The Conflict of Religions in the Early Roman Empire

827

Strom. i, 45, 6, oi orthodoxastaí.

828

Strom. vii, 55.

829

Pædag. i, 26; 27. Perhaps for "he saith," we should read "it saith," viz. Scripture.

830

Strom. v, 9.

831

Strom. 43, 3-44, 2.

832

Pæd. i, 14, 2; 19. Cf. Blake's poem.

833

Pæd. i, 22, 3.

834

Marcus Aurelius, xi, 3. He may have had in mind some who courted martyrdom.

835

Euseb. E.H. v, 28, quotes a document dealing with men who study Euclid, Aristotle and Theophrastus, and all but worship Galen, and have "corrected" the Scriptures. For the view of Tertullian on this, see p. 337.

836

Strom. i, 18, 2.

837

Strom. vi, 80, 5.

838

Strom. vi, 162, 5.

839

Strom. i, 19, 2. psilê tê perì tôn dogmatisthenton autoîs chromenous phrâsei, ue synembaínontas eis tèn kata meros áchri syggnóseos ekkálypsin.

840

Strom. vi, 59, 1. The exact rendering of the last clause is doubtful; the sense fairly clear.

841

Strom. i, 97, 1-4.

842

Spherical astronomy. A curious passage on this at the beginning of Lucan's Pharsalia, vii.

843

Strom. vi, 93, 94. The line comes from a play of Sophocles, fr. 695. It may be noted that Clement has a good many such fragments, and the presence of some very doubtful ones among them, which are also quoted in the same way by other Christian writers (e. g. in Strom, v, 111-113), raises the possibility of his borrowing other men's quotations to something near certainty. Probably they all used books of extracts. See Justin, Coh. ad. Gent. 18; Athenagoras, Presb. 5, 24.

844

Strom. vi, 152, 3-154, 1. Cf. Strom. iv, 167, 4, "the soul is not sent from heaven hither for the worse, for God energizes all things for the better." – If the English in some of these passages is involved and obscure, it perhaps gives the better impression of the Greek.

845

Cf. Iliad, 3, 277.

846

We may note his fondness for the old idea of Plato that man is an phytòn ouránion and has an emphytos archaia pròs ouranon koinoniá. Cf. Protr. 25, 3; 100, 3.

847

Strom. vi, 156, 3-157, 5.

848

Strom. vi, 159. Cf. vi, 57, 58, where he asks Who was the original teacher, and answers that it is the First-born, the Wisdom.

849

Strom. i, 28, kata proegoúmenon and kat epakoloúthema. See de Faye, p. 168, 169. Note ref. to Paul, Galat. 3, 24.

850

Strom. vi, 67, 1.

851

Strom. vi, 42, 1.

852

Strom. i, 99, 3.

853

Strom. vi, 44, 1.

854

Strom. vi, 44, 4.

855

Strom. vi, 45-7; Cf. Strom. ii, 44, citing Hermas, Sim. ix, 16, 5-7. A curious discussion follows (in Strom. vi, 45-52) on the object of the Saviour's descent into Hades, and the necessity for the Gospel to be preached in the grave to those who in life had no chance of hearing it. "Could he have done anything else?" (§ 51).

856

Strom. vi, 110, 111; Deuteronomy 4, 19, does not bear him out – neither in Greek nor in English.

857

Strom. i, 105 and 108. Cf. Tert. adv. Marc. ii, 17, sed ante Lycurgos et Salonas omnes Moyses et deus; de anima, 28, mutio antiquior Moyses etiam Saturno nongentis circiter annis; cf. Apol. 19.

858

For the Scripture parallels see Strom. v, 90-107. For Euripides and other inter-Hellenic plagiarisms, Strom. vi, 24.

859

Strom. vii, 6.

860

Strom. v, 10, 2. See an amusing page in Lecky, European Morals, i, 344.

861

Strom. i, 94, 1; katà períptosin; katà syntychian; physikèn ennoian; koinòn noûn.

862

Strom. v, 10; i, 18; 86; 94.

863

Strom. i, 81, 1; John 10, 8.

864

Strom. vi, 66; 159.

865

Strom. vi, 67, 2.

866

Protr. 1-3.

867

Odyssey, iv, 221, Cowper's translation.

868

Ibid. 5; 6.

869

Protr. 8, 4, lógos ho toû theoû ánthropos genómenos hína dè kaì sù parà anthropou máthes, pê pote ára anthropos gentai theós.

870

Protr. 25, 3; ref. to Euripides, fr. 935, and Troades, 884. The latter (not quite correctly quoted by Clement) is one of the poet's finest and profoundest utterances.

871

Protr. 56, 6.

872

Ibid. 63, 5.

873

Protr. 66, 3.

874

Ibid. 66, 5.

875

Ibid. 68, 1.

876

Protr. 70, 1; in Strom. i, 150, 4, he quotes a description of Plato as Mousês attikíxon. Cf. Tertullian, Apol. 47.

877

Protr. 76. He quotes Orestes, 591 f.; Alcestis, 760; and concludes (anticipating Dr Verrall) that in the Ion gymnê te kephalê ekkukleî tô theátro tous theoús, quoting Ion, 442-447.

878

Protr. 82, 1.

879

Ibid. 84, 2.

880

Ibid. 85, 4.

881

Ibid. 86, 1.

882

Protr. 86, 2. The reference is to Odyssey, i, 57. One feels that, with more justice to Odysseus, more might have been made of his craving for a sight of the smoke of his island home.

883

Protr. 88, 2, 3.

884

Elsewhere, he says God is beyond the Monad, Pæd. i, 71, 1, epékein toû henòs kaì hypèr autèn tèn monáda. See p. 290.

885

Protr. 94, 1, 2. On God making the Christian his child, cf. Tert. adv. Marc. iv, 17.

886

Protr. 100, 3, 4.

887

Ibid. 107, 1.

888

Ibid. 108, 5.

889

Protr. 116, 1, hypsos (height) is the word used in literature for "sublimity," and that may be the thought here. Cf. Tert. de Bapt. 2, simplicitas divinorum operum … et magnificentia. See p. 328.

890

Protr. 117, 4.

891

Strom. ii, 9, 6.

892

Ibid. vii, 49.

893

Psalm 63, 1.

894

See Caird, Evolution of Theology in the Greek Philosophers, ii, pp. 183 ff; de Faye, Clément, pp. 231-8.

895

Pæd. i, 71, 1; cf. Philo, Leg. Alleg. ii, § 1, 67 M. táttetai oûn ho theòs katà tò en kaì tèn monáda, mâllon dè kaì he monàs katà tòn héna theón. Cf. de Faye, p. 218.

896

Expressions taken from Aristotle, Anal. Post. i, 2, p. 71 b, 20.

897

Strom. v, 81, 5-82, 3.

898

Strom. ii, 74, 1-75, 2; cf. Plutarch, de def. or. 414 F, 416 F (quoted on p. 97), on involving God inhuman affairs; and also adv. Sto. 33, and de Sto. repugn. 33, 34, on the Stoic doctrine making God responsible for human sin. Cf. further statements in the same vein in Strom. ii, 6, 1; v 71, 5; vii, 2.

899

Strom. v. 65, 2.

900

Strom. ii, 72, 1-4.

901

Strom. iv, 151, 1.

902

See Strom. ii, 103, 1; iv, 138, 1; vi, 71-73; Pæd. i, 4, 1.

903

Strom. vii, 37, Mayor's translation. The "expressions" are said to go back to Xenophanes (cited by Sext. Empir. ix, 144) oulos gàr horâ, oûlos dè noeî, oûlos dé t' akoúei. Cf. Pliny, N. H. ii, 7, 14, quisquis est deus, si modo est alius, et quacumque in parte, totus est sensuus, totus visuus, totus audituus, totus animæ, totus animæ, totus sui.

904

Cf. Strom. ii, 30, 1, ei gàr anthrópinon ên tò epitédeuma, hos Hellenes epélabon, kàn apésbe. he dè aúxei (sc. he pístis). Protr. 110, 1, ou gàr àn oútos en olígo chróno tosoûton érgon áneu theias komidês exénusen ho kúrios.

905

Strom. vii, 5, J. B. Mayor's translation.

906

Pæd. i, 6, 6, tò dè sôma kallei kaì eurythmia synekerásato.

907

Phrases mostly from Strom, vii, 6-9. ennoian enestáchtai theoû. See criticism of Celsus, p. 244.

908

Pæd. iii, 99, 2-100, 1. The quotation is from Homer's description of Hephaistos making the shield for Achilles, Il. 18, 483.

909

All parts of the universe.

910

Strom. vii, 9. Mayor's translation, modified to keep the double use of pneûma. For the magnet see Plato, Ion. 533 D, E.

911

Strom. vii, 12.

912

Strom. v, 16, 3 (no article with Logos).

913

Strom. vii, 7

914

Strom. vii, 9.

915

Strom. v, 38, 6, ho kúrios hyperáno tou kósmon, mâllon dè epekeino toû noetoû.

916

Protr. 110, 1.

917

Protr. 63, 5; 84, 2; 68, 4.

918

Pæd. i, 6, 2, ólou kédetai toû plásmatos, kaì sôma kaì psychèn akeîtai autoû no panarkès tès anthropótetos iatrós.

919

Protr. 110, 2, 3. Cf. also Pæd. i, 4, 1-2.

920

Strom. vii, 6. Cf. Pæd. i, 4, 2. apólutos eis tò pantelès anthropinon pathôn.

921

Strom. v, 40, 3.

922

Strom. v, 7, 7-8.

923

Protr. 6, 1-2, touto mónon apolaúon hemôn hò sozómetha.

924

Protr. 6, 5.

925

Protr. 7, 3.

926

The references are (in order) Pæd. i, 55; i, 53, 2; i, 59, 1; ii, 118, 5; Protr. 120, 2.

927

Strom. iii, 49, 1-3, oudè anthropos ên koinós.

928

Strom. vii, 93.

929

See Protevangelium Jacobi, 19, 20 (in Tischendorf's Evangelia Apocrypha, p. 36), a work quoted in the 4th century by Gregory of Nyssa, and possibly the source of this statement of Clement's. Tischendorf thinks it may also have been known to Justin. See also pseudo-Matthei evangelium, 13 (Tischendorf, p. 75), known to St Jerome.

930

Strom. vi, 71, 2. A strange opinion of Valentinus about Jesus eating may be compared, which Clement quotes without dissent in Strom. iii, 59, 3. See p. 249, n. 4.

931

Printed in Dindorf's edition, vol. iii, p. 485.

932

Strom. vi, 151, 3. Cf. Celsus, p. 249, and Tert. de carne Christi, 9, Adeo nec humanæ honestatis corpus fuit; Tertullian however is far from any such fancies as to Christ's body not being quite human, see p. 340.

933

Strom. iv, 86, 2, 3; contrast Tertullian's attitude in de Fuga in Persecutione, etc.

934

Pæd. 19, 4.

935

Pæd. iii, 85, 3.

936

Protr. 115, 2.

937

Pæd. i, ch. 13.

938

Strom. vi, 98, 1.

939

Cf. Strom. i, 173; iv, 153, 2; Pæd. i, 70, he gàr kolasis ep' agathô kaì ep' opheleia toû kolazoménon.

940

Cf. J. B. Mayor, Pref. to Stromateis, vii, p. xl.

941

Strom. ii, ch. 4. Cf. ii, 48.

942

Strom. ii, 8, 4.

943

Strom. vi, 81, 1.

944

Strom. iv, 136, 5.

945

From Æsch. Agam. 36.

946

Strom. vii, 13. (Mayor's translation in the main). Cf. Protr. 86, 2, theosébeia exomoioûsa tô theô; Pæd. 1, 99, 1; Strom. vi, 104, 2.

947

Strom. v, 71, 3.

948

Pæd. iii, 1, 1, and 5.

949

Strom. iv, 152, 1.

950

Strom. vii, 101.

951

Strom. ii, 104, 2, 3, with reff. to Paul Gal. 6, 14; and Odyssey, 2, 406. Other passages in which the notion occurs are Strom. iv, 149, 8; vii, 56, 82. Augustine has the thought – all the Fathers, indeed, according to Harnack. See Mayor's note on Strom. vii, 3. It also comes in the Theologia Germanica.

952

Strom. iv. 62, 4; 58, 3; the aretè in Pæd. i, 10, 1.

953

Pæd. ii, 46, 1.

954

Strom. ii, 139, 5.

955

Strom. ii, 140, 1, a very remarkable utterance.

956

Strom. vii, 70, end.

957

Pæd. ii, 83, 1,

toîs dè bebamekósi skópos he paidopoiîa, telos dè he euteknía. Cf. Tertullian, adv. Marc. iv, 17, on the impropriety of God calling us children if we suppose that he nobis filios facere non permisit auferendo connubium. The opposite view, for purposes of argument perhaps, in de exh. castitatis, 12, where he ridicules the idea of producing children for the sake of the state.

958

Strom. iii, 68, 1.

959

Protr. 4, 3.

960

Protr. 118, 4.

961

Strom. iv, 135, 4.

962

Strom. iv, 138, 2, 3.

963

Pæd. i, 7, 2.

964

Pæd. i, 20, 3, 4.

965

Pæd. i, 22, 2, móne púte eis toùs aiônas menei chaírous aeí.

966

Gibbon, Decline and Fall, c. 15 (vol. ii, p. 177, Milman-Smith); Tertullian, de Spectaculis, 30.

967

Both of these in de Pallio, 1. It may be noted that in allusions to Dido's story he prefers the non-Virgilian version, more honourable to the Queen; Apol. 50; ad martyras, 4.

968

adv. Valentin. 12.

969

References to his Greek treatises (all lost) may be found in de cor. mil. 6; de bapt. 15; de virg. vel. 1.

970

De viris illustribus, sub nomine.

971

de anima 39.

972

Ibid. 41.

973

Ibid. 39.

974

adv. Valent. 3, in infantia inter somni difficultates a nutricula audisse lamiæ turres et pectines Solis; ibid. 20, puerilium dicibulorum in mari poma nasci et in arbore pisces.

975

e. g. he alludes to a manual on flowers and garlands by Claudius Saturninus, and another on a similar subject, perhaps, by Leo Ægyptius; de cor. mil. 7, 12. Apart from the Christian controversy on the use of flowers, we shall find later on that he had a keener interest in them than some critics might suppose; adv. Marc. i, 13, 14.

976

de juga, 10.

977

de anima, 2; cf. ibid. 10, quotation of a great anatomist Herophilus who dissected "six hundred" subjects in order to find out Nature's secrets; also ibid. 25, a discussion of childbirth to show that the soul does not come into the child with its first breath; ibid. 43, a discussion of sleep. Scorpiace, 5, surgery.

978

e. g. the end of adv. Hermogenem.

979

Puns, e.g., on areæ, ad Scap. 3; on strophæ, de Spect. 29; on pleroma, adv. Val. 12. See his nonsense on the tears, salt, sweet, and bituminous, of Achamoth, a Valentinian figure, adv. Val. 15; on "the Milesian tales of his Æons," de Anima. 23.

980

adv. Valent. 6.

981

adv. Valent. 1.

982

de baptismo, 4.

983

de oratione, 15

984

de anima, 3.

985

de bapt. 3 (end)

986

On de pallio see Boissier, La Fin da Paganisme, bk. iii, ch. 1.

987

ad Natt, i, 7; the charges were incest, and child-murder for purposes of magic.

988

de Præscriptione, 44 (end). Similarly of resurrection, virgin-birth, etc.. —recogitavi.

989

de Patientia, 1, miserrimus ego semper æger caloribus impatientiæ.

990

Cf. his tone as to the scortum, unexampled, so far as I know, in Latin literature, and only approached in Greek perhaps by Dio Chrysostom – the publicæ libidinis hostiæ (de Spect. 17), publicarum libidinum victimæ (de cult. fem. ii, 12). He alone of all who mention the strange annual scene on the stage, which Cato withdrew to allow, has pity for the poor women.

991

de Pænitentia, 8.

992

de corona, 12.

993

I refer especially to such passages as de Carne Christi, 4-9, 14; de Resurr. Carnis, 7, 12, etc.

994

de Pænit. 1, hoc genus hominum quod et ipsi retro fuimus, cæci, sine domini lumine.

995

Apol. 15, cf. ad Natt. i, 10, another draft of the same matter.

996

de Spect. 19, eamus in amphitheatrum … delectemur sanguine humano (ironically).

997

Apol. 15. The burning-iron was to see whether any life were left in the fallen.

998

de Spect. 19 (end).

999

de Spectaculis, 17.

1000

de Pænit. 4.

1001

de Pænit. 12, peccator omnium notarum, nec ulli rei nisi pænitentiæ natus.

1002

de anima, 19 and 49. Add his words on the wife taken away by death, cui etiam religiosiorem reservas affectionem, etc., de exh. cast. 11.

1003

de anima, 20. Cf. ibid. 17, on the moderation of the Stoics, as compared with Plato, in their treatment of the fidelity of the senses.

1004

ad Scap. 2. Tamen humani iuris et naturalis potestatis est unicuique quod putaverit colere.

1005

adv. Marc. i, 10, major popularitas generis humani.

1006

de testim. animæ, 5.

1007

de test. an. 6.

1008

de jejunio, 6.

1009

de spectaculis, 20.

1010

de cor. mil. 5, Naturæ deus noster est.

1011

adv. Marc. i, 23.

1012

de anima, 16.

1013

adv. Marc. iii, 2; iv, 11.

1014

de cor. mil. 6, et legem naturalem suggerit et naturam legalem.

1015

Cf. de carne Christi, 4.

1016

de anima, 27.

1017

de carne Christi, 4, ipsum mulieris enitentis pudorem vel pro periculo honorandum vel pro natura religiosum.

1018

de Resurr. Carnis, 7.

1019

Ibid. 6.

1020

adv. Marcion. i, 13, 14. Compare the beautiful picture at the end of de Oratione, of the little birds flying up, "spreading out the cross of their wings instead of hands, and saying something that seems to be prayer."