Writings of Clement of Alexandria (Exhortation, Instructor, Stromata)

Whether, then, it be the law which is connate and natural, or that given afterwards, which is meant, it is certainly of God; and both the law of nature and that of instruction are one. Thus also Plato, in The Statesman, says that the lawgiver is one; and in The Laws, that he who shall understand music is one; teaching by these words that the Word is one, and God is one. And Moses manifestly calls the Lord a covenant: “Behold I am my Covenant with thee,” having previously told him not to seek the covenant in writing. For it is a covenant which God, the Author of all, makes. For God is called Θεός, from θέσις (placing), and order or arrangement. And in the Preaching of Peter you will find the Lord called Law and Word. But at this point, let our first Miscellany of gnostic notes, according to the true philosophy, come to a close. FOOTNOTES: Epiph. Hær. xxxii. 6. Strom. lib. i. c. v. Eusebius, Hist. Eccl. vi. 6. Hieron. Lib. de Viris illustribus, c. 38; Ph. Bibl. 111. Eusebius, Hist. Eccl. vi. 13, Phot. Bibl. 111. Hist. Eccl. vi. 6.

The Greek is ὑπερτάτην, lit. highest. Potter appeals to the use of ὑπἐρτερος in Sophocles, Electr. 455, in the sense of stronger, as giving a clue to the meaning here. The scholiast in Klotz takes the words to mean that the hand is held over them. Isa. ii. 3. Ps. xcvi. 1, xcviii. 1. Odyssey, v. 220. Matt. iii. 9; Luke iii. 8. Matt. iii. 7; Luke iii. 7. Tit. iii. 3–5. Probably a quotation from a hymn. Ps. cx. 3. Septuagint has, “before the morning star.” John i. 1. Tit. ii. 11–13. Eph. ii. 2. Phil. ii. 6, 7. John i. 23. Isa. xl. 3. Isa. liv. 1. This may be translated, “of God the Christ.” John x. 9. Matt. xi. 27. What this is, is not known; but it is likely that the word is a corruption of ἱερὰν ὄρῦν, the sacred oath. ἂχρηστα χρηστήρια The text has ἀνιἐρου, the imperative of ἀνιερόω, which in classical Greek means “to hallow;” but the verb here must be derived from the adjective ἀνίερος, and be taken in the sense “deprive of their holiness,” “no longer count holy.” Eusebius reads ἀνιἐρους: “unholy interpreters.” The cernos some take to be a vessel containing poppy, etc., carried in sacrificial processions. The scholiast says that it is a fan. Proserpine or Pherephatta.

The scholiast takes the ῥὀμβος to mean a piece of wood attached to a cord, and swung round so as to cause a whistling noise. This sentence is read variously in various editions. Eph. ii. 12. Euripides. Eph. ii. 3–5. Iliad, v. 31. Iliad, v. 385. Iliad, xviii. 410. Iliad, iii. 243. Lord Derby’s translation is used in extracts from the Iliad. The MSS. read “small,” but the true reading is doubtless “tall.” Iliad, i. 527. Iliad, viii. 324. Meursius proposed to read, “at Agra.” The beams of Sol or the Sun is an emendation of Potter’s. The MSS. read “the Elean Augeas.” Odyss. xix. 163. So Liddel and Scott. Commentators are generally agreed that the epithet is an obscene one, though what its precise meaning is they can only conjecture. An obscene epithet, derived from χοῖρος, a sow, used metonymically for muliebria, and θλίβω, to press or rub. Hesiod, Works and Days, I. i. 250. Iliad, iv. 49. Plutarch, xx. Iliad, iii. v. 33. If we read χαριἐστερον, this is the only sense that can be put on the words. But if we read χαριστήριον, we may translate, “a memorial of gratified lust.” Odyss. xx. v. 351. Vulg. Sybillini, p. 253.

Pantarkes is said to have been the name of a boy loved by Phidias; but as the word signifies “all-assisting,” “all-powerful,” it might also be made to apply to Zeus. Iliad, xvi. 433. Iliad, i. v. 22; μετὰ ὸαίμονας ἄλλους. Odyss. viii. v. 266. Sibyl. Justin Martyr, Cohort. ad Græcos, p. 81; English Transl. (A.N. Lib.), p. 304. Ex. xx. 4. Ps. xcvi. 5. Ps. xxxiii. 6. Ps. viii. 4. Gal. iv. 9. Timæus. Deut. xxv. 13, 15. The Sibyl. Or Asseus, native of Asso. Il. iii. 405. Il. vi. 132. Orestes, 590. Ion, 422. Jer. xxiii. 24. Isa. xl. 12. Isa. lxiv. 1, 2. Isa. lxvi. 1. Jer. viii. 2, xxx. 20, iv. 6. Deut. xxxii. 39. Amos iv. 13. Isa. xlv. 19, 20. Isa. xlv. 21–23. Isa. xl. 18, 19. Isa. x. 10, 11. Isa. x. 14. Prov. viii. 22. Prov. xi. 6. Prov. vi. 9. Prov. vi. 11. Prov. vi. 23. Jer. x. 12. Deut. xi. 4, 13, x. 20. Ps. ii, 12, 13. Ps. iv. 3. Rom. i. 21, 23, 25. Gen. i. 1. This is made up of several passages, as Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10, 31, iii. 15. Matt. v. 18. Prov. iii. 11. Heb. xii. 21. Matt. xxv. 41, 46. Eph. iv. 17–19. Eph. v. 14. Ps. cx. 3.

Ps. xcv. 8, 9. Ps. xcv. 9–11. Ps. xcv. 7. 1 Tim. i. 14. 1 Tim. iv. 10. 2 Tim. iii. 15. 1 Tim. iii. 16, 17. Matt. iv. 17. Phil. iv. 5. Ps. xxxiv. 8, where Clem. has read Χριστὁς for χρηστὁς. Ps. xxxiv. 12. Zech. iii. 2. Iliad, ii. 315. Isa. i. 3. Isa. liv. 17. Isa. liv. 17, where Sept. reads, “ye shall be righteous.” Isa. lv. 1. 1 Cor. ii. 9. Deut. xxx. 15. Isa. i. 20. Isa. i. 20, xxxiii. 11. Minerva. Gen. i. 26. John iii. 19. Odyss. xiii. 203. A translation in accordance with the Latin version would run thus: “While a certain previous conception of divine power is nevertheless discovered within us.” But adopting that in the text the argument is: there is unquestionably a providence implying the exertion of divine power. That power is not exercised by idols or heathen gods. The only other alternative is, that it is exercised by the one self-existent God. Ps. xxiv. 1; 1 Cor. x. 26, 28. The expression “conquered by brass or iron” is borrowed from Homer (Il. viii. 534). Brass, or copper, and iron were the metals of which arms were made. Matt. vi. 20, 21. Ps. lviii. 4, 5. “They” seems to refer to sanctity and the word. Ps. lxxii. 9.

Ps. lxii. 8. Ps. lxx. 4. Ex. xx. 13–16; Deut. vi. 3. Luke vi. 29. Matt. v. 28. Gal. iii. 28, vi. 15. Iliad, v. 128. Ps. xix. 11. Ps. xxii. 23. Rom. viii. 17. Heb. ii. 11. Aratus. Heb. viii. 10–12; Jer. xxxi. 33, 34. Il. vi. 236. Eph. vi. 14–17. Isa. lviii. 9. Odys. xii. 226. Odys. xii. 184. 1 Cor. ii. 9. Eurip. Bacch. 916. Matt. xi. 28, 29, 30. Clement here draws a distinction, frequently made by early Christian writers, between the image and likeness of God. Man never loses the image of God; but as the likeness consists in moral resemblance, he may lose it, and he recovers it only when he becomes righteous, holy, and wise. Ps. lxxxii. 6. Ps. lxxiii. 1. The pædagogus. Num. vi. 9. Num. vi. 2. Ps. lxxxvi. 2, 3. Mark ii. 11. John xi. 23.

Bishop Kaye (Some Account of the Writings and Opinions of Clement of Alexandria, p. 48) translates, “receiving from man that which made man (that on account of which man was made).” But it seems more likely that Clement refers to the ideal man in the divine mind, whom he identifies elsewhere with the Logos, the ἅνθρωπος ὰπαθής, of whom man was the image. The reader will notice that Clement speaks of man as existing in the divine mind before his creation, and creation is represented by God’s seeing what He had previously within Him merely as a hidden power. John xvi. 27. John xvii. 23. Matt. xv. 14. John i. 14. Luke xx. 34. John xxi. 4, 5. Matt. xix. 14. Matt. xviii. 3. Matt. xxi. 9. Matt. xxi. 16; Ps. viii. 3. John xiii. 33. Matt. xi. 16, 17. Ps. cxiii. 18. Isa. viii. Matt. xxv. 33. Matt. x. 16. Lev. xv. 29, xii. 8; Luke ii. 24. Matt. xxiii. 37. Isa. lxv. 15, 16. Jer. v. 8. Zech. ix. 9; Gen. xlix. 11. Isa. xl. 11. Matt. xviii. 1. Theodoret explains this to mean that, as the animal referred to has only one horn, so those brought up in the practice of piety worship only one God. Matt. vi 34. Ps. v. 6. 2 Cor. xi. 2.

Eph. iv. 13–15. 1 Thess. ii. 6, 7. Isa. lxvi. 2. Rom. xvi. 19. Matt. xi. 27; Luke x. 28. Isa. lxvi. 12, 13. Gen. xxvi. 8. Isa. ix. 6. Luke vii. 28. John i. 29, 36. In allusion apparently to John viii. 35, 36. Ps. lxxxii. 6. χάρισμα. John i. 4. John v. 24. viz. the result of His will. 1 Thess. iv. 9. Eph. v. 8. φῶς, light; φώς, a man. John vi. 40. John iii. 36. Matt. ix. 29. Migne’s text has ὰποκάλυψις. The emendation ὰπόληψις is preferable. Gal. iii. 23–25. Gal. iii. 26–28. 1 Cor. xii. 13. Luke x. 21. Luke x. 21. 1 Cor. xiv. 20. 1 Cor. xiii. 11. viz. simple or innocent as a child, and foolish as a child. 1 Cor. xiii. 11. Gal. iv. 1–5. Gal. iv. 7. 1 Cor. iii. 2. Ex. iii. 8. Rev. i. 8. 1 Cor. iii. 1. 1 Cor. iii. 3. John vi. 56. 1 Cor. xiii. 12. Rom. viii. 9. 1 Cor. ii. 9. 2 Cor. xii. 2–4. Jer. ix. 23; 1 Cor. i. 31; 2 Cor. x. 17. John vi. 54. The emendation ὰπολήρησις is adopted instead of the reading in the text. John vi. 53, 54. 1 Pet. ii. 1–3. Clement here reads Χριστός, Christ, for χρηστός, gracious, in Text. Rec.

1 Cor. vi. 13. 1 Cor. iii. 2. John iv. 32–34. Matt. xx. 22, etc. John vi. 32, 33, 51. Gen. xlix. 11. 1 Cor. iii. 2. Il. xiv. 113. Il. i. 248. Ps. xix. 10. Deut. xxxii. 13, 14. Isa. vii. 15. Phil. iii. 12–14. Phil. iii. 15. John x. 11. John x. 16. παιδαγωγός. παιδευτής; Hos. v. 2. παιδαγωγία. Deut. xxxii. 10–12. Ex. xx. 1. Gen. xvii. 1, 2. Gen. xxviii. 15. Gen. xxxii. 24. Or, “against the evil one.” Gen. xxxii. 30. Gen. xlvi. 3. Ex. xxxii. 33, 34. Ex. xxxii. 33, 34. Ezek. xviii. 23, 32. Gen. xlix. 6. Deut. vi. 2. Matt. xxii. 37. Jer. i. 7. Jer. i. 5. John i. 17. John i. 3. Deut. xviii. 15. Deut. xviii. 19. Isa. xi. 1, 3, 4. Ps. cxviii. 18. Ps. ii. 9. 1 Cor. iv. 21. Ps. cx. 2. Ps. xxiii. 4. Ecclus. xxi. 7. Ps. ciii. 14. Wisd. xi. 25. John i. 1. For ἀληθείας, there are the readings ἀπαθείας and ἀτιμίας. Ecclus. xxii. 6–8. John xv. 1, 2. Ex. xx. 20. Ecclus. xxxiv. 14, 15. Isa. liii. 6. Deut. xxxii. 23–25. Ecclus. i. 27, 28. Plato, Rep. x. 617 E. Rom. iii. 5, 6. Deut. xxxii. 41, 42. Ecclus. i. 22. Amos iv. 11. Deut. xxxii. 20. Rom. xi. 22.

Matt. v. 44. John xvii. 21–23. Ex. iii. 14. John xvii. 24–26. Ex. xx. 5, 6. Matt. xx. 21, xxv. 33. Matt. xix. 17. Ecclus. xvi. 13. Ecclus. xvi. 12, 3. Luke vi. 35, 36. Matt. xix. 17. Matt. v. 45. Ps. viii. 4. Ps. ii. 4, xi. 5, ciii. 19. Matt. vi. 9. Rom. iii. 21, 22. Rom. iii. 26. Rom. vii. 12. Luke x. 22; John xvii. 25. Ecclus. vii. 25, 26. Matt. xxiii. 37. Jer. iii. 9, vii. 9, xi. 13, xxxii. 29. Ezek. ii. 6, 7. Ex. iii. 18, 19. Isa. xxix. 13. Jer. v. 8, 9. Prov. i. 7. Hos. iv. 11; “understood not” in the Septuagint. Isa. i. 2, 3. Jer. i. 16, ii. 13, 19. Or, rebuke. Isa. xxx. 1. Lowth conjectures ἐπιστομῶν or ἐπιστομίζων, instead of ἀναστομῶν. Isa. i. 4. Jer. ii. 12, 13. Lam. i. 8. H. reads δηκτικόν, for which the text has ἐπιδεικτικόν. Prov. iii. 12. Ecclus. xxxii. 21. Ps. cxli. 5. Jer. vi. 10. Jer. ix. 26. Isa. xxx. 9. Matt. xxiii. 37–39. Isa. i. 4. Nothing similar to this is found in the fourth Gospel; the reference may be to the words of the Baptist, Matt. iii. 7, Luke iii. 7. Ps. xviii. 43–45. Jer. iii. 8. Jer. v. 11, 12. Lam. i. 1, 2.

Jer. iii. 3, 4. Nahum iii. 4. Deut. xxxii. 5, 6. Isa. i. 23. Ecclus. xviii. 13, 14. Ecclus. xvi. 12. Prov. xxiii. 14. Prov. xxiii. 13. Rom. xiii. 3, 4. Gal. iv. 16. John iv. 13, 14. Matt. iii. 12; Luke iii. 17. Ezek. xxxiv. 14, 15, 16. Ezek. xxxiv. 14–16. Isa. lviii. 9. Isa. xliii. 2. Matt. xx. 28; Mark x. 45. John iv. 6. Matt. xx. 28. Here Clement gives the sense of various passages, e.g. Jer. vi., Lev. xxvi. Prov. i. 24, 25. Ps. lxxviii. 8, 10. Ps. lxxviii. 32–35. Ecclus. xxx. 8. Ps. lxxviii. 38. Ps. lxxxix. 14. Luke x. 22. Prov. viii. 4, 6. Ps. i. 1, 2. Matt. xi. 5, 6; Luke vii. 19, 22, 23. Ps. xlviii. 8. Matt. xxii. 13, xxv. 30. Ezek. xviii. xxiii. Matt. xi. 28. Prov. iii. 13. In Prov. ii. 4. 5, iii. 15, Jer. ii. 24, we have the sense of these verses. Baruch iv. 4. Baruch iii. 9. Deut. xxxi. 20. Isa. lvi. 7. Ps. i. 1–3. Ps. i. 4. Baruch iii. 13. Jer. vi. 9. Jer. vi. 16. Deut. xxx. 6. Isa. lvii. 21, xlviii. 22. Prov. i. 10–12. Ezek. xviii. 4–9. Matt. xiii. 31; Luke xiii. 19. Ex. xxxii. 6; 1 Cor. x. 7. Gal. iii. 24. Matt. xvii. 5. John i. 3.

John x. 11. Gen. i. 26. Matt. vi. 34. Ps. xlix. 12, 20. Ecclus. xxxiii. 6. Prov. xxiii. 3. 1 Cor. vi. 13. 1 Cor. vi. 13. ὄθεν, an emendation for ὁν. Love, or love-feast, a name applied by the ancients to public entertainments. Luke xiv. 8, 10. Luke xiv. 12, 13. Luke xiv. 16. 1 Cor. xiii. 7, 8. Luke xiv. 15. 1 Cor. xiii. 3. Rom. xiv. 16, 17. Wisd. vi. 19. Wisd. xvi. 17. Deut. viii. 3; Matt. iv. 4. Isa. xxii. 13. Ecclus. xviii. 32. 1 Cor. x. 20. 1 Cor. viii. 7, 8. Matt. xv. 11. 1 Cor. viii. 8. Luke xv. 11. 1 Cor. x. 27. 1 Cor. x. 25. Rom. xiv. 3. Rom. xiv. 6. 1 Cor. viii. 13. 1 Cor. ix. 14. 1 Cor. viii. 6, 11, 12. 1 Cor. v. 11. Rom. xiv. 21. Rom. xiv. 20. 1 Cor. xi. 21, 22. 1 Cor. xi. 33, 34. Literally, “slave-manners,” the conduct to be expected from slaves. 1 Cor. x. 31. Matt. xxii. 21. 1 Cor. x. 23. Matt. vi. 25, etc. Prov. xiii. 5. A bulbous root, much prized in Greece, which grew wild. Luke xxiv. 41–44. A play here on the words εὐδαίμων and δαίμων. ἀκρόδρυα, hard-shelled fruits. Acts x. 10–15. Matt. xv. 11. Gen. ix. 2, 3.

Prov. xv. 17. In allusion to the agapæ, or love-feasts. 1 Kings vi. 17–19, Septuagint. ὄνος, perhaps the hake or cod. Phil. iii. 19. 1 Tim. i. 25. Ex. xvii.; Num. xx. The exact derivation of acrothorakes is matter of doubt. But we have the authority of Aristotle and Erotian for believing that it was applied to those who were slightly drunk. Some regard the clause here as an interpolation. Ecclus. xxxi. 36. Pentheus in Euripides, Bacch. Attributed to Sophocles. Ecclus. xxx. 38. Ecclus. xxxi. 31. Prov. xxiii. 20. Prov. xxiii. 21. Prov. xxiii. 29, 30. Prov. xx. 1. ἀνθοσμίας. Some suppose the word to be derived from the name of a town: “The Anthosmian.” Amos vi. 4, 6. Ecclus. xxxi. 30. Mark xiv. 25; Matt. xxvi. 29. Matt. xi. 19. Ecclus. xxvi. 11. 1 Cor. xi. 20. τούτοις, an emendation for τούτω. Odyss. xi. 65. Iliad, i. 589. Ecclus. xxxi. 23. Shem and Japheth. See Ecclus. xxxi. 22, where, however, we have a different reading. Limpet-shaped cups. 1 Cor. vii. 29, 30. Matt. xix. 21. Baruch iii. 16–19. Or, proud. καλοῦ Hag. i. 6. 1 Tim. vi. 10. The reading ἄλυσις is here adopted. The passage is obscure. Rom. xiii. 12, 13. Ps. cl. 3–5. Col. iii. 16. Ps. xxxiii. 1–3. Eph. v. 19; Col. iii. 16.

Wisd. Sirach xxxix. 20, 23. Ps. cxlix. 3. Ps. cxlix. 1, 2. Ps. cxlix. 4. Matt. vii. 18; Luke vi. 43. Ecclus. xxi. 23. Odyss. xiv. 461. Matt. xv. 18. Eph. iv. 29. Eph. v. 3, 4. Matt. v. 22. Matt. xiii. 36. Rom. xii. 9. Gen. ix. 23. Ex. xx. 14, 17. Prov. x. 19. Ecclus. xx. 5. Ecclus. xx. 8. Ecclus. xxxi. 41. Prov. xiv. 3. Eph. v. 4. Ecclus. xiv. 1. Ecclus. ix. 12. Ecclus. ix. 13. Ecclus. xxxi. 19–21. Ecclus. xxxii. 15. Acts vi. 2. Acts xv. 23, 28, 29. Prov. x. 14. Prov. xxiv. 28; Ex. xxiii. 1. Ecclus. xxxii. 10, 11, 13. Iliad, ii. 213. Ecclus. ix. 25. Ecclus. ix. 25. Matt. xxvi. 7, etc. Luke vii. 47. Ps. xix. 5; Rom. x. 18. Ps. cxxxii. Matt. xxvi. 23. Isa. xxix. 13. John xiii. 5. 2 Cor. ii. 14–16. Ps. xlv. 9. Ecclus. xxxviii. 1, 2, 7. Prov. xvii. 6. Matt. xxvii. 29. Isa. i. 3. 1 Cor. xv. 55. Ecclus. xxxix. 17, 18, 19. Ecclus. xxxix. 31, 32. Iliad, xvi. 155. Luke xii. 35–37. John i. 5. John i. 3, 4. Prov. viii. 34. 1 Thess. v. 5–8. For obvious reasons, we have given the greater part of this chapter in the Latin version. Gen. i. 27. Deut. xiv. 7.

Rom. i. 26, 27. Jer. xii. 9. Ex. xx. 14. Jer. v. 8. Lev. xviii. 22. Lev. xviii. 20. Prov. xix. 29. Ecclus. xxiii. 4, 5, 6. Gen. ii. 23. Eph. v. 3. Ecclus. xxiii. 18, 19. Isa. xxix. 15. John i. 5. Wisd. vii. 10 is probably referred to. Matt. xxii. 30. That is, the Jewish. 1 Cor. vi. 15. Ecclus. xviii. 30. Ecclus. xix. 2, 3, 5. Chap. xi. is not a separate chapter in the Greek, but appears as part of chap. x. Luke xii. 22, 23. Luke xii. 24. Luke xii. 24. Luke xii. 27. Luke xii. 28. μετέωρος. Matt. vi. 32. Clement uses here Platonic language, δόξα meaning opinion established on no scientific basis, which may be true or may be false, and ἐπιστήμη knowledge sure and certain, because based on the reasons of things. Dan. vii. 9. Rev. vi. 9, 11. Ecclus. xi. 4. Luke vii. 25. Prodicus, of the island of Ceus. Or by a conjectural emendation of the text, “If in this we must relax somewhat in the case of women.” Various kinds of robes. Alluding to the practice of covering the fleeces of sheep with skins when the wool was very fine, to prevent it being soiled by exposure. Mark i. 6. 2 Chron. i. 8. Isa. xx. 2.

Jer. xiii. 1. Ps. civ. 2. Iliad, v. 83. Flax grown in the island of Amorgos. ὑποδεδέσθαι τῷ δεδέσθαι. “Wearing boots is near neighbour to wearing bonds.” κονίποδες. Mark i. 7; Luke iii. 16. Matt. vi. 33. 1 Cor. x. 23. Iliad, ii. 872. Ἑλλόβιον by conjecture, as more suitable to the connection than Ἑλλέβορον or Ἑλέβορον, Hellebore of the MS., though Hellebore may be intended as a comic ending. Luke vii. 19, 20. Zeph. i. 18. Logos is identified with reason; and it is by reason, or the ingenuity of man, that gold is discovered and brought to light. εἴδωλον, an appearance, an image. Hos. ii. 8. Hos. ii. 13. By mistake for Paul. Clement quotes here, as often, from memory (1 Tim. ii. 9, 10). Prov. xix. 17. Prov. x. 4. Prov. iii. 13–15. 1 Cor. ii. 9. Odyss. iv. 457. Phil. ii. 7. 1 Cor. xiii. 4. Isa. liii. 2, 3. Aristophanes, Lysistrata. Prov. ix. 18. Wealth. 1 Thess. ii. 17. Jer. iv. 30. 2 Cor. iv. 18. 1 Sam. xvi. 7. 2 Cor. v. 7. Iphigenia in Aulis, 71. Phaethon of Euripides. Gen. vi. 1, 2. Dan. vii. 9. Matt. v. 36. Ecclus. xxv. 6. Eph. iv. 20–24. Matt. x. 30.

ἐγκαταριθμημένην seems to be here used in a middle, not a passive sense, as καταριθμημένος is sometimes. 2 Cor. xiii. 5. Deut. xxiii. 17. Rom. viii. 28, 29. Lev. xix. 29. Ps. cxxxiii. 2. Ecclus. xix. 26, 27. Hesiod, Works and Days, i. 232. Of which they drink. 1 Sam. viii. 13. Ex. xxiii. 2. Ecclus. xi. 31. Ecclus. xi. 31. Ecclus. ix. 22. Eph. v. 3. Φοξός, in allusion to Thersites, to which Homer applies this epithet. Prov. xix. 17. Matt. xxv. 40. Prov. x. 4. Hes. Works and Days, ii. 371. Matt. v. 28. John i. 3. Prov. viii. 10, 11. Prov. viii. 19. Prov. xi. 24. Ps. cxii. 9. Matt. vii. 7, 8. Prov. iii. 5. 1 Kings xix. 4, 6. Luke x. 4. Prov. xiii. 8. Deut. viii. 3; Matt. iv. 4. The word used by Clement here for frugality is εὐτέλεια, and he supposes the word to mean originally “spending well.” A proper way of spending money is as good as unfailing riches, since it always has enough for all that is necessary. Euripid. Orestes, 587. Hesiod, Works and Days, i. 291. Ibid. Ibid. Jude 5, 6. Following Lowth’s conjecture of κακοφρόνων instead of that of the text, κακόφρονας. ἀνθρωπογναφεῖα. Matt. xxiii. 27. Matt. xxiii. 25, 26. Isa. iv. 4. Prov. xxxi. 19, 20, Septuagint.

Gen. xviii. 6. Gen. xxix. 9. Ibid. φενίνδα or φεννίς. The text has ἦλθεν. The true reading, doubtless, is ἤληθεν. That Pittacus exercised himself thus, is stated by Isidore of Pelusium, Diogenes, Laertius, Plutarch. Gen. xxx. 37. Not poplar, as in A. V. Gen. xviii. 8. 1 Pet. ii. 12. Plato’s words are: “The web is not to be more than a woman’s work for a month. White colour is peculiarly becoming for the gods in other things, but especially in cloth. Dyes are not to be applied, except for warlike decorations.” - PLATO, De Legibus, xii. 992. Κατὰ Λόγον. The reading in the text is κατάλογον. Rom. xiii. 14. Prov. xi. 22. Εὐτυχούσαις, for which the text has ἑντοχούσαις. Ecclus. xxi. 24. Masculine. γεγλυμμένους, written on the margin of Reg. for γεγυμνωμένους (naked) of the text. Ps. cxxxiii. 2. “Not” does not occur in the MSS. For δεδοικότες, the conjectural emendation δεδυκότες has been adopted. Φυλάσσειν, Sylburg and Bod. Reg., agrees better than μαλάσσειν with the context. 1 Cor. xi. 3. Nov. reads “Christ,” as in St. Paul, instead of “God.” 1 Tim. ii. 9. 1 Pet. iii. 1–4. In reference to Prov. xxxi. 22. Prov. xxxi. 26, 27, 28, 30, quoted from memory, and with variety of reading. Prov. xii. 4. Prov. v. 3–5, Septuagint.

We have read from Nov. σοφροσύνη for σοφροσύνης. From some comic poet. Nov. reads ὤραν ἀπολείπει. In the translation the conjecture ὤρα ἀπολείπειν is adopted. An adaptation of Prov. v. 5, 6. An imitation of Zeno’s saying, “It is better to slip with the feet than the tongue.” Quoting from memory, he has substituted ἔκκοψον for ἔξελε (Matt. v. 29). Prov. x. 10. Ecclus. xxvi. 12. Col. iii. 5, 6. Prov. ix. 13–18. τὸ ἄσχημον σχῆμα (Isa. iii. 16, 17), Sept. ά κύων, catella. The literal English rendering is coarser and more opprobrious than the original, which Helen applies to herself (Iliad, vi. 344, v. 356). 1 Pet. ii. 18. 1 Pet. iii. 8. Clement has substituted ταπεινόφρονες for φιλόφρονες (courteous). This passage has been variously amended and translated. The reading of the text has been adhered to, but ὀρθόνου has been coupled with what follows. Sylburg suggests παριούσας (passing by) instead of παριζούσας. κύβος, a die marked on all the six sides. διὰ τῶν ἀστραγάλων. The ἀστραγάλοι were dice marked on four sides only. Clement seems to use these terms here indifferently. Lowth’s conjecture of ἔρως instead of ἐρᾶ has been adopted. Lev. xi. 13, 14; Deut. xiv. 12. Ps. i. 1, Septuagint. Acts iii. 14. ἀναμιξίας adopted instead of the reading ἀμιξίας, which is plainly wrong.

λιχνευούσης on the authority of the Pal. MS. Nov. Reg. Bod. Ex. xx. 7. In allusion to the cleansing of the temple (John ii. 13–17; Matt. xxi. 12, 13; Luke xix. 45, 46). 1 Cor. xi. 5. Matt. viii. 22. 1 Cor. vi. 9, 10. Rom. xvi. 16. 1 John iv. 7. Matt. v. 13. Prov. xxvii. 14. Prov. iv. 25. 2 Cor. viii. 20, 21. Ecclus. ix. 8. Ecclus. ix. 8. 1 Pet. i. 17–19. 1 Pet. iv. 3. Ps. xxxiii. 16, 17; 1 Pet. iii. 13. Prov. x. 10, Sept. Ezek. xviii. 23. 1 Cor. ii. 9. Ps. i. 6. Isa. xlv. 3. Rom. xi. 33. Luke vi. 31. Matt. xxii. 37, 39, 40. Ex. xx.; Deut. v. Isa. i. 16, 17, 18. Where, no one knows. Isa. lviii. 7, 8, 9. Isa. i. 7, 11, 13. Isa. i. 11–13. Ps. li. 19. Not in Scripture. Luke xvii. 3, 4. Prov. xiii. 11. 1 Pet. iv. 8. Matt. xxii. 21; Mark xii. 17; Luke xx. 28. In Jer. vii. 22, 23, and Zech. viii. we find the substance of what Clement gives here. Isa. v. 20, 21. Luke xiv. 11, xviii. 14. Prov. xvi. Sept. Matt. v. 40; Luke vi. 27–29. Matt. xxi. 22. Prov. xiii. 24. Luke xi. 43. Matt. xxv. 34–36, 40, 46.

ὸι ἐμαυτοῦ. The reading here adopted is found in Bod. and Reg. φρόνιμοι, not found in Eph. v. 1. Eph. iv. 25–29, v. 1, 2, 22, 25, vi. 1, 4–9. Gal. v. 25, 26, vi. 2, 7, 9. 1 Thess. v. 13–15, 19–22. Col. iv. 2, 5, 6. 1 Tim. iv. 6–8. 1 Tim. vi. 2. That is, he who undertakes the instruction of those that are full-grown, as Clement does in the Stromata. 1 John ii. 2–6. Iliad, xviii. 483–485; spoken of Vulcan making the shield of Achilles. Phil. ii. 15. Αιῶνες, “celestial spirits and angels.” - GRABE, in a note on Bull’s Defence of the Nicene Creed. The translator has done what he could to render this hymn literally. He has been obliged, however, to add somewhat to it in the way of expansion, for otherwise it would have been impossible to secure anything approaching the flow of English versification. The original is in many parts a mere string of epithets, which no ingenuity could render in rhymed verse without some additions. Or, “ships:” νηῶν, instead of νηπίων, has been suggested as better sense and better metre. Or, “rejoicing in eternity.” By altering the punctuation, we can translate thus: “Guide, O holy King, Thy children safely along the footsteps of Christ.”

The word used here is ψάλωμεν, originally signifying, “Let us celebrate on a stringed instrument.” Whether it is so used here or not, may be matter of dispute. Prov. ii. 1, 2. Prov. iii. 1. Matt. xiii. 13. Matt. xviii. 32; Luke xix. 22; Matt. xxv. 30. 2 Tim. ii. 1, 2. Gal. vi. 8, 9. 2 Cor. vi. 4, 10, 11. 1 Tim. v. 21. 1 Cor. xi. 27, 28. 1 Thess. ii. 5, 6, 7. Matt. ix. 37, 38; Luke x. 2. John vi. 27. Matt. vi. 9. 1 Cor. iii. 8, 9. Isa. vii. 9. Gal. vi. 10. Ps. li. 9–14. i.e. perfect men. Isa. lv. 1. Prov. v. 15. 1 Cor. xi. 31, 32. “You” is the reading of New Testament. The first probably Tatian, the second Theodotus. Most likely Pantænus, master of the catechetical school in Alexandria, and the teacher of Clement. Prov. xxix. 3. Matt. v. 15; Mark iv. 21. John v. 17, 19. Luke viii. 16, xi. 33. Eph. iv. 11, 12. 1 Cor. ix. 20, 21. Col. i. 28. Adopting the emendation γλυκύ τι instead of γλυκύτητι. 1 Cor. i. 22. Matt. viii. 20; Luke ix. 58. Job v. 13; 1 Cor. iii. 19, 20; Ps. xciv. 11. Isa. xxix. 14; 1 Cor. i. 19. Dan. ii. 27, 28. Ex. xxxi. 2–5.

Ex. xxxi. 6. Ex. xxviii. 3. Eph. iii. 10; Heb. i. 1. Ecclus. i. 1. Prov. ii. 3–5. Prov. iii. 23. Gal. iii. 24. Prov. iv. 8, 9. Prov. iv. 10, 11, 21. Prov. iv. 18. Matt. xxiii. 37; Luke xiii. 34. Prov. v. 2, 3, 5, 8, 9, 11, 20. Philo Judæus, On seeking Instruction, 435. See Bohn’s translation, ii. 173. Quoted from Philo with some alterations. See Bohn’s translation, vol. ii. p. 173. See Philo, Meeting to seek Instruction, Bohn’s translation, vol. ii. 160. Bohn’s trans. vol. ii. 161. Prov. v. 20. Philo, On meeting to seek Knowledge, near beginning. Philo, in the book above cited, interprets “Israel,” “seeing God.” From this book all the instances and etymologies occurring here are taken. Gen. xvi. 6. Prov. iii. 11, 12; Heb. xii. 5, 6. John xiv. 6. Prov. vi. 6, 8. Matt. vi. 6; John iv. 23. Heb. v. 14. Prov. x. 12, 17. Prov. x. 19. Something seems wanting to complete the sense. Rom. iv. John vii. 17. Ps. cxviii. 19. Ps. cxviii. 20. ἐπιχείρημα. 1 Tim. vi. 3–5. Phœnissæ, 474, 475. Where, nobody knows. Eph. iv. 14. Tit. i. 10. Matt. v. 13. Gal. v. 26. Plato, Crito, 34. The empirics were a class of physicians who held practice to be the one thing essential.

Prov. xxii. 20, 21. The Septuagint and Hebrew both differ from the reading here. John i. 3. A victory disastrous to the victor and the vanquished. Ps. xlix. 9, 10, Sept. Ecclus. xix. 22. Prov. xiv. 6. Prov. x. 31. Plato’s Politicus, p. 261. Plato’s Theætetus, p. 184 c. The story of Œdipus being a myth. The possessor of true divine knowledge. 2 Tim. ii. 14, 16, 17. 1 Cor. iii. 19, 20. Jer. ix. 23, 24. 2 Cor. i. 9,10; 1 Cor. ii. 5, 15. Col. ii. 4, 8. Col. ii. 8. Acts xvii. 18. The apostle says “foolish,” 2 Tim. ii. 23. Matt. vii. 7. Col. ii. 4. Col. ii. 6, 7. Col. ii. 8. i.e. of the gospel. Phil. i. 9, 10. Gal. iv. 3, 1, 2. Gen. xxi. 10; Gal. iv. 30. Heb. v. 14. Heb. v. 13. 1 Thess. v. 21. Prov. xv. 14. The substance of these remarks is found in Prov. ii. 1 Cor. iv. 19, 20. 1 Cor. viii. 1, 2, 3. Matt. vii. 6. 1 Cor. ii, 14. Matt. x. 27. Namely Jesus: John viii. 12. We have adopted the translation of Potter, who supposes a reference to the fate of Pentheus. Perhaps the translation should be: “excluding Christ, as the apartments destined for women exclude the man” [all males].

Eccles. i. 16, 17, 18. Eccles. vii. 13, according to Sept. Prov. viii. 9, 10, 11. Tit. i. 12, 13. 1 Cor. xv. 32, 33. “Nequid nimis.” Μηδὲν ἄγαν. Odyss. ix. 351. Μελέτη πάντα κάθαιρεῖ. Or Eubulus. ὁμακοεῖον. Greece is ample, O Cebes, in which everywhere there are good men; and many are the races of the barbarians, over all of whom you must search, seeking such a physician, sparing neither money nor pains. - Phædo, p. 78 A. This sense is obtained by the omission of μόνους from the text, which may have crept in in consequence of occurring in the previous text, to make it agree with what Plato says, which is, “And both among Greeks and barbarians, there are many who have shown many and illustrious deeds, generating virtue of every kind, to whom many temples on account of such sons are raised.” - Symp. p. 209 E. Plato, Timæus, p. 47 A. A mistake of Clement for The Republic. Timæus, p. 22 B. About which the learned have tortured themselves greatly. The reference is doubtless here to some pillar inscribed with what was deemed a writing of importance. But as to Acicarus nothing is known. Otherwise Zaratus, or Zabratus, or Zaras, who, Huet says, was Zoroaster. Adopting Lowth’s emendation, Σιβύλλην φάναι.

Or, according to the reading in Pausanias, and the statement of Plutarch, “who was the daughter of Poseidon.” Or Samanæi. Altered for Ἀλλόβιοι in accordance with the note of Montacutius, who cites Strabo as an authority for the existence of a sect of Indian sages called Hylobii, ὐλόβιοι - Silvicolæ. Βούττα. Cæsar, Gallic War, book i. chap. 50. Sozomen also calls Philo a Pythagorean. νάβλα and ναύλα; Lat. nablium; doubtless the Hebrew נֵבֶל (psaltery, A.V.), described by Josephus as a lyre or harp of twelve strings (in Ps. xxxiv. it is said ten), and played with the fingers. Jerome says it was triangular in shape. ἀυτόχθων, Eusebius. The text has αὐτοσχεὸιον, off-hand. Literally, fist-straps, the cæstus of the boxers. σαμβύκη, a triangular lyre with four strings. “King of the Egyptians” in the MSS. of Clement. The correction is made from Eusebius, who extracts the passage. 1 Cor. xiv. 9, 10, 11, 13. By one or other of the parties in the case, it being a practice of advocates in ancient times to compose speeches which the litigants delivered. John x. 8. Prov. ix. 3. John viii. 44. Clement reads πρόγνωσιν for πρόθεσιν. Eph. iii. 10, 11. Ex. xxviii. 3. 1 Cor. ii. 13. John i. 16. John vii. 16, 18. 2 Tim. iii. 2. Or, “inquirers.” 1 Cor. i. 19, 20.

1 Cor. i. 21–24; where the reading is Θεόν, not Αὐτόν. Tit. ii. 14. Acts ii. 41. Isa. i. 19. Eph. iv. 24, 25, 27–29. Acts xvii. 22–28. Acts xxvi. 17, 18. Viz., “The Unknown God.” There is no such utterance in the Demodocus. But in the Amatores, Basle Edition, p. 237, Plato says: “But it is not so, my friend; nor is it philosophizing to occupy oneself in the arts, nor lead a life of bustling meddling activity, nor to learn many things: but it is something else. Since I, at least, would reckon this a reproach; and that those who devote themselves to the arts ought to be called mechanics.” According to the emendation of Menagius: “ὡς ἄρα ἡ πολυμάθεια νόον οὐχι διδάσκει.” Adopting the emendations, δεῖ ἐπιστήμης instead of δι’ ἐπιστήμης, and τἀγαθῶν for τἀγαθοῦ, omitting ὡσπερ. προαναφώνησις. συνεκφώνησις. 1 Cor. xiii. 12. Prov. xi. 21. Prov. xi. 24. Prov. xxvii. 25, 26. Prov. xxvii. 23. Rom. ii. 14, 16. Prov. xxvii. 10. Prov. ix. 12. Prov. ix. 17. ἰερα γράμματα (2 Tim. iii. 15), translated in A. V. “sacred scriptures;” also in contradistinction to the so-called sacred letters of the Egyptians, Chaldeans, etc. 1 Cor. i. 24. Prov. xxi. 11. John vii. 18.

The deficiencies of the text in this place have been supplied from Eusebius’ Chronicles. i.e. Solon, in his conversation with the Egyptian priests. πόλει, “city,” is not in Plato. ἐπομβρια. Chushan-rishathaim; Judg. iii. 8. Othniel. Eglon. Ehud. Jabin. Abinoam; Judg. iv. 6. Sic. Θωλεᾶς may be the right reading instead of Βωλεᾶς. But Judg. x. 1 says Tola, the son of Puah, the son of Dodo. Ibzan, A.V., Judg. xii. 8; Ὰβαισσάν, Septuagint. According to Judg. xii. 11, Elon the Zebulonite succeeded Ibzan. Not mentioned in Scripture. Sic. See 1 Kings xiii. 1, 2. The text has ἐπὶ Ῥοβοὰμ, which, if retained, must be translated, “in the reign of Roboam.” But Jeroboam was probably the original reading. Asa. So Lowth corrects the text, which has five. Supposed to be “son of Oded” or “Adad,” i.e. Azarias. i.e. of Ochozias. Athalia. She was slain in the seventh year of her reign. Not of her brother, but of her son Ahaziah, all of whom she slew except Joash. Clement is wrong in asserting that Amos the prophet was the father of Isaiah. The names are written differently in Hebrew, though the same in Greek. By a strange mistake Hosea king of Israel is reckoned among the kings of Judah. Lev. xxvi. 30. 2 Kings xxiii. 22. 2 Kings xxii. 8. Huldah. Zephaniah.

ὁ Ἰωσίου, the reading of the text, is probably corrupt. Josias. ὁ καὶ Ἰωάχας, instead of which the text has καὶ Ἰωάχας. The names, however, were not the same. The name of the latter was Jehoiachin. The former in Hebrew is written יהויקים, the latter יהויכין. By copyists they were often confounded, as here by Clement. Lowth supplies Ἰεζεκιὴλ, which is wanting in the text. He was a contemporary of Jeremiah, but was killed before the time of Zedekiah by Joachin. Jer. xxvi. 20. Habakkuk. Juba. Malachi, my angel or messenger. On account of killing the serpent, as is related in the apocryphal book, “Bel and the Dragon, or Serpent.” Dan. ix. 24–27. The text has David. Hiram or Huram was his name (1 Kings vii. 13, 40). Clement seems to have mistaken the words ὑπὲρ ὦν occurring in the epistle referred to for a proper name. Such, according to Harpocration, was the title of this work. In the text it is called Τριγράμμοι. Suidas calls it Τριασμαί. The passage seems incomplete. The bearing of the date of the building of Thasos on the determination of the age of Archilochus, may be, that it was built by Telesiclus his son. Called so because he sojourned at Athens. His birthplace was Acarnania. Another reading is Τιμοθεος; Sylburgius conjectures Τιμόξενος.

The text has Φυτὼ, which Sylburgius conjectures has been changed from Πυθώ. Plato’s Theages, p. 93. i.e. of Io, the daughter of Inachus. For Βαβυλῶνος, βασιλέων has been substituted. In an old chronologist, as quoted by Clement elsewhere, the latter occurs; and the date of the expulsion of the kings harmonizes with the number of years here given, which that of the destruction of Babylon does not. Gen. xlvi. 27. Luke iii. 1, 2, 23. Isa, lxi. 1, 2. Dan. viii. 13, 14. Dan. xii. 12. Dan. xii. 11, 12. Matt. i. 17. This is the account given by Philo, of whose book on the life of Moses this chapter is an epitome, for the most part in Philo’s words. “He was the seventh in descent from the first, who, being a foreigner, was the founder of the whole Jewish race.” - PHILO. Acts vii. 22. Adopting the reading φιλοσοφίαν ἀΐξας instead of φύσιν ἄξας. Acts v. 1. Or Chenephres. Not in Scripture. The reference may be to Matt. vi. 33. Phil. ii. 10, 11. ὰ privative, and πολλοί, many. “I am,” A.V.; Ex. iii. 13. From the ancient derivation of this word from θεός. Gal. iii. 19, 23, 24. John x. 11. 1 Cor. i. 24. 1 Cor. xi. 32. Ps. cxviii. 18. Deut. viii. 2, 3, 5, 11.

CLEMENT OF ALEXANDRIA. TRANSLATED BY THE REV. WILLIAM WILSON, M.A., MUSSELBURGH.

EDINBURGH: T. & T. CLARK, 38, GEORGE STREET. LONDON: HAMILTON & CO. DUBLIN: JOHN ROBERTSON & CO. MDCCCLXIX. CONTENTS. THE MISCELLANIES.

CHAP. PAGE 1. Introductory, 1 2. The Knowledge of God can be attained only through Faith, 3 3. Faith not a product of Nature, 6 4. Faith the foundation of all Knowledge, 8 5. He proves by several examples that the Greeks drew from the Sacred Writers, 12 6. The Excellence and Utility of Faith, 16 7. The Utility of Fear. Objections Answered, 20 8. The Vagaries of Basilides and Valentinus as to Fear being the Cause of Things, 22 9. The Connection of the Christian Virtues, 26 10. To what the Philosopher applies himself, 29 11. The Knowledge which comes through Faith the Surest of All, 30 12. Twofold Faith, 33 13. On First and Second Repentance, 35 14. How a Thing may be Involuntary, 37 15. On the different kinds of Voluntary Actions, and the Sins thence proceeding, 38 16. How we are to explain the passages of Scripture which ascribe to God Human Affections, 43 17. On the various kinds of Knowledge, 45 18. The Mosaic Law the fountain of all Ethics, and the source from which the Greeks drew theirs, 47 19. The true Gnostic is an imitator of God, especially in Beneficence, 57 20. The true Gnostic exercises Patience and Self-restraint, 60 21. Opinions of various Philosophers on the Chief Good, 71

22. Plato’s Opinion, that the Chief Good consists in assimilation to God, and its agreement with Scripture, 74 23. On Marriage, 78

1. Basilidis Sententiam de Continentia et Nuptiis refutat, 84 2. Carpocratis et Epiphanis Sententiam de Feminarum Communitate refutat, 86 3. Quatenus Plato aliique e veteribus præiverint Marcionitis aliisque Hæreticis, qui a Nuptiis ideo abstinent quia Creaturam malam existimant et nasci Homines in Pœnam opinantur, 89 4. Quibus prætextibus utantur Hæretici ad omnis generis licentiam et libidinem exercendam, 95 5. Duo genera Hæreticorum notat: prius illorum qui omnia omnibus licere pronuntiant, quos refutat, 102 6. Secundum genus Hæreticorum aggreditur, illorum scilicet qui ex impia de deo omnium conditore Sententia, Continentiam exercent, 105 7. Qua in re Christianorum Continentia eam quam sibi vindicant Philosophi antecellat, 110 8. Loca S. Scripturæ ab Hæreticis in vituperium Matrimonii adducta explicat; et primo verba Apostoli Rom. vi. 14, ab Hæreticorum perversa interpretatione vindicat, 112 9. Dictum Christi ad Salomen exponit, quod tanquam in vituperium Nuptiarum prolatum Hæretici allegabant, 113 10. Verba Christi Matt. xviii. 20, mystice exponit, 116 11. Legis et Christi mandatum de non Concupiscendo exponit, 117 12. Verba Apostoli 1 Cor. vii. 5, 39, 40, aliaque S. Scripturæ loca eodem spectantia explicat, 121 13. Julii Cassiani Hæretici verbis respondet; item loco quem ex Evangelio Apocrypho idem adduxerat, 128 14. 2 Cor. xi. 3, et Eph. iv. 24, exponit, 129 15. 1 Cor. vii. 1; Luc. xiv. 26; Isa. lvi. 2, 3, explicat, 130

16. Jer. xx. 14; Job xiv. 3; Ps. l. 5; 1 Cor. ix. 27, exponit, 132 17. Qui Nuptias et Generationem malas asserunt, ii et dei Creationem et ipsam evangelii Dispensationem vituperant, 133 18. Duas extremas Opiniones esse vitandas: primam illorum qui Creatoris odio a Nuptiis abstinent; alteram illorum qui hinc occasionem arripiunt nefariis libidinibus indulgendi, 135

1. Order of Contents, 139 2. The meaning of the name Stromata [Miscellanies], 140 3. The true Excellence of Man, 142 4. The Praises of Martyrdom, 145 5. On Contempt for Pain, Poverty, and other external things, 148 6. Some points in the Beatitudes, 150 7. The Blessedness of the Martyr, 158 8. Women as well as Men, Slaves as well as Freemen, Candidates for the Martyr’s Crown, 165 9. Christ’s Sayings respecting Martyrdom, 170 10. Those who offered themselves for Martyrdom reproved, 173 11. The objection, Why do you suffer if God cares for you, answered, 174 12. Basilides’ idea of Martyrdom refuted, 175 13. Valentinian’s Vagaries about the Abolition of Death refuted, 179 14. The Love of All, even of our Enemies, 182 15. On avoiding Offence, 183 16. Passages of Scripture respecting the Constancy, Patience, and Love of the Martyrs, 184 17. Passages from Clement’s Epistle to the Corinthians on Martyrdom, 187 18. On Love, and the repressing of our Desires, 190 19. Women as well as Men capable of Perfection, 193 20. A Good Wife, 196 21. Description of the Perfect Man, or Gnostic, 199 22. The true Gnostic does Good, not from fear of Punishment or hope of Reward, but only for the sake of Good itself, 202 23. The same subject continued, 207

24. The reason and end of Divine Punishments, 210 25. True Perfection consists in the Knowledge and Love of God, 212 26. How the Perfect Man treats the Body and the Things of the World, 215

1. On Faith, 220 2. On Hope, 228 3. The objects of Faith and Hope perceived by the Mind alone, 229 4. Divine Things wrapped up in Figures both in the Sacred and in Heathen Writers, 232 5. On the Symbols of Pythagoras, 236 6. The Mystic Meaning of the Tabernacle and its Furniture, 240 7. The Egyptian Symbols and Enigmas of Sacred Things, 245 8. The use of the Symbolic Style by Poets and Philosophers, 247 9. Reasons for veiling the Truth in Symbols, 254 10. The opinion of the Apostles on veiling the Mysteries of the Faith, 257 11. Abstraction from Material Things necessary in order to attain to the true Knowledge of God, 261 12. God cannot be embraced in Words or by the Mind, 267 13. The Knowledge of God a Divine Gift, according to the Philosophers, 270 14. Greek Plagiarisms from the Hebrews, 274

1. Plan, 302 2. The subject of Plagiarisms resumed. The Greeks plagiarized from one another, 304 3. Plagiarism by the Greeks of the Miracles related in the Sacred Books of the Hebrews, 319 4. The Greeks drew many of their Philosophical Tenets from the Egyptian and Indian Gymnosophists, 323 5. The Greeks had some Knowledge of the true God, 326 6. The Gospel was preached to Jews and Gentiles in Hades, 328 7. What true Philosophy is, and whence so called, 335 8. Philosophy is Knowledge given by God, 339 9. The Gnostic free of all Perturbations of the Soul, 344 10. The Gnostic avails himself of the help of all Human Knowledge, 349 11. The Mystical Meanings in the proportions of Numbers, Geometrical Ratios, and Music, 352 12. Human Nature possesses an adaptation for Perfection; the Gnostic alone attains it, 359 13. Degrees of Glory in Heaven corresponding with the Dignities of the Church below, 365 14. Degrees of Glory in Heaven, 366 15. Different Degrees of Knowledge, 371 16. Gnostic Exposition of the Decalogue, 383 17. Philosophy conveys only an imperfect Knowledge of God, 393 18. The use of Philosophy to the Gnostic, 401

1. The Gnostic a true Worshipper of God, and unjustly calumniated by Unbelievers as an Atheist, 406 2. The Son the Ruler and Saviour of All, 409 3. The Gnostic aims at the nearest Likeness possible to God and His Son, 414 4. The Heathens made Gods like themselves, whence springs all Superstition, 421 5. The Holy Soul a more excellent Temple than any Edifice built by Man, 424 6. Prayers and Praise from a Pure Mind, ceaselessly offered, far better than Sacrifices, 426 7. What sort of Prayer the Gnostic employs, and how it is heard by God, 431 8. The Gnostic so addicted to Truth as not to need to use an Oath, 442 9. Those who teach others, ought to excel in Virtues, 444 10. Steps to Perfection, 446 11. Description of the Gnostic’s Life, 449 12. The true Gnostic is Beneficent, Continent, and despises Worldly Things, 455 13. Description of the Gnostic continued, 466 14. Description of the Gnostic furnished by an Exposition of 1 Cor. vi. 1, etc., 468 15. The objection to join the Church on account of the diversity of Heresies answered, 472 16. Scripture the Criterion by which Truth and Heresy are distinguished, 476 17. The Tradition of the Church prior to that of the Heresies, 485

18. The Distinction between Clean and Unclean Animals in the Law symbolical of the Distinction between the Church, and Jews, and Heretics, 488

1. The object of Philosophical and Theological Inquiry - the Discovery of Truth, 490 2. The necessity of Perspicuous Definition, 491 3. Demonstration defined, 492 4. To prevent Ambiguity, we must begin with clear Definition, 496 5. Application of Demonstration to Sceptical Suspense of Judgment, 500 6. Definitions, Genera, and Species, 502 7. On the Causes of Doubt or Assent, 505 8. The Method of classifying Things and Names, 506 9. On the different kinds of Causes, 508 INDEXES - Index of Texts, 515 Index of Subjects, 525 THE MISCELLANIES.

INTRODUCTORY. As Scripture has called the Greeks pilferers of the Barbarian philosophy, it will next have to be considered how this may be briefly demonstrated. For we shall not only show that they have imitated and copied the marvels recorded in our books; but we shall prove, besides, that they have plagiarized and falsified (our writings being, as we have shown, older) the chief dogmas they hold, both on faith and knowledge and science, and hope and love, and also on repentance and temperance and the fear of God, - a whole swarm, verily, of the virtues of truth.

Whatever the explication necessary on the point in hand shall demand, shall be embraced, and especially what is occult in the Barbarian philosophy, the department of symbol and enigma; which those who have subjected the teaching of the ancients to systematic philosophic study have affected, as being in the highest degree serviceable, nay, absolutely necessary to the knowledge of truth. In addition, it will in my opinion form an appropriate sequel to defend those tenets, on account of which the Greeks assail us, making use of a few scriptures, if perchance the Jew also may listen and be able quietly to turn from what he has believed to Him on whom he has not believed. The ingenuous among the philosophers will then with propriety be taken up in a friendly exposure both of their life and of the discovery of new dogmas, not in the way of our avenging ourselves on our detractors (for that is far from being the case with those who have learned to bless those who curse, even though they needlessly discharge on us words of blasphemy), but with a view to their conversion; if by any means these adepts in wisdom may feel ashamed, being brought to their senses by barbarian demonstration; so as to be able, although late, to see clearly of what sort

are the intellectual acquisitions for which they make pilgrimages over the seas. Those they have stolen are to be pointed out, that we may thereby pull down their conceit; and of those on the discovery of which through investigation they plume themselves, the refutation will be furnished. By consequence, also we must treat of what is called the curriculum of study - how far it is serviceable; and of astrology, and mathematics, and magic, and sorcery. For all the Greeks boast of these as the highest sciences. “He who reproves boldly is a peacemaker.” We have often said already that we have neither practised nor do we study the expressing ourselves in pure Greek; for this suits those who seduce the multitude from the truth. But true philosophic demonstration will contribute to the profit not of the listeners’ tongues, but of their minds. And, in my opinion, he who is solicitous about truth ought not to frame his language with artfulness and care, but only to try to express his meaning as he best can. For those who are particular about words, and devote their time to them, miss the things. It is a feat fit for the gardener to pluck without injury the rose that is growing among the thorns; and for the craftsman to find out the pearl buried in

the oyster’s flesh. And they say that fowls have flesh of the most agreeable quality, when, through not being supplied with abundance of food, they pick their sustenance with difficulty, scraping with their feet. If any one, then, speculating on what is similar, wants to arrive at the truth [that is] in the numerous Greek plausibilities, like the real face beneath masks, he will hunt it out with much pains. For the power that appeared in the vision to Hermas said, “Whatever may be revealed to you, shall be revealed.”

THE KNOWLEDGE OF GOD CAN BE ATTAINED ONLY THROUGH FAITH.

“Be not elated on account of thy wisdom,” say the Proverbs. “In all thy ways acknowledge her, that she may direct thy ways, and that thy foot may not stumble.” By these remarks he means to show that our deeds ought to be conformable to reason, and to manifest further that we ought to select and possess what is useful out of all culture. Now the ways of wisdom are various that lead right to the way of truth. Faith is the way. “Thy foot shall not stumble” is said with reference to some who seem to oppose the one divine administration of Providence. Whence it is added, “Be not wise in thine own eyes,” according to the impious ideas which revolt against the administration of God. “But fear God,” who alone is powerful. Whence it follows as a consequence that we are not to oppose God. The sequel especially teaches clearly, that “the fear of God is departure from evil;” for it is said, “and depart from all evil.” Such is the discipline of wisdom (“for whom the Lord loveth He chastens”), causing pain in order to produce understanding, and restoring to peace and immortality. Accordingly, the Barbarian philosophy, which we follow, is in reality perfect and true. And so it is said in the book of Wisdom: “For

He hath given me the unerring knowledge of things that exist, to know the constitution of the world,” and so forth, down to “and the virtues of roots.” Among all these he comprehends natural science, which treats of all the phenomena in the world of sense. And in continuation, he alludes also to intellectual objects in what he subjoins: “And what is hidden or manifest I know; for Wisdom, the artificer of all things, taught me.” You have, in brief, the professed aim of our philosophy; and the learning of these branches, when pursued with right course of conduct leads through Wisdom, the artificer of all things, to the Ruler of all, - a Being difficult to grasp and apprehend, ever receding and withdrawing from him who pursues. But He who is far off has - oh ineffable marvel! - come very near. “I am a God that draws near,” says the Lord. He is in essence remote; “for how is it that what is begotten can have approached the Unbegotten?” But He is very near in virtue of that power which holds all things in its embrace. “Shall one do aught in secret, and I see him not?” For the power of God is always present, in contact with us, in the exercise of inspection, of beneficence, of instruction. Whence Moses, persuaded that God is

not to be known by human wisdom, said, “Show me Thy glory;” and into the thick darkness where God’s voice was, pressed to enter - that is, into the inaccessible and invisible ideas respecting Existence. For God is not in darkness or in place, but above both space and time, and qualities of objects. Wherefore neither is He at any time in a part, either as containing or as contained, either by limitation or by section. “For what house will ye build to me?” saith the Lord. Nay, He has not even built one for Himself, since He cannot be contained. And though heaven be called His throne, not even thus is He contained, but He rests delighted in the creation.

It is clear, then, that the truth has been hidden from us; and if that has been already shown by one example, we shall establish it a little after by several more. How entirely worthy of approbation are they who are both willing to learn, and able, according to Solomon, “to know wisdom and instruction, and to perceive the words of wisdom, to receive knotty words, and to perceive true righteousness,” there being another [righteousness as well], not according to the truth, taught by the Greek laws, and by the rest of the philosophers. “And to direct judgments,” it is said - not those of the bench, but he means that we must preserve sound and free of error the judicial faculty which is within us - “That I may give subtlety to the simple, to the young man sense and understanding.” “For the wise man,” who has been persuaded to obey the commandments, “having heard these things, will become wiser” by knowledge; and “the intelligent man will acquire rule, and will understand a parable and a dark word, the sayings and enigmas of the wise.” For it is not spurious words which those inspired by God and those who are gained over by them adduce, nor is it snares in which the most of the sophists entangle the young, spending their time on

nought true. But those who possess the Holy Spirit “search the deep things of God,” - that is, grasp the secret that is in the prophecies. “To impart of holy things to the dogs” is forbidden, so long as they remain beasts. For never ought those who are envious and perturbed, and still infidel in conduct, shameless in barking at investigation, to dip in the divine and clear stream of the living water. “Let not the waters of thy fountain overflow, and let thy waters spread over thine own streets.” For it is not many who understand such things as they fall in with; or know them even after learning them, though they think they do, according to the worthy Heraclitus. Does not even he seem to thee to censure those who believe not? “Now my just one shall live by faith,” the prophet said. And another prophet also says, “Except ye believe, neither shall ye understand.” For how ever could the soul admit the transcendental contemplation of such themes, while unbelief respecting what was to be learned struggled within? But faith, which the Greeks disparage, deeming it futile and barbarous, is a voluntary preconception, the assent of piety - “the subject of things hoped for, the evidence of things not seen,” according to the divine apostle. “For hereby,” pre-eminently, “the elders obtained a

good report. But without faith it is impossible to please God.” Others have defined faith to be a uniting assent to an unseen object, as certainly the proof of an unknown thing is an evident assent. If then it be choice, being desirous of something, the desire is in this instance intellectual. And since choice is the beginning of action, faith is discovered to be the beginning of action, being the foundation of rational choice in the case of any one who exhibits to himself the previous demonstration through faith. Voluntarily to follow what is useful, is the first principle of understanding. Unswerving choice, then, gives considerable momentum in the direction of knowledge. The exercise of faith directly becomes knowledge, reposing on a sure foundation. Knowledge, accordingly, is defined by the sons of the philosophers as a habit, which cannot be overthrown by reason. Is there any other true condition such as this, except piety, of which alone the Word is teacher? I think not. Theophrastus says that sensation is the root of faith. For from it the rudimentary principles extend to the reason that is in us, and the understanding. He who believeth then the divine Scriptures with sure judgment, receives in the voice of God, who bestowed the Scripture, a demonstration that cannot be impugned. Faith, then, is

not established by demonstration. “Blessed therefore those who, not having seen, yet have believed.” The Siren’s songs exhibiting a power above human, fascinated those that came near, conciliating them, almost against their will, to the reception of what was said.

FAITH NOT A PRODUCT OF NATURE. Now the followers of Basilides regard faith as natural, as they also refer it to choice, [representing it] as finding ideas by intellectual comprehension without demonstration; while the followers of Valentinus assign faith to us, the simple, but will have it that knowledge springs up in their own selves (who are saved by nature) through the advantage of a germ of superior excellence, saying that it is as far removed from faith as the spiritual is from the animal. Further, the followers of Basilides say that faith as well as choice is proper according to every interval; and that in consequence of the supramundane selection mundane faith accompanies all nature, and that the free gift of faith is conformable to the hope of each. Faith, then, is no longer the direct result of free choice, if it is a natural advantage.

Nor will he who has not believed, not being the author [of his unbelief], meet with a due recompense; and he that has believed is not the cause of his belief]. And the entire peculiarity and difference of belief and unbelief will not fall under either praise or censure, if we reflect rightly, since there attaches to it the antecedent natural necessity proceeding from the Almighty. And if we are pulled like inanimate things by the puppet-strings of natural powers, willingness and unwillingness, and impulse, which is the antecedent of both, are mere redundancies. And for my part, I am utterly incapable of conceiving such an animal as has its appetencies, which are moved by external causes, under the dominion of necessity. And what place is there any longer for the repentance of him who was once an unbeliever, through which comes forgiveness of sins? So that neither is baptism rational, nor the blessed seal, nor the Son, nor the Father. But God, as I think, turns out to be the distribution to men of natural powers, which has not as the foundation of salvation voluntary faith.

FAITH THE FOUNDATION OF ALL KNOWLEDGE. But we, who have heard by the Scriptures that self-determining choice and refusal have been given by the Lord to men, rest in the infallible criterion of faith, manifesting a willing spirit, since we have chosen life and believe God through His voice. And he who has believed the Word knows the matter to be true; for the Word is truth. But he who has disbelieved Him that speaks, has disbelieved God.

“By faith we understand that the worlds were framed by the word of God, so that what is seen was not made of things which appear,” says the apostle. “By faith Abel offered to God a fuller sacrifice than Cain, by which he received testimony that he was righteous, God giving testimony to him respecting his gifts; and by it he, being dead, yet speaketh,” and so forth, down to “than enjoy the pleasures of sin for a season.” Faith having, therefore, justified these before the law, made them heirs of the divine promise. Why then should I review and adduce any further testimonies of faith from the history in our hands? “For the time would fail me were I to tell of Gideon, Barak, Samson, Jephtha, David, and Samuel, and the prophets,” and what follows. Now, inasmuch as there are four things in which the truth resides - Sensation, Understanding, Knowledge, Opinion, - intellectual apprehension is first in the order of nature; but in our case, and in relation to ourselves, Sensation is first, and of Sensation and Understanding the essence of Knowledge is formed; and evidence is common to Understanding and Sensation. Well, Sensation is the ladder to Knowledge; while Faith, advancing over the pathway of the objects of sense, leaves Opinion behind, and speeds to things free of deception, and reposes in the truth.

Should one say that Knowledge is founded on demonstration by a process of reasoning, let him hear that first principles are incapable of demonstration; for they are known neither by art nor sagacity. For the latter is conversant about objects that are susceptible of change, while the former is practical solely, and not theoretical. Hence it is thought that the first cause of the universe can be apprehended by faith alone. For all knowledge is capable of being taught; and what is capable of being taught is founded on what is known before. But the first cause of the universe was not previously known to the Greeks; neither, accordingly, to Thales, who came to the conclusion that water was the first cause; nor to the other natural philosophers who succeeded him, since it was Anaxagoras who was the first who assigned to Mind the supremacy over material things. But not even he preserved the dignity suited to the efficient cause, describing as he did certain silly vortices, together with the inertia and even foolishness of Mind. Wherefore also the Word says, “Call no man master on earth.” For knowledge is a state of mind that results from demonstration; but Faith is a grace which from what is indemonstrable conducts to what is universal and simple, what is neither with matter,

nor matter, nor under matter. But those who believe not, as to be expected, drag all down from heaven, and the region of the invisible, to earth, “absolutely grasping with their hands rocks and oaks,” according to Plato. For, clinging to all such things, they asseverate that that alone exists which can be touched and handled, defining body and essence to be identical: disputing against themselves, they very piously defend the existence of certain intellectual and bodiless forms descending somewhere from above from the invisible world, vehemently maintaining that there is a true essence. “Lo, I make new things,” saith the Word, “which eye hath not seen, nor ear heard, nor hath it entered into the heart of man.” With a new eye, a new ear, a new heart, whatever can be seen and heard is to be apprehended, by the faith and understanding of the disciples of the Lord, who speak, hear, and act spiritually. For there is genuine coin, and other that is spurious; which no less deceives unprofessionals, that it does not the money-changers; who know through having learned how to separate and distinguish what has a false stamp from what is genuine. So the money-changer only says to the unprofessional man that the coin is counterfeit. But the reason why, only the banker’s apprentice, and he

that is trained to this department, learns.

Now Aristotle says that the judgment which follows knowledge is in truth faith. Accordingly, faith is something superior to knowledge, and is its criterion. Conjecture, which is only a feeble supposition, counterfeits faith; as the flatterer counterfeits a friend, and the wolf the dog. And as the workman sees that by learning certain things he becomes an artificer, and the helmsman by being instructed in the art will be able to steer; he does not regard the mere wishing to become excellent and good enough, but he must learn it by the exercise of obedience. But to obey the Word, whom we call Instructor, is to believe Him, going against Him in nothing. For how can we take up a position of hostility to God? Knowledge, accordingly, is characterized by faith; and faith, by a kind of divine mutual and reciprocal correspondence, becomes characterized by knowledge.

Epicurus, too, who very greatly preferred pleasure to truth, supposes faith to be a preconception of the mind; and defines preconception to be a grasping at something evident, and at the clear understanding of the thing; and asserts that, without preconception, no one can either inquire, or doubt, or judge, or even argue. How can one, without a preconceived idea of what he is aiming after, learn about that which is the subject of his investigation? He, again, who has learned has already turned his preconception into comprehension. And if he who learns, learns not without a preconceived idea which takes in what is expressed, that man has ears to hear the truth. And happy is the man that speaks to the ears of those who hear; as happy certainly also is he who is a child of obedience. Now to hear is to understand. If, then, faith is nothing else than a preconception of the mind in regard to what is the subject of discourse, and obedience is so called, and understanding and persuasion; no one shall learn aught without faith, since no one [learns aught] without preconception. Consequently there is a more ample demonstration of the complete truth of what was spoken by the prophet, “Unless ye believe, neither will ye understand.” Paraphrasing this oracle, Heraclitus of Ephesus

says, “If a man hope not, he will not find that which is not hoped for, seeing it is inscrutable and inaccessible.” Plato the philosopher, also, in The Laws, says, “that he who would be blessed and happy, must be straight from the beginning a partaker of the truth, so as to live true for as long a period as possible; for he is a man of faith. But the unbeliever is one to whom voluntary falsehood is agreeable; and the man to whom involuntary falsehood is agreeable is senseless; neither of which is desirable. For he who is devoid of friendliness, is faithless and ignorant.” And does he not enigmatically say in Euthydemus, that this is “the regal wisdom?” In The Statesman he says expressly, “So that the knowledge of the true king is kingly; and he who possesses it, whether a prince or private person, shall by all means, in consequence of this act, be rightly styled royal.” Now those who have believed in Christ both are and are called Chrestoi (good), as those who are cared for by the true king are kingly. For as the wise are wise by their wisdom, and those observant of law are so by the law; so also those who belong to Christ the King are kings, and those that are

Christ’s Christians. Then, in continuation, he adds clearly, “What is right will turn out to be lawful, law being in its nature right reason, and not found in writings or elsewhere.” And the stranger of Elea pronounces the kingly and statesmanlike man “a living law.” Such is he who fulfils the law, “doing the will of the Father,” inscribed on a lofty pillar, and set as an example of divine virtue to all who possess the power of seeing. The Greeks are acquainted with the staves of the Ephori at Lacedæmon, inscribed with the law on wood. But my law, as was said above, is both royal and living; and it is right reason. “Law, which is king of all - of mortals and immortals,” as the Bœotian Pindar sings. For Speusippus, in the first book against Cleophon, seems to write like Plato on this wise: “For if royalty be a good thing, and the wise man the only king and ruler, the law, which is right reason, is good;” which is the case. The Stoics teach what is in conformity with this, assigning kinghood, priesthood, prophecy, legislation, riches, true beauty, noble birth, freedom, to the wise man alone. But that he is exceedingly difficult to find, is confessed even by them.

HE PROVES BY SEVERAL EXAMPLES THAT THE GREEKS DREW FROM THE SACRED WRITERS. Accordingly all those above mentioned dogmas appear to have been transmitted from Moses the great to the Greeks. That all things belong to the wise man, is taught in these words: “And because God hath showed me mercy, I have all things.” And that he is beloved of God, God intimates when He says, “The God of Abraham, the God of Isaac, the God of Jacob.” For the first is found to have been expressly called “friend;” and the second is shown to have received a new name, signifying “he that sees God;” while Isaac, God in a figure selected for Himself as a consecrated sacrifice, to be a type to us of the economy of salvation.

Now among the Greeks, Minos the king of nine years’ reign, and familiar friend of Zeus, is celebrated in song; they having heard how once God conversed with Moses, “as one speaking with his friend.” Moses, then, was a sage, king, legislator. But our Saviour surpasses all human nature. He is so lovely, as to be alone loved by us, whose hearts are set on the true beauty, for “He was the true light.” He is shown to be a King, as such hailed by unsophisticated children and by the unbelieving and ignorant Jews, and heralded by the prophets. So rich is He, that He despised the whole earth, and the gold above and beneath it, with all glory, when given to Him by the adversary. What need is there to say that He is the only High Priest, who alone possesses the knowledge of the worship of God? He is Melchizedek, “King of peace,” the most fit of all to head the race of men. A legislator too, inasmuch as He gave the law by the mouth of the prophets, enjoining and teaching most distinctly what things are to be done, and what not. Who of nobler lineage than He whose only Father is God? Come, then, let us produce Plato assenting to those very dogmas. The wise man

he calls rich in the Phædrus, when he says, “O dear Pan, and whatever other gods are here, grant me to become fair within; and whatever external things I have, let them be agreeable to what is within. I would reckon the wise man rich.” And the Athenian stranger, finding fault with those who think that those who have many possessions are rich, speaks thus: “For the very rich to be also good is impossible - those, I mean, whom the multitude count rich. Those they call rich, who, among a few men, are owners of the possessions worth most money; which any bad man may possess.” “The whole world of wealth belongs to the believer,” Solomon says, “but not a penny to the unbeliever.” Much more, then, is the scripture to be believed which says, “It is easier for a camel to go through the eye of a needle, than for a rich man” to lead a philosophic life. But, on the other hand, it blesses “the poor;” as Plato understood when he said, “It is not the diminishing of one’s resources, but the augmenting of insatiableness, that is to be considered poverty; for it is not slender means that ever constitutes poverty, but insatiableness, from which the good man being free, will also be rich.” And in Alcibiades he calls

vice a servile thing, and virtue the attribute of freemen. “Take away from you the heavy yoke, and take up the easy one,” says the Scripture; as also the poets call [vice] a slavish yoke. And the expression, “Ye have sold yourselves to your sins,” agrees with what is said above: “Every one, then, who committeth sin is a slave; and the slave abideth not in the house for ever. But if the Son shall make you free, then shall ye be free, and the truth shall make you free.”

And again, that the wise man is beautiful, the Athenian stranger asserts, in the same way as if one were to affirm that certain persons were just, even should they happen to be ugly in their persons. And in speaking thus with respect to eminent rectitude of character, no one who should assert them to be on this account beautiful would be thought to speak extravagantly. And “His appearance was inferior to all the sons of men,” prophecy predicted. Plato, moreover, has called the wise man a king, in The Statesman. The remark is quoted above.

These points being demonstrated, let us recur again to our discourse on faith. Well, with the fullest demonstration, Plato proves, that there is need of faith everywhere, celebrating peace at the same time: “For no man will ever be trusty and sound in seditions without entire virtue. There are numbers of mercenaries full of fight, and willing to die in war; but, with a very few exceptions, the most of them are desperadoes and villains, insolent and senseless.” If these observations are right, “every legislator who is even of slight use, will, in making his laws, have an eye to the greatest virtue. Such is fidelity,” which we need at all times, both in peace and in war, and in all the rest of our life, for it appears to embrace the other virtues. “But the best thing is neither war nor sedition, for the necessity of these is to be deprecated. But peace with one another and kindly feeling are what is best.” From these remarks the greatest prayer evidently is to have peace, according to Plato. And faith is the greatest mother of the virtues. Accordingly it is rightly said in Solomon, “Wisdom is in the mouth of the faithful.” Since also Xenocrates, in his book on “Intelligence,” says “that wisdom is the knowledge of first causes and of intellectual essence.” He considers intelligence as twofold, practical and theoretical, which latter is human wisdom. Consequently wisdom is intelligence, but all intelligence is not wisdom. And it has been shown, that the knowledge of the first cause of the universe is of faith, but is not demonstration. For it were strange that the followers of the Samian Pythagoras, rejecting demonstrations of subjects of question, should regard the bare ipse dixit as ground of belief; and that this expression alone sufficed for the confirmation of what they heard, while those devoted to the contemplation of the truth, presuming to disbelieve the trustworthy Teacher, God the only Saviour, should demand of Him tests of His utterances. But He says, “He that hath ears to hear, let him hear.” And who is he? Let Epicharmus say:

“Mind sees, mind hears; all besides is deaf and blind.” Rating some as unbelievers, Heraclitus says, “Not knowing how to hear or to speak;” aided doubtless by Solomon, who says, “If thou lovest to hear, thou shalt comprehend; and if thou incline thine ear, thou shalt be wise.”

THE EXCELLENCE AND UTILITY OF FAITH. “Lord, who hath believed our report?” Isaiah says. For “faith cometh by hearing, and hearing by the word of God,” saith the apostle. “How then shall they call on Him in whom they have not believed? And how shall they believe on Him whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent? As it is written, How beautiful are the feet of those that publish glad tidings of good things!” You see how he brings faith by hearing, and the preaching of the apostles, up to the word of the Lord, and to the Son of God. We do not yet understand the word of the Lord to be demonstration.

As, then, playing at ball not only depends on one throwing the ball skilfully, but it requires besides one to catch it dexterously, that the game may be gone through according to the rules for ball; so also is it the case that teaching is reliable when faith on the part of those who hear, being, so to speak, a sort of natural art, contributes to the process of learning. So also the earth co-operates, through its productive power, being fit for the sowing of the seed. For there is no good of the very best instruction without the exercise of the receptive faculty on the part of the learner, not even of prophecy, when there is the absence of docility on the part of those who hear. For dry twigs, being ready to receive the power of fire, are kindled with great ease; and the far-famed stone attracts steel through affinity, as the tear of the Succinum drags to itself twigs, and amber sets chaff in motion. And the substances attracted obey them, attracted by a subtle spirit, not as a cause, but as a concurring cause.

There being then a twofold species of vice - that characterized by craft and stealth, and that which leads and drives with violence - the divine Word cries, calling all together; knowing perfectly well those that will not obey; notwithstanding then since to obey or not is in our own power, provided we have not the excuse of ignorance to adduce. He makes a just call, and demands of each according to his strength. For some are able as well as willing, having reached this point through practice and being purified; while others, if they are not yet able, already have the will. Now to will is the act of the soul, but to do is not without the body. Nor are actions estimated by their issue alone; but they are judged also according to the element of free choice in each, - if he chose easily, if he repented of his sins, if he reflected on his failures and repented (μετέγνω), which is (μετὰ ταῦτα ἔγνω) “afterwards knew.” For repentance is a tardy knowledge, and primitive innocence is knowledge. Repentance, then, is an effect of faith. For unless a man believe that to which he was addicted to be sin, he will not abandon it; and if he do not believe punishment to be impending over the transgressor, and salvation to be the portion of him who lives according to the commandments, he will not reform.

Hope, too, is based on faith. Accordingly the followers of Basilides define faith to be, the assent of the soul to any of those things, that do not affect the senses through not being present. And hope is the expectation of the possession of good. Necessarily, then, is expectation founded on faith. Now he is faithful who keeps inviolably what is entrusted to him; and we are entrusted with the utterances respecting God and the divine words, the commands along with the execution of the injunctions. This is the faithful servant, who is praised by the Lord. And when it is said, “God is faithful,” it is intimated that He is worthy to be believed when declaring aught. Now His Word declares; and “God” Himself is “faithful.” How, then, if to believe is to suppose, do the philosophers think that what proceeds from themselves is sure? For the voluntary assent to a preceding demonstration is not supposition, but it is assent to something sure. Who is more powerful than God? Now unbelief is the feeble negative supposition of one opposed to Him; as incredulity is a condition which admits faith with difficulty. Faith is the voluntary supposition and anticipation of pre-comprehension. Expectation is an opinion about the future, and expectation about other things is opinion about uncertainty. Confidence is a strong judgment about a thing. Wherefore we believe Him in whom we have confidence unto divine glory and salvation. And we confide in Him, who is God alone, whom we know, that those things nobly promised to us, and for this end benevolently created and bestowed by Him on us, will not fail.

Benevolence is the wishing of good things to another for his sake. For He needs nothing; and the beneficence and benignity which flow from the Lord terminate in us, being divine benevolence, and benevolence resulting in beneficence. And if to Abraham on his believing it was counted for righteousness; and if we are the seed of Abraham, then we must also believe through hearing. For we are Israelites, who are convinced not by signs, but by hearing. Wherefore it is said, “Rejoice, O barren, that barest not; break forth and cry, thou that didst not travail with child: for more are the children of the desolate than of her who hath an husband.” “Thou hast lived for the fence of the people, thy children were blessed in the tents of their fathers.” And if the same mansions are promised by prophecy to us and to the patriarchs, the God of both the covenants is shown to be one. Accordingly it is added more clearly, “Thou hast inherited the covenant of Israel,” speaking to those called from among the nations, that were once barren, being formerly destitute of this husband, who is the Word, - desolate formerly, - of the bridegroom. Now the just shall live by faith,“ which is according to the covenant and the commandments; since these, which are two in name and

time, given in accordance with the [divine] economy - being in power one - the old and the new, are dispensed through the Son by one God. As the apostle also says in the Epistle to the Romans, “For therein is the righteousness of God revealed from faith to faith,” teaching the one salvation which from prophecy to the Gospel is perfected by one and the same Lord. “This charge,” he says, “I commit to thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war the good warfare; holding faith, and a good conscience; which some having put away, concerning faith have made shipwreck,” because they defiled by unbelief the conscience that comes from God. Accordingly, faith may not, any more, with reason, be disparaged in an offhand way, as simple and vulgar, appertaining to anybody. For, if it were a mere human habit, as the Greeks supposed, it would have been extinguished. But if it grow, and there be no place where it is not; then I affirm, that faith, whether founded in love, or in fear, as its disparagers assert, is something divine; which is neither rent asunder by other mundane friendship, nor dissolved by the presence of fear. For love, on account of its friendly alliance with faith, makes men believers; and faith,

which is the foundation of love, in its turn introduces the doing of good; since also fear, the pædagogue of the law, is believed to be fear by those, by whom it is believed. For, if its existence is shown in its working, it is yet believed when about to do and threatening, and when not working and present; and being believed to exist, it does not itself generate faith, but is by faith tested and proved trustworthy. Such a change, then, from unbelief to faith - and to trust in hope and fear, is divine. And, in truth, faith is discovered, by us, to be the first movement towards salvation; after which fear, and hope, and repentance, advancing in company with temperance and patience, lead us to love and knowledge. Rightly, therefore, the Apostle Barnabas says, “From the portion I have received I have done my diligence to send by little and little to you; that along with your faith you may also have perfect knowledge. Fear and patience are then helpers of your faith; and our allies are long-suffering and temperance. These, then,” he says, “in what respects the Lord, continuing in purity, there rejoice along with them, wisdom, understanding, intelligence, knowledge.” The forementioned virtues being, then, the elements of knowledge; the result is that faith is more elementary, being

as necessary to the Gnostic, as respiration to him that lives in this world is to life. And as without the four elements it is not possible to live, so neither can knowledge be attained without faith. It is then the support of truth.

THE UTILITY OF FEAR. OBJECTIONS ANSWERED. Those, who denounce fear, assail the law; and if the law, plainly also God, who gave the law. For these three elements are of necessity presented in the subject on hand: the ruler, his administration, and the ruled. If, then, according to hypothesis, they abolish the law; then, by necessary consequence, each one who is led by lust, courting pleasure, must neglect what is right and despise the Deity, and fearlessly indulge in impiety and injustice together, having dashed away from the truth. Yea, say they, fear is an irrational aberration, and perturbation of mind. What sayest thou? And how can this definition be any longer maintained, seeing the commandment is given me by the Word? But the commandment forbids, hanging fear over the head of those who have incurred admonition for their discipline.

Fear is not then irrational. It is therefore rational. How could it be otherwise, exhorting as it does, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness? But if they will quibble about the names, let the philosophers term the fear of the law, cautious fear, (εὐλάβεια,) which is a shunning (ἔκκλισις) agreeable to reason. Such Critolaus of Phasela not inaptly called fighters about names (ὀνοματομάχοι). The commandment, then, has already appeared fair and lovely even in the highest degree, when conceived under a change of name. Cautious fear (εὐλάβεια) is therefore shown to be reasonable, being the shunning of what hurts; from which arises repentance for previous sins. “For the fear of the Lord is the beginning of wisdom; good understanding is to all that do it.” He calls wisdom a doing, which is the fear of the Lord paving the way for wisdom. But if the law produces fear, the knowledge of the law is the beginning of wisdom; and a man is not wise without law. Therefore those who reject the law are unwise; and in consequence they are reckoned godless (ἄθεοι). Now instruction is the beginning of wisdom. “But the ungodly despise wisdom and instruction,” saith the Scripture.

Let us see what terrors the law announces. If it is the things which hold an intermediate place between virtue and vice, such as poverty, disease, obscurity, and humble birth, and the like, these things civil laws hold forth, and are praised for so doing. And those of the Peripatetic school, who introduce three kinds of good things, and think that their opposites are evil, this opinion suits. But the law given to us enjoins us to shun what are in reality bad things - adultery, uncleanness, pæderasty, ignorance, wickedness, soul-disease, death (not that which severs the soul from the body, but that which severs the soul from truth). For these are vices in reality, and the workings that proceed from them are dreadful and terrible. “For not unjustly,” say the divine oracles, “are the nets spread for birds; for they who are accomplices in blood treasure up evils to themselves.” How, then, is the law still said to be not good by certain heresies that clamorously appeal to the apostle, who says, “For by the law is the knowledge of sin?” To whom we say, The law did not cause, but showed sin. For, enjoining what is to be done, it reprehended what ought not to be done. And it is the part of the good to teach what is salutary,

and to point out what is deleterious; and to counsel the practice of the one, and to command to shun the other. Now the apostle, whom they do not comprehend, said that by the law the knowledge of sin was manifested, not that from it it derived its existence. And how can the law be not good, which trains, which is given as the instructor (παιδαγωγός) to Christ, that being corrected by fear, in the way of discipline, in order to the attainment of the perfection which is by Christ? “I will not,” it is said, “the death of the sinner, as his repentance.” Now the commandment works repentance; inasmuch as it deters from what ought not to be done, and enjoins good deeds. By ignorance he means, in my opinion, death. “And he that is near the Lord is full of stripes.” Plainly, he, that draws near to knowledge, has the benefit of perils, fears, troubles, afflictions, by reason of his desire for the truth. “For the son who is instructed turns out wise, and an intelligent son is saved from burning. And an intelligent son will receive the commandments.” And Barnabas the apostle having said, “Woe to those who are wise in their own conceits, clever in their own eyes,” added, “Let us become spiritual, a perfect temple

to God; let us, as far as in us lies, practise the fear of God, and strive to keep His commands, that we may rejoice in His judgments.” Whence “the fear of God” is divinely said to be the beginning of wisdom.

THE VAGARIES OF BASILIDES AND VALENTINUS AS TO FEAR BEING THE CAUSE OF THINGS. Here the followers of Basilides, interpreting this expression, say, “that the Prince, having heard the speech of the Spirit, who was being ministered to, was struck with amazement both with the voice and the vision, having had glad tidings beyond his hopes announced to him; and that his amazement was called fear, which became the origin of wisdom, which distinguishes classes, and discriminates, and perfects, and restores. For not the world alone, but also the election, He that is over all has set apart and sent forth.”

And Valentinus appears also in an epistle to have adopted such views. For he writes in these very words: “And as terror fell on the angels at this creature, because he uttered things greater than proceeded from his formation, by reason of the being in him who had invisibly communicated a germ of the supernal essence, and who spoke with free utterance; so also among the tribes of men in the world, the works of men became terrors to those who made them, - as, for example, images and statues. And the hands of all fashion things to bear the name of God: for Adam formed into the name of man inspired the dread attaching to the pre-existent man, as having his being in him; and they were terror-stricken, and speedily marred the work.”

But there being but one First Cause, as will be shown afterwards, these men will be shown to be inventors of chatterings and chirpings. But since God deemed it advantageous, that from the law and the prophets, men should receive a preparatory discipline by the Lord, the fear of the Lord was called the beginning of wisdom, being given by the Lord, through Moses, to the disobedient and hard of heart. For those whom reason convinces not, fear tames; which also the Instructing Word, foreseeing from the first, and purifying by each of these methods, adapted the instrument suitably for piety. Consternation is, then, fear at a strange apparition, or at an unlooked-for representation - such as, for example, a message; while fear is an excessive wonderment on account of something which arises or is. They do not then perceive that they represent by means of amazement the God who is highest and is extolled by them, as subject to perturbation and antecedent to amazement as having been in ignorance. If indeed ignorance preceded amazement; and if this amazement and fear, which is the beginning of wisdom, is the fear of God, then in all likelihood ignorance as cause preceded both the wisdom of God and all creative work, and not only these, but restoration and even election itself. Whether, then, was it ignorance of what was good or what was evil?

Well, if of good, why does it cease through amazement? And minister and preaching and baptism are [in that case] superfluous to them. And if of evil, how can what is bad be the cause of what is best? For had not ignorance preceded, the minister would not have come down, nor would have amazement seized on “the Prince,” as they say; nor would he have attained to a beginning of wisdom from fear, in order to discrimination between the elect and those that are mundane. And if the fear of the pre-existent man made the angels conspire against their own handiwork, under the idea that an invisible germ of the supernal essence was lodged within that creation, or through unfounded suspicion excited envy, which is incredible, the angels became murderers of the creature which had been entrusted to them, as a child might be, they being thus convicted of the grossest ignorance. Or suppose they were influenced by being involved in foreknowledge. But they would not have conspired against what they foreknew in the assault they made; nor would they have been terror-struck at their own work, in consequence of foreknowledge, on their perceiving the supernal germ. Or, finally, suppose, trusting to their knowledge, they dared (but this also were impossible for them), on learning the excellence that is in the Pleroma, to conspire against man. Furthermore also they laid hands on that which was according to the image, in which also is the archetype, and which, along with the knowledge that remains, is indestructible.

To these, then, and certain others, especially the Marcionites, the Scripture cries, though they listen not, “He that heareth me shall rest with confidence in peace, and shall be tranquil, fearless of all evil.”

What, then, will they have the law to be? They will not call it evil, but just; distinguishing what is good from what is just. But the Lord, when He enjoins us to dread evil, does not exchange one evil for another, but abolishes what is opposite by its opposite. Now evil is the opposite of good, as what is just is of what is unjust. If, then, that absence of fear, which the fear of the Lord produces, is called the beginning of what is good, fear is a good thing. And the fear which proceeds from the law is not only just, but good, as it takes away evil. But introducing absence of fear by means of fear, it does not produce apathy by means of mental perturbation, but moderation of feeling by discipline. When, then, we hear, “Honour the Lord, and be strong: but fear not another besides Him,” we understand it to be meant fearing to sin, and following the commandments given by God, which is the honour that cometh from God. For the fear of God is Δέος [in Greek]. But if fear is perturbation of mind, as some will have it that fear is perturbation of mind, yet all fear is not perturbation. Superstition is indeed perturbation of mind; being the fear of demons, that produce and are subject to the excitement of passion. On the other hand, consequently, the fear of God, who is not subject to perturbation, is free of perturbation. For it is not God, but falling away from God, that the man is terrified for. And he who fears this - that is, falling into evils - fears and dreads those evils. And he who fears a fall, wishes himself to be free of corruption and perturbation. “The wise man, fearing, avoids evil: but the foolish, trusting, mixes himself with it,” says the Scripture; and again it says, “In the fear of the Lord is the hope of strength.”

THE CONNECTION OF THE CHRISTIAN VIRTUES. Such a fear, accordingly, leads to repentance and hope. Now hope is the expectation of good things, or an expectation sanguine of absent good; and favourable circumstances are assumed in order to good hope, which we have learned leads on to love. Now love turns out to be consent in what pertains to reason, life, and manners, or in brief, fellowship in life, or it is the intensity of friendship and of affection, with right reason, in the enjoyment of associates. And an associate (ἑταῖρος) is another self; just as we call those, brethren, who are regenerated by the same word. And akin to love is hospitality, being a congenial art devoted to the treatment of strangers. And those are strangers, to whom the things of the world are strange. For we regard as worldly those, who hope in the earth and carnal lusts. “Be not conformed,” says the apostle, “to this world: but be ye transformed in the renewal of the mind, that ye may prove what is that good, and acceptable, and perfect will of God.” from ἕτερος.] Hospitality, therefore, is occupied in what is useful for strangers; and guests (ἐπίξενοι) are strangers (ξένοι); and friends are guests; and brethren are friends. “Dear brother,” says Homer.

Philanthropy, in order to which also, is natural affection, being a loving treatment of men, and natural affection, which is a congenial habit exercised in the love of friends or domestics, follow in the train of love. And if the real man within us is the spiritual, philanthropy is brotherly love to those who participate, in the same spirit. Natural affection, on the other hand, is the preservation of good-will, or of affection; and affection is its perfect demonstration; and to be beloved is to please in behaviour, by drawing and attracting. And persons are brought to sameness by consent, which is the knowledge of the good things that are enjoyed in common. For community of sentiment (ὁμογνωμοσύνη) is harmony of opinions (συμφωνία γνωμῶν). “Let your love be without dissimulation,” it is said; “and abhorring what is evil, let us become attached to what is good, to brotherly love,” and so on, down to “If it be possible, as much as lieth in you, living peaceably with all men.” Then “be not overcome of evil,” it is said, “but overcome evil with good.” And the same apostle owns that he bears witness to the Jews, “that they have a zeal of God, but not according to knowledge. For, being ignorant of God’s righteousness, and seeking to establish their own, they

have not submitted themselves to the righteousness of God.” For they did not know and do the will of the law; but what they supposed, that they thought the law wished. And they did not believe the law as prophesying, but the bare word; and they followed through fear, not through disposition and faith. “For Christ is the end of the law for righteousness,” who was prophesied by the law to every one that believeth. Whence it was said to them by Moses, “I will provoke you to jealousy by them that are not a people; and I will anger you by a foolish nation, that is, by one that has become disposed to obedience.” And by Isaiah it is said, “I was found of them that sought me not; I was made manifest to them that inquired not after me,” - manifestly previous to the coming of the Lord; after which to Israel, the things prophesied, are now appropriately spoken: “I have stretched out my hands all the day long to a disobedient and gainsaying people.” Do you see the cause of the calling from among the nations, clearly declared, by the prophet, to be the disobedience and gainsaying of the people? Then the goodness of God is shown also in their case. For the apostle says, “But through their transgression

salvation is come to the Gentiles, to provoke them to jealousy,” and to willingness to repent. And the Shepherd, speaking plainly of those who had fallen asleep, recognises certain righteous among Gentiles and Jews, not only before the appearance of Christ, but before the law, in virtue of acceptance before God, - as Abel, as Noah, as any other righteous man. He says accordingly, “that the apostles and teachers, who had preached the name of the Son of God, and had fallen asleep, in power and by faith, preached to those that had fallen asleep before.” Then he subjoins: “And they gave them the seal of preaching. They descended, therefore, with them into the water, and again ascended. But these descended alive, and again ascended alive. But those, who had fallen asleep before, descended dead, but ascended alive. By these, therefore, they were made alive, and knew the name of the Son of God. Wherefore also they ascended with them, and fitted into the structure of the tower, and unhewn were built up together: they fell asleep in righteousness and in great purity, but wanted only this seal.” “For when the Gentiles, which have not the law, do by nature the things of the law, these having not the law, are a law unto themselves,” according to the apostle.

As, then, the virtues follow one another, why need I say what has been demonstrated already, that faith hopes through repentance, and fear through faith; and patience and practice in these along with learning terminate in love, which is perfected by knowledge? But that is necessarily to be noticed, that the Divine alone is to be regarded as naturally wise. Therefore also wisdom, which has taught the truth, is the power of God; and in it the perfection of knowledge is embraced. The philosopher loves and likes the truth, being now considered as a friend, on account of his love, from his being a true servant. The beginning of knowledge is wondering at objects, as Plato says in his Theætetus; and Matthew exhorting in the Traditions, says, “Wonder at what is before you;” laying this down first as the foundation of further knowledge. So also in the Gospel to the Hebrews it is written, “He that wonders shall reign, and he that has reigned shall rest.” It is impossible, therefore, for an ignorant man, while he remains ignorant, to philosophize, not having apprehended the idea of wisdom; since philosophy is an effort to grasp that which truly is, and the studies that conduce thereto. And it is not the rendering of one accomplished in good habits of conduct, but the knowing how we are to use and act and labour, according as one is assimilated to God. I mean God the Saviour, by serving the God of the universe through the High Priest, the Word, by whom what is in truth good and right is beheld. Piety is conduct suitable and corresponding to God.

TO WHAT THE PHILOSOPHER APPLIES HIMSELF.

These three things, therefore, our philosopher attaches himself to: first, speculation; second, the performance of the precepts; third, the forming of good men; - which, concurring, form the Gnostic. Whichever of these is wanting, the elements of knowledge limp. Whence the Scripture divinely says, “And the Lord spake to Moses, saying, Speak to the children of Israel, and thou shalt say to them, I am the Lord your God. According to the customs of the land of Egypt, in which ye have dwelt, ye shall not do; and according to the customs of Canaan, into which I bring you, ye shall not do; and in their usages ye shall not walk. Ye shall perform my judgments, and keep my precepts, and walk in them: I am the Lord your God. And ye shall keep all my commandments, and do them. He that doeth them shall live in them. I am the Lord your God.” Whether, then, Egypt and the land of Canaan be the symbol of the world and of deceit, or of sufferings and afflictions; the oracle shows us what must be abstained from, and what, being divine and not worldly, must be observed. And when it is said, “The man that doeth them shall live in them,” it declares both the correction of the Hebrews themselves, and the training and advancement of us who are nigh: it declares at once their life and ours. For “those who were dead in sins are quickened together with Christ,” by our covenant. For Scripture, by the frequent reiteration of the expression, “I am the Lord your God,” shames in such a way as most powerfully to dissuade, by teaching us to follow God who gave the commandments, and gently admonishes us to seek God and endeavour to know Him as far as possible; which is the highest speculation, that which scans the greatest mysteries, the real knowledge, that which becomes irrefragable by reason. This alone is the knowledge of wisdom, from which rectitude of conduct is never disjoined.

THE KNOWLEDGE WHICH COMES THROUGH FAITH THE SUREST OF ALL.