] John viii. 32–36.

[50] Isa. liii. 3.

[52] Ecclus. xv. 10.

[53] Laertius, in opposition to the general account, ascribes the celebrated αὐτὸς ἔφα 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.

[54] This famous line of Epicharmus the comic poet is quoted by Tertullian (de Anima), by Plutarch, by Jamblichus, and Porphyry.

[55] Ecclus. vi. 34.

[56] Isa. liii. 1.

[57] Rom. x. 17, 14, 15.

[58] Loadstone.

[59] 1 Cor. i. 9, ix. 13.

[60] Isa. liv. 1.

[61] Not in Script.

[62] Where?

[63] Rom. i. 17, etc.

[64] 1 Tim. i. 18, 19.

[65] The man of perfect knowledge.

[66] Instead of ἔκκλισις, it has been proposed to read ἔκλυσις, a term applied by the Stoics to fear; but we have ἔκκλισις immediately after.

[67] According to the correction and translation of Lowth, who reads τῶν οὕτως ἐπιδεχομένων instead of τὸν οὕτως, etc., of the text.

[68] Ps. cxi. 10.

[69] Prov. i. 7.

[70] 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."

[71] Rom. iii. 20.

[72] Gal. iii. 24.

[73] Ezek. xxxiii. 11, xviii. 23, 32.

[74] 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.

[75] Judith viii. 27.

[76] Prov. x. 4, 5, 8.

[77] Isa. v. 21.

[78] Prov. i. 7.

[79] Viz. of the angels, who according to them was Jehovah, the God of the Jews.

[80] Instead of ὡς περίφοβος of the text, we read with Grabe ὡς περεὶ φόβος.

[81] Prov. i. 33.

[82] The text reads κακῶν. Lowth conjectures the change, which we have adopted, καλῶν.

[83] Prov. vii. 2.

[84] Prov. xiv. 16, 26.

[85] ἕτερος ἐγώ, alter ego, deriving ἑταῖρος [86] Rom. xii. 2.

[87] φίλε κασίγνητε, Iliad, book v. 359.

[88] ἀπόδεξις has been conjectured in place of ἀπόδειξις.

[89] Rom. xii. 9, 10, 18, 21.

[90] Rom. x. 2, 3.

[91] Rom. x. 4.

[92] Rom. x. 19; Deut. xxxii. 21.

[93] Isa. lxv. 1, 2; Rom. x. 20, 21.

[94] Rom. xi. 11.

[95] Hermas.

[96] Rom. ii. 14.

[97] This clause is hopelessly corrupt: the text is utterly unintelligible, and the emendation of Sylburgius is adopted in the translation.

[98] Lev. xviii. 1–5.

[99] Gal. iii. 12.

[100] "Them that are far off, and them that are nigh" (Eph. ii. 13).

[101] Eph. ii. 5.

[102] 1 Cor. viii. 1.

[103] Matt. xvii. 20.

[104] Matt. ix. 29.

[105] Ex. xvi. 36, Septuagint; "the tenth part of an ephah," A.V.

[106] Matt. v. 28.

[107] Matt. v. 8.

[108] Matt. xv. 11, 19.

[109] The text here reads θεῶν, arising in all probability from the transcriber mistaking the numeral θ for the above.

[110] Prov. xi. 14, Septuagint; "Where no counsel is, the people fall," A.V.

[111] Gen. xviii. 22, 23.

[112] Ex. xxxiv. 2.

[113] 1 Tim. vi. 20, 21.

[114] Prov. x. 21, Septuagint; "feed many," A.V.

[115] Gen. i. 31.

[116] i.e. Past and Future, between which lies the Present.

[117] Pastor of Hermas, book i. Vision iii. chap. viii.

[118] See Pastor of Hermas, book ii. Commandt. iv. ch. ii., for the sense of this passage.

[119] Heb. x. 26, 27.

[120] John i. 13.

[121] Prov. xi. 5.

[122] Prov. xiii. 6.

[123] Ps. ciii. 13.

[124] Ps. cxxvi. 5.

[125] Ps. cxxviii. 1.

[126] Ps. xlix. 16, 17.

[127] Ps. v. 7, 8.

[128] Adopting the emendation, ὁρμὴ μὲν οὖν φορά.

[129] Prov. xi. 13.

[130] Ps. vii. 9.

[131] Matt. v. 28.

[132] Ex. xx. 17.

[133] Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.

[134] Medea, v. 1078.

[135] These lines, which are not found in the Ajax of Sophocles, have been amended by various hands. Instead of συμφοροῦσα, we have ventured to read συμφορᾶς,—κηλίς συμφορᾶς being a Sophoclean phrase, and συμφοροῦσα being unsuitable.

[136] Rom. iv. 7, 8.

[137] 1 Pet. ii. 24.

[138] Ps. xxxii. 1, 2; Rom. iv. 7, 8.

[139] 1 Pet. iv. 8.

[140] Ezek. xxxiii. 11.

[141] Matt. v. 28.

[142] Jer. iv. 20.

[143] Jer. xlix. 19.

[144] 1 John v. 16, 17.

[145] Ps. i. 1 (quoted from Barnabas, with some additions and omissions).

[146] Ps. i. 2.

[147] 1 Cor. viii. 7.

[148] Ps. i. 4, 5.

[149] John iii. 8.

[150] Ps. i. 5, 6.

[151] Ezek. xxxiv. 4–6.

[152] These words are not in Scripture, but the substance of them is contained in Luke xv. 7, 10.

[153] One of the precepts of the seven wise men.

[154] Isa. xxxii. 8, Sept.

[155] Philo explains Enoch's translation allegorically, as denoting reformation or repentance.

[156] Prov. vi. 1, 2.

[157] 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."

[158] Luke x. 27, etc.

[159] John xv. 11, 12.

[160] χρηστός instead of χριστός which is in the text.

[161] Ps. cii. 8, cx. 4.

[162] Ex. x. 28, xxxiv. 12; Deut. iv. 9.

[163] Prob. Ecclus. iii. 29.

[164] Prov. iii. 7.

[165] Ecclus. i. 27.

[166] Matt. xxv. 35, 40.

[167] Prov. v. 22.

[168] Prov. xxviii. 14.

[169] ἐνταῦθα τὴν γνῶσιν πολυπραγμονεῖ appears in the text, which, with great probability, is supposed to be a marginal note which got into the text, the indicative being substituted fer the imper.

[170] Matt. x. 24, 25; Luke vi. 40.

[171] Adopting Sylburgius' conjecture of τῳ δε for τὸ δε.

[172] Perhaps in allusion to the leper's words to Christ, "If Thou wilt, Thou canst make me clean" (Mark i. 40).

[173] Prov. xxx. 3.

[174] Prov. xv. 8.

[175] Isa. i. 11, etc.

[176] Isa. lviii. 6.

[177] Prov. xi. 1.

[178] Prov. x. 31.

[179] Prov. xvi. 21, misquoted, or the text is corrupt; "The wise in heart shall be called prudent," A.V.

[180] For the use of knowledge in this connection, Philo, Sextus Empiricus, and Zeno are quoted.

[181] Deut. xxxi. 5.

[182] "These words are more like Philo Judæus, i. 740, than those of Moses, Deut. xx. 5–7."—Potter.

[183] Prov. x. 7.

[184] Prov. xi. 7, viii. 17.

[185] Prov. ix. 30.

[186] Prov. xix. 23.

[187] Deut. xxiv. 10, 11.

[188] Lev. xix. 9, xxiii. 22; Deut. xxiv. 19.

[189] Lev. xix. 10; Deut. xxiv. 20, 21.

[190] Ex. xxiii. 10, 11; Lev. xxv. 2–7.

[191] Prov. xx. 28, xi. 26, xiv. 21.

[192] Quoted from Philo, with slight alterations, giving the sense of Ex. xxiii. 4, Deut. xxii. 12, 3.

[193] Prov. xiv. 27.

[194] Deut. xxi. 10.

[195] μνησιπονηρεῖ (equivalent to μνεσικακεῖ in the passage of Philo from which Clement is quoting) has been substituted by Sylb. for μισοπονηρεῖ.

[196] Deut. xxiii. 7.

[197] Deut. xx. 10.

[198] Deut. xxi. 10.

[199] Matt. v. vi. vii.; Luke vi.

[200] Prov. xix. 11, xiv. 23, xvii. 12.

[201] Deut. xiv. 21.

[202] Deut. xxv. 4; 1 Tim. v. 18.

[203] Deut. xxii. 10.

[204] So Clement seems to designate the human nature of Christ,—as being a quartum quid in addition to the three persons of the Godhead.

[205] Deut. viii. 18.

[206] Matt. v. 19.

[207] Num. xv. 30.

[208] Deut. xxvi. 17, 18.

[209] ἱκέτην has been adopted from Philo, instead of οἰκέτην of the text.

[210] Gen. xxxiii. 11.

[211] Gen. xxxiii. 6.

[212] Deut. xiii. 4.

[213] Luke vi. 36.

[214] Prov. xxviii. 4, 5.

[215] Prov. xiv. 8.

[216] Prov. xxi. 26.

[217] Prov. ii. 21, 22.

[218] 2 Cor. viii. 12, 15.

[219] Ps. cxii. 9.

[220] Substituting ὤν for ἐν τῷ Κυρίῳ after σύνοικος.

[221] κύνα, Eurip. Andromache, 627.

[222] Ἔρως, Cupid.

[223] Or, "carpets." Xenoph. Memorabilia, book ii.: The Words of Virtue to Vice.

[224] Eph. vi. 11.

[225] i.e. Permanent state and nature.

[226] Or, vie with.

[227] παρουσίᾳ substituted by Grabe for παῤῥησίᾳ.

[228] Matt. vii. 7.

[229] Matt. vii. 7.

[230] Barnabas, Epist. chap. xvi.

[231] κατάπαυσμα (in Theodoret), for which the text reads κατάπλασμα.

[232] Iliad, v. 739.

[233] After this comes ὡς ἔρωτα, which yields no meaning, and has been variously amended, but not satisfactorily. Most likely some words have dropped out of the text.

[234] Ps. lxxxii. 1.

[235] Ps. lxxxii. 6.

[236] Rom. viii. 9.

[237] 1 Cor. x. 3.

[238] 1 Cor. xv. 30.

[239] Heb. xiii. 5.

[240] The text has ἀρετῶν, virtues, for which, in accordance with Pythagoras' well-known opinion, ἀριθμῶν has been substituted from Theodoret.

[241] For κατάπληξιν of the text, Heinsius reads ἀκατάπλμξιν, which corresponds to the other term ascribed to Democritus— ἀθαμβμβίην.

[242] Luke xiv. 11.

[243] Rom. vi. 22.

[244] Rom. v. 4, 5.

[245] Probably Heb. iv. 8, 9.

[246] Ezek. xviii. 4–9.

[247] Isa. lv. 6, 7, 9.

[248] Gal. v. 5, 6.

[249] Heb. vi. 11–20.

[250] Prov. i. 33.

[251] 1 Cor. xi. 1.

[252] Gen. xx. 12.

[253] Tob. iv. 16.

[254] Gen. i. 28.

[255] Gen. ii. 18.

[256] The corrections of Stanley on these lines have been adopted. They occur in the Choeph of Æschylus, 503, but may have been found in Sophocles, as the tragic poets borrowed from one another.

[257] i.e. not entering into a second marriage after a wife's death. But instead of μονογαμίου some read κακογαμίου—bad marriage.

[258] Matt. v. 32, xix. 9.

[259] Lev. xx. 10; Deut. xxii. 22; Lev. xxix. 9.

[260] Ezek. xxxiii. 11.

[261] Luke xii. 48.

[262] After much consideration, the Editors have deemed it best to give the whole of this Book in Latin.

[263] Matt. xix. 11, 12.

[264] 1 Cor. vii. 9.

[265] 2 Cor. xi. 13, 15.

[266] Gal. vi. 2.

[267] 1 Cor. x. 12.

[268] 1 Cor. vii. 9.

[269] Vid. Irenæum, lib. i. c. 2, p. 51.

[270] Ex. xx. 13.

[271] Matt. v. 28.

[272] Ex. xx. 17.

[273] Deut. xxii. 22.

[274] Jude 8–17.

[275] Rom. vii. 24.

[276] Matt. viii. 22; Luke ix. 60.

[277] Matt. vi. 24; Luke xvii. 13.

[278] Matt. v. 42; Luke vi. 30.

[279] Eph. iv. 20–24.

[280] Eph. v. 1–4.

[281] Eph. v. 5–11.

[282] Rom. vi. 16.

[283] Num. xxv. 8; 1 John i. 6, 7.

[284] Matt. v. 20.

[285] Dan. i.

[286] Ps. cxviii. 9.

[287] Jer. x. 2.

[288] Luke xi. 40.

[289] Matt. v. 25; Luke xii. 58.

[290] Matt. v. 16.

[291] Gen. i. 28, ix. 1.

[292] Gen. i. 29, ix. 2, 3.

[293] Ex. xxi. 24.

[294] Ex. xxii. 1.

[295] Deut. vi. 5.

[296] Deut. xxvii. 15.

[297] Mal. iii. 15.

[298] Jer. xii. 1.

[299] Rom. iii. 8.

[300] Mal. ii. 17.

[301] 1 Cor. vi. 13, x. 23.

[302] Gal. v. 13.

[303] John iii. 3.

[304] Col. ii. 11.

[305] Col. iii. 4, 10.

[306] 1 John ii. 4.

[307] 1 John ii. 18, 19.

[308] Matt. v. 17.

[309] Matt. xix. 6; Mark x. 9.

[310] 1 Cor. vii. 14.

[311] Matt. xix. 3; Mark x. 2.

[312] Matt. xxii. 30; Mark xii. 23; Luke xx. 35.

[313] 1 Cor. vi. 13.

[314] Rom. xiv. 17.

[315] Jas. iv. 6; 1 Pet. v. 5.

[316] Matt. xix. 6; Mark x. 9.

[317] Matt. xxiv. 37; Luke xvii. 28.

[318] Luke xviii. 8.

[319] Matt. xxiv. 19; Mark xiii. 17; Luke xxi. 23.

[320] Acts i. 7.

[321] Matt. xix. 11, 12.

[322] Matt. xix. 10, 11.

[323] Tim. iv. 1, 3.

[324] Col. ii. 18, 23.

[325] 1 Cor. vii. 27.

[326] 1 Cor. vii. 2, 5.

[327] Rom. xiv. 3.

[328] Matt. xi. 18, 19.

[329] 1 Cor. ix. 5.

[330] Rom. xiv. 17.

[331] Matt. v. 42.

[332] Matt. xxv. 35, 36.

[333] Matt. xxv. 40.

[334] Prov. xix. 17.

[335] Prov. iii. 27.

[336] Prov. iii. 3.

[337] Prov. x. 4.

[338] Prov. xiii. 8.

[339] Matt. xix. 16; Mark x. 17; Luke xviii. 18.

[340] Prov. xiii. 11.

[341] Prov. xi. 23.

[342] Ps. cxi. 9.

[343] Matt. vi. 19.

[344] Hagg. i. 6.

[345] Luke xii. 16–20.

[346] Matt. vii. 7.

[347] Rom. xiii. 12, 13, 14.

[348] Matt. xix. 12.

[349] Heb. ix. 14.

[350] Rom. vi. 14.

[351] Rom. vi. 15.

[352] 2 Cor. v. 10.

[353] 2 Cor. v. 16, 17.

[354] 2 Cor. vi. 14, 15, 16.

[355] 2 Cor. vii. 1.

[356] Eph. ii. 5.

[357] Rom. v. 12–14.

[358] Gen. iii. 20.

[359] Phil. i. 20–24.

[360] Ps. xlviii. 21.

[361] Matt. xviii. 20.

[362] 1 Cor. vii. 7.

[363] Ex. xx. 17.

[364] Matt. v. 27, 28.

[365] Deut. xxi. 11, 12, 13.

[366] Ex. xix. 20.

[367] 2 Cor. vi. 16, 17, 18.

[368] 2 Cor. vii. 1.

[369] 2 Cor. xi. 2.

[370] 2 Cor. xi. 3.

[371] 1 Pet. ii. 11, 12, 15, 16.

[372] Rom. vi. 2, 6.

[373] Rom. vi. 13.

[374] Rom. vii. 7.

[375] Rom. vii. 18.

[376] Rom. vii. 17.

[377] Rom. vii. 20, 23, 24.

[378] Rom. viii. 2, 3, 4.

[379] Rom. viii. 10, 11.

[380] Rom. viii. 5, 6, 7, 8, 9, 10, 12, 13, 14, 15.

[381] 1 Cor. vii. 5.

[382] 1 Cor. vii. 24.

[383] Rom. vii. 2.

[384] 1 Cor. vii. 39, 40.

[385] Rom. vii. 4.

[386] 2 Cor. xi. 3.

[387] 1 Cor. vii. 5.

[388] Matt. vi. 24.

[389] Gen. iv. 25.

[390] 1 Cor. vii. 5.

[391] Matt. xix. 6.

[392] Rom. vii. 4.

[393] Rom. vii. 12.

[394] John iii. 6.

[395] 1 Cor. vii. 14.

[396] Rom. vii. 4.

[397] 1 Tim. iv. 1, 2, 3, 4, 5.

[398] Rom. xiv. 21.

[399] 1 Cor. vii. 8.

[400] Rom. xiv. 19.

[401] Sophon. iii. 19.

[402] Matt. vi. 19.

[403] Isa. l. 9.

[404] John vi. 27.

[405] Luke xx. 35.

[406] Luke xx. 34.

[407] Matt. xxiii. 9.

[408] Matt. xxiii. 9.

[409] 1 Cor. vii. 32, 33, 34.

[410] 1 Cor. vi. 18.

[411] Isa. 1. 1.

[412] 1 Tim. v. 14, 15.

[413] 1 Tim. ii. 15.

[414] Luke xiv. 20.

[415] Ps. vi. 8.

[416] Isa. lvi. 3.

[417] 2 Cor. xi. 3.

[418] Matt. xviii. 11, 12.

[419] Matt. v. 28.

[420] Eph. iv. 24.

[421] Gen. iii. 21.

[422] Phil. iii. 20.

[423] 1 Cor. vii. 1, 2.

[424] 1 Cor. vii. 5.

[425] 1 Cor. vii. 9.

[426] 1 Cor. vii. 3, 5.

[427] Luke xiv. 26.

[428] Ex. xx. 12.

[429] 1 Cor. vii. 33.

[430] 1 Cor. vii. 10, 11.

[431] Isa. lvi. 3–5.

[432] Isa. lxv. 23.

[433] John xiii. 33.

[434] Gal. iv. 19.

[435] 1 Cor. iv. 15.

[436] Deut. xxiii. 1.

[437] Matt. xix. 12.

[438] Jer. xx. 14.

[439] Jer. xx. 18.

[440] 4 Esdr. v. 35.

[441] Job xiv. 4, 5.

[442] Ps. l. 7.

[443] Mic. vi. 7.

[444] Gen. i. 28.

[445] 1 Cor. xv. 34. Clement reads here ἐκνίψατε, "wash," instead of ἐκνήψατε, "awake."

[446] Eph. vi. 12.

[447] 1 Cor. ix. 27, 25.

[448] Ps. xlviii. 13, 21.

[449] Jer. v. 8.

[450] Isa. xl. 6, 7, 8.

[451] Prov. xiii. 12.

[452] Gen. iii. 5.

[453] Gen. iv. 1.

[454] 1 Cor. xv. 50.

[455] Gal. iii. 3.

[456] Jer. v. 8.

[457] Prov. i. 14.

[458] Prov. i. 15, 16, 17.

[459] Apoc. ix. 10.

[460] Eph. ii. 3.

[461] 1 Cor. v. 7.

[462] Gal. ii. 19, 20.

[463] Matt. x. 5.

[464] Prov. i. 18, 19.

[465] Matt. xxvi. 24.

[466] Matt. xviii. 6 seqq.

[467] Rom. ii. 24.

[468] 1 Cor. v. 11.

[469] 1 Cor. vi. 13.

[470] 1 Cor. vi. 16.

[471] 1 Cor. vii. 5.

[472] 1 Cor. vii. 3.

[473] 1 Cor. vii. 10, 11, 12.

[474] 1 Cor. vii. 14.

[475] 1 Tim. iii. 2, 4; Tit. i. 6.

[476] Tit. i. 15.

[477] 1 Cor. vi. 9, 10, 11.

[478] Phil. iv. 8, 9.

[479] 1 Pet. i. 21, 22.

[480] 1 Pet. i. 14, 15, 16.

[481] Matt. vii. 14, xi. 12, vii. 7.

[482] Job v. 25.

[483] Ps. viii. 6.

[484] Rom. xvi. 26, 27.

[485] Ex. xxxiii. 11.

[486] Prov. vi. 6, 8.

[487] Rom. iii. 20.

[488] Rom. v. 13.

[489] Rom. vii. 6.

[490] 1 Tim. i. 9.

[491] Rom. xiii. 8, x. 9.

[492] Luke x. 27.

[493] Rom. vii. 12, 14.

[494] Rom. vi. 20–23.

[495] Ps. xlviii. 13, 21; Jer. v. 8, etc.

[496] Gal. vi. 14; Phil. iii. 20.

[497] Matt. xix. 29.

[498] Demiurgus.

[499] Phil. i. 13, 14.

[500] Rom. xv. 4.

[501] 1 Cor. vii. 28, 32, 35.

[502] Matt. v. 10.

[503] John i. 12.

[504] Luke x. 19.

[505] Matt. xix. 21.

[507] Luke xiii. 32.

[508] Ps. xxxvii. 35–37.

[509] Isa. xxix. 13 (ὁ ἕτερος inserted).

[510] Ps. lxi. 5.

[511] Ps. xii. 3–5.

[512] Matt. vi. 19.

[513] Luke xii. 33.

[514] Rom. iv. 15.

[515] Matt. viii. 13.

[516] Luke xii. 20.

[517] Matt. xvi. 26.

[518] Matt. vi. 31; Luke xii. 22, 23.

[519] Matt. vi. 32, 33; Luke xii. 30, 31.

[520] Luke xix. 8, 9, 10.

[521] Matt. v. 5.

[522] Luke xix. 8–10.

[523] Translated as completed, and amended by Heinsius. In the text it is plainly mutilated and corrupt.

[524] Matt. v. 4, 7.

[525] Hos. vi. 6; Matt. ix. 13, xii. 7.

[526] Matt. v. 10.

[527] Luke vi. 22.

[528] John i. 4.

[529] Matt. vi. 30.

[530] Luke vi. 46.

[531] Isa. xxix. 15.

[532] Gal. v. 24, 25.

[533] Gal. vi. 8.

[534] Matt. xxvi. 41.

[535] Rom. viii. 7, 8, 10, 13, 17, 18, 28, 29, 30.

[536] Rom. viii. 24, 25.

[537] In allusion to Eph. vi. 12.

[538] 1 Pet. iv. 12, 13, 14.

[539] Rom. viii. 36, 37.

[540] Rom. x. 10, 11.

[541] 2 Tim. i. 7, 8; Rom. viii. 15.

[542] Rom. xii. 9.

[543] Rom. xiii. 8.

[544] Instead of μέγιστοι, read from Rom. xv. 13, 14, μεστοί.

[545] Rom. vi. 6.

[546] 1 Cor. iv. 9, 11, 12, 13.

[547] 1 Cor. xiii. 7.

[549] 1 Cor. xiii. 13.

[550] 1 Cor. x. 23.

[551] 1 Cor. x. 24.

[552] 1 Cor. x. 26, 28, 29, 30, 31.

[553] 2 Cor. x. 3, 4, 5.

[554] Col. iii. 12, 14, 15.

[555] 1 Cor. xi. 3, 8, 11.

[556] 1 Cor. xi. 3, 7.

[557] Eph. v. 21–29.

[558] Col. iii. 18–25, iv. 1, iii. 11.

[559] Matt. vi. 10.

[560] Col. iii. 12–15.

[561] Luke xii. 8.

[562] Matt. x. 32.

[563] Luke xii. 11, 12.

[564] Tit. i. 16.

[565] Luke xxii. 31, 32.

[566] Matt. x. 23.

[567] Ps. cxviii. 6.

[568] Wisd. iii. 1.

[569] Job xiv. 4.

[570] Isa. v. 5.

[571] The text has παιδευτικῆς τέχνης τῆς τοιάδε, for which Sylburgius suggests τοιᾶσδε, as translated above.

[572] 1 Thess. iv. 3–8.

[573] Phil. i. 29, 30, ii. 1, 2, 17.

[574] Phil. i. 7.

[575] Phil. ii. 20, 21.

[576] Matt. v. 44, 45.

[577] Matt. v. 24.

[578] Rom. viii. 38, 39.

[579] 1 Cor. viii. 1, 7, 9, 11.

[580] 1 Cor. x. 25.

[581] Acts xv. 24, etc.

[582] 1 Cor. ix. 19–25.

[583] 1 Cor. x. 26.

[584] 1 Cor. x. 28–31.

[585] Rom. x. 10, 11, 8, 9.

[586] Rom. xii. 14.

[587] 2 Cor. ii. 12.

[588] 2 Cor. iii. 14.

[589] 1 John iii. 18, 19.

[590] 1 John iv. 16, 18.

[591] 1 John v. 3.

[592] 1 Tim. iv. 12.

[593] Phil. iv. 11–13.

[594] Heb. x. 32–39.

[595] Heb. xi. 36–40, xii. 1, 2.

[596] Who lived before Christ.

[597] Heb. xi. 26, 27.

[598] Wisd. iii. 2, 3, 4.

[599] Wisd. iii. 5, 6, 7, 8.

[600] Gen. xviii. 27.

[601] Job i. 1.

[602] Job xiv. 4, 5.

[603] Jas. iv. 6; 1 Pet. iv. 5.

[604] Ps. lxxxix. 21.

[605] Ps. li. 1–4.

[606] Ps. li. 6.

[607] Prov. xx. 27.

[608] ἡγιάσθη. Clemens Romanus has ἐδόθη.

[609] Ps. xxxiv. 12.

[610] Ps. xxxiv. 13, 14.

[611] Ps. xxxiv. 15–17.

[612] Ps. xxxii. 10.

[613] Jas. v. 20; 1 Pet. iv. 8.

[614] 1 Cor. xiii. 7.

[615] 1 Cor. xiii. 1, 3.

[616] Ps. lxix. 30, 31.

[617] Ps. li 17.

[618] 1 John iv. 8, 16.

[619] Rom. xiii. 10.

[620] Matt. v. 28.

[621] i.e. of blessed souls.

[622] Ps. i. 3.

[623] The text has θυσίαν, for which φύσιν has been suggested as probably the true reading.

[624] ὄρεξις the Stoics define to be a desire agreeable to reason; έπιθυμία, a desire contrary to reason.

[625] Ex. xxxii. 32.

[626] So rendered by the Latin translator, as if the reading were τεθλιμμένη.

[627] Sylburgius' conjecture of ὡπλισμένας instead of ὁπλισαμένας is here adopted.

[628] Tit. ii. 3–5.

[629] Heb. xii. 13–17.

[630] Heb. xiii. 4.

[631] 1 Pet. i. 6–9.

[632] 2 Cor. xi. 23.

[633] Deut. xviii. 13; Rom. x. 4.

[634] 2 Cor. iv. 8, 9.

[635] 2 Cor. vi. 3–7.

[636] 2 Cor. vii. 1, vi. 16, 17, 18.

[637] 2 Cor. vii. 1–11.

[638] Eph. iv. 11, 12, 13.

[639] 1 Cor. xii. 7–11.

[640] Iliad, xiii. 730.

[641] 1 Cor. vii. 7.

[642] Isa. vii. 9.

[643] Ps. cxxxix. 7–10.

[644] Isa. xl. 10, lxii. 11; Ps. lxii. 12; Rev. xxii. 12; Rom. ii. 6.

[645] Ps. ii. 8.

[646] Matt. vi. 2, etc.

[647] Euphrone is plainly "kindly, cheerful."

[648] 1 Thess. v. 6–8.

[649] As it stands in the text the passage is unintelligible, and has been variously amended successfully.

[650] Clement seems to have read Κύριον for καιρόν in Rom. xiii. 11.

[651] Rom. xiii. 11, 12.

[652] Homer, Odyss. iv. 751, 760; xvii. 48, 58.

[653] Odyss. ii. 261.

[654] Explaining μετανοέω etymologically.

[655] Rom. v. 3–5.

[656] 1 Cor. viii. 8.

[657] 1 Cor. vii. 38, 35.

[658] Prov. i. 33.

[659] Prov. iii. 5.

[660] Ps. lxxxii. 6.

[662] Ps. l. 21.

[664] Ps. i. 4; Isa. xl. 15.

[665] Hom. Odyss.

[666] Jer. xxxiii. 5.

[667] Ezek. xliv. 9, 10.

[668] Ezek. xliv. 27.

[669] The jubilee.

[670] Job i. 21.

[671] Matt. xviii. 3.

[672] i.e. Baptism.

[673] Job xxi. 10.

[674] Gen. xxiv. 16.

[675] Mark v. 34.

[676] Eurip. Bacchæ, 465, etc.

[677] Isa. xl. 6–8.

[678] Jer. xiii. 24–27.

[679] Gen. xxiii. 4; Ps. xxxviii. 13.

[680] 2 Cor. v. 1, 2, 3, 7.

[681] 2 Cor. v. 8.

[682] Pindar, according to Theodoret.

[683] Job xlii. 2, 3, 6.

[684] Jer. xxii. 29, 30.

[685] Isa. i. 2.

[686] Mic. i. 2, where, however, the concluding words are not found.

[687] Gen. xviii. 25.

[688] John iii. 18.

[689] Where?

[690] Isa. xlv. 21.

[691] Rom. ix. 14.

[692] Deut. x. 12.

[693] Rom. xiii. 13.

[694] Matt. v. 16.

[695] Isa. lxii. 11.

[696] Gen. i. 26.

[697] Matt. xi. 15.

[698] Odyss. vi. 186.

[699] Teacher and scholar.

[700] Rom. i. 11, 12.

[701] Rom. i. 17.

[702] Matt. ix. 22.

[703] Matt. xvii. 20; Luke xvii. 6; 1 Cor. xiii. 2.

[704] Luke xvii. 5.

[705] Gen. xv. 6; Rom. iv. 3.

[706] Isa. lix. 8.

[707] 2 Tim. ii. 23.

[708] 1 Cor. xiii. 12.

[709] Ex. xxxiii. 20.

[710] Matt. v. 8.

[711] 1 Cor. i. 20.

[712] 1 Cor. i. 19.

[713] Jer. vi. 16.

[714] Rom. iv. 3, 5, 9, 22.

[715] Philo Judæus, De Abrahame, p. 413, vol. ii. Bohn.

[716] Empedocles.

[717] 1 Cor. ii. 5.

[718] Heraclitus.

[719] Matt. vii. 7.

[720] Ps. xxii. 6.

[721] 1 John iv. 16.

[722] 1 Cor. i. 9, x. 13.

[723] Matt. xviii. 1.

[724] 1 Cor. iv. 15.

[725] John xiv. 6.

[726] By Plato.

[727] In Plato we have νῷ instead of Θεῷ.

[728] John i. 14.

[729] Matt. vii. 7.

[730] Matt. xi. 12.

[731] Hesiod. first line, "Works and Days," 285. The other three are variously ascribed to different authors.

[732] Plato, Alcibiades, book i.

[733] Plato, Republic, vi. p. 678.

[734] Matt. xx. 16.

[735] 1 Cor. viii. 7.

[736] 2 Thess. iii. 1, 2.

[737] Quoted by Socrates in the Phaedo, p. 52.

[738] Ecclus. xxvii. 12.

[739] Prov. x. 14.

[740] Prov. xxvi. 5.

[741] 1 Cor. ix. 22.

[742] Matt. v. 45.

[743] Rom. iii. 29, 30.

[744] 1 Cor. ii. 13.

[745] Bas relief.

[746] Isa. xlv. 3.

[747] Ps. lxxviii. 1, 2.

[748] 1 Cor. ii. 6–8.

[749] 1 Cor. ii. 9, 10.

[750] 1 Cor. ii. 14.

[751] 1 Cor. iii. 1–3.

[752] 1 Cor. iii. 10–13.

[753] Rom. i. 11.

[754] Jer. viii. 7.

[755] Iliad, ix. 311.

[756] Eph. iv. 26.

[757] Ex. xx. 17.

[758] It is so said of the rich: Matt. xix. 23; Mark x. 23; Luke xviii.

24.

[759] Gen. i. 26.

[760] Matt. xi. 29, 30.

[761] Matt. xviii. 3.

[762] Ps. i. 1.

[763] Gal. v. 25.

[764] 2 Cor. v. 7.

[765] Heb. i. 1.

[766] Rev. v. 6; Isa. xi. 12.

[767] Ἄ—τλας, unsuffering.

[768] The Chaldaic ֵּתיבּו ָתא. The Hebrew is ֵּת ָבה, Sept. κιβωτός, Vulg. arca.

[769] Eph. v. 23.

[770] 1 Cor. xi. 3; 2 Cor. xi. 31.

[771] And the whole place is very correctly called the Logeum (λογεῖον), since everything in heaven has been created and arranged in accordance with right reason (λόγοις) and proportion

(Philo, vol. iii. p. 195, Bohn's translation).

[772] 1 Cor. xii. 11.

[773] i.e., the oracular breastplate.

[774] Lev. xvi. 23, 24.

[775] This line has given commentators considerable trouble.

Diodorus says that the Telchines—fabled sons of Ocean—were the first inhabitants of Rhodes.

[776] σύνεσις. Sylburgius, with much probability, conjectures σύνδεσις, binding together.

[777] Βέδυ, Ζὰψ, Χθὼν, Πλῆκτρον, Σφὶγξ, Κυαξζβὶ, Χθύπτης, Φλεγμὸς, Δρώψ. On the interpretation of which, much learning and ingenuity have been expended.

[778] Orpheus.

[779] Lev. xi.; Deut. xiv.

[780] Ps. xvii. 25, 26.

[781] Ex. xv. 1.

[782] Ex. xxi. 33, 36.

[783] Isa. i. 3.

[784] Matt. xi. 13; Luke xvi. 16.

[785] Mark i. 7; Luke iii. 16; John i. 27.

[786] 2 Cor. vi. 14, 15.

[787] 2 Cor. vi. 17, 18.

[788] Eph. iii. 3–5.

[789] Col. i. 9–11.

[790] Col. i. 25–27.

[791] Col. i. 27.

[792] Col. ii. 2, 3.

[793] Col. iv. 2.

[794] Col. iv. 3, 4.

[795] Heb. v. 12, 13, 14, vi. 1.

[796] Isa. ii. 16.

[797] Isa. xlv. 3.

[798] Ps. li. 6, Sept.

[799] Ps. xix. 2, 3.

[800] Rom. xv. 25, 26.

[801] 1 Cor. ii. 6, 7.

[802] 1 Cor. iii. 1–3.

[803] Ps. xxxiv. 8; according to the reading Χριστός for χρηστός.

[804] 1 Cor. v. 7.

[805] Ex. xxxiii. 18.

[806] Prov. xxx. 2.

[807] Prov. iii. 18.

[808] Ex. xxx. 15, 16, etc.

[809] Gen. xxii. 3, 4.

[810] Or, "the desire of a very good soul," according to the text which reads Ἡ ψυχῆς ἀρίστης. The other reading is ἀρίστη.

[811] Baptism.

[812] Isa. lxvi. 1.

[813] Ps. 1. 15.

[814] Acts xvii. 24, 25.

[815] From some apocryphal writing.

[816] ἁγίᾳ is the reading of the text. This is with great probability supposed to be changed from ἀνῃ, a usual contraction for ἀνθρωπίνῃ.

[817] Rom. xi. 33.

[818] Alluding to Gen. xviii. 6; the word used is ἐγκρυφίαι, which Clement, following Philo, from its derivation, takes to signify occult mysteries.

[819] 1 Cor. vi. 6, 7.

[820] Col. ii. 2, 3.

[821] Matt. xii. 11; Mark iv. 11; Luke viii. 10.

[822] Ps. lxxviii. 2.

[823] Matt. xiii. 33.

[824] According to the conjecture of Sylburgius, σύντονος is adopted for σύντομος.

[825] Empedocles.

[826] John i. 18.

[827] Acts xvii. 22, 23.

[828] Matt. xi. 27; Luke iii. 22.

[829] John viii. 24.

[830] John iii. 15, 16, 36, v. 24.

[831] Ps. ii. 12.

[832] The text ἐπίστηται, but the sense seems to require ἐπίστευσε.

[833] πέποιθεν is confidence.

[834] John x. 1–3, 7.

[835] Eph. iii. 5.

[836] Joel ii. 28.

[837] Wisd. vii. 24.

[838] Ps. xxxvi. 5.

[839] Ps. civ. 4.

[840] Eusebius reads ποιητιχῶς.

[842] Gen. i. 1–3.

[843] Deut. xiii. 4.

[844] The text has πάλιν; Euseb. reads Πλάτων.

[845] The text has ἀνθρώπῳ; Plato and Eusebius, ἀνθρώπois.

[846] Deut. xxx. 15, 19, 20.

[847] τὴν χρυσῆν is supplied, according to a very probable conjecture.

[848] "Spoken or" supplied from Plato and Eusebius.

[849] μόνον ἐν τῇ πόλει is here supplied from Plato.

[850] Iliad, xiv. 206.

[851] Iliad, xviii.

[852] Μέτρα is the reading of the text, but is plainly an error for μέτρῳ, which is the reading of Eusebius.

[853] Eph. vi. 12.

[854] Ps. iii. 5.

[855] Matt. xxiv. 42, etc.

[856] Wisd. ii. 12.

[857] Isa. xl. 18, 25.

[858] H. Stephanus, in his Fragments of Bacchylides, reads αἰκελείων (foul) instead of ἀεικαιλιαν of the text.

[859] Quoted in Exhortation to the Heathen, p. 72, and is here corrected from the text there.

[860] This is quoted in Exhortation to the Heathen, p. 73, ch. viii.

The reading varies, and it has been variously amended. Θεῷ is substituted above for σέο. Perhaps the simplest of the emendations proposed on this passage is the change of σέο into σο, with Thee.

[861] Heraclitus.

[862] Deut. vi. 4.

[863] See Exhortation, p. 76, where for "So" read "Lo."

[864] "Οὖτις, Noman, Nobody; a fallacious name assumed by Ulysses (with a primary allusion to μήτις, μῆτις, Odys. xx. 20), to deceive Polyphemus."—Liddel and Scott. The third line is 274 of same book.

[865] Odys. ix. 410.

[866] Iliad, xxii. 8.

[867] Isa. xl. 18, 19.

[868] All these lines from Epicharmus: they have been rendered as amended by Grotius.

[869] λόγος [or Word].

[870] Isa. i. 11, 16.

[871] This passage, with four more lines, is quoted by Justin Martyr, De Monarchia, p. 335, and ascribed by him to Philemon.

[872] Jer. xxiii. 23, 24.

[873] Ps. iv. 6.

[874] 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.

[875] Isa. lxv. 24.

[876] These lines are quoted by Justin (De Monarchia), p. 333, but ascribed by him part to Philemon, part to Euripides.

[877] Ascribed by Justin to Sophocles.

[878] Adopting the reading κεῖνος instead of καινός in the text.

[879] Quoted in Exhortation, p. 74.

[880] Isa. lxvi. 1.

[881] Isa. lx. 1, 2.

[882] Isa. xl. 12.

[883] Amos iv. 13.

[884] Deut. xxxii. 39.

[885] For οὐρανοὺς ὁρᾶς we read ἀνθρώπους (which is the reading of Eusebius); and δρῆς (Sylburgius' conjecture), also from Eusebius, instead of ἃ θεμις ἀθέμιστα.

[886] Isa. x. 14.

[887] Jer. x. 12.

[888] Isa. xl. 13.

[889] Iliad, viii. 69.

[890] These lines of Æschylus are also quoted by Justin Martyr, De Monarchia, p. 330. (Dread force, ἄπλατος ὁρμή; Eusebius reads ὁρμῇ, dative. J. Langus has suggested (ἄπλαστος) uncreated; ἄπληστος (insatiate) has also been suggested.) The epithet of the text, which means primarily unapproachable, then dread or terrible, is applied by Pindar to fire.

[891] Ps. lxviii. 8.

[892] This Pythian oracle is given by Herodotus, and is quoted also by Eusebius and Theodoret.

[894] A game in which a potsherd with a black and white side was cast on a line; and as the black or white turned up, one of the players fled and the other pursued.

[895] Eusebius has κρίνει, which we have adopted, for κρίνειν of the text.

[896] Plato, Rep. book vii.

[897] According to the reading in Eusebius, πᾶν ἔθνος ἑῷον, πᾶν δὲ ἑσπερίων ᾐόνων, βόρειόν τε καὶ τό, κ.τ.λ.

[898] Instead of πρόνοιαν, Eusebius has προνομίαν (privilege).

[899] Clement seems to mean that they knew God only in a roundabout and inaccurate way. The text has περίφασιν; but περίφρασιν, which is in Eusebius, is preferable.

[900] Isa. xxxvi. 7, 8, 10.

[901] Jonah i. 6, 9, 14.

[902] Mal. i. 10, 11, 14.

[903] Perhaps Bacchylides.

[905] The reading of H. Stephanus, ἀγαθὰς Ὥρας, is adopted in the translation. The text has ἀγαθὰ σωτῆρας. Some supply Ὥρας, and at the same time retain σωτῆρας.

[906] Jer. iii. 19.

[907] John vi. 27.

[908] Isa. xxxii. 20.

[909] Rom. xiv. 2.

[910] Ps. cxii. 5, 9.

[911] Odyssey, xi. 420.

[912] Homer, Iliad, xxiii. 315: μέγ' ἀμείνων is found in the Iliad as in Musæus. In the text occurs instead περιγίνεται, 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 (περιγίνεται) another."

—Iliad, xxiii. 315–318.

[913] φύλλον, for which Sylburg. suggests φῦλον.

[914] Iliad, vi. 141–149.

[915] Odyss. xxii. 412.

[916] Iliad, ix. 116.

[917] Ξυνός. So Livy, "communis Mars;" and Cicero, "cum omnis belli Mars communis."

[918] Iliad, xviii. 309.

In Iliad, vii. 101, 102, we read: αὐτὰρ' ὑπένερθεν, Νίκης πείρατ' ἔχοντα, ἐν ἀθανάτοισι θεοῖσιν.

[920] Iliad, xvi. 235.

[921] Odyss. xiv. 228.

[922] The text is corrupt and unintelligible. It has been restored as above.

[923] In some lost tragedy.

[924] Said by Ajax of the sword received from Hector, with which he killed himself.

[925] The imitator of Thucydides, said to be weaker but clearer than his model. He is not specially clear here.

[926] The text has, ἀσφαλέστερα παρὰ δόξαν καὶ κακοπραγίαν; for which Lowth reads, ἐπισφαλέστερα πρὸς κακοπραγίαν, as translated above.

[927] Iliad, xxiv. Clement's quotation differs somewhat from the passage as it stands in Homer.

[928] The text has δοίη, which Stobæus has changed into δ' ἵση, as above. Stobæus gives this quotation as follows:

"The bastard has equal strength with the legitimate; Each good thing has its nature legitimate."

[929] 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.

[930] Odyssey, xiv. 187.

[931] In Theognis the quotation stands thus:

Οἶνον τοι πίνειν πουλὸν κακόν, ἢν δέ τις αὐτὸν Πίνῃ ἐπισταμένως, oὐ κακὸς ἀλλ' ἀγαθός.

"To drink much wine is bad; but if one drink It with discretion, 'tis not bad, but good."

[932] From Jupiter's address (referring to Pandora) to Prometheus, after stealing fire from heaven. The passage in Hesiod runs thus:

"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."

[933] Translated as arranged by Grotius.

[934] Odyss.

[935] συμμανῆναι is doubtless here the true reading, for which the text has συμβῆναι.

[936] The text has κατ' ἄλλα. And although Sylburgius very properly remarks, that the conjecture κατάλληλα instead is uncertain, it is so suitable to the sense here, that we have no hesitation in adopting it.

[937] The above is translated as amended by Grotius.

[938] παύροισι, "few," instead of παρ' οἷσι, and πράσσοντας instead of πράσσοντα, and δύαις, "calamities," instead of δύᾳ, are adopted from Lyric Fragments.

[939] ψυδνός—ψυδρος—which, however, occurs nowhere but here—is adopted as preferable to ψεδνός (bald), which yields no sense, or ψυχρος. Sylburgius ms. Paris; Ruhnk reads ψυδρός.

[940] A mistake for Herodotus.

[941] Instead, of Μαραθωνίται, as in the text, we read from Thucydides Μαραθῶνί τε.

[942] Πυτίνῃ (not, as in the text, Ποιτίνῃ), a flask covered with plaited osiers. The name of a comedy by Cratinus (Liddel and Scott's Lexicon).

[943] Iliad, xii., Sarpedon to Glaucus.

[944] Grotius' correction has been adopted, ἐγγύας δὲ ζαμία, instead of ἐγγύα δὲ ζαμίας.

[945] In the text before In Hexameters we have τηρήσει, which has occasioned much trouble to the critics. Although not entirely satisfactory, yet the most probable is the correction θέλουσι as above.

[946] Iliad, xvii. 53.

[947] i.e. Polyphemus, Odyss. ix. 372.

[948] According to the correction of Casaubon, who, instead of ἀραρότως of the text, reads Ἀραρώς. Others ascribed the comedy to Aristophanes himself.

[949] i.e. washed.

[950] Eusebius reads, "invoking the common Father, God," viz.

Πανελλήνιος Ζεύς, as Pausanias relates.

[951] 1 Sam. xi. 18.

[952] Matt. v. 45.

[953] Instead of νοῦσον σιδηρόν, the sense requires that we should, with Sylburgius, read νούσοισι δηρόν.

[954] Ps. lxxxiv. 1.

[955] Deut. x. 16, 17.

[956] Isa. xl. 26.

[957] 1 Tim. vi. 16.

[958] Deut. iv. 12.

[960] We have the same statement made, Stromata i. 19, AnteNicene Lib. p. 413, Potter 372; also v. 14, Ante-Nicene Lib. p. 298,

Potter 730,—in all of which Lowth adopts περίφρασιν as the true reading, instead of περίφασιν. 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 παράφασιν (palpitatio), touching, feeling after.

[961] i.e. "The word of God's power is His Son."

[962] Instead of ἡν...ἐξουσίας, as in the text, we read ὧν ἐξουσιαν.

[963] None of the attempts to amend this passage are entirely successful. The translation adopts the best suggestions made.

[964] i.e. of atonement.

[965] Jer. xxxi. 31, 32; Heb. viii. 8–10.

[966] Most likely taken from some apocryphal book bearing the name of Paul.

[967] Matt. xxiii. 4; Luke xi. 47.

[968] Matt. ix. 22, etc.

[969] 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."

[970] εὐηγγελίσθαι used actively for εὐαγγελίσαι, as also immediately after εὐηγγελισμένοι for εὐαγγελισάμενοι.

[971] 1 Pet. iii. 19, 20.

[972] Potter, p. 452; Ante-Nicene Library, vol. ii. Clement, p. 28.

[973] Ezek. xviii. 23, 32, xxxiii. 11, etc.

[974] Hermas, book iii. chap. xvi. Ante-Nicene Library, 420.

Quoted also in Stromata ii. Ante-Nicene Library, p. 218, from which the text here is corrected; Potter, 452.

[975] Matt. xxvii. 52.

[977] Rom. ix. 3.

[978] Apparently God's voice to them. Sylburgius proposes to read φύσεως instead of φωνῆς here.

[979] 1 Pet. iii. 19.

[980] 1 Cor. i. 29.

[981] Alluding apparently to such passages as Acts iii. 17, 19, and xvii. 30.

[982] Deut. xxx. 15, 19.

[983] Isa. i. 19, 20.

[984] Ps. xvi. 9–11; Acts ii. 26–28.

[985] Isa. xi. 7.

[986] Isa. xliii. 20.

[987] Wisd. vi. 7.

[988] Ps. ix. 15.

[989] Ps. ix. 9.

[990] Ps. ix. 11.

[991] Ps. xi. 7.

[992] Ps. xi. 6, Septuagint version.

[993] Sylburgius' conjecture, εὐεργετικόν, seems greatly preferable to the reading of the text, ἐνεργητικόν.

[994] Grabe reads λόγος for λαός, "Word of the Beloved," etc.

[995] Grabe suggests, instead of δρῦς here, δρύοψ, a kind of woodpecker, mentioned by Aristophanes.

[996] Ps. cii. 9. The text reads, γῆν σποδόν. Clement seems to have read in Ps. cii. 9 γῆν and σποδόν. The reading of the Septuagint may have crept into the text from the margin.

[997] John i. 3.

[998] Gen. i. 1.

[999] Heb. i. 1.

[1000] Matt. xxiii. 8–10.

[1001] Eph. iii. 14, 15.

[1002] "Tried in a furnace of earth;" Jerome, "tried in the fire, separated from earth."

[1003] Ps. xii. 6.

[1004] Prov. x. 20.

[1005] The Latin translator appears to have read what seems the true reading, ἐπίτασις, and not, as in the text, ἐπίστασις.

[1006] Col. ii. 8.

[1007] Heb. v. 12.

[1008] Col. ii. 8.

[1009] Ps. cxix. 125.

[1010] Ps. cxix. 69.

[1011] Ps. cxix. 20.

[1012] Acts x. 34, 35.

[1013] Ps. cxviii. 19, 20.

[1014] Ps. xxix. 3.

[1015] Ps. ix. 17.

[1016] Job xi. 2.

[1017] Jude 22, 25.

[1018] 2 Cor. xi. 14.

[1020] γνωστικῶν, for which Hervetus, reading γνωστικόν, has translated, "qui vere est cognitione præditus." This is suitable and easier, but doubtful.

[1021] Wisd. vii. 17, 18.

[1022] Adopting the various reading καθ' ὅ, and the conjecture ὁρᾶται, instead of καθ' ὅν and ὁράσει in the text, as suggested by Sylburgius.

[1023] 1 Tim. vi. 16.

[1024] Eph. i. 4, 5.

[1025] Quoted afterwards, p. 362, and Stromata, book vii. p. 743, Paris ed.

[1026] The text has ἐπίμικτος, which on account of its harshness has been rejected by the authorities for ἐπίκτητος.

[1027] Our choice lies between the reading of the text, προσίσεται; that of Hervetus, προσοίσεται; the conjecture of Sylburgius, προσείσεται, or προσήσεται, used a little after in the phrase προσήσεται τὴν ἀλήθειαν.

[1028] 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 διὰ τούτους, which follows immediately after, but which is generally retained and translated "by these," i.e. philosophers.

[1029] τῶν λόγων, Sylburgius; τὸν λόγον is the reading of the text.

[1030] Ps. cxii. 6.

[1031] Ps. cxii. 7.

[1032] Ps. cv. 3, 4.

[1033] Heb. i. 1.

[1034] Pindar.

[1035] Gen. xiv. 14. In Greek numerals.

[1036] The Lord's sign is the cross, whose form is represented by Τ; Ιη (the other two letters of τιή, 318) are the first two letters of the name Ἰησοῦς (Jesus).

[1037] Gen. vi. 5.

[1038] The sum of the numbers from 1 to 15 inclusive is 120.

[1039] "Triangular numbers are those which can be disposed in a triangle, as 3

, etc., being represented by the formula , 6

(Liddel and Scott's Lexicon). Each side of the triangle of course contains an equal number of units, the sum of which amounts to the number.

[1040] 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.

[1041] The clause within brackets has been suggested by Hervetus to complete the sense.

[1042] That is, 1 + 3 + 5 + 7 + 9 + 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.

[1043] ἑτερομήκεις, the product of two unequal factors, i.e. 2 + 4 + 6 + 8 + 10 + 12 + 14 = 56; and 2 + 4 = 6 = 3 × 2, 6 + 4 = 10 = 5 × 2, and so on.

[1044] The cross.

[1045] Eph. iv. 13.

[1046] 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.

[1047] Ex. xxv. 24.

[1048] The three styles of Greek music were the ἐναρμονικόν, διάτονον, and χρωματικόν.

[1049] i.e. of Christ.

[1050] 1 Cor. x. 26, etc.

[1051] ψάλλοντες is substituted by Lowth for ψάλλειν of the text; ἐν τῷ ψάλλειν has also been proposed.

[1052] Ps. xlv. 10.

[1053] Ps. xlv. 14, 15.

[1054] διδακτικήν, proposed by Sylburgius, seems greatly preferable to the reading of the text, διδακτήν, and has been adopted above.

[1055] Wisd. vi. 10.

[1056] Wisd. vii. 18.

[1057] Wisd. xiv. 2, 3.

[1058] That is, resurrection effected by divine power.

[1059] Such seems the only sense possible of this clause,— obtained, however, by substituting for συνάλογοι λόγου, κ.τ.λ., σύλλογοι λόγον, κ.τ.λ.

[1060] John iii. 30.

[1061] John i. 3.

[1062] Eph. ii. 20, 21.

[1063] Matt. xiii. 47, 48.

[1064] Prudence, fortitude, justice, temperance.

[1065] i.e. that mentioned in the last sentence of chap. xi., which would more appropriately be transferred to chap. xii.

[1066] Wisd. ii. 22, 25.

[1067] Ps. xvii. 3, 4.

[1068] Sylburgius proposes κοσμικάς, worldly, instead of κοσμίας, decorous; in which case the sentence would read: "and [true] poverty, destitution in worldly desires."

[1069] Gen. xviii. 12.

[1070] 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.

[1071] 1 Sam. i. 13.

[1072] Or, "judging from the motion of the soul;" the text reading here οὐ κινήματος ψυχῆς, for which, as above, is proposed, οὐκ ἐκ κινήματος ψυχῆν.

[1073] Tob. xii. 8.

[1074] Metaphorical expression for perfect. The phrase "a quadrangular man" is found in Plato and Aristotle.

[1075] 2 Cor. v. 1, 7.

[1076] Ex. xxxiv. 29.

[1077] Matt. v. 48.

[1078] John xiii. 33.

[1079] 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 others.

[1080] In opposition to the heretical opinion, that those who are saved have an innate original excellence, on account of which they are saved.

[1081] Or, "elected"—χειροτονούμενος. Acts xiv. 23, "And when they had ordained (χειροτονήσαντες) them elders in every church." A different verb (καθίστημι) is used in Tit. i. 5.

[1082] Presbytery or eldership.

[1083] πρωτοκαθεδρία, Mark xii. 39, Luke xx. 46.

[1084] Rev. iv. 4, xi. 16.

[1085] Eph. ii. 14, 15, 16, iv. 13.

[1087] 1 Thess. iv. 17.

[1088] 1 Cor. xv. 41.

[1089] Eph. iv. 13.

[1090] Ps. xv. 1.

[1091] John i. 47; Matt. v. 8.

[1092] ἐποπτεία, the third and highest grade of initiation of the Eleusinian mysteries (Liddel and Scott's Lexicon).

[1093] John x. 16.

[1094] John x. 28.

[1095] Mark v. 34, etc.

[1096] The text here has ὁτι, for which has been substituted (Potter and Sylb.) οἱ, as above; τήν after αὐλῆς (fold) requires to be omitted also in rendering the sentence as we have done.

[1097] Wisd. iv. 17.

[1098] Wisd. v. 3–5.

[1099] Deut. iv. 19.

[1100] Isa. xl. 15.

[1101] The author reckons three kinds of actions, the first of which is κατόρθωμα, right or perfect action, which is characteristic of the perfect man and Gnostic alone, and raises him (εἰς τὴν ἀνωτάτω δόξαν) to the height of glory. The second is the class of τῶν μέσων, 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 (ἁμαρτητικάς), which are done by those who fall away from salvation (Potter).

[1102] To produce this sense, καθῆκεν of the text is by Potter changed into καθήκειν.

[1103] On the authority of one of the MS. Sylburgius reads ὅλον instead of λόγον in the text.

[1104] Matt. viii. 26; Mark viii. 36; Luke ix. 25.

[1105] From the Acharneis of Aristophanes, quoted also by Cicero; with various readings in each. Heinsius substitutes παλαμάσθων for παλαμᾶσθαι of the text.

[1106] Wisd. iv. 9.

[1107] Wisd. iv. 14.

[1108] Matt. xiii. 8.

[1109] Ps. 1. 27.

[1110] Matt. xxv. 10.

[1111] Matt. x. 27; Luke xii. 3.

[1112] Matt. v. 20.

[1113] Ps. xlv. 4.

[1114] Hos. xiv. 9.

[1115] Amos v. 13.

[1116] Matt. xi. 15.

[1117] Ps. xviii. 11, 12.

[1118] Isa. l. 4.

[1119] Isa. l. 5.

[1120] Col. ii. 8.

[1121] Rom. xi. 17.

[1122] i.e. the graft is assimilated; so the Latin translator. But in the text we have συνεξομοιουμένῃ, dative, agreeing with fatness, which seems to be a mistake.

[1123] Or inoculation (ἐνοφθαλισμός).

[1124] Wisd. vi. 12–15.

[1125] Wisd. vi. 16.

[1126] Wisd. vi. 17–20.

[1127] 1 Cor. ix. 19.

[1128] Dan. v. 7, 29.

[1129] Matt. xiii. 34.

[1130] John i. 3.

[1131] Prov. viii. 9.

[1132] Heinsius, in a note, remarks that Plato regarded ὁσιότης and δικαιοσύνη as identical, while others ascribe the former to the immortals (as also θέμις); ὁσιότης, as the greater, comprehends δικαιοσύνη. He also amends the text. Instead of κοινόν he reads ὡς κοινόν τι, supplies κατά before θείαν δικαιοσύνην, and changes ὑπάρχουσαν into ὑπαρχούσῃ.

[1133] μετ' αὐτὸν τὸ ζῇν παρεβάλοντο. The translation of Hervetus, which we have followed, supposes the reading αὐτοῦ instead of αὐτόν. Others, retaining the latter, translated τὸ ζῇν παρεβάλοντο (sacrificed life). But the former is most to the author's purpose.

[1134] 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.

[1135] Prov. i. 1–4.

[1136] Prov. i. 5, 6.

[1137] i.e. Solomon.

[1138] Isa. viii. 1.

[1139] Mark x. 48, etc. etc.

[1140] Matt. xvi. 17.

[1141] i.e. the Commandments.

[1142] 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; Clem. Alex. vol. i. 204, Ante-Nicene Library).

[1143] Gal. v. 17.

[1144] The text reads ἐντολαῖς, which, however, Hervetus, Heinsius, and Sylburgius, all concur in changing to the nominative, as above.

[1145] Gal. v. 17.

[1146] Ex. xx. 2, 3.

[1147] i.e. commandment. The Decalogue is in Hebrew called "the ten words."

[1148] The text has τρίτος, but Sylburgius reads τέταρτος, the third being either omitted, or embraced in what is said of the second. The next mentioned is the fifth.

[1149] i.e. Christ.

[1150] μεσευθυς μέσος and εὐθύς, 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.

[1151] Luke xx. 35.

[1152] i.e. with the three disciples.

[1153] The numeral ςτ' = 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 ςτ (Liddel and Scott's Lexicon).

[1154] That is, Christ, who answers to the numeral six.

[1155] Ps. xix. 1.

[1156] Rev. xxi. 6.

[1157] John i. 3.

[1158] Ps. xc. 9, 10.

[1159] Gen. ii. 4.

[1160] Ps. cxviii. 24.

[1161] The first letter of the name of Jesus, and used as the sign of ten.

[1162] In close conjunction with idolatry, fornication is mentioned, Col. iii. 5, Gal. v. 20, 1 Pet. iv. 3.

[1163] Jer. iii. 9.

[1164] ἀγαθοί εἰς are supplied here to complete.

[1165] οὐκ ἀντιληπτικοῖς is substituted here for ἀντιληπτοῖς of the text.

[1166] Iliad, i. 544.

[1167] 1 Cor. iii. 12.

[1168] Ps. cxxxiii, 2.

[1169] John i. 3.

[1170] i.e. the body is the Jewish people, and philosophy is something external to it, like the garment.

[1171] Ex. xxviii. 3.

[1172] Christ.

[1173] ἐπίπνοιαν, preferred by Sylburgius and the Latin translator to the reading ἐπίνοιαν.

[1174] "When the Most High divided the nations, as He separated the sons of Adam, He set the bounds of the nations according to the angels of God" (Deut. xxxii. 8, Sept.). The Hebrew and the Latin and A. V. have, "according to the number of the children of Israel."

[1175] Lowth proposes to read κατὰ τοὺς ἐπὶ μέρους instead of καὶ τῶν, etc.; and Montfaucon, instead of Ἐνίοις, ἄνοις for ἀνθρώποις. But the sense is, in any case, as given above.

[1177] Ps. xxiv. 1; 1 Cor. x. 26.

[1178] "Blue-eyed Athene inspired him with prowess."—Iliad, x.

482.

"And put excessive boldness in his breast."—Iliad, xvii.

570.

"To Diomede son of Tydeus Pallas Athene gave strength and boldness."—Iliad, v. 1, 2.

[1179] 1 Tim. iv. 10.

[1180] 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.

[1181] 1 Cor. viii. 4.

[1182] Matt. v. 20; Jas. ii. 8.

[1183] βασιλικοί, Jas. ii. 8 (royal law).

[1184] 2 Cor. x. 15, 16.

[1185] Acts xvii.

[1186] 2 Cor. xi. 6.

[1187] Cor. ii. 10, 14.

[1188] Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, οἱ φιλόσοφοι τοῖς Ἕλλησι.

[1189] Ps. cxix. 2.

[1190] Heb. v. 14.

[1191] Or, as rendered by the Latin translator, "continual care for his soul and occupation, bestowed on the Deity," etc.

[1192] Potter's text has καταδεδουλωμένον—which Lowth changes into καταδεδουλωμένος, nominative; and this has been adopted in the translation. The thought is the same as in vol. i. p.

23.

[1193] This sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of ἐνεργεῖ, or something similar, to govern πεποίθησιν, confidence.

[1194] Ἀναδεδειγμένῳ. Instead of this, ἀναδεδεγμένῳ, "having received," has been suggested by Sylburgius.

[1195] By omitting "him" (τόν), as Sylburgius does, the translation would run thus: "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."

[1196] Deut. xxxii. 8, 9, Septuagint, quoted already more than once.

[1197] Prov. viii. 30.

[1198] The magnet.

[1199] Lowth here reads ἐκτεινομένῳ, agreeing with πνεύματι, instead of ἐκτεινομένη, as in the Oxford text.

[1200] 1 Tim. i. 9.

[1201] Instead of ἐπίγησιν, the corrupt reading of the text, ἐπίκτησιν (as above), ἐπίδοσιν, and ἐπ' ἐξήγησιν have been proposed.

[1202] Eph. iv. 13.

[1203] The text has ὅτε, but the sense seems to require, as Sylburgius suggests, ὅθεν or ὥστε.

[1204] Instead of ἑλόμενος, Sylburgius proposes ἁλάμενος, making a leap by faith to perfection.

[1205] The reading varies here. For οἰκήσεις of the text, Heinsius and the Latin translator adopt οἰκείαν, which, on the whole, seems preferable to οἴκησιν or ἡκούσης.

[1206] Matt. v. 8.

[1207] Phil. iv. 18.

[1208] Ps. li. 17, 19.

[1209] Rom. vi. 6, 7; 2 Cor. x. 5; Eph. v. 22–24; Col. iii. 8, 9, etc.

[1210] John. i. 3.

[1211] κρατεῖν is here supplied to complete the sense.

[1212] ἀντιτάσσεσθαι is suggested instead of ἀντιτάσσεται of the text.

[1213] ἅμα is here, on the authority of a ms. and with the approval of Sylburgius, to be substituted for ἅλμα.

[1214] κόσμιος καὶ ὑπερκόσμιος The author plays on the double meaning of κόσμος, world or order.

[1215] Eph. vi. 12.

[1216] τὸ θέατρον used for the place, the spectacle, and the spectators.

[1217] Ἀδράστεια, 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 διδράσκω.

[1218] Iliad, x. 929.

[1219] The text has Ἡ αὐτή, which is plainly unsuitable; hence the suggestion ἡ Αητώ.

[1220] These lines are quoted by Theodoret, and have been amended and arranged by Sylburgius and Grotius. The text has

Ἀγαθόν τι; Theodoret and Grotius omit τ as above.

[1221] Odyss. i. 181.

[1222] Which were used in lustrations, ὠά. The text has ὦτα.

[1223] Translated as arranged and amended by Grotius.

[1224] Euripides, Orestes, v. 477.

[1225] A Platonic phrase: παίγνιον Θεοῦ.

[1226] So Sylburgius, who, instead of παιδιᾶς τέχνης of the text, reads παιδιὰν τέχνης.

[1227] God Himself is ἱερός, and everything dedicated to Him.

[1228] Montacutius suggests ἐκκλητῶν, from its connection with Ἐκκλησια, instead of ἐκλεκτῶν.

[1229] Translated as arranged by Grotius.

[1230] These lines are translated as arranged by Grotius, who differs in some parts from the text.

[1231] ἐφ' οἷς, substituted by Lowth for ἅ in the text.

[1232] δρυῶν, a probable conjecture of Gataker for the reading of the text, δαιμόνων.

[1233] ἀνθρώπου supplied by Lowth.

[1234] ψυχή, animal life.

[1235] i.e. in the institution of the scape-goat.

[1236] Or, of water. For instead of ὑλὶκῆς in the text, it is proposed to read ὑδατικῆς.

[1237] Consult Matt. iii. 11; Luke iii. 16; Heb. iv. 12.

[1238] Ps. cxix. 164.

[1239] Ps. cxix. 66.

[1240] According to Heinsius' reading, who substitutes ἀπονενεμημένη for ἀπονενεμημένῳ.

[1241] Ps. cxli. 2.

[1242] Rom. viii. 26.

[1243] τὸ δὲ ἐπιτελεῖν διὰ τὸν δύσοιστον κοινὸν βίον 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 διά into ἡδέα, which is simple, and leaves δύσοιστον (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read διὰ τὴν ἡδονήν, which is adopted above.

[1244] Or, "persecuted;" for ἀδικουμένου (Lowth) and διωκομένου (Potter and Latin translator) have been both suggested instead of the reading of the text, διακονουμένου.

[1246] συνιέντας, and (Sylburgius) συνιόντας.

[1247] Rom. ii. 25; Eph. ii. 11.

[1248] 1 Cor. ix. 19, etc.

[1249] This sentence is obscure, and has been construed and amended variously.

[1250] Luke xix. 26.

[1251] Luke xx. 36.

[1252] Ps. xxiv. 3–6.

[1253] Heb. i. 3.

[1254] Matt. xi. 27.

[1255] 1 Cor. xiv. 6.

[1256] 1 Cor. xiii. 3.

[1257] Eph. iv. 13.

[1258] ὁρᾶ; or, desires, ἐρᾷ, as Sylburgius suggests.

[1259] Prov. i. 7.

[1260] 1 Cor. xiii. 7.

[1261] 2 Thess. ii. 4.

[1262] Matt. vi. 24; Luke vi. 13.

[1263] According to the text, instead of "to witness," as above, it would be "not to witness." Lowth suggests the omission of "not"

(μη). Retaining it, and translating "is not even for children to witness," the clause yields a suitable sense.

[1264] ὑπὸ τοιούτων is here substituted by Heinsius for ὑπὸ τῶν αὐτῶν.

[1265] Matt. vii. 21.

[1266] ποθεῖν suggested by Lowth instead of ποιεῖν.

[1267] ἀτεχνῶς adopted instead of ἀτέχνως of the text, and transferred to the beginning of this sentence from the close of the preceding, where it appears in the text.

[1268] Matt. xxi. 21; Mark xi. 23; 1 Cor. xiii. 2, etc. etc.

[1269] Referring to Matt. vi. 21.

[1270] Or His, i.e. the Lord's.

[1271] Rom. ii. 29.

[1272] ἁγίων, as in the best authorities; or ἀγγέλων, as in recent editions.

[1273] Ps. xix. 9.

[1274] Luke xiv. 26, 27.

[1275] i.e. The sentient soul, which he calls the irrational spirit, in contrast with the rational soul.

[1276] Gal. v. 17.

[1277] In allusion to Gal. vi. 8, where, however, the apostle speaks of sowing to the flesh.

[1278] Job i. 21.

[1279] Job i. 1.

[1280] Matt. vi. 12; Luke xi. 4.

[1281] Matt. v. 48.

[1282] Ps. xxxiv. 11.

[1283] 1 Cor. iii. 16.

[1284] These words are not found in Scripture. Solomon often warns against strange women, and there are our Lord's words in Matt. v. 28.

[1285] Matt. x. 16.

[1286] Ps. xlviii. 12.

[1287] Eph. iv. 13.

[1288] 1 Cor. vi. 1, 2.

[1289] Matt. v. 44.

[1290] εὐπειθεῖς here substituted by Sylburgius for ἀπειθεῖς.

May not the true reading be ἀπαθεῖς, as the topic is ἀπαθεία?

[1291] Matt. v. 45.

[1292] 1 Cor. vi. 7, 8.

[1293] 1 Cor. vi. 9.

[1294] 1 Cor. vi. 9.

[1295] ἄνευ; or above, ἄνω.

[1296] 1 Cor. vi. 12.

[1297] 1 Cor. vi. 13.

[1298] Matt. v.; sic. τέλειοι τελείως.

[1299] 1 Cor. xi. 19.

[1300] δοκίμους, same word as above translated "approved."

[1301] Luke ix. 62.

[1302] 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.

[1303] Heb. i. 1.

[1304] An apocryphal scripture probably.

[1305] 1 Cor. x. 1, 3, 4.

[1306] Luke vi. 46, combined with Matt. vii. 21.

[1307] εἴ τις instead of ἥτις.

[1308] 1 Cor. iv. 19.

[1309] Rom. xiii. 9.

[1310] Those who initiate into the mysteries.

[1311] Ἡ μὲν γὰρ τοῦ Κυρίου κατὰ τὴν παρουσίαν διδασκαλία, ἀπὸ Αὐγούστουκαὶ Τιβερίου Καίσαρος ἀρξαμένη, μεσούντων τῶν Αὐγούστου χρόνων τελειοῦται. In the translation, the change recommended, on high authority, of Αὐγούστου into Τιβερίου in the last clause, is adopted, as on the whole the best way of solving the unquestionable difficulty here. If we retain Αὐγούστου, 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 objection 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 teaching of the gospel specified above began during the reign of Augustus, and ended during the reign of Tiberius.

[1312] Θεοδάδι ἀκηκοέναι is the reading, which eminent authorities (Bentley, Grabe, etc.) have changed into Θεοδᾶ (or Θευδᾶ) διακηκοέναι.

[1313] 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 Basilides and Valentinus were young men; and that Simon (Magus) was posterior to them in time.

Marcion was certainly 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 that Clement, speaking of these heresiarchs in ascending order, describes Marcion as further back in time; which sense μεθ' ὅν of course will bear, although it does seem somewhat harsh, as "after" thus means "before."

[1314] Luke x. 22.

[1315] Luke vi. 46.

[1316] Ps. i. 4.

[1317] Isa. xl. 15.

[1318] Matt. vii. 7; Luke xi. 9.

[1319] It is necessary to read λόγον here, though not in the text, on account of ἐκπορίζοντα which follows; and as εὔλογον εἶναι λόγον occurs afterwards, it seems better to retain εὔλογον than to substitute λόγον for it.

[1320] Ἐπιθυμητικοῦ, which accords with what Plato says in the Timæus, p. 1078. Lowth, however, reads φυτικοῦ.

Transcriber's Notes:

1. Obvious printers', punctuation and spelling errors have been corrected silently.

2. Where hyphenation is in doubt, it has been retained as in the original.

3. Some hyphenated and non-hyphenated versions of the same words have been retained as in the original.

4. Where appropriate, the original spelling has been retained.

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